Mark 10:49

Mar 10:49. Θάρσει, Be of good comfort) in mind.—ἔγειραι, rise) with the body. An elegant asyndeton [omission of the copula]. They had no doubt but that He was both willing and able to help.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 10:49 . φωνήσατε , φωνοῦσι , φωνεῖ : no attempt to avoid monotony out of regard to style. It is the appropriate word all through, to call in a loud voice, audible at a distance, in the open air ( vide Mar 9:35 ). θάρσει , ἔγειρε , φωνεῖ , courage, rise, He calls you; pithy, no superfluous words, just how they would speak.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(49) And commanded him to be called.—The better MSS. give, more vividly, “and said, Call him.”

Be of good comfort.—The cheering words of the disciples or by-standers are given by St. Mark only, as is also the eager action of the man “casting off his garment (i.e., the outer mantle) and leaping up.” The Greek word, in the better MSS. is much stronger than the English “rose.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

49. stood still] in the fulness of His compassionate heart. commanded him to be called] Or, more graphically, according to some MSS., said, Call him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus said unto him, go thy way,.... The Syriac version reads, it, "see"; receive thy sight, be it unto thee as thou dost desire; and which is the sense of, "go thy way": to to thine own house, or place of abode; and about thy business; thy request is granted:

thy faith hath made thee whole; or "saved thee"; and which respected not only the power of Christ in restoring his sight, but his faith in Jesus as the Messiah, the son of David: so that by Christ, the object of his faith, he was saved, both in soul and body; and had his spiritual sight, before he had his bodily sight, and both from Christ:

and immediately he received his sight; or saw again as well as ever he did, or as other men:

and followed Jesus in the way: that is, to Jerusalem. The Vulgate Latin, Arabic, and Ethiopic versions, read "him", instead of "Jesus"; but the Syriac and Persic versions read neither. This man was an emblem of the people of God, before, at, and after conversion: before conversion; for, as he was blind, so are they; they are without any spiritual sight and discerning of God, as in Christ, as the God of all grace, as their Covenant God and Father; and of themselves, being without any true sight of sin, or sense of their state and condition; and of Christ, and of the way of peace, life, and salvation by him, seeing no beauty in him, nor any need they stand in of him; and of the Spirit, of his person, grace, and operations, of the things of the Spirit, which they know not, because they are spiritually discerned: at conversion; when they receive their sight from Christ, as he did, are made light in the Lord, and become the children of the day; when the eyes of their understandings are enlightened, to see their sad and ruinous state, the pollution of their hearts, the sinfulness of their thoughts, as well as of their actions; the imperfection and insufficiency of their righteousness, to justify them before God; the loveliness of Christ, the fulness of his grace, and righteousness; the suitableness, ability, and willingness of him, as a Saviour; and that salvation by him, is all of free grace; and that eternal glory and happiness, is secured by him, for them. All which light they have, not from themselves, nor from any mere creature, but from Christ; and which they receive as a benefit and favour; they have it as a gift, and in a way of receiving; and that at once, suddenly, and immediately: and after conversion; for, as this man, when he had received his sight from Christ, followed him in the way; so the people of God, being enlightened by Christ, follow him as their leader and commander, as the captain of their salvation, as the shepherd of the flock, as their guide and forerunner, as their pattern and exemplar, and as the light of the world: him they follow and imitate, in the duties of morality, in the way of public instituted worship, and in Gospel ordinances; as baptism, and the Lord's supper; and to follow him in the way of duty, is safe, honourable, pleasant, comfortable, and profitable; it issues in good here, and if happiness hereafter.

Next: Mark Chapter 11

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

Ver. 49. Jesus’ stood] The Sun of righteousness stood still to hear a poor beggar. I have seen the King of Persia many times (saith a late traveller) to alight from his horse to do justice to a poor body.

Be of good comfort] It seems by this that he was troubled in mind.

Rise, he calleth thee] So he doth every poor penitent, who therefore ought to come boldly to the throne of grace, since the golden sceptre is thus held forth, Heb 4:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And Jesus stood still (sta) literally, Jesus stoodand said, Call ye him. St. Jerome says that our Lord stood still on account of the man"s infirmity. There were many walls in Jericho; there were rough places; there were rocks and precipices over which he might stumble. Therefore the Lord stood, where there was a plain path by which the blind man might approach him. The crowd show their, sympathy. There is something very genuine as well as touching in their words, Be of good cheer: rise, he calleth thee.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The healing:

v. 49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; He calleth thee.

v. 50. And he, casting away his garment, rose, and came to Jesus.

v. 51. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto Him, Lord, that I might receive my sight.

v. 52. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

Jesus was now satisfied as to the man’s sincerity and faith. As soon as He expressed the wish to see the blind man, there was a marked change in the attitude of the people. Probably the very ones that were so insistent in bidding the beggar hush now showed him every attention. Undoubtedly the expectation of a miracle also stimulated them to greater activity and kindness. They call to the blind man from all sides: Courage, rise, He calls you! They are now eager with their assistance—absolutely true to life. The effect of all this on the beggar was electrifying: having thrown away his mantle and having jumped to his feet, he came to Jesus, assisted by willing hands. Upon the Lord’s question, he has only one plea, uttered now with an air of confident expectation. He was sure that the Son of David could help him, and he did not doubt that the Messiah would help him, if He so wished: Rabbuni, that my eyes might be opened. Jesus knew his faith and treated him accordingly. He dismissed him with the words: Thy faith has saved thee, made thee whole. Because of his faith, the Lord had heard his prayer, for faith is the greatest force in the world. Immediately the miracle was performed, and the former blind man now joined the disciples and followed Jesus as He went on His way toward Jerusalem. This remarkable cure is another proof, not only of the sovereign might, but also of the benevolence of Jesus. His kindness and compassion are His most prominent characteristics in this story, a fact which redounds also to our comfort.

Summary.Jesus gives a lesson on marriage and divorce, blesses little children that are brought to Him, is interviewed by the rich young man and applies the lesson of the incident, makes another prediction concerning His Passion, gently reprimands the sons of Zebedee and all His apostles for their ambition, and heals blind Bartimaeus.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

commanded him to be called

This can be translated in active form or as as a direct quote. AT: "commanded others to call him" or "commanded them, 'Call him to come over here.'" (See: Active or Passive and Direct and Indirect Quotations)

They called

The word "They" refers to the crowd.

Be brave

"Have courage" or "Do not be afraid"

He is calling for you

"Jesus is calling for you"

sprang up

"jumped up"

translationWords

command

call

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

49. Φωνήσατε αὐτόν ([2391][2392][2393][2394][2395]) rather than αὐτὸν φωνηθῆναι ([2396][2397][2398][2399][2400]).

[2391] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2392] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2393] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2394] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2395] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2396] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2397] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2398] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2399] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2400] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

49. στάς. So also Mt. As often in Gospel and Acts, Lk. has σταθείς, which is peculiar to him; it may imply taking a conspicuous place.

Φωνήσατε αὐτόν. He makes those who would have silenced the man tell him that his cries have taken effect. Lk. says that He told them to lead the man to Him.

Θάρσει, ἔγειρε, Φωνεῖ σε. Mk alone records these words, the rhythm of which has been stereotyped by Longfellow. The people’s complete change of attitude, directly they perceive Christ’s interest in the beggar, is characteristic of mobile vulgus, but it is also evidence of their respect for Him. For θάρσει see on Mar 6:50.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

49. φωνήσατε αὐτόν—call him.

φωνήσατε αὐτόν, instead of αὐτὸν φωνηθῆναι, that he be called, א BCL Δ 7, 209, one ms. Lat. Vet. Memph. Harcl. marg.

ἔγειρε—rise.

ἔγειρε, instead of ἔγειραι, א ABCDLX ΓΠ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.