Marcos 10
Kenneth Wuest · Citado em PreceptAustin
Marcos 10
Wuest - Our Lord here holds up a little child as a model of trusting, simple, and loving obedience, for adults to emulate as the way to appropriate the salvation God offers the believing sinner." (Borrow Mark in the Greek New Testament for the English reader - page 198) ESV Study Bible (borrow) - Only those who humble themselves like children shall enter the kingdom.
Marcos 10
Wuest - There were many caravans going to Jerusalem. Many of the people were followers of the Lord Jesus. Others were kindly disposed towards Him. These joined our Lord and His disciples along the road. As they journeyed along together, the Lord Jesus kept on teaching them. (Borrow Mark in the Greek New Testament for the English reader - page 194) And, according to His custom - This phrase His custom is found in Lk 4:16+ where we read "as was His custom, He entered the synagogue on the Sabbath, and stood up to read." Custom (1486)(etho - related to the noun ethos = usual or customary manner of behavior) means To be used, to be accustomed, to maintain a custom or tradition, to be in the habit of (Lk 4.16); pluperfect with the past meaning was accustomed (Mt 27.15) Etho 4x in NT - accustomed(1), custom(3). Matt. 27:15; Mk. 10:1; Lk. 4:16; Acts 17:2 One use of etho in the Septuagint of Numbers 24:1 where it refers to Balaam’s not resorting to sorcery “according to custom” He once more began to teach them - Began to teach them is in the imperfect tense (again and again on different occasions) and Mt 19:1+ adds “He healed them there.” The miraculous healing testified to His divine authority which served to validate the source of His teaching as divine. Sadly most of the crowd received His miracles but rejected His teaching! Began to teach (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting.In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he/she now changes his/her mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine (if followed) determines direction of our behavior--conformed to world or to God? (cf Ro 12:1+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (2 Cor 3:18+), making disciples (learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+) in loving obedience to the will of our Father Who art in Heaven. John
Marcos 10
Wuest on testing - The Pharisees were not attempting to influence our Lord to do evil. They were trying to put Him to the test as a teacher. They wanted Him to commit Himself on the law of Moses. Their purpose was an ulterior one. If they could show that He was unorthodox, that would put Him in an unfavorable light with the people. Regarding the question they asked, Swete says: “The question appears to have been already answered during the Galilean ministry (Matt. 5:31, 32+) on an occasion when probably no Pharisees were present. They may have heard a rumor as to His view of the matter and wished to verify it, but it is unlikely that they hoped to draw Him in a moment of forgetfulness into a denial of His earlier teaching … Rather, they expected a negative reply, and were prepared to turn it to their own purposes. It might be used to excite the anger of Antipas, who had put away his first wife and married again; more probably their intention was simply to place Him in apparent opposition to Moses, who had permitted divorce.” (Borrow Mark in the Greek New Testament for the English reader - page 194)
Marcos 10
Wuest adds that "When used in connection with divorce, it means “to repudiate.”" Lawful (1832)(exesti from from ek = out + eimí = to be) is an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"). Exesti occurs most frequently in the synoptic Gospels and the Acts, especially in Jesus' conflicts with the Pharisees over His actions (and those of His disciples) on the Sabbath (Matt. 12:2; 12:4; 12:10; 12:12, etc). BDAG - 1. to be authorized for the doing of something - it is right, is authorized, is permitted, is proper. 2. to be within the range of possibility, it is possible (Acts 2:29) Divorce (send away, release) (630)(apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). Apoluo frequently has the sense of to let loose from or to release (as from under arrest or from another's custody), as it is used here in Acts 17:9. To let go free or set at liberty. Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc, cf Acts 16:35) Apoluo frequently is means to divorce (let go free or release a wife Mt 5:31, 32; 19:3; and a husband in Mk 10:12). Apoluo is never used in the marriage context with the meaning of just to separate (as the term is commonly used today) or to break an engagement, but always means full fledged divorce. Andrew Cornes suggests 3 ways the Pharisees may have been trying to trap Jesus -- What were they hoping for? One obvious explanation is that Jesus would say something that opposed divorce or remarriage and so would fall foul of Herod. It was precisely over the question of Herod’s marriage to Herodias that John the Baptist had got into trouble, been arrested and finally been decapitated. Mark tells us that the Pharisees were in league with the Herodians against Jesus (Mk 3:6+; Mk 12:13+), so it may well be that they were setting a deliberate trap, that they would ensure that his answer was quickly reported to Herod and that they were hoping it would lead to his death. An alternative explanation is that they hoped Jesus would lose his popular following. ‘Crowds of people’ (Mk 10:1) had gathered round him; doubtless many of them held the Hillelite position and were committed—some in their own personal lives—to the idea of relatively easy divorce, and they would turn against a teacher who had strict views on the subject of divorce or remarriage. A third possible explanation, suggested by Cranfield, is simply that they hoped Jesus would contradict the Mosaic Law. Moses allowed divorce (Mk 10:4, cf Deut. 24:1–4) and if Jesus said that divorce was not permissible they could pounce on this as teaching contrary to the Law (cf Acts 21:28+). Any of these three explanations—or any combination of them—is possible. What all have in common is this: it must have been known (or at least strongly suspected) that Jesus had strict views on the subject of divorce. That is why the Pharisees picked on this subject to ‘test’ Jesus. Apparently his rigorist teaching was known not only among his immediate, intimate circle, but among the wider public as well—or, at least, among his enemies who had taken pains to discover what his vulnerable points were. (Divorce and Remarriage: Biblical Principle and Pastoral Practice)
Marcos 10
Wuest - The rebuke of the disciples was both unwarranted and without result. They kept on rebuking those who brought the children as fast as they came to Jesus. The disciples, Swete says, “discouraged the attempt as idle or, more probably, as derogatory to the Master’s dignity.” (Borrow Mark in the Greek New Testament for the English reader - page 198) Hendriksen on the disciples rebuking them - For somewhat similar manifestations of unkindness on the part of the disciples see Luke 9:49, 50; Matt. 15:23. But this certainly was not Christ’s attitude, or God’s. See Mt. 5:43–48; 11:25–30; Luke 6:27–38; John 3:16.
Marcos 10
Wuest - His riches were indeed as thorns (Jerome) which threatened to choke the seed of the word (Mk 4:7, 19), but the end of the struggle is not revealed. (Borrow Mark in the Greek New Testament for the English reader - page 204) W Graham Scroggie - “He wanted God, but not at the cost of his gold; he wanted life, but not at the expense of luxury; he was willing to serve, but not to sacrifice.” He was one who owned much property - He possessed much property, but sadly his property possessed him, taking first place in his heart. This sad scenario is true with many today with whom we share the Gospel! Ray Pritchard has some pithy points - When it comes to going to heaven, it’s not what you’ve got that counts, it’s what you lack (Lk 18:22)....It’s true, isn’t it, that money can choke out the things of God? There are a great many Christians who love Jesus when they make $15,000 a year. There are fewer who love him when they make $30,000. Fewer still who love him when they make $50,000. Fewer still who love him when they make $150,000. Fewer yet who love him when they make half a million dollars a year. There are a great many Christians who would become deeply committed to Jesus Christ again, if only they would go broke. Go home and think about that. I’m not saying we have to do literally what Jesus said here. But the principle is entirely true. You cannot love money and be his disciple. You cannot. He set the rules down 2000 years ago. That’s just the way it is. (When Having It All Is Not Enough)
Marcos 10
Wuest - The question of our Lord does not declare the impossibility of a wealthy person being saved, but the difficulty of getting him saved. How the words of James echo in our hearts, “Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?” (James 2:5+). (Borrow Mark in the Greek New Testament for the English reader - page 204) Looking around (4017)(periblepo from peri = around + blepo = to look) means literally to glance at or look around in various directions. All but one of the 7 NT uses describe Jesus looking around. In the NT periblepo is found only in the middle voice (reflexive voice) meaning to look round about oneself. Most of the NT uses are by Mark - Mk. 3:5; Mk. 3:34; Mk. 5:32; Mk. 9:8; Mk. 10:23; Mk. 11:11; Lk. 6:10 Hard (1423)(duskolos from dus = difficulty + kolon - food - figuratively hard to please, difficult, hard to accomplish) means with difficulty. Hardly. Liddell-Scott - I. of persons, properly, hard to satisfy with food; then, generally, hard to please, discontented, fretful, peevish, Eur., Ar., etc.:-Adv., to be peevish, Plat. II. of things, troublesome, harassing, Id.; generally, unpleasant, Dem.:- it is difficult, N.T. hardly, with difficulty. Matt. 19:23; Mk. 10:23; Lk 18:24. Not in the Septuagint. Wealthy (5536)(chrema from chráomai = to use, need) describes a thing one uses and thus refers to money (Acts 4:37, 8:18, 20, 24:26). In Mk 10:23 and Lk 18:24 chrema refers to wealth, possessions or riches in Jesus' warning that it is hard for the wealthy to enter the kingdom of God (or get saved, because they have little sense of their eternal poverty and need in light of their temporal riches. Their possessions "possess" them!). Friberg adds that chrema refers to "what has been acquired to meet one's needs." ILLUSTRATION - Annie Dillard tells of the ill-fated Franklin expedition to the Arctic in 1845. That odyssey was a turning point in Arctic exploration because of its well-publicized failure. The preparations made were more suitable for the Royal Navy officer’s club in England than for the frigid Arctic. The explorers made room on their ships for a large library, a hand organ, china place settings, cut-glass wine goblets, and sterling silver flatware instead of additional coal for their steam engines. The ornate silver flatware was engraved with the individual officer’s initials and family crests. Search parties found clumps of bodies of men who had set off to walk for help when their supplies ran out. One skeleton wore his fine blue cloth uniform edged with silk braid, hardly a match for the bitter arctic cold. Another apparently chose to carry with him the place setting of sterling silver flatware. What must he have been thinking to take sterling silver tableware in a search for help and food? One cannot imagine that any of these sailor adventurers would have said, as they neared death on the frozen landscape, “I wish I had brought more silver place settings.” Our hanging on to things that are ultimately useless will look no less foolish. Many cannot envision life without things they cherish. They are in danger of losing the only life that counts. Mark 10:24 The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! Jer 13:23 Mt 7:3-5 19:24,25 23:24 Lu 18:25 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:23+ And Jesus said to His disciples, “Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Luke 18:24+ And Jesus looked at him and said, “How hard it is for those who are wealthy to enter the kingdom of God! AMAZED CHILDREN The disciples were amazed at His words - They were utterly astonished! Why? Keep in mind the cultural context - wealth and health were felt to be tied to one's obedience to the Law and therefore to God's blessing. If anyone should be blessed to enter the Kingdom, they would have thought it would have been this rich young ruler who had "kept" all the commandments (externally of course, but not internally). Brooks remarks, “The dominant Jewish view was that riches were an indication of divine favor and a reward for piety (Job 1:10; 42:10; Ps. 128:1–2; Isa. 3:10).” (NAC-Mark) Swete says: “The Twelve were thrown into consternation at this last remark. What manner of kingdom was this which men must become as children to enter (v. 15), and which men of substance could scarcely enter at all.” Amazed (2284)(thambeo from thambos = amazement, wonder) is only in the passive voice in the 3 NT uses (Mk 1:27, Mk 10:24, Mk 10:32) and means to be startled, to be astonished, to marvel at, to be astounded or even to be shocked. To be terror struck (1 Sa 14:15). Thambeo is used 5x in the Septuagint - Jdg. 9:4; 1 Sa 14:15; 2 Sa 22:5 (= "overwhelmed" = terrified); 2 Ki 7:15; Da 8:17. But - Term of contrast. In this case it serves almost like an explanation. Jesus answered again and said to them, "Children, how hard (duskolos) it is to enter the kingdom of God! - Children refers to the disciples and in the previous section (Mk 10:13-16) where Jesus used this same term clearly His use of “children” there referred to adult believers. Children is used only here in the Gospels of the Twelve although Jesus uses a similar term “little children” in John 13:33. Notice the phrase leaves off rich man, so now it is broadened to include everyone! Entrance into the Kingdom of God is hard for everyone! Swete on Jesus' use of children in addressing the disciples - “The Lord, in sympathy with their growing perplexity, adopts a tone of unusual tenderness. Their perplexity arose from the fact that as Jews they regarded wealth as a token of God’s favor. Yet He repeats His hard saying, and this time removes His qualifying reference to the rich: ‘it is hard in any case, though specially hard for such.’ ” Utley on how hard it is to enter the kingdom of God! - This is a shocking statement. Salvation is a free gift in the finished work of Christ for anyone/everyone who responds by faith. The problem comes when we somehow think we deserve it or merit it! Faith is hard for prideful, self-sufficient, fallen humanity. We would like it better if our relationship with God was difficult and hard so that we could take pride in our having it, but as it is, God’s way of repentance and faith is humiliating to fallen mankind, especially wealthy, educated, privileged mankind. Mark 10:25 "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." Jer 13:23 Mt 7:3-5 Mk 19:24,25 23:24 Lu 18:25 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:24+ “Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” Luke 18:25+ “For (Term of explanation) it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” Matthew 7:13-14+ Enter (a command - aorist imperative = Speaks of necessity and even urgency and only possible by a supernatural work of the Holy Spirit) through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14 “For (term of explanation) the gate is small and the way is narrow (Jn 10:9, Jn 14:6) that leads to life, and there are few who find it. A CAMEL COLLOQUIALISM Colloquialism is an expression used in or characteristic of familiar and informal conversation. It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God - This is clearly an overstatement (hyperbole) to make His point that for a rich man (and by extension any man) to enter the kingdom of God was an impossibility. It can only be by a sovereign work of God's gracious Spirit and Word. Kenneth Wuest - Some teach that the needle’s eye here refers to a gate in the wall of Jerusalem through which by means of much pulling and pushing a camel could finally be taken. The Greek of Matthew 19:24 and of Mark speaks of a needle that is used with thread, and that of Luke 18:25, uses a medical term for the needle used in surgical operations. It is evident that the gate is not meant, but the tiny eye of a sewing needle. This was probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. It is therefore impossible for anyone whose love of riches keeps him from trusting the Lord Jesus as Saviour, to be saved. (Borrow Mark in the Greek New Testament for the English reader - page 204) John MacArthur -Some, unwilling to face the stark reality that the saying implies, have attempted to soften it. Noting the similarity between the Greek words kamelos (camel) and kamilos (a large rope or cable), some suggest that a copyist erred by substituting the former for the latter. It is unlikely, however, that all three Synoptic Gospels would have been changed in the same way. Nor would a scribe make the statement harder rather than easier. He might change the wording from “camel” to “cord,” but not from “cord” to “camel.” But even a rope could no more go through the eye of a needle than a camel could. Others imagine that the reference is to a small gate [in] Jerusalem’s wall that camels could only enter with great difficulty. But there is no evidence that such a gate ever existed. Nor would any person with common sense have attempted to force a camel through such a small gate even if one had existed; they would simply have brought their camel into the city through a larger gate. The obvious point of that picturesque expression of hyperbole is not that salvation is difficult, but rather that it is humanly impossible for everyone by any means, including the wealthy (See Luke Commentary) QUESTION - What did Jesus mean when He said it is easier for a camel to go through the eye of a needle than for a rich man to get into heaven? See video ANSWER - There are several different schools of thought on what Jesus was referring to in saying it was easier for a camel to go through the eye of a needle than for a rich man to gain eternal life (Matthew 19:24; Mark 10:25; Luke 18:25). The Persians expressed the concept of the impossible by saying it would be easier to put an elephant through the eye of a needle. The camel was a Jewish adaptation (the largest animal in Israel was a camel). Some theorize that the needle Jesus was speaking of was the Needle Gate, supposedly a low and narrow after-hours entrance found in the wall surrounding Jerusalem. It was purposely small for security reasons, and a camel could only go through it by stripping off any saddles or packs and crawling through on its knees. The problem with this theory is there is no evidence such a gate ever existed. Beyond that, what sane camel driver would go through such contortions when larger gates were easily accessible? Others claim that the word translated “camel” (Greek: kamelos) should actually be “cable” (Greek: kamilos). Then the verse would read that it is easier for a cable (or rope) to go through the eye of a needle. To believe this, however, brings up more problems than it solves, namely casting doubt on the inerrancy and inspiration of Scripture. The most likely explanation is that Jesus was using hyperbole, a figure of speech that exaggerates for emphasis. Jesus used this technique at other times, referring to a “plank” in one’s eye (Matthew 7:3-5) and swallowing a camel (Matthew 23:24). Jesus’ message is clear—it is impossible for anyone to be saved on his own merits. Since wealth was seen as proof of God’s approval, it was commonly taught by the rabbis that rich people were blessed by God and were, therefore, the most likely candidates for heaven. Jesus destroyed that notion, and along with it, the idea that anyone can earn eternal life. The disciples had the appropriate response to this startling statement. They were utterly amazed and asked, “Who then can be saved?” in the next verse. If the wealthy among them, which included the super-spiritual Pharisees and scribes, were unworthy of heaven, what hope was there for a poor man? Jesus’ answer is the basis of the gospel: "With man this is impossible, but not with God; all things are possible with God" (Matthew 19:26). Men are saved through God’s gifts of grace, mercy, and faith (Ephesians 2:8-9). Nothing we do earns salvation for us. It is the poor in spirit who inherit the kingdom of God (Matthew 5:3), those who recognize their spiritual poverty and their utter inability to do anything to justify themselves to a holy God. The rich man so often is blind to his spiritual poverty because he is proud of his accomplishments and has contented himself with his wealth. He is as likely to humble himself before God as a camel is to crawl through the eye of a needle. Related Resource: See interesting discussion of Frequently Abused Verses: What Is the Eye of a Needle by Cameron Buettel Mark 10:26 They were even more astonished and said to Him, "Then who can be saved?" even more astonished: Mk 6:51 7:37 2Co 11:23 who can be saved: Lu 13:23 18:26 Ac 16:31 Ro 10:9-13 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:25+ When the disciples heard this, they were very astonished and said, “Then who can be saved?” Luke 18:26+ They who heard it said, “Then who can be saved?” They were even more astonished - Astonished (ekplesso) is in the imperfect tense indicating they were "struck out of their senses" again and again denoting their protracted feeling of utter bewilderment. Mark also used this same term to describe how people reacted to Jesus’ teachings and actions (Mk 1:22; 6:2; 7:37; 10:26; 11:18). Mark adds "even more" (perissos) which means exceeding the usual number or size and so speaks of the extra degree of astonishment of the disciples. Hiebert adds "The adverb out of measure stresses that it broke all bounds. They were shocked beyond all measure by His words.The adverb out of measure stresses that it broke all bounds. They were shocked beyond all measure by His words." (The Gospel of Mark: An Expositional Commentary) Swete says: “Their astonishment now passed all bounds and broke out into a cry of despair.… Who then can be saved if the rich are excluded? The Twelve have not yet grasped the special difficulties of the rich, who seem from their position to have the first claim to admission into the kingdom.” And said to Him, "Then who can be saved?" - Literally, “And who is able to be saved?” Clearly while Jesus had used the example of a rich man with the camel, the disciples (rightly) extrapolated Jesus' words as affecting all mankind (who). Hiebert says the idea of their question is "If a rich man can’t be saved, then nobody can.” Astonished (1605)(ekplesso from ek = out + plesso = strike) (imperfect tense) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. It is interesting to note that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' radical message which must have struck His hearers like thunder! Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. Uses in Mark - Matt. 7:28; Matt. 13:54; Matt. 19:25; Matt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12 Mark 10:27 Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God." With people: Ge 18:13,14 Nu 11:21-23 2Ki 7:2 Zec 8:6 Mt 19:26 Lu 18:27 for all things are possible with God: Job 42:2 Jer 32:17,27 Lu 1:37 Php 3:21 Heb 7:25 11:19 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 19:26+ And looking at them Jesus said to them, “With people this is impossible, but with God all things are possible.” 2 Luke 18:27+ But He said, “The things that are impossible with people are possible with God.” A WAY OF ESCAPE POSSIBLE "WITH GOD" Looking (emblepo) at them - One can just see Jesus riveting His gaze on these twelve dumbfounded disciples in order to gain their full attention. Jesus said, "With people it is impossible (adunatos), but not with God - It clearly refers to salvation (entrance into the Kingdom of God). The but is a great term of contrast for it is almost like a "bridge" (a bridge of hope) in this context, separating what is impossible for natural men from what is supernaturally possible with God. In short it is only by God's grace that we enter the Kingdom, but that is good news for He provides the necessary grace! A T
Marcos 10
Wuest - Our Lord mentions persecutions as a natural accompaniment of the present rewards since, as Expositors says “it is in this world that the moral compensation takes place.” (Borrow Mark in the Greek New Testament for the English reader - page 206)
Marcos 10
Wuest - "But many who are first, shall be last, and the last ones, first." (Borrow Mark in the Greek New Testament for the English reader - page 206) Swete’s “As it stands, it is a rebuke to the spirit which is impelled to the sacrifice by the mere hope of the reward. How much need there was of the warning, the experience of Judas Iscariot and of Simon Peter himself was to show.” Hiebert says "is a wise warning against the self-seeking spirit which lurked behind Peter’s comment. The Twelve were warned that their priority in being called did not guarantee their preeminence in the future if they lacked the necessary spirit. The explanatory parable preserved in Matthew 20:1–16 reveals the spirit warned against. The rewards of the kingdom are given not on the grounds of priority in time or self-seeking service or human ideas of merit, but simply on the grounds of confidence in God and love for His kingdom. “It is a warning that the ultimate judgments belong to God who alone knows the motives of men’s hearts. It is a warning that the judgments of heaven may well upset the reputations of earth.” (The Gospel of Mark: An Expositional Commentary) Grassnick - This “floating saying” (cf. these same words in other contexts: Matt. 20:16; Luke 13:30) could be intended as (a) a warning against Peter’s presumption (Mark 10:28), (b) a confirmation of Jesus’ promise (Mk 10:29–30), or most likely, (c) a summary of Jesus’ teaching about the servant nature of discipleship (cf. Mk 9:35; 10:43–45). Rewards in God’s kingdom are not based on earthly standards such as rank, priority, or duration of time served, personal merit, or sacrifice (cf. Matt. 20:1–16), but on commitment to Jesus and following Him faithfully. (BKC)
Marcos 10
Wuest - Expositors says: “The astonishment of the Twelve and the fear of the others were not due to the fact that Jesus had, against their wish, chosen to go to Jerusalem in spite of apprehended danger (Weiss). These feelings must have been awakened by the manner of Jesus, as of one laboring under strong emotion. Only so can we account for the fear of the crowd, who were not, like the Twelve, acquainted with Christ’s forebodings of death. Memory and expectation were both active at that moment, producing together a high-strung state of mind: Peraea, John, baptism in Jordan, at the beginning; Jerusalem, the priests, the Cross, at the end! Filled with the varied feelings excited by these sacred recollections and tragic anticipations, He walks alone by preference, step and gesture revealing what was working within and inspiring awe—‘mutig und entschlossen’ Schanz; ‘with majesty and heroism,’ Morison.” (Borrow Mark in the Greek New Testament for the English reader - page 208) And again He took the twelve aside (paralambano) and began to tell them what was going to happen to Him - Took...aside indicates this declaration was only for the ears of His disciples. The verb happen is sumbaino which means literally “to come together,” and thus vividly speaks of things that happen with one another or together. The divine redemptive play was about to unfold with one thing happening with another, all foreknown by the Father and by Himself (Mk 10:45). CHRIST TEACHES HUMILITY—Mark 10:32–52 - Croft Pentz I. THE PROPHECY—Mark 10:32–34 A. Saviour—Mark 10:32. Christ calls the disciples together, telling them what would happen to Him. B. Suffering—Mark 10:33. He tells how He would be brought into court, be condemned, suffer, and die. C. Separation—Mark 10:34. He would suffer and die. He would be separated from His followers, friends, and Father. He would arise the third day. II. THE PRIDE—Mark 10:35–40 A. Selfish—Mark 10:35–37. James and John wanted to sit on the left and right hand of God. B. Suffering—Mark 10:38–39. Could James and John suffer with Christ? They would suffer, but not as much! C. Sovereign—Mark 10:40. “But I do not have the right to place you on thrones next to mine. Those appointments have already been made” (LB). III. THE PERSONALITY—Mark 10:41–45 A. Pride—Mark 10:41–42. Pride is not only wrong and sinful, it also influences people in the wrong way. The other disciples were very disappointed with James and John’s request. Pride causes people to be bossy and seek self-importance! B. Practice—Mark 10:43–44. If you wish to be great and important, then be a servant. Those who want to be the greatest must be the most humble. No job should be too small! C. Plan—Mark 10:45. Christ came to give His life as a ransom for mankind. IV. THE POWER—Mark 10:46–52 A. Person—Mark 10:46. Bartimaeus, who was blind, begged for a living. B. Plea—Mark 10:47. When Christ comes, Bartimaeus cries out, “Have mercy on me.” He wanted to be healed from his blindness. C. Problem—Mark 10:48. Some told him to be quiet, but He cried out more. D. Personality—Mark 10:49–52 1. Attention—Mark 10:49–50. Jesus stands still. He was interested in Bartimaeus. He is interested in you! 2. Attitude—Mark 10:51. Jesus asks, “What do you want?” He asks the same question of you. What do you need? What do you want? 3. Action—Mark 10:52. Christ responds, helping Bartimaeus. Mark 10:33 saying," Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. we are going up: Ac 20:22 and the Son: Mk 8:31 9:31 Mt 16:21 17:22,23 20:17-19 Lu 9:22 18:31-33 Lu 24:6,7 condemn: Mk 14:64 Mt 26:66 Ac 13:27 Jas 5:6 deliver: Mk 15:1 Mt 27:2 Lu 23:1,2,21 Joh 18:28 19:11 Ac 3:13,14 Mark 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 20:18 “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, 19 and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” 20 Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. Luke 18:31–32+ Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 32 “For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, JESUS' THIRD ATTEMPT TO PREPARE DISCIPLES FOR HIS CRUCIFIXION Saying, Behold (idou), we are going up to Jerusalem - In His third attempt to explain to the disciples that His destiny was the Cross, Jesus uses the interjection behold to arouse their attention as if to say "Listen very close to what I am about to explain!" I love Jesus' words "going up to Jerusalem" ("up" was speaking of ascending in altitude) so He could be "lifted up" (Jn 3:14-15+). The disciples still would not be able to comprehend the purpose and necessity of Jesus going to Jerusalem to die (Mk 9:32; Luke 9:45) Luke explains "the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said." (Lk 18:34+). Notice the pronoun We which united the disciples with Him in this fateful journey to Jerusalem; they would be there to witness what would happen to Him. Jesus' resolve to accomplish the Father's purposes reminds us Luke 9:51+ "When the days were approaching for His ascension, He was determined to (KJV = he steadfastly set his face to go to Jerusalem) go to Jerusalem." Notice that Luke's version indicates that this was a fulfillment of prophecy writing that "all things which are written through the prophets about the Son of Man will be accomplished." (Luke 18:31+) His death was promised in the Old Testament very specifically (e.g. Ps 22:6-8, 14-17, Isaiah 53:1-12+)
Marcos 10
Wuest - These are some of the thoughts which were passing through our Lord’s mind, and which produced that high-strung state of mind, and that step and gesture which caused such consternation among the disciples and fear in the crowd that accompanied Him. As the prophet said of the Messiah, “I set my face like a flint” (Isaiah 50:7). (Borrow Mark in the Greek New Testament for the English reader - page 208) Son of Man is Jesus' favorite term His Messianic title (Da 7:13-14+). Uses in Mark - Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; And they will condemn (sentence- katakrino) Him to death (thanatos) - "His coming condemnation will be brought about by a judicial process on the part of the chief priests and the scribes, the Sanhedrin. Since the power of capital punishment had been taken from the Sanhedrin, the condemnation of Him will cause them to deliver Him unto the Gentiles. For Jews to be told by a Jew that he would be delivered to the Gentiles for execution added further terror to the picture. The disciples would readily understand the reference as being to the Roman officials in Jerusalem." (Hiebert) And will hand Him over (paradidomi) to the Gentiles (ethnos) - Since the Sanhedrin did not have the power of capital punishment Jesus had to given over to the Romans who would carry out the actual crucifixion.
Marcos 10
Wuest - The contrast between the self-abnegation and self-sacrificial heroism and courage of our Lord, and the utter absence of any self-ambition, stands out vividly with the petty self-interest and ambition of the disciples, and puts the latter in a most unfavorable light. He was going to the Cross. They had their thoughts centered on self-advancement in the kingdom. (Borrow Mark in the Greek New Testament for the English reader - page 210) Mark 10:38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" You do not know 1Ki 2:22 Jer 45:5 Mt 20:21,22 Ro 8:26 Jas 4:3 drink the cup that I drink: Mk 14:36 Ps 75:8 Isa 51:22 Jer 25:15 Mt 26:39 Lu 22:42 Joh 18:11 be baptized with the baptism: Lu 12:50 Mark 10 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 20:22+ But Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” They *said to Him, “We are able.” Luke 12:50+ But I have a baptism to undergo, and how distressed I am until it is accomplished! The "Cup" Jesus "Drinks" CAN YOU DRINK THE CUP I DRINK? But Jesus said to them, "You do not know what you are asking - Notice that Jesus doesn’t rebuke them for their audacious question. He wants to know if they know what they are asking for. "Their ambitious request was foolish because they did not know what was involved in it. They spoke in ignorance." (Hiebert) Wuest notes that asking "is in the indirect middle voice, which represents the person acting in the verb as acting in his own interest. It was the “self-seeking which inspired the request and was its deepest condemnation” (Swete) to which our Lord pointed. (Borrow Mark in the Greek New Testament for the English reader - page 210) Are you able to drink the cup (poterion) that I drink - "In the Old Testament, the cup is a symbol of joy (Ps. 23:5; 116:13) as well as of retribution and suffering (Ps. 11:6, 75:8; Isa. 51:17, 22; Jer. 25:15–28; Jer 49:12, Zech. 12:2). Matthew 26:39 And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” John 18:11 So Jesus said to Peter, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” Wuest on the cup that I drink - "Our Lord asks, “Are ye able to be drinking the cup which I am drinking?” The personal pronoun occurs with the verb, showing emphasis. It particularizes the cup which our Lord is drinking, from all other cups, and makes it stand out as a special one, an unusual one. The futuristic present is used here, denoting an event which has not yet occurred, but which is regarded as so certain that in thought it may be contemplated as already coming to pass. The cup is the one to which our Lord refers in His Gethsemane prayer (Matt. 26:39), its ingredients, our Lord being made sin (2 Cor. 5:21), and being abandoned for the time being by God the Father and God the Spirit (Matt. 27:46). (Borrow Mark in the Greek New Testament for the English reader - page 210)
Marcos 10
Wuest - As to the use of the figure of baptism here to speak of our Lord’s sufferings, we might say that the metaphorical use of the word baptizo (to baptize) is common in the later Greek, and is found in the O.T. (Ps. 18:16, 42:7, 59:1). The papyri offer instances of its use, as for instance, where a person is overwhelmed with calamities. Our Lord is referring to the sufferings into which He will be plunged at the Cross and which will overwhelm His soul, wringing from His broken heart that desolate cry, “My God, my God, why hast thou forsaken Me?” As one ponders over the answer of our Lord, one cannot help but see the patience, kindness, and love which is exhibited by Him for His disciples, when at this crucial and terrible moment in His life, they ask such a question. What a portrait of the Son of God is painted for us here. (Borrow Mark in the Greek New Testament for the English reader - page 210) A T
Marcos 10
Wuest - Our Lord meets this crisis by showing the disciples the difference between that which is esteemed great in the Gentile world system, and the standard of greatness in the spiritual kingdom which He was inaugurating. It was pomp and circumstance, privilege and power, position and authority in the Gentile world, which was esteemed great, and the greatness of the individual came from his place in the system. But in the kingdom of God, the greatness of the individual comes from the lowly place he takes as a servant of all. (Borrow Mark in the Greek New Testament for the English reader - page 212)
Marcos 10
Wuest - Even the resplendent beauty of the Son of Man came from the fact, that He as Very God of Very God, became incarnate in human flesh and a servant to mankind. What a check this gently given teaching must have put upon the personal ambitions of the disciples. (Borrow Mark in the Greek New Testament for the English reader - page 212) For - Term of explanation. Now Jesus gives all of His followers the reason for the previous declaration by presenting the perfect example of humble service. Even the Son of Man did not come to be served (diakoneo) - "Even the messianic King Himself is not excluded from the principle of greatness just enunciated. He Himself is its highest example. Jesus is the exemplary Servant of God." (Hiebert) Hiebert - “Not to be ministered unto, but to minister”—the motive of His life stated negatively and positively. Jesus did receive ministries rendered to Him as voluntary expressions of love (Luke 8:2–3), but that was not His purpose in coming. He did not compel others to serve Him but rather spent Himself in serving others. His total ministry was aimed at helping others. “Jesus did not identify the kind of service he performed but affirmed that his life was characterized by a servant attitude and by actually performing many kinds of service and ministry.” (The Gospel of Mark: An Expositional Commentary) But to serve - This is a striking contrast for the Creator of everything to declare He came to serve His creatures! and to give His life (psuche) a ransom (lutron) for (anti) many - This is the summary statement of Mark’s Gospel. The cost of redemption is blood and as Peter explains "knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1 Peter 1:18-19+). For (anti) could be paraphrased "for the sake of" or "in behalf of" and clearly speaks of Jesus' substitutionary sacrifice (see note). He died in our place, bore our sin (cf. Isa. 53:4–6+ - note the "many" of Mark 10:45+ is "all" in Isa 53:6+, cf similar parallels in Ro 5:18+ and Ro 5:19+).
Marcos 10
Wuest - The words, “a ransom for many” need special attention. The word “ransom” is lutron (λυτρον) “the price for redeeming, the ransom paid for slaves.” The word “for” is anti (ἀντι), the predominant meaning in the koine (κοινε) being “instead of.” It is the preposition of substitution. Our Lord paid the ransom money for slaves of sin who could not pay it themselves, namely, His own precious blood. The verb of the same root is used in I Peter 1:18, 19 where the Apostle tells us that we were not redeemed, set free by payment of ransom, with little silver and gold coins used to buy a slave out of slavery, but with precious blood, highly honored, blood as of a lamb without blemish and without spot, the blood of Christ. Our Lord here speaks of the substitutionary aspect of His atonement. This is usually Pauline as to presentation, but the Gospels which give the historic event, also interpret for the reader, the doctrinal significance of the Cross. (Borrow Mark in the Greek New Testament for the English reader - page 212) Served (minister, wait on) (1247)(diakoneo - derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. For (473)(anti) means (1) over against, opposite to, before (2) for, instead of, in place of (something) (2a) instead of 2b) for 2c) for that, because 2d) wherefore, for this cause. Over against, opposite, hence instead of, in comp. denotes contrast, requital, substitution, correspondence. By way of substitution, in place of, instead of (Luke 11:11; 1 Cor. 11:15; James 4:15). Complete Biblical Library The preposition anti, “against, instead of,” determines and influences the interpretation of a series of important Scriptures. The meaning in the New Testament conforms to the classical and Septuagintal usage. Therefore it is necessary to be aware that the term functions in a variety of ways, and that these are often determined by the context in each particular case. The word has the following basic meanings, which sometimes may overlap each other. New Testament Usage 1. At times anti indicates the reason for something. An example of this is Luke 1:20: “Thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because (anti) thou believest not my words . . . ” In a similar fashion, Jesus explained that the fate of Jerusalem (i.e., utter destruction) would occur “because (anti) thou knewest not the time of thy visitation” (Luke 19:44). In Ephesians 5:31 Paul cited an Old Testament text: anti toutou kataleipsei anthrōpos ton patera . . . (“For this reason will a man leave his father . . . ”). The text in Genesis actually reads heneken, “on account of” rather anti (Genesis 2:24, Septuagint). This demonstrates clearly the sense of “because, on account of” (cf. Acts 12:23; 2 Thessalonians 2:10). 2. Sometimes anti stands for comparison of two things which are similar to one another. The most distinct example of this usage is found in 1 Corinthians 11:15 where Paul said that a woman’s long hair is “given her for (anti) a covering” (veil). This does not mean that the hair is given to the woman instead of a veil, but as a veil. 3. According to the basic definition of “against,” anti can be used to contrast two things. This is especially evident in compound words, such as antidikos (473), “opponent”; antikathistēmi (475), “oppose,” (literally “stand against”); antilegō (480), “speak against.” 4. Sometimes anti is used in connection with retribution. This is so in the familiar lex talionis, i.e., “law of retaliation,” found in Exodus 21:24 and quoted by Jesus: “Ye have heard that it hath been said, An eye for (anti) an eye, and a tooth for (anti) a tooth” (Matthew 5:38). This is the principle of God’s just judgment. But Jesus said that men are not to take the law into their own hands. They should leave retaliation to God: “Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord” (Romans 12:19). The principle for the Christian life is: “Recompense to no man evil for (anti) evil” (Romans 12:17; compare 1 Thessalonians 5:15). 5. In some places anti stands for the price which is paid when something is exchanged. An example is found in Hebrews 12:16 where it is reported that Esau, “for (anti) one morsel of meat” sold his birthright. 6. Finally anti can mean “instead of, in place of.” Abraham offered the ram instead of (anti) Isaac (Genesis 22:13). Judah offered to remain in Egypt “in place of” (anti) Benjamin (Genesis 44:33). And David wished that he were dead “instead of” his son Absalom (2 Samuel 18:33 [LXX 2 Kings 18:33]). In the New Testament Archelaus ruled as king in Judea in place of his father Herod, who was dead (Matthew 2:22). Jesus paid the price for us by doing it instead of us, by standing in our place as our substitute. The full thought of substitution is present here. His life was given instead of our lives. What makes the fifth and sixth points of such tremendous theological significance is that anti is used in these meanings in the language of redemption. Christians are bought with a price, the blood of Christ. When Jesus talked about His earthly assignment, He said that He came “to give his life a ransom for (anti) many” (Matthew 20:28; Mark 10:45). But here anti does not only mean “in exchange for,” but “instead of many.” Jesus paid the price for us by doing it instead of us, by standing in our place as our substitute. The full thought of substitution is present here. His life was given instead of our lives. In 1 Timothy 2:6, in the phrase antilutron huper pantōn, there is the double sense that Jesus’ death was “instead of us” and “on our behalf.” The preposition joined with lutron alone does not give the sense of exchange, but when accompanied by huper it is sound to conclude that both exchange and substitution are in the writer’s mind. ANTI - 20V - Matt. 2:22; Matt. 5:38; Matt. 17:27; Matt. 20:28; Mk. 10:45; Lk. 1:20; Lk. 11:11; Lk. 12:3; Lk. 19:44; Jn. 1:16; Acts 12:23; Rom. 12:17; 1 Co. 11:15; Eph. 5:31; 1 Thess. 5:15; 2 Thess. 2:10; Heb. 12:2; Heb. 12:16; Jas. 4:15; 1 Pet. 3:9 ANTI IN THE SEPTUAGINT - Gen. 2:21; 4:25; 9:6; 22:13,18; 26:5; 29:27; 30:2,15-16,18; 31:41; 36:33ff; 44:4,33; 47:16-17,19; Exod. 21:23ff,36; 22:1,3,15; 29:30; Lev. 6:22; 14:42; 17:11; 24:18,20; 26:24,43; Num. 3:12,41,45; 8:16,18; 18:21,31; 25:13; 32:14; Deut. 2:12,21-23; 8:20; 10:6; 19:21; 22:29; 28:47,62; Jos. 2:14; 5:7; 24:20,33; Jdg. 2:20; 15:2; 1 Sam. 2:20; 25:21; 26:21; 2 Sam. 3:30; 10:1; 12:6,10; 14:7; 16:8,12; 17:25; 18:33; 19:13,21; 1 Ki. 1:30,35; 2:35; 3:7,11; 5:1,5; 8:18,20; 9:9; 10:29; 11:11,33,43; 12:24; 13:21; 14:27,31; 15:8,24; 16:2,6,10,28; 19:16; 20:24,28,36,39,42; 21:6; 22:40,50; 2 Ki. 3:27; 8:15,24; 10:24,30,35; 12:21; 13:9,24; 14:16,21,29; 15:7,10,22,25,30,38; 16:20; 17:24; 18:12; 19:37; 20:21; 21:11,15,18,24,26; 22:17,19; 23:30,34; 24:6,17; 1 Chr. 1:44ff; 4:41; 5:22; 19:1; 23:1; 29:28; 2 Chr. 1:8,11; 6:10; 9:31; 12:10,16; 14:1; 17:1; 21:1,12; 22:1; 24:27; 26:1,23; 27:9; 28:27; 32:33; 33:20,25; 34:25; 36:1,4,8; Est. 2:4; 4:17; 8:12; Job 16:4; 28:15; 31:40; 36:15,20; Ps. 35:12; 38:20; 45:16; 90:15; 109:4-5,16; Prov. 1:32; 11:8; 17:13; Eccl. 4:15; Isa. 3:16,24; 37:38; 53:9,12; 55:13; 60:17; 61:3; Jer. 5:14,19; 7:13; 11:17; 16:11; 18:20; 19:4; 22:9,11; 23:38; 28:13; 29:26; 31:20; 37:1; 50:7; Ezek. 4:15; 5:7,11; 13:8,10,22; 15:8; 16:36,43; 20:16,24; 21:4,24; 22:19; 23:35; 24:13; 25:3,6,8,12,15; 26:2; 28:2,7; 29:6,9,20; 31:10; 34:8-9; 35:5; 36:2-3,6,13,34; 39:23,29; 44:12; Dan. 4:1,32; 11:30; Hos. 8:1; Joel 2:25; 3:3,5,19; Amos 1:3,9,13; 2:1,6; 5:11; 8:6; Mic. 3:4; 5:15; Hab. 3:7; Zeph. 2:10; Hag. 1:9; Zech. 1:15; 9:12; 12:10; 13:4; Mal. 2:9 Ransom (3083)(lutron/lytron from luo = to loose) is a neuter noun which literally refers to the ransom price which is necessary to free a slave, loosing them from their bonds and setting them at liberty. It is the price paid for release of a slave from slavery, a prisoner from captivity (such as a prisoner of war) or forfeited piece of land or other possession. The suffix "-tron" highlights the instrument or means of the releasing, that is, the ransom or the actual payment itself. Remember that the basic idea of ransom is the payment which sets something or someone free from some kind of bondage, slavery, captivity, or obligation. In classic Greek lutron "always means a payment which releases a man from an obligation which otherwise he was bound to fulfill....In the contemporary Greek of the NT times lutron has two main uses. (a) It is regularly used of `the price which is paid to redeem something which is in pledge or in pawn' (b) It is regularly used of 'the purchase price paid or received for the liberation of a slave'. So a papyrus reads, 'I have given Helene her liberty and I have received (huper lutron autes) as the purchase price for her,' and then follows the actual sum of money received." (Barclay) Related Resources: What is the substitutionary atonement? | GotQuestions.org What is the doctrine of penal substitution? | GotQuestions.org What is the doctrine of substitution? | GotQuestions.org What does it mean that Jesus took our place? | GotQuestions.org What is the concept of the vicarious atonement? | GotQuestions.org Mark 10:46 Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. Then they came: Mt 20:29-34 Lu 18:35-43 blind beggar named Bartimaeus: Lu 16:20,22 Joh 9:8 Ac 3:2,3 Luke 18:35-43 When Jesus Passes By - Steven Cole Luke 18:35-43 A Blind Beggar Receives Saving Sight - John MacArthur Bartimaeus - Cartoon for Children Mark 10 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 20:29-30+ As they were leaving Jericho, a large crowd followed Him. 30 And two blind men sitting by the road, hearing that Jesus was passing by, cried out, “Lord, have mercy on us, Son of David!” Luke 18:35+ As Jesus was approaching Jericho, a blind man was sitting by the road begging. Herod's Palace in Jericho Hiebert - The critics have appealed to them to prove contradictions in the Bible, while defenders of its accuracy have diligently sought ways of harmonization. The variants clearly show the independence of the Gospel accounts. If all the facts were known, there undoubtedly would be no difficulties of reconciliation. (The Gospel of Mark: An Expositional Commentary) Then they came to Jericho - They refers to Jesus and His disciples and is Jesus' only recorded visit to Jericho. Hiebert adds that " The New Testament Jericho stood some distance south of the site of the Old Testament Jericho. It was a fine city, built by Herod the Great and adorned by his son Archelaus (Matt. 2:22). The mountains of Judea rose abruptly a little to the west." "In NT times Jericho was famous for its balm (an aromatic gum known for its medicinal qualities). This, along with its being the winter capital, made it a wealthy city. When Jesus was hosted by Zacchaeus (Luke 19:1-10), it was probably in one of Jericho's finest houses. Its sycamore trees were quite valuable. Such a city could expect to have its share of beggars, as the Gospels tell us (Matt. 20:29-34; Mark 10:46-52; Luke 18:35-43)." (Holman Quick Source Bible Atlas) Since Lk 9:51 Jesus had been journeying toward His final goal, Jerusalem and the Passover (and after all Jesus was the Passover Lamb - 1 Cor 5:7, Jn 1:29 - play Watch the Lamb) and was now near the end, as Jerusalem was about 15 miles southwest of Jericho. He had crossed the Jordan river from Perea into Judea (see map or here for Perea) on the road which passed through Jericho which was about 700 feet below sea level and was His last stop prior to beginning His ascent into the Holy City (Jerusalem was about 3,300 feet higher than Jericho - Thus in Lk 10:30+ "A man was going down from Jerusalem to Jericho"). Matthew says they were leaving Jericho. See Map of Jericho in Jesus' Day. Brooks - “Jericho is five miles west of the Jordan, six miles north of the Dead Sea, and fifteen air miles and twenty-one road miles northeast of Jerusalem.” And as He was leaving Jericho with His disciples and a large crowd - These would include pilgrims on the way to Jerusalem for the Passover. Apparently the crowd continued to increase as Jesus came closer to Jerusalem and clearly indicates that now Jesus is no longer shunning publicity. "The road from Jericho to Jerusalem was very dangerous because of robbers (i.e. the parable of the Good Samaritan); therefore, people traveled in large groups." (Utley) A blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road - Only Mark records his name. Matthew also records the healing as they “departed from Jericho” (Mt 20:29), but Luke 18:35 reports that it was “ As Jesus was approaching Jericho.” Some "hold that Luke’s language simply means that Jesus was “near” or in the vicinity of Jericho when the healing took place. This seems the simplest reconciliation." (Hiebert) (See note by Steven Cole below)
Marcos 10
Wuest - Our Lord is on His way to Jerusalem and the Cross. He enters Jericho in a public way, accompanied by the crowds going to the Passover. In doing so, He puts Himself in the power of the Roman procurator and the Sanhedrin. The blind beggar was a common sight in Palestine.