Changed in the Waiting
Son of David, Have Mercy
December 26, 2024
SCRIPTURE
LUKE 18:35-43; LUKE 19:1-10
As Jesus approached Jericho, a blind man was sitting
by the roadside begging. When he heard the crowd going by,
he asked what was happening. They told him,
“Jesus of Nazareth is Passing by.”
He called out, “Jesus, Son of David, have mercy on me!”
Those who led the way rebuked him and told him to be quiet,
but he shouted all the more, “Son of David, have mercy on me!”
Jesus stopped and ordered the man to be brought to him.
—LUKE 18:35-40
When Jesus reached the spot, he looked up and said to him,
“Zacchaeus, come down immediately. I must stay at your house
today.” So he came down at once and welcomed him gladly.
All the people saw this and began to mutter
“He has gone to be the guest of a sinner.”
—LUKE 19:5-7
LUKE 18:35-43; LUKE 19:1-10
As Jesus approached Jericho, a blind man was sitting
by the roadside begging. When he heard the crowd going by,
he asked what was happening. They told him,
“Jesus of Nazareth is Passing by.”
He called out, “Jesus, Son of David, have mercy on me!”
Those who led the way rebuked him and told him to be quiet,
but he shouted all the more, “Son of David, have mercy on me!”
Jesus stopped and ordered the man to be brought to him.
—LUKE 18:35-40
When Jesus reached the spot, he looked up and said to him,
“Zacchaeus, come down immediately. I must stay at your house
today.” So he came down at once and welcomed him gladly.
All the people saw this and began to mutter
“He has gone to be the guest of a sinner.”
—LUKE 19:5-7
On the surface it would appear that Zacchaeus and the blind beggar have nothing in common, yet both are marginalized in their hometown of Jericho. Zacchaeus is hated because he is an accomplice to the Roman occupation, gathering heavy taxes from his neighbors to send to Rome while paying himself handsomely in the process. The blind man may not be hated, but he too asks his neighbors for money, and is easily dismissed. One is wealthy and able-bodied, the other disabled and impoverished. But they hold this in common: neither is at peace.
All of Jesus’s ministry can be seen as a restoration of shalom—making things right and whole, the way they should be. But this work of making peace takes many different forms because there are many different forces that disrupt it. And the events of that day in Jericho show us that sometimes making peace is itself rather disruptive.
The disruption in this story begins with the blind man calling out from the side of the road. I can imagine a large, happy crowd all around Jesus, hanging on every word, proud as can be that he is coming to their city. But it seems they are not keen on introducing Jesus to their town beggar. Maybe they are embarrassed or think his cries are inappropriate. Maybe they want to protect Jesus from inconvenience, or think this blind beggar makes Jericho look bad.
Whatever their reason, the crowd tries to silence him. But the man persists, and Jesus stops to listen. Then he invites the man to join him, disrupting the processional. The disruptive cry from the margins is brought to center stage, where Jesus engages the man in conversation as an equal and heals his blindness.
Then, just a few steps down the road, another disruption occurs. This time it’s caused by Jesus calling out to a man who would otherwise remain hidden on the sidelines. Even still, Zacchaeus is a willing and gracious host, while his neighbors are fit to be tied. Their sense of propriety is also disrupted because how could Jesus spend time with such a terrible person as Zacchaeus?! The final act of disruption comes from Zacchaeus himself as he has a change of heart and disrupts his own accumulation of wealth. His commitment to restitution is an act of justice that makes peace throughout the city.
If we only recognize peace as tranquility and orderliness, we will never see the work of peacemaking in disruptive stories of tension and conflict. But if we understand that shalom comes in making things right in people and communities, we begin to see that disruption is actually part of the journey to peace! By disrupting what is normal, Jesus brings both men to a place of holistic well-being. As a result, the whole community is set on a trajectory of shared belonging and restoration.
Like the people of Jericho, we often prioritize tranquility and call it peace. Jesus, on the other hand, will not be satisfied with anything less than peace that offers the fullness of well-being—for us and for our neighbors.
All of Jesus’s ministry can be seen as a restoration of shalom—making things right and whole, the way they should be. But this work of making peace takes many different forms because there are many different forces that disrupt it. And the events of that day in Jericho show us that sometimes making peace is itself rather disruptive.
The disruption in this story begins with the blind man calling out from the side of the road. I can imagine a large, happy crowd all around Jesus, hanging on every word, proud as can be that he is coming to their city. But it seems they are not keen on introducing Jesus to their town beggar. Maybe they are embarrassed or think his cries are inappropriate. Maybe they want to protect Jesus from inconvenience, or think this blind beggar makes Jericho look bad.
Whatever their reason, the crowd tries to silence him. But the man persists, and Jesus stops to listen. Then he invites the man to join him, disrupting the processional. The disruptive cry from the margins is brought to center stage, where Jesus engages the man in conversation as an equal and heals his blindness.
Then, just a few steps down the road, another disruption occurs. This time it’s caused by Jesus calling out to a man who would otherwise remain hidden on the sidelines. Even still, Zacchaeus is a willing and gracious host, while his neighbors are fit to be tied. Their sense of propriety is also disrupted because how could Jesus spend time with such a terrible person as Zacchaeus?! The final act of disruption comes from Zacchaeus himself as he has a change of heart and disrupts his own accumulation of wealth. His commitment to restitution is an act of justice that makes peace throughout the city.
If we only recognize peace as tranquility and orderliness, we will never see the work of peacemaking in disruptive stories of tension and conflict. But if we understand that shalom comes in making things right in people and communities, we begin to see that disruption is actually part of the journey to peace! By disrupting what is normal, Jesus brings both men to a place of holistic well-being. As a result, the whole community is set on a trajectory of shared belonging and restoration.
Like the people of Jericho, we often prioritize tranquility and call it peace. Jesus, on the other hand, will not be satisfied with anything less than peace that offers the fullness of well-being—for us and for our neighbors.
QUESTIONS FOR REFLECTION, DISCUSSION, AND PRAYER
How do you respond to the idea that disruption is sometimes necessary for making peace?
Consider how you are similar to Zacchaeus, the blind man, and/or the crowd in Jericho. How is Jesus extending peace and well-being where you are?
Where are you experiencing disruption now? What kind of peace might lie at the end?
How do you respond to the idea that disruption is sometimes necessary for making peace?
Consider how you are similar to Zacchaeus, the blind man, and/or the crowd in Jericho. How is Jesus extending peace and well-being where you are?
Where are you experiencing disruption now? What kind of peace might lie at the end?