Mark 10:50

Mark

AN EAGER COMING

Mar 10:50.

Mark’s vivid picture-long wail of the man, crowd silencing him, but wheeling round when Christ calls him-and the quick energy of the beggar, flinging away his cloak, springing to his feet-and blind as he was, groping his way.

I. What we mean by coming to Jesus:-faith, communion, occupation of mind, heart, and will.

II. How eagerly we shall come when we are conscious of need. This man wanted his eyesight: do we not want too?

III. We must throw off our hindrances if we would come to Him.

Impediments of various kinds. ‘Lay aside every weight’-not only sins, but even right things that hinder. Occupations, pursuits, affections, possessions, sometimes have to be put away altogether; sometimes but to be minimised and kept in restraint. There is no virtue in self-denial except as it helps us to come nearer Him.

IV. We must do it with quick, glad energy.

Bartimaeus springs to his feet at once with a bound. So we should leap to meet Jesus, our sight-giver. How slothful and languid we often are. We do not put half as much heart into our Christian life as people do into common things. Far more pains are taken by a ballet-dancer to learn her posturing than by most Christians to keep near Christ.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

10:50 threw aside his coat: Bartimaeus’s response is best understood as simply a spontaneous act of joy and anticipation rather than as a symbolic casting off of his old way of life or leaving all to follow Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:50. Ἀποβαλὼν, casting away) through eagerness and joy·

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

Mar 10:50 . Graphic description of the beggar’s eager response mantle thrown off, jumping to his feet, he comes, runs, to Jesus. Though blind he needs no guide (Lk. provides him with one); led by his ear.

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

Verse 50. And he, casting away his garment] He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text.

A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people.) Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, "I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the negro, "from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason," said the white man, "that you found salvation sooner than I did?" "This is the reason," replied the other; "you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist,) and when we hear the call, we throw it off instantly, and run to him."

Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this account Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come-therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on Mt 20:29-34.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

50. casting away his garment] i. e. his abba, or upper garment, he rose, or, according to a better reading, leaped up. “Sturtinge cam to him,” Wyclif.

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.

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

Ver. 50. And he casting away his garment] Though a beggar, he stood not upon the loss of his coat; but for joy of his calling, cast it from him. So Joh 4:28; Heb 12:1.

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 he, casting away his garment, rose the word in the Greek is anaphdhsav . literally, sprang to his feetand came to Jesus. He cast away his "garment," that is, the loose outer robe which covered his tunic. He was in haste, and desired to disengage himself from every ira-pediment, in his eagerness to approach Jesus. We seem here to have the description of a keen eye-witness, such as St. Peter would be.

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

Casting away his garment - Through joy and eagerness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

50. ἀναπηδήσας ([2401][2402][2403][2404][2405][2406]) rather than ἀναστάς ([2407][2408][2409][2410]).

[2401] 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.

[2402] 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.

[2403] 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.

[2404] 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.

[2405] 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.

[2406] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[2407] 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.

[2408] 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.

[2409] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2410] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

50. ἀποβαλὼν τὸ ἱμάτιον. It was the most valuable thing that he had, and it might never be recovered; but that is nothing, if only he can reach the Son of David. Syr-Sin. makes him take up his garment, as if ἐπιβαλών were the word; and Mrs Lewis adopts this as original.

ἀναπηδήσας. In spite of his blindness; not a moment is to be lost. The graphic word is found nowhere else in N.T., and the whole of this graphic verse is peculiar to Mk. Swete quotes a remarkable parallel from Lucian, Catapl. 15. Note the combination of participles.

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.

50.] ἀποβαλών, κ.τ.λ.,—signs of an eye-witness, which make us again believe, that here we have the literally exact account of what took place.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

50. ἀποβαλὼν τὸ ἱμάτιον—having thrown off his garment. The outer garment, or robe, is meant. ἀναπηδήσας—having leaped up.2 Both these acts are introduced to show the man’s eagerness.

ἀναπηδήσας, instead of ἀναστὰς, Tisch. Treg. WH. RV. א BDLM marg. Δ Latt. Memph. Harcl. marg.

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

Rose [αναστας] . The best texts read ajnaphdhsav, leaped up, or, as Rev., sprang up.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.