Kenneth Yates
Editor
I. INTRODUCTION
In Part 1, I argued that Mark’s so-called discipleship section (Mark 8:22–10:52) is addressed to believers. The section begins and ends with the healing of two different blind men. Both men are a picture of the disciples. The disciples were believers. They had eternal life. But they were still blind. They needed their eyes opened as to the costs of following Jesus. Jesus teaches them about those costs in the discipleship
section of Mark.1 All of this indicates that there is a difference between being a believer in Jesus Christ, and thus having eternal life, and being a follower or disciple of Jesus.
In Part 2, I will argue that Bartimaeus is a picture of what a disciple is. A disciple is one who understands what it means to follow Christ, and where that path leads.
The account of the healing of Bartimaeus can be broken down into two sections. The first section is Bartimaeus’ call to the Lord (vv 46-48). The second is the Lord’s call to Bartimaeus (vv 49-52).
II. BARTIMAEUS’ CALL TO THE LORD (MARK 10:46-48)
In Part 1, I argued that Bartimaeus is a picture of a believer before he is healed. The fact that his name is given in the account strongly suggests that he was known to the early church. He knew that Jesus was the Christ, and in vv 46-48 he twice calls Jesus by the Messianic title “Son of David.” But believers also need to see what following Jesus means.2
But these verses do not just deal with Bartimaeus’ spiritual condition (i.e., that he was a believer). They also are part of the picture of what a disciple is. A translation would be helpful in discussing these issues:
And they came to Jericho. And as He was going out from Jericho, along with His disciples and a large crowd, the son of Timaeus, Bartimaeus, a blind man begging, was sitting by the road.
And having heard that it was Jesus the Nazarene, he began to cry out and to say, “Son of David, Jesus, have mercy on me.”
And many were rebuking him, in order that he might be silenced. But he cried out much more, “Son of David, have mercy on me” (vv 46-48).
A. The Persistence of Bartimaeus
As pointed out in part one of this two-part article, many have noted that the actual miracle of the healing of Bartimaeus is not what is emphasized in this account. Instead, a major emphasis is on the character of Bartimaeus.3 A positive character trait of the blind beggar is his persistence.
We are told in v 46 that Jesus came to Jericho. The healing takes place when Jesus was coming out of the city.
The problem, however, is that Luke says that the healing took place as the Lord was approaching (en tō engizein auton) Jericho (Luke 18:35). As will be discussed later, this makes it appear that Mark may have redacted the account in order to make a theological point about discipleship.
A number of solutions have been offered for the supposed discrepancy. Lenski suggests that Luke’s account has to take into account that the Lord, after leaving the city, went back into Jericho due to His meeting with Zacchaeus, and that the healing of Bartimaeus occurred as the Lord went back into Jericho after leaving it.4 Porter seems to support this view by saying that the verb used by Luke simply means “in the vicinity of” and speaks of location, not movement.5
Plummer offers the idea that there were two healings. Jesus healed one blind man when He entered Jericho and another one (Bartimaeus) when He left.6 A very common view is that there were two cities named Jericho, an old one and a new one, and that Bartimaeus was healed between them. France, however, points out that both cities were occupied in the first century and were about a mile apart. It is unlikely that both would be called by the same name.7
Calvin and Hodges appear to have a better solution. Both say that Bartimaeus was sitting at the exit of the city and heard the noise of the crowd that was following Jesus when He entered into the city. Bartimaeus tried to get the Lord’s attention and began to cry out when he heard the uproar, not knowing when the Lord would pass by him. He kept crying out until the Lord reached him as He left the city.8
This seems to be the preferred solution for at least two reasons. The account in Mark shows all the evidence of an eyewitness. The name of the blind man is specified. Mark records in great detail how Bartimaeus refers to Jesus. There is, as we shall see, vividness in describing the actions of Bartimaeus in the following verses as well. An eyewitness would have not only known all these details, he would have known where Bartimaeus was located at the time.
This solution to the “problem” shows the persistent faith of Bartimaeus. He heard the coming of the Lord, while Jesus was on the other side of the city, and he kept yelling even though he could not see where the Lord was or when He would pass by. In fact, he was not sure the Lord would even come by him. He wanted to be in the presence of the Lord. He had to ask a bystander what all the noise meant. When he found out he did not relent in his quest.
The people want Bartimaeus to be silent, but not because he has called Jesus the Son of David. Bartimaeus, as a blind beggar, is a nuisance. They do not feel that he merits the attention of One so important.9 We are reminded that a similar thing occurred in another teaching moment in the discipleship section of Mark when the disciples rebuked those who brought children to Jesus because children did not merit His attention (10:13).10
Nothing, however, can stop Bartimaeus. The fact that he could not see when Jesus passed by him did not stop him. Now, the crowds cannot stop him. His lowly social status cannot stop him either. He continues to “cry” out “much more.” The verb is in the imperfect and reflects a continuous crying out. He continues to cry out the whole time Jesus is passing through the city, until He reaches Bartimaeus on the other side. His faith in Christ is consistent, fearless, and overcomes the obstacles placed in front of him.11 Bartimaeus, in the face of opposition, publicly calls Jesus the Son of David—the Messiah—a second time.
Such persistent faith is important when one discusses the topic of discipleship. Such a picture of faith would be expected in a section of what discipleship means. It also provides an illustration of discipleship.
B. Jericho and Discipleship
The city of Jericho is important in the discussion of discipleship for a number of reasons. Throughout this section of Mark, the Lord has
been on His way to Jerusalem (10:32). Jericho, approximately 15 miles northeast of Jerusalem, was the last major city before He reached His destination. He was about to complete His journey.12
Even though Jericho was the last major city, the trip was not over. It would still be an arduous task to arrive. Jericho was 840 feet below sea level and Jerusalem was 3500 above sea level. Edwards calls the walk from Jericho to Jerusalem 15 “tortuous” miles.13 If somebody was going to follow Jesus on the “road” to Jerusalem from Jericho, he could expect a difficult road. As Jesus teaches throughout the section of discipleship, that is what the disciple will indeed experience.
The combination of Jesus and Jericho reminds the reader of the OT “Jesus” (Joshua) and Jericho. Bartimaeus will experience the salvation of regaining his sight from Jesus just as Joshua brought salvation to the Jews at Jericho many years earlier.14 The reminder of Joshua, the Jews, and the battle at Jericho also remind the readers that the Jews engaged in warfare. Discipleship is like warfare.
As mentioned above, Bartimaeus meets the Lord as He is leaving Jericho. If there is a connection between Jesus going to Jerusalem and discipleship, the fact that the Lord was going out of Jericho towards Jerusalem fits Mark’s theme better than if the Lord was approaching Jericho when this healing took place. The next stop for the Lord is the city where He will lay down His life for others. A disciple needs to follow Him there.
C. Jesus the Nazarene
In v 47 we are told that Bartimaeus is told that Jesus is a “Nazarene.” This is the One Bartimaeus calls out for. Lenski feels the title “Nazarene” is neither derogatory nor an honor. It simply distinguishes this Jesus from others since it was a common name.15
However, there is at least the possibility the title is negative in Mark. He only uses it in three other places. In two of those places there may be negative connotations. In Mark 14:67, Peter is questioned by a girl when he denied the Lord. The girl calls Jesus “the Nazarene Jesus,” and places the designation in the emphatic position (“Kai su meta tou Nazarēnou Iēsou ēstha”). She and her companions did not have a high view of Jesus as He was on trial for blasphemy. The denial of Peter also shows a failure in discipleship that occurred when a follower of the Lord did not want to be associated with “the Nazarene.”
A second occurrence of the word Nazarene is at the end of the Gospel of Mark. The angel at the tomb identifies the Lord as the Nazarene that was crucified. There was a strong negative stigma attached to being crucified. All throughout 8:27–10:45 Jesus says to follow Him on the road to crucifixion. Discipleship is difficult because following Christ leads to a cross. It was a Nazarene that was nailed to the cross.
It is difficult to determine if there is a negative connotation with the third occurrence of the word in Mark, but even there it is a possibility. Demons state that Jesus is a Nazarene (Mark 1:24).
Outside of Mark, we see at least one instance where Nazareth has a negative connotation. When told by Philip that the Messiah was a man who came from Nazareth, Nathanael said, “Can there any good thing come out of Nazareth?” (John 1:46).
Peter did not want to be associated with a Nazarene. Bartimaeus did. Nathanael wondered if anything good could come from that place. Bartimaeus publicly proclaimed that the Messiah Himself came from there.
In the first part of this pericope, Bartimaeus calls out to the Lord. In vv 49-52 Mark tells of Jesus’ call and encounter with Bartimaeus and his response to that encounter.
III. THE LORD’S CALL AND ENCOUNTER WITH BARTIMAEUS (MARK 10:49-52)
The following is a translation of this call and encounter:
And Jesus, after stopping, said, “Call him.” And they called the blind man saying to him, “Be cheerful,16 rise up, he is calling you.”
And casting aside his outer garment,17 he jumped up and came to Jesus.
And Jesus answered him and said, “What do you want me to do18 for you?” And the blind man said to Him, “Rabboni, let me receive my sight.”19
And Jesus said to him, “Go, your faith has saved you.” And immediately he gained sight, and was following him on the road (vv 49-52).
The persistent faith of Bartimaeus does not escape the notice of the Lord. Not only is there no rebuke from the Lord when Bartimaeus calls
Him the “Son of David,” but He notices the blind man because he calls Him by that title.20 He then calls Bartimaeus to Himself.
A. The Call of the Lord
In v 49, France points out that it is significant that Christ stops on the road to Jerusalem. At this point in the Gospel He is near His destination. In 10:32, He was leading the way to Jerusalem. He has set His face on the city and the picture is one of destiny and resolve to get there.21 However, even though He is determined to reach Jerusalem He stops at the cries of this blind man.
The verb phōneō (to call) occurs three times in the verse. Jesus calls for Bartimaeus. The verb probably suggests discipleship. The Lord called the disciples to Him in 9:35 (in the discipleship section) to teach an important truth about discipleship. Although a different verb is used, Jesus called four of the twelve in 1:16-20 to follow Him and the same thing could be said of Levi in 2:14.22 In 8:34, the Lord called the crowds to follow Him, not just the twelve. Bartimaeus is an example of the fact that Christ opens discipleship to all people.23
The crowd tells Bartimaeus to be glad. This imperatival verb is only found on the lips of Jesus in the Synoptics, except for here. In the other instances, a miracle occurs (Matt 9:2, 22; 14:27; Mark 6:50). It is always associated with good news.24 This anticipates a favorable outcome of the meeting between Jesus and Bartimaeus.
Bartimaeus is told that Jesus is calling him. His response is both emotional and vivid.
B. The Response of Bartimaeus
Mark is the only Synoptic Gospel that describes the physical activities of Bartimaeus when the Lord calls him. He casts aside his outer garment and jumps up. Culpepper says that the mention of the garment by Mark has symbolic significance and relates to discipleship.25
The outer garment would have been a very valuable possession for Bartimaeus. In the OT, such a piece of clothing was important for a poor person (cf., Exod 22:26-27; Deut 24:12-13). As a beggar, it would have been used to collect alms and would represent his means of livelihood.26
Bartimaeus was either wearing the garment or had it spread before him as a means of collecting the money for which he begged.27 If the
former, he cast it aside so that nothing would impede him in his quest of getting to Jesus as it might get entangled in his legs. If the latter, he threw it aside with whatever money was in it. Either way, it showed an eagerness to get to the Lord.28 As a blind person, we can picture him stumbling as he “came to Jesus.”
The casting aside of the garment is a picture of leaving what is valuable to follow the Lord. In Mark, including in the discipleship section,
the Lord called for those who followed Him to leave things behind (1:18, 20; 2:14; 10:21, 28).29 After Jesus’ first prediction of His death to
the disciples, He told them that if they were to follow Him they needed to forsake their lives (Mark 8:35).
Olekama comments that the actions of Bartimaeus picture the reckless response of Bartimaeus to the call of Christ. He sees a parallel with the woman at the well in John 4 who leaves the water pot behind when she went into the city to tell others about Christ.30 The woman did this after she had believed that Jesus was the Messiah. If Mark is emphasizing discipleship in this section of the Gospel, it would explain why he included the mention of the garment when Matthew and Luke did not.
C. The Request of the Lord and the Request of Bartimaeus
Jesus asks Bartimaeus what he wants from Him. The question immediately reminds us of the same question that the Lord asked James and John a few verses earlier (10:36).31 The response of James and John and the rebuke by the Lord that follows James and John’s answer show that Bartimaeus is an example in contrast. The Lord does not rebuke Bartimaeus. James and John did not know what following the Lord entailed. Bartimaeus, however, wanted his sight with the result that once he obtained it he immediately follows the Lord to Jerusalem.32
The verb thelō used by the Lord in His question seems to indicate a connection between this healing and discipleship. It is used extensively in the longer section of 8:22–10:52 concerning instruction of discipleship (8:34-35; 9:35; 10:35-36; 43-44).
The Lord’s question to Bartimaeus is also a demonstration of the fact that He is a servant.33 He had just spoken of the fact that He came to
serve others (10:45). Jesus, as the Son of David, stops to meet the need of a lowly beggar who was in need of mercy. The King reaches out to him. He puts into practice what He had just taught about discipleship. A disciple is a servant and Jesus is the Servant par excellence.
Bartimaeus asks to be healed of his blindness. He addresses the Lord by the rare title of Rabboni. Edwards points out that the title is seldom used in the extant Jewish literature to refer to a human, and frequently was used as an address to God in prayer.34 This literature, however, is much later than the time of Christ. The word occurs in John 20:16 where the interpretation of the word is given. It means “teacher.” While it may carry with it a slightly more respectful tone, there is little difference between it and the variant “rabbi.” Even though it does not indicate that Bartimaeus recognized Jesus’ Deity, it did signify that Bartimaeus recognized in Christ a teacher and somebody to be respected. The title intimated a master/disciple relationship, which fits into Mark’s purpose nicely. Bartimaeus not only recognizes Jesus as the Messiah, he recognizes that he himself is the Lord’s disciple.35
D. The Miracle and Aftermath
In v 52 the Lord tells Bartimaeus to hupage (“go” or “go your way”) and that his faith has “saved” him (made him well). The Lord had told
others to go after experiencing a healing before in Mark (1:44; 2:11; 5:19, 34; 7:29). However, as we shall see in the last part of this verse,
Bartimaeus is different than others who have been healed.
It seems clear that the verb sōzō has a dual meaning. Bartimaeus certainly experienced physical salvation in this healing. But there is a
spiritual deliverance here as well.36
Bartimaeus, because he believes that Jesus is the Messiah, has received eternal life. Earlier in the chapter, in 10:26, the verb “saved” is used in this sense. In addition, immediately before the account of Bartimaeus, Jesus had taught about His substitutionary atonement (10:45).37 But there is another aspect of salvation. Once a person has eternal life, as Bartimaeus did, he can enter into the privilege of discipleship. This is how Edwards and Best see the salvation spoken of here.38 It certainly fits the context. That is the whole point of Mark 8:22–10:52. Bartimaeus had been saved from a life lived on the “side of the road” as an outcast. He could now pick up a cross and follow Christ and experience the salvation of his very life—a life of true meaning (Mark 8:35).
As mentioned above, the actual healing is briefly stated. The healing confirmed that Jesus was indeed the Son of David.39 This is true even though He was near Jerusalem, the place where He would suffer and die. The important point for Mark, however, is that after Bartimaeus
was healed, he followed (ēklouthei) Jesus on the road (en tē hodō). Both the verb and the prepositional phrase describe Christian discipleship in Mark (1:2-3, 18; 2:14-15; 6:1; 8:27, 34; 9:33-34, 38; 10:21, 28, 32).40
France points out the very important point that the entire phrase is prominently placed at the end of the pericope and concludes the whole
section of Mark on discipleship. Discipleship is the central theme of 8:22–10:52. Mark is the only Synoptic to mention the road.41 The road, of course, is the way of suffering and rejection that leads to Jerusalem (8:27, 34; 10:32). The uniqueness of Bartimaeus is seen in the fact that Jesus had told others to “go” after being healed in Mark, but Bartimaeus alone “follows” Him on the “road.”
The verb “to follow” here also suggests the ongoing nature of discipleship. It is in the imperfect tense. We could take it as an ingressive
imperfect, which would mean that Bartimaeus has begun his ongoing journey of discipleship.42 When one looks at the ongoing journey of the twelve disciples in Mark, with all their failures, the verb reminds all would-be disciples that it is an ongoing process.
Just as the verb sōzō had a dual meaning, so does the verb anablepō (“to see”). Clearly Bartimaeus now sees physically. But he also “sees” metaphorically as it relates to discipleship and following Christ. He is a picture of one that follows Christ on the road of suffering and to the cross. Before receiving his sight, Bartimaeus was by the road, now he is on it with the Lord.43 He is one who “sees” and follows Christ on that road in contrast to the partial blindness of the disciples that was described at the beginning of the section on discipleship. The previous healing of the blind man at Bethsaida was also a metaphorical picture of the disciples (8:22-25).44 Bartimaeus, in leaving everything behind to follow Jesus, does what the Lord said a believer must do if they would follow Him (Mark 8:34ff ).
IV. CONCLUSION
The account of the healing of Bartimaeus occupies a critical place in the Gospel of Mark. It occurs immediately before the entrance of the Lord into Jerusalem where He will undergo His crucifixion. It also concludes a long section on discipleship, forming an inclusio with the healing of another blind man that began the section (8:22–10:52).
The initial healing of the blind man is a picture of the partial blindness of the disciples. Peter confesses that Jesus is the Christ, but he and the other disciples are blind to what it means to follow Him, even though they are believers. The Lord teaches the disciples that following Him involves hardship and suffering. Throughout the whole section, however, the disciples fail to understand.
Bartimaeus is a foil for the disciples.45 He too proclaims that Jesus is the Christ with the title “Son of David,” which he cries out twice. He
“sees” clearly, and does not need a two-stage healing as the previous blind man. He follows Christ on the “road” to Jerusalem. He becomes a picture of those who take up their cross and follow Him in spite of the difficulties and cost.
From the beginning, it was difficult for Bartimaeus to follow the Lord. He left behind his valuable outer garment. He had to overcome many obstacles. He could not see when the Lord passed him by, so he had to keep crying out. He had to overcome the attempts of the crowd to silence him. He was a lowly beggar that by human standards had no business bothering the Son of David. It is possible that we could add that he did not mind being associated with a Nazarene and any stigma that might be attached to it. He was not ashamed to follow Him on the path He was on (8:38). He willingly followed Christ on the tortuous uphill road from Jericho to Jerusalem. Edwards is correct when he says that Bartimaeus is the sum and center of all that Mark desires to convey about discipleship.46
The reader is invited to emulate Bartimaeus. In 8:34, Christ had opened up the opportunity for anybody to take up their cross and follow
Him on the road to Jerusalem. Discipleship is not limited to the twelve.47 As Christ nears Jerusalem, Bartimaeus is one that affirms that the One who is to die on the cross is indeed the Messiah, the Son of David. This is a major thrust on discipleship in the Gospel of Mark with its three predictions of the crucifixion after Peter’s confession of Christ in chapter eight. In the section from 8:22–10:52, Bartimaeus provides the picture of what it means to be a disciple and where the road of discipleship leads to in chapters 11–16.
From all of this it is clear that there is a difference between salvation and discipleship. Eternal life is given as a free gift through faith in Jesus as the Christ who gives it. Discipleship involves extreme costs. One must be humble, take up his cross, and give up his life.
The disciples fail repeatedly on the “road” of discipleship even though they have eternal life. This failure continues even after Jesus reaches
Jerusalem. During the Passion Week, they desert Him. But at the end of the book He meets them in Galilee. This is where His ministry started. They will have the opportunity to follow Him in spite of their previous blindness and failures.
How appropriate that Mark’s Gospel talks about discipleship and uses two blind men to illustrate it. The disciples were “blind.” They did not know what following Christ involved. And there is a blindness among many believers today on the subject as well.
Most Christians today have never been taught discipleship truths. They do not see a difference between being a believer and being a disciple. They have never been taught that being a disciple is very costly but has nothing to do with receiving eternal life. It has everything to do with rewards. Throughout the section on discipleship Jesus spoke about these rewards (8:35; 9:35; 10:21, 29-31, 44). Many Christians today need to have their eyes opened, just like the original disciples did. Bartimaeus is a great illustration for all of us.
____________________
1 Kenneth Yates, “The Healing of Bartimaeus (Mark 10:46-52), Part 1,” JOTGES (Spring 2016).
2 Ibid.
3 Robert H. Stein, Mark, Baker Exegetical Commentary, ed. Robert W. Yarbrough and Robert H. Stein (Grand Rapids, MI: Baker Academic, 2008), 491; Paul J. Achtemeier, “And He Followed Him: Miracles and Discipleship in Mark 10:46-52,” Semeia 11 (1978): 115.
4 R. C. H. Lenski, The Interpretation of Mark’s Gospel (Columbus, OH: Wartburg Press, 1946), 468.
5 Stanley E. Porter, “Luke 18:35 in the Light of Its Synoptic Parallels,” Bulletin for Biblical Research 2 (1992): 104.
6 Alfred Plummer, The Gospel According to Luke (Edinburgh: T. & T. Clark, 1901), 429-30.
7 R. T. France, The Gospel of Mark, NIGTC (Grand Rapids, MI: Eerdmans, 2002), 421.
8 John Calvin, A Harmony of the Gospels of Matthew Mark and Luke, trans. T. L. Parker, vol. 2, ed. D. W. Torrence (Grand Rapids, MI: Eerdmans, 1972), 278; Zane C. Hodges, “The Blind Men at Jericho,” Bibliotheca Sacra 33, no. 2 (1965): 327-29.
9 C. E. B. Cranfield, The Gospel According to Mark, Cambridge Greek Commentary, ed. C. F. D. Moule (Cambridge: Cambridge University, 1972), 345; Darrell L. Bock, The Gospel of Mark, Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol Stream, IL: Tydale House, 2002), 495.
10 Adelo Y. Collins, Mark: A Commentary, Hermeneia (Minneapolis, MN: Fortress, 2007), 510.
11 J. F. Williams, “Other Followers of Jesus: The Characterization of the Individual from the Crowd in Mark’s Gospel” (PhD diss., Marquette, 1992), 234.
12 Stein, Mark, 493.
13 James R Edwards, The Gospel According to Mark, New Pillar Commentary (Grand Rapids, MI: Eerdmans), 329.
14 John N. Suggit, “Exegesis and Proclamation: Bartimaeus and Christian Discipleship,” JTSA 74 (1991): 58.
15 Lenski, The Interpretation of Mark’s Gospel, 469.
16 The verb only occurs in the imperative in the NT. Perhaps it can be translated “do not be afraid” (i.e. that He has not heard you). Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, ed. Frederick W. Danker, 3rd ed. (Chicago, IL: University of Chicago, 2000), 352.
17 The word can mean either the inner or outer garment. The context makes it clear that it refers to the outer, and not the inner. Ibid., 376.
18 Poiēsō is in the future indicative (and not the subjunctive), and is used for volitive expressions following thelō. This is a common expression in classical Greek. F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. Robert W. Funk (Chicago, IL: University of Chicago, 1961), 185.
19 This is the imperatival use of hina. W. G. Morrice, “The Imperatival Hina,” Bible Translator 23 (1972): 327. Also see Daniel B. Wallace, Greek Grammar: Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 228.
20 I. V. Olekama, The Healing of Bartimaeus in the Markan Context (New York, NY: Peter Lang, 1999), 71.
21 France, The Gospel of Mark, 424.
22 Mary Ann Tolbert, Sowing the Gospel: Mark’s World in Literary-Historical Perspective (Minneapolis, MN: Fortress Press, 1989), 190.
23 Christopher D. Marshall, Faith as a Theme in Mark’s Narrative (Cambridge: Cambridge University, 1989), 143.
24 Evans, Mark 8:2–16:20, 132.
25 R. A. Culpepper, “Why Mention the Garment,” JBL 101 (1982): 132.
26 Marshall, Faith as a Theme in Mark’s Narrative, 141.
27 Evans, Mark 8:27-16:20, 133.
28 Collins, Mark: A Commentary, 510.
29 Culpepper, “Why Mention the Garment,” 131-32.
30 Olekama, The Healing of Bartimaeus in the Markan Context, 82.
31 Stein, Mark, 496; Williams, “Other Followers of Jesus: The Characterization of the Individual from the Crowd in Mark’s Gospel,” 235.
32 Vernon K. Robbins, “The Healing of Blind Bartimaeus,” JBL 92 (1973): 231.
33 Evans, Mark 8:27-16:20, 131.
34 Edwards, The Gospel According to Mark, 331.
35 France, The Gospel of Mark, 424; Achtemeier, “And He Followed Him: Miracles and Discipleship in Mark 10:46-52,” 124; Cranfield, The Gospel According to Mark, 346.
36 Ernest Best, Following Jesus: Discipleship in the Gospel of Mark, Journal for the Study of the New Testament (Sheffield, 1981), 141; Edwards, The Gospel According to Mark, 331; E. S. Johnson Jr., “Mark 10:46-52: Blind Bartimaeus,” CBQ 113 (1978): 200.
37 Stein, Mark, 489.
38 Best, Following Jesus, 141; Edwards, Mark, 331. Neither Best nor Edwards makes the clear distinction between discipleship and eternal salvation that is made in this present article.
39 Olekama, The Healing of Bartimaeus in the Markan Context, 73.
40 Marshall, Faith as a Theme in Mark’s Narrative, 142.
41 France, The Gospel of Mark, 425.
42 Suggit, “Exegesis and Proclamation: Bartimaeus and Christian Discipleship,” 61.
43 Ibid., 59.
44 Best, Following Jesus, 141.
45 David Rhoads and Donald Michie, Mark as a Story: An Introduction to the Narrative of a Gospel (Philadelphia, PA: Fortress Press, 1982), 130.
46 Edwards, The Gospel According to Mark, 411.
47 Suggit, “Exegesis and Proclamation: Bartimaeus and Christian Discipleship,” 29.
