Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

8:27-29a Caesarea Philippi was some 25 miles (40 km) north of the Sea of Galilee, and had been a center of the worship of Baal, then of the Greek god Pan, and then of Caesar (see note on Matt. 16:13). Who do people say that I am? Jesus' questions (Mark 8:27, 29) prepare for his teaching. He must clarify that the Messiah of God is to be humbled (v. 31; 10:45) and exalted (8:38) for the sake of his people. This goes against popular expectations. On John the Baptist and Elijah, see note on 6:14b-15.

8:29b-30 Peter speaks for the Twelve (cf. 1:36; 8:32; 9:5; 10:28; 14:29) and confesses Jesus as the Christ, i.e., the divinely anointed leader and Messiah (2 Sam. 7:14-16; Psalm 2; Jer. 23:5-6) who they expect will liberate the Jewish people from the oppressive yoke of Rome (see John 6:15). Peter's confession is God-given (Matt. 16:17) but incomplete (Mark 8:31-33), for the messianic Son of Man is both divine (Ps. 110:1, 5; Dan. 7:13-14; Mark 8:38; 12:35-37) and destined to suffer (Isa. 53:1-12; Mark 8:31; 10:45). This is why Jesus charges his disciples to tell no one about him.

8:31 Jesus corrects the disciples' messianic expectation by stressing that the Son of Man must (cf. 9:12; 14:21, 41) be killed (cf. 9:9, 12, 31; 10:34, 45; 14:21, 41) and rise again (cf. Isa. 53:1-12). Christ's death is necessary because the eternal, messianic rule of God begins with atonement for sin, i.e., the sacrifice that will bring about reconciliation between God and man. and be rejected by the elders and the chief priests and the scribes. The leaders, who will reject Jesus, belong to factions of the Sanhedrin, the highest Jewish court in Israel (e.g., Mark 10:33; 11:18; 14:1; 15:1). While the opponents seek to kill Jesus (3:6), God's appointed will is that the Messiah atone for sins. To "rise" again must puzzle the disciples. They expect only the general resurrection of all mankind at the end of the age, prior to judgment (Dan. 12:2).

8:33 turning and seeing his disciples, he rebuked Peter. The fact that Jesus looked at all the disciples implies that his rebuke of Peter was intended for all of them. "Get behind me, Satan!" It is only Peter's thought, not him personally, that Jesus rejects as satanic. not . . . on the things of God, but on the things of man. Peter does not recognize that the messianic ruler of God's eternal kingdom has come to die for his sins (cf. note on v. 31).

8:34 Following the first major prediction of his death and resurrection (v. 31), Jesus instructs in discipleship all those who would come after me. The goal of self-denial (cf. 14:30, 31, 72) and taking up one's cross is not pathological self-abasement or a martyr complex but being free to follow the Messiah (1:18; 2:13). Self-denial means letting go of self-determination (cf. Ps. 49:6-8) and replacing it with obedience to and dependence on the Messiah.

8:35 Jesus' paradoxical statement demands two different senses of the word "life": whoever lives a self-centered life focused on this present world (i.e., would save his life) will not find eternal life with God (will lose it); whoever gives up his self-centered life of rebellion against God (loses his life) for the sake of Christ and the gospel will find everlasting communion with God (will save it; see v. 38).

8:38 of him will the Son of Man also be ashamed. Jesus claims divine authority in final judgment.

9:1 Some standing here who will not taste death probably points toward the three disciples who will accompany Jesus to the Mount of Transfiguration. To see the coming of the kingdom of God . . . with power refers to an anticipation of this future event in the transfiguration (see 2 Pet. 1:16-18), which prefigures the overwhelming glory of Christ in his return (Dan. 7:13-27; Matt. 16:28; Mark 8:38; 13:26-27). For various interpretations of Jesus' statement, see note on Matt. 16:28. Letting go of self-centered self-determination (Mark 8:34) leads to glimpses of future glory (9:1-8), just as the death (8:31) and glory (8:38) of the Messiah are to be seen together.

9:2 high mountain. Probably Mount Hermon (see note on Matt. 17:1).

9:3 The transfiguration offers a glimpse into the radiant and divine glory of Jesus (Heb. 1:3; see also note on Luke 9:29), who is God's Son and the judge of all. On white as heavenly brightness, cf. Dan. 7:9; Luke 24:4; Acts 1:10; Rev. 1:14; 20:11.

9:4 Jesus is greater than both Moses (who represents the Law; see Ex. 24:1, 9) and Elijah (who represents the Prophets; see 1 Kings 19:8); Jesus thus fulfills both the Law and the Prophets (cf. Matt. 5:17). Whereas Moses' radiance reflects God's glory (Ex. 34:33-35), Jesus radiates light "from the inside." Moses and Elijah are not reincarnations but rather come from being in the presence of God. Luke adds the detail that they discuss Jesus' imminent "departure" (Luke 9:31).

9:5 Once more, Peter and his companions do not grasp the greatness of the Messiah (cf. 4:40; 6:52; 7:18; 8:17-21, 32-33; 9:32; 14:26-42). Peter sees Jesus merely as someone similar to Moses and Elijah and wishes to raise tents (as earthly habitations for heavenly beings) for them, perhaps because he wants to prolong the experience. Peter does not know what he is saying, for he is speaking out of fear (9:6).

9:7 The voice . . . out of the cloud echoes Ex. 24:15-16. This is my beloved Son; listen to him is uttered for the benefit (cf. Mark 9:2, 4, 7, 12-13) of the three disciples (cf. 4:34; 6:31-44; 9:28; 13:3; 2 Pet. 1:16-18). Jesus, with all his claims, is endorsed by the Father (see Ps. 2:7; Isa. 42:1; Mark 1:11). "Listen to him" echoes Deut. 18:15, 18, where Moses is shown to be a leader-prophet. Anyone who does not listen to the Messiah of God rejects God, who sent him. The three disciples see the glory of Jesus; they see his greatness over Moses and Elijah; and they hear the divine authentication of Jesus as the eternal Son.

9:9 tell no one (cf. note on 7:36). Jesus commands silence in order to avoid a popular movement that would make him into a political "freedom fighter" (John 6:15) and block his path to suffering and dying to save his people.

9:10 The disciples do not understand what rising from the dead means, as they expect simply the resurrection of all mankind at the end of this age, after the coming of Elijah (v. 12; see Dan. 12:2).

9:12 John the Baptist restored all things by preparing the way (Mal. 3:1) for the coming of the ultimate Restorer (cf. Luke 1:17; Acts 3:21). On John the Baptist as Elijah, see also notes on Mal. 4:4-6 and Matt. 11:14. Both John the Baptist and Jesus experience suffering and contempt in the process of restoration (cf. Isa. 53:3). According to Jesus, Isa. 53:1-12 and Mal. 4:4-6 have to be understood together.

9:13 Referring to John the Baptist, Jesus states that Elijah has come; both were preachers of repentance, and John came in Elijah's "spirit and . . . power" (cf. Luke 1:17). Jesus thus contradicted popular expectation (Mark 9:11), which hoped for the literal return of Elijah.

9:18 Both the "scribes" (v. 14) and the father of the possessed son expect to find Jesus, and they transfer this expectation to the disciples, who are learning to represent Jesus (see 6:7-13). The evil "spirit" (9:17) seeks to "destroy" the boy (vv. 20, 22), and he cries out (v. 26). Due to their lack of prayer, the disciples are not able to heal him (cf. vv. 28-29).

9:19 The fundamental problem of the people (the opponents, the spiritually oppressed, and even the disciples) is that they are faithless (cf. 6:6; 9:23). Jesus' burdened expression echoes that of the prophets (e.g., Deut. 32:5, 20; Isa. 6:11; Jer. 5:21-22; cf. note on Mark 8:12).

9:22b-24 The father merely seeks help through Jesus' miraculous powers: if you can do anything. Jesus corrects the father's statement by calling him to put his trust in God. I believe; help my unbelief! The father immediately confesses that he has some faith but also acknowledges his spiritual weakness and appeals to Jesus to create in him a heart that believes more firmly.

9:28-29 "Why could we not cast it out?" Besides lacking understanding (8:17-18, 21; 9:5), the disciples lack the ability to fully carry out their commission from Jesus (cf. 6:7, 13; 9:18). Their failure is an occasion for encouragement to more prayer (cf. 4:10; 7:17; 10:10), implying that more time and effort in prayer (and therefore in closer fellowship with God) leads to growth in faith.

9:30-31 he did not want anyone to know. Jesus seeks privacy in order to continue teaching his disciples about his impending suffering in Jerusalem. While the disciples still do not understand, they will later remember the wordplay, Son of Man . . . hands of men (see 14:41; cf. 2 Sam. 24:14). By the plan of God the Father, Jesus would be intentionally "delivered into the hands" of Jewish leaders (Mark 8:31) and Gentiles. The paradox is profound: the murderous intent of Jesus' opponents succeeds, because God the Father hands him over to achieve the atonement planned through his death (10:45; cf. Isa. 53:6, 11-12; Acts 2:23; 4:27-28).

9:32 The disciples understand neither the necessity of the Messiah's death (they still expect a political liberator) nor the idea of the resurrection of an individual (they expect the resurrection of mankind at the last judgment; cf. Dan. 12:2; see notes on Mark 9:9; 9:10). Yet they understand enough of what Jesus is saying that they do not want to know more, so they are afraid to ask him. Perhaps they remember that Peter's earlier attempt to express disapproval of Jesus' predictions of suffering led to a harsh rebuke (8:33).

9:33 in the house. See note on 2:1. As is so often the case, Jesus instructs the disciples in the privacy of the home (see 4:10, 34; 7:17; 9:28; 10:10). Jesus' question--What were you discussing--does not display his ignorance but rather triggers the following lesson on discipleship (9:33-37; cf. 8:27, 29, 31, 34-38). They "kept silent" (9:34) because they were ashamed.

9:34 who was the greatest. In conjunction with their messianic expectation of a political liberator, the disciples dream of status, honor, and power, along the lines of the Maccabean revolt (166-160 b.c.; cf. 8:34-38).

9:35 he sat down. Teachers often sat in order to teach. Just as the Messiah of God leads by suffering, each disciple is to lead (be first) by becoming a servant of all. The suffering of Jesus not only marks the beginning of the messianic rule of God but characterizes patterns of conduct (such as humility, faith, and love) that are required in the kingdom (Phil. 2:1-11).

9:36-37 taking him in his arms. The attitude of heart Jesus is teaching does not even overlook a lowly child (at times marginalized in ancient societies) but receives, and thereby cares for, such a little one in Christ's name. In contrast to the status-seeking of the disciples (v. 34), Jesus is showing them they should willingly take on lowly, often unnoticed tasks and care for those who have little status in the world. Anyone who does this, Jesus says, receives me and in so doing also receives the Father (him who sent me). (Receives not me should be understood as an idiom meaning "receives not only me"; see note on Luke 9:48.) Humbly caring for people of lowly status out of obedience to Christ ("in my name") will be rewarded by rich personal fellowship with both the Son and the Father (see note on Matt. 25:40).

9:40 the one who is not against us is for us. Paul makes a similar argument in Phil. 1:17-18. The disciples are to focus on their task and leave the rest up to God, not being quick to criticize others who also follow Christ but who do not belong to their group. (Such generous acceptance, however, does not apply to those who do not follow Christ at all; see Matt. 12:30.)

9:41 will by no means lose his reward. God notices the smallest of deeds, and the giving of water to those who proclaim the gospel will be rewarded by God himself.

9:42 Jesus has emphasized that receiving lowly persons in Christ's name means receiving him (v. 37). Now he warns against causing such people who believe in me to sin, that is, to lead them to disbelief or to transgression of God's moral laws. Any who do this will receive severe punishment from God (thrown into the sea). This warning applies to anyone who would seek to destroy the faith of a child or a new Christian.

9:43-48 Jesus uses hyperbole (intentional overstatement) to show the seriousness of sin and the fact that nothing, even things of greatest importance to humans such as a hand, foot, or eye, can be more important than God. "Hand," "foot," and "eye" probably also serve as metonymies (where one thing stands for something related to it) for sins that can be committed with these body parts. (E.g., the "hand" may represent theft or murder done by the hand; the "foot" may represent going somewhere to undertake a sinful act; the "eye" may represent coveting, lust, or adultery, as in Matt. 5:27-30.) Of course, Jesus does not mean that people should literally cut off those body parts, for the literal removal of them cannot remove the root of sin in the heart (see Mark 7:20-23; 9:45). Jesus' words serve as a sober warning concerning the severity of sin, which can lead to hell (Gk. gehenna; see Isa. 66:24) and fire that is not quenched (Mark 8:35-37; 9:47-48).

9:49 For everyone will be salted with fire is a puzzling statement that occurs only in Mark, and many interpretations have been proposed: (1) Against the background of Lev. 2:13, "with all your offerings you shall offer salt" (see also Ezek. 43:24), some think Jesus means that believers themselves are now what is being offered to God (cf. Rom. 12:1), and the "salt" that is in them is the purifying "fire" of God's Holy Spirit. The cleansing and purifying properties of salt support this idea, but this is surely an obscure way to refer to the Holy Spirit, and the connection to the larger context of Mark 9:43-48 is unclear. (2) A second interpretation also views believers as a sacrifice to God against that same OT background but understands the salt to represent purification by the "fire" of suffering and hardship, which is related to the costliness of discipleship implied in the willingness to give up even a hand or an eye (vv. 43-48). In other words, "Be willing to give up anything (vv. 43-48), and also to suffer for Christ's sake, for something costly and painful will come into everyone's life (v. 49)." But the "salt" and the "fire" also make the sacrifice pleasing to God and have a purifying effect on the believer. And as salt does not destroy but preserves food, so the suffering will not destroy the believer. (3) Others think that "everyone" means both believers and unbelievers, and thus the verse teaches that unbelievers will undergo the terrible fire of God's judgment (cf. vv. 47-48), but believers, while not experiencing hell, will still in this life undergo the purifying, cleansing fire of God that comes through hardship and suffering. Interpretations (2) and (3) are similar, (2) being perhaps the best.

9:50 lost its saltiness. See note on Luke 14:34.

10:1 And he left there. Jesus sets out on his final journey from Galilee to Jerusalem (vv. 17, 32, 46; 11:1). He returns to the area north of Jericho where his ministry began. He continues to focus his ministry on teaching, as was his custom.

10:2 Once again, Jesus' Pharisaic opponents seek to test him (cf. 8:11; 12:15) with a question, this time concerning the legality of divorce. They hope to expose him as an opponent of the Law of Moses (cf. note on Matt. 19:3).

10:4 Certificate of divorce refers to the provisions about divorce in Deut. 24:1-4.

10:5-6 Jesus emphasizes that marriage, as a permanent relationship between a man and a woman, goes back to God's purpose at the beginning of creation (Gen. 1:27; 2:24; Ex. 20:14). Moses' regulations on divorce (Deut. 24:1-3) were not part of God's original ("beginning") plan but were instituted because of your hardness of heart (see note on Matt. 19:8).

10:10-11 in the house. Again, Jesus gives his disciples further instruction in private (cf. 4:10; 9:33). Whoever divorces his wife and marries another. Here and in Luke 16:18 Jesus does not include the phrase "except for sexual immorality" as in Matt. 5:32 and 19:9. The most likely reason is that there was no dispute or disagreement among Jews, or in Greek or Roman culture, that adultery was a legitimate ground for divorce, and Jesus is not addressing that issue here. The disputes were over the many other causes for divorce, so Jesus gave a blanket statement about all the other causes without explicitly specifying what everyone already agreed was true. For further discussion, see notes on Matt. 5:31-32; 19:6; 19:8; 19:9; 19:10-12.

10:12 And if she divorces her husband is the only time in the Gospels where it is assumed that a woman also has a right to initiate a divorce (a right upheld by Roman law; cf. note on 1 Cor. 7:10-11).

10:13-15 rebuked them. The disciples consider children to be an annoying distraction (cf. 9:36-37, 42). Jesus reacts emphatically. To Jesus, children are as important as adults, and equally worthy of love (9:36-37; 10:16). to such belongs the kingdom of God. Children do not belong automatically to the kingdom but must come to Jesus and receive him the same as adults.

10:17-27 Contrary to childlike trust (vv. 13-16), the rich young man relies on his possessions (v. 22) and his self-righteousness (v. 20) to inherit eternal life. The accounts of this incident in Matthew (Matt. 19:16-22) and Luke (Luke 18:18-23) are supplementary rather than contradictory.

10:18 Why do you call me good? To ask this question, Jesus assumes the perspective of the rich young man. No one is completely good except God alone, therefore it is not proper for the young man to address Jesus as "Good Teacher" until he is ready to acknowledge that Jesus is God. On the deity of Christ, see notes on John 5:21; 5:22; 5:23; 20:28.

10:19 You know the commandments. Jesus initially seems to agree with the young man's framework (cf. note on v. 18), which is essentially, "do well, and you will inherit the kingdom." But he is about to show the man how far short he falls of keeping the most important commandment (see note on v. 21). Do not defraud probably combines the eighth (not stealing) and ninth (not bearing false witness) commandments.

10:20 all these I have kept. The rich man answers Jesus' challenge (v. 19) in the affirmative (cf. Paul, prior to his conversion, Phil. 3:6). From a human perspective, his answer is plausible. However, once the righteousness of God sheds light on the human condition (see Rom. 3:21-26; Phil. 3:7-11), human righteousness is seen to be no more than a thin cover-up for mankind's basic hostility toward God (Col. 1:21).

10:21 Jesus . . . loved him. Jesus speaks lovingly to the man's heart. You lack one thing. The man has replaced direct trust in God and its reward (treasure in heaven) with earthly riches. He thus fails the first commandment, "You shall have no other gods before me" (Ex. 20:3). This does not mean that every disciple of Christ must sell all that he has; rather, the heart must be focused on God, and every possession yielded to God, with the result that possessions will be handled as a form of stewardship.

10:22 he went away sorrowful. The man's true state has been laid bare, but he does not repent.

10:23 How difficult. Material possessions can be a dangerous instrument for reinforcing self-sufficiency and independence from God.

10:24 The disciples are amazed, because at least some of them had possessions, such as Peter, who was a fisherman.

10:25 Anyone who trusts in riches (as an idolatrous replacement for God; Matt. 6:24) cannot enter the kingdom of God; his life disposition is diametrically opposed to submitting to God's will. The hyperbole of a large camel having to fit through the small eye of a needle stresses that such a thing is humanly impossible (but see Mark 10:27). For other hyperboles in Jesus' teaching, see Matt. 7:3-5; 23:24; on the "eye of a needle," see note on Matt. 19:24.

10:29-30 The person who leaves house, lands, and family for Jesus' sake (cf. 8:35, 38; Matt. 5:11; Luke 12:8-9; 18:29) and for the gospel can expect in this life (now in this time) to enjoy fellowship with other believers and to find a welcome in the houses and lands of other believers (see also note on Luke 18:29-30). But in this life these blessings will also be mixed with persecutions (cf. Mark 8:34-38). The future will yield an even better reward: eternal life. By answering in this way, Jesus assures the disciples that they have answered the call and are blessed.

10:31 The context suggests that it is an inconspicuous, obedient disciple, not much recognized in this life (last), who will receive the greatest honor (first).

10:32-45 Each of Jesus' major predictions of his death and resurrection (8:31; 9:30-32; 10:32-34) is followed by instruction in discipleship (8:32-38; 9:35-37; 10:35-45). As Jesus walks the path of surrender, so should his disciples.

10:32 Jesus is aware of his impending death (cf. 8:31; 9:31; Isa. 53:1-12) but proceeds resolutely toward Jerusalem, like the servant of the Lord in Isa. 50:7 who set his face "like a flint" (cf. Luke 9:53, "his face was set"). The Twelve were amazed to see Jesus' solemn determination in light of what he had already told them about his forthcoming suffering and death (Mark 8:31; 9:31). In addition to the Twelve, others followed along, but Mark says that they were afraid. This fear might have arisen from their belief that Jesus was a political messiah; if so, they might be facing fierce battles in Jerusalem, as in the earlier Maccabean revolt. It is more likely that the larger group of followers saw Jesus' sober, deliberate progress toward Jerusalem, and had heard from the Twelve something of his predictions of suffering, and thus concluded that by following Jesus they might face a similar fate.

10:33 will be delivered. Jesus speaks of a double deliverance: God will hand him over to the Jewish leaders, who, in turn, must hand him over to the Gentiles (the Roman authorities). The details of mistreatment in v. 34 were well known to Jews living under Roman occupation.

10:35-37 James and John belonged to Jesus' "inner circle" (cf. 1:19, 29; 3:17; 5:37; 9:2). If Jesus was going to die and be raised in Jerusalem, they may have thought this journey was their last opportunity to put in a request for future assignments. They falsely envisioned special places of honor (one at your right hand and one at your left) when Jesus (as a strictly political messiah) would rule in Jerusalem on the throne of David (in your glory; see note on Matt. 20:20).

10:38 There would indeed be a future time of glory (8:38; 13:26), but the path there would be through severe, divine judgment for Jesus. The cup that he was to drink was the cup of God's wrath that would be poured out on him, bearing God's wrath in the place of sinful mankind (see 14:36; Isa. 51:17, 22; Jer. 25:15; and notes on Luke 22:42; John 18:11). His baptism was his suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; Luke 12:50; and note on 1 Pet. 3:21).

10:39 The disciples understand Jesus' question ("Are you able to drink the cup that I drink?" v. 38) to mean that they will need to fight alongside Jesus, and they bravely answer, "We are able." Jesus, however, teaches them that they too will undergo a form of suffering: you will drink . . . you will be baptized. Since only Jesus will bear the divine judgment in a substitutionary way (v. 45), the disciples' suffering will be for their own purification and for God's glory (8:34-38; 1 Pet. 4:13).

10:40 is not mine to grant. Though Jesus is fully God, yet there are differences of authority within the Trinity (cf. note on John 3:35), and the Son throughout Scripture is always subject to the authority and direction of the Father, who will ultimately determine who exactly receives such positions of honor. Jesus both defers authority to his heavenly Father and implies that he will himself be exalted.

10:41 The other disciples become indignant at James and John, perhaps on account of their own ambition and jealousy (vv. 42-45).

10:42 The disciples are to be marked by humility of service, not by wanting to lord it over those for whom they are responsible. Jesus does not deny all use of human authority (cf. Matt. 16:19; 18:18) but exposes its oppressive misuse.

10:43 must be your servant. Leadership among God's people should be characterized by serving the people and acting for their best interests, not by assuming that the people are to serve the leaders. These principles apply not only to leadership in the church but also in all relations (e.g., in civil government, the civil authority is to be "God's servant for your good" [Rom. 13:4; cf. 1 Sam. 8:11-20; 12:3-5]).

10:45 not to be served but to serve. The messianic rule of God is inaugurated by the greatest example of service: Jesus' death as a substitutionary atonement (ransom for many; cf. Lev. 5:14-6:7; Isa. 52:14, 15; 53:8-12; Mark 14:24; Rom. 4:25; 1 Cor. 15:3; and note on 1 Tim. 2:6), offered by the future ruler (Son of Man; cf. Dan. 7:13-14; Mark 8:38; 14:62; and note on Matt. 8:20). This quality of humility and love for others, flowing from the infinite love of God for his people, will also characterize Christ's eternal rule. The "ransom" of Christ's life was paid to God the Father, who accepted it as just payment for the sins of "many" (all who would be saved).

10:46-52 Both 8:22-26 and 10:46-52 narrate the healing of a blind man. These two stories serve as literary bookends surrounding the three major predictions of Jesus' death and resurrection (8:31; 9:30-32; 10:32-34), as well as the major instructions on discipleship. The disciples' blindness regarding the true mission of Jesus is thus also being emphasized, but as Jesus teaches them, he is healing this spiritual blindness as well.

10:46 The old Jericho near the pilgrimage path to Jerusalem may no longer have been populated at the time of Jesus. The newer, Herodian Jericho was situated southeast of the pilgrimage path, serving as a meeting place for pilgrims. To reach this new Jericho from the pilgrimage road, one had to travel the same road there and back. This might explain the slight differences between Mark's account and those of Matt. 20:29 and Luke 18:35 (see also the notes on Matt. 20:29 and Luke 19:1). The healing occurs when Jesus heads back to the pilgrimage road from Jericho (cf. Matt. 20:29; Luke 18:38).

10:47 Jesus will later identify the cry of the blind man (Jesus, Son of David, have mercy on me) as expressing "faith" (v. 52; Matthew notes there were actually two blind men, but Mark and Luke [Luke 18:35-43] only tell about one of them; see note on Matt. 20:30-31). "Son of David" is a messianic acclamation (see Mark 12:35-37).

10:48 many rebuked him. Given the popularity of Jesus, a socially insignificant blind man is considered an interruption.

10:49 The attitude of some in the crowd changes from rebuke (v. 48) to encouragement (Take heart) as soon as Jesus pays attention to Bartimaeus. Though Jesus himself is facing suffering in Jerusalem, he still considers the marginalized (cf. vv. 43-45).

10:51 What do you want me to do for you? Jesus asks the obvious question in order to give the blind man the opportunity to express his trust in Jesus.

10:52 Your faith has made you well also hints at spiritual salvation; see note on the same expression in 5:34. and followed him. Bartimaeus joins Jesus and the other pilgrims on their final journey to Jerusalem, indicating that he has become one of Jesus' disciples.