Mark 10:52

10:52 The man’s faith was rewarded, and he was healed (literally saved; see 5:23, 28, 34; 6:56; Matt 9:22; Luke 8:48). The healing was performed without touch, in contrast to the healing of the blind man in Mark 8:22-26. Bartimaeus followed Jesus (see also 1:18; 2:14-15; 6:1; 8:34; 10:21, 28, 32) down the road (cp. 1:2-3; 10:32).

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

Mar 10:52. Ἐν τῇ ὁδῷ, in the way) towards Jerusalem.

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

Verse 52. Followed Jesus in the way.] Instead of τῳ Ιησου, Jesus, several eminent critics read αυτω, him. This is the reading of ABCDL, fourteen others, Coptic, AEthiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. JESUS is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant.

This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish! - how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively.

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

(52) Followed Jesus in the way.—We may reasonably infer from this that Bartimæus was one of those who went up with the travelling company to Jerusalem. The prominence which St. Mark gives to his name suggests the thought that he afterwards became more or less conspicuous in the Church of the Circumcision, his new-found gift of sight qualifying him to take his place among the eye-witnesses of the things that were done in the ensuing week. In the Apocryphal Gospel of Nicodemus he appears as one of the witnesses for the defence on our Lord’s trial.

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

52. and followed Jesus] or followed him along the road, glorifying God, as St Luke adds (Luk_18:43), and joining the festal company of his Healer, who all likewise gave praise unto God for the miracle, which they had witnessed. Comp. Act_3:8-10. In the account of this Miracle the graphic power of St Mark is signally displayed. He describes (a) the great crowds that accompanied the Saviour, records (b) the full name of the blind man, (c) the words of the people to him, (d) how he cast away his garment, (e) started up, and (f) came to his Healer, (g) how he immediately recovered his sight, and (h) followed in the pilgrim train. After this signal proof of His miraculous power the Lord accepted the hospitality of Zacchæus, a superintendent of customs or tribute at Jericho (Luk_19:1-10); uttered the Parable of “the Pounds” in order to correct the idea that the kingdom of heaven was about to appear immediately (Luk_19:11-27); and at length, six days before the Passover, reached the safe seclusion of the mountain hamlet of Bethany (Joh_12:1).

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.

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.

Ver. 52. Followed Jesus in the way] Followed him now without a guide; or followed him, though going up to Jerusalem to suffer death. Love is strong as death.

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.

"Saving faith.

I NOT ONE OF SEVERAL KINDS OF FAITH, BUT SIMPLY FAITH PROPERLY DIRECTED, AND PRACTICALLY TAKING ADVANTAGE OF CHRIST"S POWER. Much confusion on this subject. Theologians have spoken of different sorts of faith, as speculative, practical, historical, realizing, and saving. There is but one faith, a faculty of the soul. What is needed is not the faculty, which already exists, but the proper direction or destination of it. That is a true faith by which I see and appropriate the truth; that a saving faith by which salvation is seen and received.

II FAITH DOES NOT SAVE THROUGH ITS OWN VIRTUE OR POWER, BUT BY BRINGING THE SOUL INTO CONTACT WITH THE VIRTUE AND POWER THE SALVATION OF CHRIST. It is not the cause of salvation, but the condition. The only Savior is Christ, but he saves us through our having faith towards him. By our having faith towards Christ what is his becomes ours; we enter into union and fellowship with him. His life, righteousness, spirit, become ours; and we are identified with him in his sacrifice for sin.

III SO ALSO OUR FAITH IS THE MEASURE OF THE SAYING GRACE WE RECEIVE. St. Matthew puts it thus: "According to your faith be it unto you." Bartimaeus"s faith was strong and practical, and it saved him, by uniting him to the power and holiness of Christ. A weak faith will ever entail spiritual weakness. To be "made whole" we must believe with our whole heart. M.

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

52. Thy faith hath made thee whole. Bartimæus' faith was shown, (1) by his going to Jesus; (2) by his belief that Jesus was the Messiah; (3) by persevering against opposition; (4) by casting away all that hindered; (5) by obeying Jesus when he was called; (6) by following and praising him after he was cured.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

52. ἠκολούθει αὐτῷ ([2411][2412][2413][2414][2415][2416][2417]) rather than ἠκ. τῷ Ἰησοῦ. See on Mar 5:13, Mar 12:41.

[2411] 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.

[2412] 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.

[2413] 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.

[2414] 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.

[2415] 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.

[2416] 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.

[2417] 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.

52. Ὕπαγε. Cf. Mar 1:44, Mar 7:29. Lk. substitutes Ἀνάβλεψον. Mt. reports no word and substitutes a touch. The man’s faith being so great, Christ heals with a word instead of the means used Mar 8:22-26.

ἡ πίστις σου σέσωκέν σε. This again has a rhythm of its own, and it also is omitted by Mt. At Mar 5:34 all three record these words. They do not occur in Jn, who uses σώζω seldom and πίστις never. All three record that the cure was instantaneous, Mk with his favourite εὐθύς and Lk. with his favourite παραχρῆμα. Cf. Mar 2:12, Mar 5:29.

σέσωκεν … ἀνέβλεψεν … ἠκολούθει. In each case the tense is accurate, and ἐν τῇ ὁδῷ is against the suggestion that ἠκολούθει implies “became a disciple.” Bartimaeus went on with Him to Jerusalem. Lk. adds that he praised God and that the people followed his example. Some of them may have been among those who cried “Hosanna to the Son of David” (Mat 21:9; Mat 21:15) soon after this. As at Mar 1:26, Mar 2:11, and Mar 5:34, there is no command to keep silence, which would have been useless in the case of a miracle witnessed by a crowd. Moreover, He was soon to be publicly proclaimed as the Messiah.

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.

52.] In Matt. only, Jesus touches him. The account here and in Luke seems to correspond better with the wonderful strength of his faith. Our Lord healed by a word in such cases, see Mat 8:10-13: ch. 7:29, and other places. Luke adds, δοξάζων τὸν θεόν,—and that all the people seeing him gave glory to God: see also Luk 19:37.

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

52. Καὶ εὐθὺς ἀνέβλεψε, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ3—And immediately he recovered his sight, and followed him in the way.

αὐτῷ, instead of τῷ Ἰησοῦ, Tisch. Treg. WH. RV. א ABCDLM marg. Δ Latt. Memph. Harcl. marg.

Tisch. Tischendorf.

Treg. Tregelles.

WH. Westcott and Hort.

RV. Revised Version.

אԠCodex Sinaiticus.

B Codex Vaticanus.

C Codex Bezae.

L Codex Regius.

Memph. Memphitic.

A Codex Alexandrinus.

Γ̠Codex Tischendorfianus

Δ̠Codex Sangallensis

Π̠Codex Petropolitianus

Lat. Vet. Vetus Latina.

D Codex Ephraemi.

M Codex Campianus.

1 βίβλιον is a diminutive from βίβλος, which denotes primarily the papyrus plant, the bark of which was prepared for writing.

2 This word is rare, and in the sense of divorce it is peculiar to the Bible.

1 On this meaning of πρός, see Win. 49 h, c). It is not common Greek usage.

2 σκληροκαρδία is a Biblical word.

3 Gen 1:27.

marg. Revided Version marg.

1 Gen 2:24.

2 Heb. הָיהָ לְ.

1 This use of εἰς without even any verb like sit or stand, implying previous action, or motion to a place, is to be noticed. The return to the house is implied without any verb to suggest it.

28 Codex Regius.

N Codex Purpureus.

X Codex Wolfi A.

Pesh. Peshito.

1 .Codex Basiliensis

13 Codex Regius.

69 Codex Leicestrensis.

346 Codex Ambrosianus.

Latt. Latin Versions.

1 Burton, 41.

AV. Authorised Version.

1 See on 9:36. The word occurs only in these two passages, and in the Sept.

2 κατευλόγει is a compound found only here in the Bible, and not at all outside. On the Hebraistic meaning of εὐλογεῖν, to invoke blessings on, see on 6:41. On the augment of verbs beginning with εὐ, see Win. 12, 3.

1 On this use of the gen. abs., where the noun or pronoun belongs to the structure of the sentence, see Win. 30, 11, Note.

1 Win. 18, 9.

2 γονυπετεῖν is a later Greek word.

3 In classical Greek, this verb is restricted to the meaning, to obtain by inheritance, and it governs the gen.

1 See Mal 3:5, Exo 21:10 LXX.

2 This sense of keeping, by way of observing, is in classical Greek confined to the active, and is attached to the middle only in Biblical Greek.

Vulg. Vulgate.

1 στυγνάσας is a rare word, even in the Bible, and is found outside only in Polybius, 120 b.c.

1 On the use of ἐπί to denote the cause of emotion, see Win. 48 c, c).

2 εὐκοπώτερον and τρυμαλίας are both Biblical words.

K Codex Cyprius.

U Codex Nanianus.

Syrr. Syriac Versions.

1 Win. 53, 3 a. Thay.-Grm. Lex. I. 2g

1 Began to say, instead of merely said, is best explained here as a mere fashion of speech, into which the writer falls, without any special reason for it.

2 The aor. and perf. are here to be distinguished from each other, the aor., we left, as denoting simple past action, the perf., we have followed, as denoting action continuing into the present.

2 The aor. and perf. are here to be distinguished from each other, the aor., we left, as denoting simple past action, the perf., we have followed, as denoting action continuing into the present.

209 An unnamed, valuable manuscript.

S Codex Vaticanus.

1 See 3:35.

2 See Mat 5:5.

3 See 2Co 6:10.

Harcl. Harclean.

1 This use of ἵνα with the subj., instead of the inf., after verbs of desire and command, is common in Hellenistic Greek, but not in the classical writers. See Win. 44, 8. Burton, 304.

1 Here, we have the subj. without ἵνα, which is still more anomalous, being an elliptical combination of two constructions. See Win. 41 a, 4 b. Burton, 171. The subj. is probably in this case the deliberative subj.

2 See note 1, p. 199.

3 The Greeks use εἶς μὲν, εἶς δὲ, to express this correlation. Win. 26, 2 a.

4 δόξα is confined in Greek writers to its proper subjective meaning, opinion, praise. The meaning, glory, majesty, as an objective state, comes from the Heb.

1 εὐωνύμων is used in the taking of auguries to denote euphemistically those of evil origin, the word itself meaning just the opposite. And so it comes to denote the left hand, that being the hand of evil omen, the sinister hand.

2 See on v. 14.

1 This is a Biblical word, and is not found in the N.T. outside of this and the parallel passage in Mt., making another strong proof of the interdependence of the written accounts.

33 Codex Regius.

1 This use of ἱκανός in the sense of great, rather than sufficient, is characteristic of Lk. (Lk. and Acts). The only other instance 1Co 11:30. Mat 28:12 is at least doubtful.

2 προσαίτης belongs to later Greek. Plutarch, Lucian.

1 See 12:35.

2 A common Greek word, but not found elsewhere in N.T.

3 See on v. 35, 36.

1 Apparently, there is a confusion of two Chaldee words in this title, רִבּוֹן and רַּבָּן, both of them meaning about the same, lord or chief.

2 ἀνα- in composition has the sense of the Latin re.

3 The distinction between the momentary action of the aor. and the continued action of the impf. is preserved in these verbs.

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