Mark 10:46-52: Blind Bartimaeus

EARLS. JOHNSON, JR.

West Charlton United Presbyterian Church
Amsterdam, NY 12010
MARK 10:46-52 is the last healing narrative in the gospel according to
Mark and differs considerably from the only other account of the healing
of a blind man in 8:22-26. Whereas in 8:22-26' the primary emphasis is on
the two-stage healing process and little attention is paid to the reaction of
the man himself, 10:46-52 presents a lively portrait of a blind beggar who
addresses Jesus with two different titles, persistently cries out for mercy,
catches Jesus' ear despite attempts to silence him and finally follows him
on the way. A preliminary study of tradition and redaction in these verses
will make it possible to discern Mark's emphases and ascertain the manner
in which he uses the story of Bartimaeus to address himself to the needs of
his own church.
I. Tradition and Redaction
10:46: The pericope opens with a conflict between tradition and redac-
tion which indicates that 10:46-52 was not united with 10:35-45 in the pre-
Mar kan tradition. Although 46a begins with a plural verb () and
describes the entrance of Jesus and his followers into Jericho, the next sen-
tence contradicts this information by referring to Jesus' solitary departure
out of Jericho (). This discrepancy occurs because Mark
1
Mark 8:22-26 is discussed in detail in my forthcoming article in NTS, "Mark VIII.
22-26: The Blind Man From Bethsaida."
191
192 THE CATHOLIC BIBLICAL QUARTERLY | 40, 1978
begins the account with his own introduction without removing or revising
the traditional opening of the narrative
.
2
The unresolved conflict between a singular and plural verb in 46
is characteristic of Mark's editorial procedure since pericopes which origi-
nally only referred to Jesus' activities are often used by him in running nar-
ratives which almost always assume the presence of the disciples
3
(7:24-30,
31-37 are exceptions).
The tension between ' and ' arises because al-
though the tradition already contained the description of an encounter be-
tween Jesus and the blind man on the outskirts of the city, Mark could
hardly begin his narration with an exit from a place which had not yet been
mentioned in previous verses. Thus in order to correlate 10:46 with 10:1-45
he must first get Jesus and the disciples into Jericho.
4
Matthew and Luke
are both aware of this problem and resolve it differently (Matt 20:29; Luke
18:35).
5
The awkward description of the group which accompanies Jesus in
and out of Jericho ( ) is also a
Mar kan insertion.
6
It would make more sense if it followed rather
than . No doubt it was added after the traditional introduc-
tion to the pericope in order to make 10:46-52 consistent with preceding
2
Cf. M. Dibehus, From Tradition to Gospel (London: Nicholson & Watson, 1934)
34; W. Marxsen, Der Evangelist Markus' Studien zur Redaktionsgeschichte des Evangeliums
(Gottingen Vandenhoeck & Ruprecht, 1956) 46; K.-G. Reploh, MarkusLehrer der
Gemeinde Eine redaktionsgeschichtliche Studie zu den Jungerpenkopen des Markus-Evangel-
iums (Stuttgart: Katholisches Bibelwerk, 1969) 222-23; E. Schweizer, Das Evangelium nach
Markus (Gottingen Vandenhoeck & Ruprecht, 1968) 127; Kertelge, Die Wunder Jesu im
Markusevangelium: Eine redaktionsgeschichtliche Untersuchung (Munich: Kosel, 1970) 180.
3
See 1:21, 29; 3:1, 7; 5:1, 18; 8:22; 11:15, 27 and the discussions of R. Bultmann,
Die Geschichte der synoptischen Tradition (Gottingen Vandenhoeck & Ruprecht, 1957)
368-69; C H. Turner, "Marcan Usage: Notes, Critical and Exegetical, on the Second Gos-
pel," JTS o.s. 26 (1924-1925) 228ff ; and V K. Robbins, "The Healing of Blind Bartimaeus
(10:46-52) in the Marcan Theology," JBL 92 (1973) 228
4
D. E. Nineham, Saint Mark (The Pelican Gospel Commentaries; Harmondsworth:
Penguin, 1963) 285; Reploh, Markus, 223.
s
Although many theories have been advanced to explain the relationship between
Matt 9:27-31 and 20:29-34, recent studies demonstrate that 20:29-34 is based on Mark 10:46-52
and 8:22-26 and that Matt 9:27-31 is a free composition of Matthew. See H. J. Held, Tradi-
tion and Interpretation in Matthew (London: SCM, 1963) 219-25; J. M. Gibbs, "Purpose
and Pattern in Matthew's Use of the Title 'Son of David/" NTS 10 (1963-1964) 453-54; A.
Fuchs, Sprachliche Untersuchungen zu Matthaus und Lukas. Ein Beitrag zur Quellenkritik
(Rome: Biblical Institute, 1971). Luke 18:35-43 is based on Mark 10:46-52 The attempt of H.
W. Parrot ("Blind Bartimaeus Cries Out Again," EvQ 32 [1960] 25-29) to harmonize the
sequence of events in Luke's gospel with the Bartimaeus pericope is not convincing.
6
So also Bultmann, Geschichte, 369; Reploh, Markus, 223; C Burger, Jesus als
Davidssohn: Eine traditionsgeschichtliche Untersuchung (Gottingen* Vandenhoeck & Ru-
precht, 1970)43,60
BLIND BARTIMAEUS 193
material. The crowd appears on the road to Jerusalem as early as 8:34, is
present in 9:15, and is the customary recipient of Jesus' teaching in 10:1.
The presence of the is also essential if 11:1-11 is to follow
smoothly after 10:46-52. It is probable that the pre-Markan healing nar-
rative was devoid of specific reference to those who witnessed the miracle:
47 does not indicate who made Jesus' presence known to Bartimaeus
() and in vv 48-49 those who try to silence him are referred to in-
definitely ( ).
7
The phrase is of particular interest since
it reveals successive strata of tradition. Clearly, is a transla-
tion for Greek-speaking readers of the Aramaic name Bartimaeus.
8
Since
proper names are seldom found in NT healing narratives (see Mark 5:22;
John 11; Luke 8:2) some scholars suggest that the patronymic Bartimaeus
is a secondary addition to the pericope.
9
It is more plausible, however, that
the name is a genuine historical reminiscence.
10
Its Aramaic form suggests
that it may go back to the earliest stratum of tradition.
11
The explanatory
phrase is also pre-Markan since although Mark frequently
provides translations of Aramaic and other terms he always introduces
them with the phrase and places the definition after the word rather
than before it (3:17; 7:11, 34; 12:42; 15:16, 42).
12
This indicates that the
pericope passed through the hands of Greek-speaking Christians before it
came to Mark and suggests that the name of Bartimaeus was already in the
tradition when they received it. Perhaps, as is often suggested, the reference
to the blind beggar of Jericho was retained because his exemplary faith
(v 52a) and later Christian life were well-known in the Palestinian church.
13
It is immaterial whether or not Mark and his readers know who Bartimaeus
is; the retention of his name is one more example of Mark's tendency to
7
Contra Robbins (JBL 92 [1973] 235) who considers the reference to to be
Markan.
8
So also Kertelge, Die Wunder Jesu, 179; Schweizer, Markus, 128 It is also possible
that it was first inserted as a marginal gloss
9
Dibehus, From Tradition to Gospel, 52-53; Bultmann, Geschichte, 228, Nineham,
Saint Mark, 285, Robbins, JBL 92 (1973) 232.
10
So J Schmid, The Gospel According to Mark (Staten Island, NY. Alba, 1968) 202;
V. Taylor, The Gospel According to Mark (London: Macmillan, 1969) 446, 448, Kertelge,
Die Wunder Jesu, 179.
1
' Taylor (Mark, 448) demonstrates that although Timaeus is a Greek name it also has
Aramaic equivalents. "Rabbuni" m 51 also comes from the Aramaic level of tradition
12
Taylor, Mark, 448; C. . B. Cranfield, The Gospel According to Saint Mark (Cam-
bridge: Cambridge Univ., 1959) 344; W Trilling, "Die Zeichen der Messiaszeit (Mark 10:46-
52)," Christusverkundigung in den synoptischen Evangelien (Munich Kosel, 1969) 153.
13
Cf Taylor, Mark, 448. The fact that Bartimaeus is referred to as in some
Mss may suggest that he was well-known
194 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
preserve the tradition wherever possible.
u
10:47-51: The question about tradition and redaction in these verses
is a complicated one and scholars offer radically different assessments of
their tradition history. It is generally agreed that 51 was part of the narra-
tive from the beginning.
15
This judgment is confirmed by the fact that Jesus
is referred to as (kioDvi in this verse whereas when Mark is writing freely
he prefers to use the word (4:38; 5:35; 9:17, 38; 10:17, 20, 35;
12:14, 19, 32; 13:1; 14:14). Opinions vary, however, in regard to the rest of
the verses. Some exegetes think that the lively details here and elsewhere in
the pericope demonstrate that it is based on an eyewitness account.
16
Bult-
mann argues, however, that the story in its present form is a late construc-
tion and finds it difficult to find any original conventionally narrated mira-
cle story behind it.'
7
Hahn agrees and contends that only vv 51 and 52a
make an 'impression of age."
18
In Hahn's opinion the title "Son of
David" is secondary and reflects the theological presuppositions of Hel-
lenistic Jewish Christianity which attributed characteristics of the exalted
Christ to the earthly Jesus.
19
According to Robbins and Burger, portions
of vv 47-49 are not only secondary but are Markan insertions. Robbins
thinks that Mark introduces the double reference to the Son of David and
places vv 48-49 in the narrative in order to christianize the Son of David
title by linking the royal Davidic concept with the Christian healing tradi-
tion.
20
Burger,
21
on the other hand, argues that if one sets aside the reiter-
ated appeals for mercy and the intervention of the crowd, a miracle is left
which stands out as a complete and meaningful unit. Burger thinks that
Mark has revised the story in order to introduce the last reference in the
gospel to the messianic secret. The command to silence in 48 is a full
parallel to those elsewhere and contrary to its literal meaning fulfills the
assignment of referring to that aspect of Jesus' nature which will be re-
14
See E Best, "Mark' s Preservation of the Tradition," L'Evangile selon Marc,
tradition et rdaction (ed M Sabbe, Gembloux Duculot, Louvain Louvain University Press,
1974) 21-34, R Pesch, Das Markusevangelium (Freiburg, Basel, Vienna Herder, 1976), I,
15-31
15
F Hahn, The Titles of Jesus in Chnstology (New York World, 1969) 272, 88; J
Roloff, Das Kerygma und der irdische Jesus historische Motive in den Jesus-Erzhlungen
der Evangelien (Gottingen Vandenhoeck & Ruprecht, 1970) 123
16
Taylor, Mark, 446 E Stauffer ("Messias oder Menschensohn?" NovT 1 [1956] 84)
says "Der Bericht ist historisch einwandfrei "
17
Bultmann, Geschichte, 228
18
Hahn, Titles, 272, 88 In a more recent study, Roloff (Kerygma, 123) argues that
the oldest level of tradition also included vv 46b and 47
19
Hahn, Titles, 253-55 Also see R Fuller, The Foundations of New Testament
Theology (London* Lutterworth, 1966) 111-12
20
Robbins, JBL 92 (1973) 234ff
2
Jesus als Davidssohn, 42-46, 59-63
BLIND BARTIMAEUS 195
vealed publicly in Jerusalem. Functioning in this manner, it aligns itself
with other passages where Mark does not carefully consider whether the
command is practicable in the present situation.
What can be said about these conflicting interpretations? An examina-
tion of the text reveals that the references to the Son of David in vv 47-48
must be secondary insertions. This is suggested, first of all, by the over-
loading of the pericope with titles for Jesus which tend to clash with one
another. Whereas "Jesus of Nazareth" and ^ have no messianic
overtones, "Son of David" clearly goes beyond a purely genealogical des-
ignation
22
and must have originated in a Christian community with a well-
developed Christology.
23
That references to Jesus as the Son of David
24
were inserted into later stages of the tradition is clearly demonstrated by
Matthew's use of the title (Matt 12:23; 15:22; 21:9, 15).
25
Despite the fact that vv 47-48 are secondary, however, evidence does
not suggest that they have been created by Mark to give new significance
to the "Son of David" title or added as the final link in the theory of the
secret.
26
22
So also W. Michaelis, "Die Davidssohnschaft Jesu als historisches und kerygma-
tisches Problem/' Der historische Jesus und der kerygmatische Christus Beitrge zum
Christusverstndnis in Forschung und Verkndigung (eds H Ristow and K. Matthiae; Ber-
lin: Evangelische Verlagsanstalt, 1961) 321.
23
So E. Lohse, " ," TWNTS, 249, . 46; Kertelge, Die Wunder Jesu, 181.
See D -A Koch (Die Bedeutung der Wundererzhlungen fur die Christ ologie des Markus-evan-
geliums [BZNW 42; Berlin, New York: de Gruyter, 1975] 128), however, who sees no real
difference in intention between the titles "Son of David" and "rabboum."
24
It is often argued that the secondary nature of the "Son of David" title is also in-
dicated by the fact that Jews did not expect the Davidic Messiah to perform miracles Recently
K. L. Berger ("Die kniglichen Messiastraditionen des Neuen Testaments," NTS 29 [1974] 1-
44) has challenged this assumption on the basis of healing and magical traditions connected
with Solomon. Of particular interest is a passage he cites from Solomon 20:1 in which a
man says , . The probable second century
date for the bulk of Solomon, the likelihood that it has been influenced by NT phrase-
ology, its similarity to Hellenistic miracle stories and the fact that 20*1 does not concern a
healing, cast considerable doubt on the value of this passage as a demonstration of the antiq-
uity of the Jewish expectation of a healing Messiah For a discussion of the significance of
other evidence see D. C. Duhng, "Solomon, Exorcism, and the Son of David," HTR 68
(1975)235-52.
25
Cf Cranfield, Mark, 345.
26
The vocabulary of vv 47-48 does not suggest that they are a Markan creation. Al-
though Mark frequently uses as a redundant auxiliary verb (see Taylor, Mark, 48,
251), in 10:47 it appears literally to mean "begin"; so also J W Hunkin, '"Pleonastic*
in the New Testament," JTS o.s. 25 (1923-1924) 391 Hunkin thinks that it is also
to be taken literally in 14*19, 33 where it may go back to an Aramaic level of tradition,
( 48) occurs in redactional verses (1:25; 3:12, 4*39; 8:30, 32-33; 9:25), but in these
cases (with the exception of 8*32) it appears on the lips of Jesus. Its use by others in 10*13, 48
may suggest an origin in the tradition in these verses These and other factors indicate the
pre-Markan basis of vv 47-48
196 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
1. It must be noted, first of all, that the Messianic title "Son of Da-
vid" is not one of central importance in Mark's Christology.
27
Although
references to David occur frequently in the other synoptic gospels and
Acts,
28
David's name is only found in four pericopes in Mark's gospel. In
three of the passages its appearance is clearly traditional (2:25; 11:10;
12:35-37).
29
In 2:25 the reference to David is devoid of any Christological
overtones.
30
Both in the story of the triumphal entry and in 12:35-37 it is
clearly implied that the title "Son of David" does not represent the full
truth about Jesusto be understood he must not only be recognized as
but also as . If Mark were responsible for the creation of the
scene in 10:47-48 one would expect to find a title which would have been
of greater significance to him and his Gentile readers, probably "Son of
God"; the fact that Bartimaeus addresses Jesus as "Son of David" sug-
gests that the designation came to Mark in the tradition.
2. The likelihood that Mark inserted the Son of David title in the
Bartimaeus pericope is further diminished by a comparison of 10:47-48
with 11:9-10. The difference in the form of the Davidic title is significant
since if Mark had deliberately created a reference to David in 10:47-48 it
would be likely that he would have coordinated it with the acclamation
in the next pericope. This is precisely what Matthew (for whom the title
"Son of David" is central) does in Matt 20:31-32 and 21:9 (cf. 21:15).
3. It is also difficult to agree with Burger's argument that by elimina-
ting vv 47-48 one is left with the self-contained unit that Mark found in the
pre-Markan tradition. In fact, vv 47-48 must have been an essential part
of the pre-Markan narrative since all of the elements (the man's expectant
waiting, his persistent cries for mercy, the throwing off of the beggar's
cloak, and even Jesus' ironic question in 51) reinforce the principal point
in 52a:
31
Bartimaeus' faith is so strong that it overcomes all opposition.
What the form of the narrative was like before vv 47-48 were inserted to
emphasize the relationship between faith and healing
32
can no longer be
determined with any certainty.
4. Burger's suggestion that vv 47-49 are part of the so-called "Mes-
sianic Secret"
33
is also unconvincing since it does not explain satisfactorily
27
Cf. Lohse, TWNTS, 489.
28
All the references to the Son of David in the NT are in the synoptic gospels, but cf.
Rom 1:3; 2 Tim 2:8; Rev 5:5; 22:16.
29
The related title "King of the Jews" is also traditional (15:2, 9,12, 18,26).
30
Cf. Taylor, Mark, 216: "The story is cited for its broad humanity and because of
the acknowledged greatness of David."
31
Cf. the discussion below.
32
For other examples of this relationship see the discussion below.
33
Other scholars also think that the passage is connected with the Messianic secret. See
H. J. Ebeling, Das Messiasgeheimnis und die Botschaft des Markus-Evangelisten (BZNW
BLIND BARTIMAEUS 197
why the fact of Jesus' Davidic Sonship should be suppressed in vv 47-48
only to be revealed in 11:1-11. Even Wrede was compelled to admit that the
story has nothing to do with the Messianic secret.
34
The fact that the order
to silence is not given by Jesus but by some indefinite group ()
35
in-
dicates its pre-Markan origin. In the tradition, it is not the title "Son of
David" that is being silenced but the importunate cries of a blind beggar.
For Mark, neither the repetition of a messianic title nor the interruption of
Jesus' schedule is significant; what is important is the persistent faith and
confidence Bartimaeus must demonstrate in order to have Jesus heal him
(v 52). From Mark's perspective, it is also significant that the title "Son of
David" appears on the lips of a blind man; in the second half of the gospel
Mark's accent on the blindness of the disciples shows that the mystery of
Jesus' identity is not understood and cannot be revealed by those who do
not see, i.e. perceive the necessity of his passion and death (8:31-33; 9:12,
30-32; 10:32-34). Bartimaeus' recognition of Jesus as the Son of David is
the "confession" of a blind man; he will not see "everything clearly" (8:26)
until he follows Jesus on the way (10:52b).
10:52: In the pre-Markan tradition the keynote of the Bartimaeus
pericope was sounded in the concluding words ,
, . In form and content the narrative that
Mark received probably closely resembled Mark 5:24b-34.
36
Not only does
the account of the healing of the woman terminate with a reference to the
relationship between faith and healing (v 34),
37
but her conduct is parallel
to Bartimaeus' in other ways: both come to Jesus independently rather than
being escorted (contrast 2:3; 6:55; 7:32; 8:22b; 9:17); both hear about Jesus
via the crowd, and both are forced to assert themselves in order to en-
counter Jesus.
In 10:46-52 the tension between 52a and 52b indicates that Mark
wants to go beyond the conclusion he found in the tradition: although Jesus
19; Berlin: Topelmann, 1939) 136-37, G. H. Boobyer, "The Secrecy Motif in St. Mark's
Gospel,
,,
NTS 8 (1961-1962) 230-31; T. A. Burkill, Mysterious Revelation: An Examination
of the Philosophy of St. Mark's Gospel (Ithaca: Cornell, 1963) 190-92.
4
Das Messiasgeheimnis in den Evangelien: zugleich ein Beitrag zum Verstndnis des
Markusevangeliums (Berlin: Vandenhoeck & Ruprecht, 1901) 279. Others also deny that
10:46-52 plays a part in the theory of the secret. M.-J Lagrange, Evangile selon Saint Marc
(Pans: Librairie Lecoffre, 1942) 149; E. Lohmeyer, Das Evangelium des Markus (Gottingen
Vandenhoeck & Ruprecht, 1967) 224; Cranfield, Mark, 345.
Js
Mark's insertion in 46b (the disciples and the crowd) makes it impossible to identify
the many It is mistaking Mark's intentions to assume that the group that attempts to silence
Bartimaeus is identical with the Jewish crowd that is hostile to Jesus later. Up until this point
the crowd has had a favorable impression of Jesus (see 10:1)
36
See J. Schreiber, Theologie des Vertrauens: eine redaktionsgeschichtliche Unter-
suchung des Markusevangeliums (Hamburg: Furche, 1967)239.
37
See Matt 9:22; Luke 7-50; 8-48; 1719; 1842.
198 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
tells the man to depart he follows him instead on the road to Jerusalem.
38
The words in 52b also point to Markan modifica-
tion since it is already implied in 52a that Bartimaeus has received his
sight. Characteristic vocabulary indicates that 52b is a Markan addition:
39
1. ,
40
2.
41
which is redactional in 8:27; 9:33-34 and 10:32
where it describes Jesus' journey to Jerusalem; 3. and ,
42
a key
word which appears in a number of passages where the meaning of Chris-
tian discipleship is discussed (1:18; 2:14; 8:34; 9:38; 10:21, 28, 32).
II. The Meaning of Mark 10:46-52 to Mark and His Church:
Blindness and Sight, Faith, Salvation and Discipleship
A. Mark's interpretation of 10:46-52 and its relationship to his theme
of blindness and sight is best understood by examining the position of the
pericope in the gospel and the redactional emphases in the final verse. In
regard to the placement of 10:46-52, it is hardly accidental that the final
healing miracle in the gospel involves the giving of sight to a blind man and
occurs at the last possible moment before the passion. A comparison may
be made with 8:22-26. Just as the Bethsaida pericope is strategically located
and serves as a symbolic transition between the two halves of the gospel,
43
so 10:46-52 appears at a crucial point in Mark's presentation of Jesus.
44
The second half of the gospel is best understood if it is divided into two
distinct sections, 8:27-10:45 and 11:1-16:8. In the first section, Mark con-
centrates on presenting Jesus' important teaching to the disciples about
the necessity of the passion; in 11:1-11 he begins the account of Jesus' suf-
fering and death. Just as 8:22-26 terminates a series of pericopes in which
the blindness of the disciples is graphically depicted, so the story of Barti-
maeus concludes a portion of the gospel which shows that despite Jesus'
patient instruction, his disciples are still unprepared for his journey to the
cross (see especially 10:35-45).
" Cf. M. Horstmann, Studien zur markimschen Christologie: Mk. 8:27-9:13 als Zugang
zum Christusbild des zweiten Evangeliums (NTAbh 6; Mnster Aschendorf f, 1969) 124.
" Cf. Reploh, Markus, 224-25; Trilling, Christusverkundigung, 161
40
See J C Hawkins, Horae Synopticae' Contributions to the Study of the Synoptic
Problem (Oxford: Clarendon, 1897) 12
41
Hawkins, Horae Synopticae, 12; Bultmann, Geschichte, 276. is traditional
m 2:23; 4:4, 15; 6:8; 8:3; 10:46; 11:8; 12:14 and perhaps in 10:17. Although in 1:2-3
is found in OT tradition, Mark is responsible for placing the two quotations there. No doubt
one of his reasons for doing so involves the importance of the concept of the way to him
Seep. 199 below.
42
For a demonstration of the Markan nature of this word see E. Schweizer, "Die theo-
logische Leistung des Markus," EvT 1 (1964) 350-51; Reploh, Markus, 224. It is used m a
purely local sense m 3:7; 5:24; 6 1 ; 11 9, 14 13, 54.
BLIND BARTIMAEUS 199
Besides functioning as a transition between 8:27-10:45 and 11:1-16:8,
10:46-52 is also important in relation to the structure of the gospel as a
whole. In these verses, and in 52 in particular, Mark pulls together some
key concepts which are first introduced in 1:1-20. The gospel is opened with
two OT allusions which indicate that John the Baptist must prepare the
the Lord. In 10:52 Bartimaeus follows Jesus in the way. In 1:16-20
Mark indicates that Jesus' first act after the temptation was to call some
disciples to leave their nets and follow him. In 10:52b Bartimaeus leaves
behind his beggar's cloak to follow Jesus.
45
In 1:15 Jesus makes faith in the
gospel a requirement for entry into the Kingdom; Bartimaeus is com-
mended because his faith has saved him. By adding 10:52b to the tradi-
tional material he found in 52a, Mark emphasizes the relationship of
faith, salvation and discipleship. An examination of his understanding of
these concepts will illuminate their connection with his theme of blindness
and sight and the central significance of 10:46-52.
B. In regard to the first of these factors (faith), concentration on the
blind man's confidence in Jesus causes the Bartimaeus pericope to align
itself with other NT miracle narratives in which faith is a prerequisite for
the restoration of health (Mark 2:5; 5:34, 36; 9:14-29; Matt 8:10; 9:29;
15:28; Luke 17:19; Acts 3:16; 14:9).
For Mark, of course, faith involves more than simple trust in a wonder-
worker. The miracles in which faith is a key factor are paradigmatic and
are designed to assist the Christian as he or she struggles with doubt and un-
belief.
46
Mark is able to do this because the Christian reader knows that
Jesus does more than heal part of a manhe can restore the whole person.
47
Thus already in 2:1-12 Mark quickly moves beyond the miraculous to the
kerygmatic where the most important result of the faith of the cripple's
4
The exact nature of the symbolic value of 8:22-26 is in dispute. See the discussions
of R. H. Lightfoot, History and Interpretation in the Gospels (London: SCM, 1935) 90ff.;
A. Richardson, The Miracle-Stories of the Gospels (London: SCM, 1941) 86; Nineham, Saint
Mark, 37-38, 217-18, 227; E. Best. "Discipleship in Mark: Mark 8:22-10:52," SJT (1970)
32-33; The Temptation and the Passion: The Markan Soteriology (SNTSMS 2; Cambridge:
University Press, 1965) 108.
44
Some scholars think that Mark places 10:46-52 where it is because a reference to
Jericho was firmly anchored in the tradition: cf. Bultmann, Geschichte, 228; Roloff, Kerygma,
121-22. Burger (Jesus als Davidssohn, 63) goes too far, however, when he argues, "Es ist
nicht die Blindheilung, sondern die Ortsangabe, welche Markus veranlasst, den Vorfall an
dieser Stelle seines Evangeliums zu berichten." Burger fails to take into consideration the im-
portance of Mark's theme of blindness and sight and the ways in which Mark accomodates
the pericope to surrounding material (see discussion of tradition and redaction above).
45
See Roloff, Kerygma, 126.
46
See Richardson, Miracle-Stories, 74; Kertelge, Die Wunder Jesu, 182-84, "Wunder als
Lehrbeispiele."
47
Cf. W. Foerster, ", " TWNT 7,990.
200 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
friends is forgiveness of sins. In 4:40 and 6:45-52 the fear of the disciples
indicates a basic lack of confidence in Jesus and a failure to identify him
properlythey must understand that the Jesus who calms the storm at sea
also quells the turmoil in human hearts. In other passages Jesus' ability
to heal the sick and control demons is considered to be a sign of the in-
breaking of God's Kingdom (7:37; cf. Matt 11:5; Luke 7:22) and the partic-
ipation of the Spirit in his ministry (Mark 3:28-30).
In the second half of the gospel the Bartimaeus pericope and 9:14-29
further illustrate the didactic value of the faith-motif in healing narratives.
48
In these passages Mark looks at faith from three different perspectives, the
tentative faith of the father, the powerless unbelief of the disciples and the
exuberant of Bartimaeus. By juxtaposing these different responses to
Jesus in the only healing miracles in this portion of the gospel, Mark speaks
to the problem of unbelief and doubt in his own church. Mark's emphasis
on the wavering confidence of the father and his comments on the blindness
of the disciples (9:19; cf. 4:13, 35-41; 6:52; 7:18; 8:1-10, 14-21, 33; 9:9-13)
indicate that his readers are also caught in a tension between faith and
doubt.
49
In 9:14-29 a model is presented of Mark's fellow Christians as they
now are; in 10:46-52 they see themselves as they will be. Whereas in 9:14-29
the faith of the father falters, in 10:46-52 Bartimaeus is confident that Jesus
can restore his sight and give him new life.
C. The way in which Mark uses 10:46-52 to speak to the situation of his
own church is further illuminated by the redactional linking of references
to salvation and sight in 52. Just as the reference to faith in the phrase
implies more than belief in Jesus as a wonder-
worker, so the context in which Mark sets 10:46-52
50
indicates that
there goes beyond its literal meaning of "heal" (5:23, 28, 34; 6:56) to that
of "save" (8:35; 10:26; 13:20). Best points to other passages where Mark
makes a similar play on words (3:1-6; especially vv 4, 6; cf. 2:5; 15:30-31).
51
48
See Lohmeyer, Markus, 191; . Weiss, "Ekklesiologie, Tradition und Geschichte
in der Jungerunterweisung Mark 8:27-10:52," Der historische Jesus und der kerygmatische
Christus Beitrage zum Christusverstandnis in Forschung und Verkndigung, 411; Schreiber,
Theologie des Vertrauens, 203; Trilling, Christusverkundigung, 158.
49
Recently a number of scholars have suggested that Mark depicts the blindness of the
disciples in order to speak to the problem of faith and doubt in his own community. For dif-
fering assessments of the nature of the situation to which Mark is writing see Reploh, Markus;
D J Hawkins, "The Incomprehension of the Disciples in the Marcan Redaction," JBL
91 (1972) 491-500; W. H. Kelber, The Kingdom in Mark, A New Place and a New Time (Phila-
delphia. Fortress, 1974); C. Focant, "L'Incomprhension des disciples dans le deuxime
vangile/' RB 82 (1975) 161-85; E. Best, "The Role of the Disciples in Mark," NTS 23 (1977)
377-401; H C. Kee, Community of the New Age, Studies in Mark's Gospel (Philadelphia-
Westminster, 1977) 162-75.
50
10:46-52 follows a number of passages in which Jesus and the twelve discuss the rela-
tionship between salvation and discipleship (8:35-9.1; 10.26-31, 45)
5
' The Temptation and the Passion, 109-10.
BLIND BARTIMAEUS 201
Mark's understanding of in 10:52 becomes especially clear if
the close relationship between salvation and sight in Jewish and Christian
literature is examined. In the LXX, the Qumran material and the T. 12
Patr. the experience of salvation is frequently expressed in terms of seeing
52
(Exod 14:13; 2 Chr 20:17; Ps 49:23 [LXX]; Ps 90:16 [LXX]; Ps 118:123
[LXX]; Isa 40:5; 59:11; 1QS 11:2-3; CD 20:34; 1QH frg. 18:5;
53
. Gad
5:7). In the NT, visual perception is closely linked with God's saving act
in Christ (Luke 3:6; Acts 13:47; 26:18; Titus 2:11; Heb 2:3-4
54
).
Of particular interest are some passages in 2 Clement.
55
In 1:6-7 the
author reminds his readers that even though they were covered with dark-
ness and their eyes were full of mist, they have received their sight (-
) and have cast off the cloud which covered them. God has had pity
on them and saved them ( ,
cf. Mark 10:47-48). In 9:2 the same imagery is used: ,
, .
56
These passages, which equate salvation with the granting of spiritual
vision, provide a parallel to Mark's interpretation of 10:46-52 and a key
to the theme of blindness and sight which he develops throughout the gos-
pel. For Mark, salvation is the restoration of sight by Jesus Already in
4.-11-12
57
Mark uses the allusion to Isa 6:9-10 to introduce this principle
in reference to the situation of his own church. There, even though it is in-
dicated that outsiders are made blind () so that they will not repent and
be forgiven (saved, cf. Acts 28:26-27, 28; Rom 11*8-9), the Markan ref-
erences in 4:10 and 13 to the incomprehension of the disciples serve as a
warning to "insiders" that those who have been called can also be suscep-
tible to spiritual myopia. Similarly the two-stage healing of a blind man in
8:22-26 is closely related to Peter's partial blindness in 8:27-33 where the
spokesman for the disciples does not fully grasp the heart of the message
of salvation (8:35). For the people in Mark's church who also only have
spiritual half-sight and have not fully experienced the fruit of redemption,
10:46-52 is of particular importance. Bartimaeus serves as a prototype of
the true disciple and provides a model for the Christian who needs to know
what it means to see and be saved. After he receives the gift of sight he fol-
lows Jesus on the way.
52
SeeW Michaelis, "," TDNT 5,347, n 164
53
Cf Foerster, TWNT1, 983 In 4QDibHam 4 8 it is said that all the nations see God's
glory
54
Also see Matt 13 16 17 (Luke 10 23-24), John 8 56 The same kind of imagery may
be in mind in Matt 6 22-23 and Luke 11 34-36 In a few cases sight is contrasted with salva
tion and spiritual knowledge (John 20 29, Rom 8 24, Heb 111)
55
Also see Barn 5 10 where it is indicated that one is saved by seeing Jesus
56
For the connection of salvation and sight in rabbinic literature see Str 2 139
57
See J Gnilka, Die Verstockung Israels Isaas 6 9 10 in der Theologie der Synoptiker,
(Munich Kosel, 1961)26
202 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
D. In Mark's gospel the concept of following
58
is of special signifi-
cance. The redactional insertion in 52b not only serves to link restoration
of sight with salvation but also provides a climax to a series of narratives in
which the meaning of discipleship is discussed and debated. Although Mark
occasionally uses in a purely local sense,
59
in many passages it
takes on metaphorical overtones and is synonymous with discipleship.
60
is used figuratively in the first pericope in which it appears
where Jesus calls his disciples to become fishers of men (1:16-20) and antici-
pates the preaching mission of the Twelve (3:14; 6:12, 30; 13:10-11). In 2:13-
17 Jesus invites Levi to follow him (2:14)
61
and thereby demonstrates that
discipleship is not based on personal merit. For Mark it is significant that
Jesus' definition of discipleship differs from that of his contemporaries.
Although some think that sinners, tax collectors (and blind men?
62
) are not
worthy of Jesus' company, Jesus indicates that it is his purpose to call the
spiritually ill in order to restore them to health (v 17). Thus throughout the
gospel Mark's description of the blindness of the disciples shows that those
who follow Jesus are not selected because they have special knowledge or
understanding; their vocation is a result of election (4:11); it is an act of
grace.
63
In passages in the second half of the gospel where Mark shows interest
in the definition of "following" he sharpens his response to his fellow
Christians' imperfect understanding of the meaning of discipleship. In 8:34
Jesus presents discipleship as a requirement, not an option. The decision
to follow Jesus may be costly, it may involve renunciation of vocation,
family and even one's own life (vv 35-37). In 9:38-41 where the disciples
literally go behind Jesus to do his work, it is indicated that it is not neces-
sary for everyone to be with Jesus in a physical sense (cf. 3:14) to be his
disciple. Here Mark speaks to the Sitz im Leben of second-generation Chris-
tians. Those who cannot "see" Jesus in the flesh are still able to participate
58
The importance of the concept of following in Mark's gospel and the rest of the NT
has been examined by Turner, JTS o.s. 26 (1925-1926) 238-40; T. Aerts, "Suivre Jsus: Evolu-
tion d'un thme biblique dans les vangiles synoptiques," ETL 42 (1966) 476-512; Reploh,
Markus, 123-32.
59
Mark 3:7; 5:24; 6:1; 11:9; 14:13, 54; in 5:37; 14:51.
60
Mark 1:18; 2:14, 15; 8:34; 9:38; 10:21, 28; 15:41. D.-A. Koch, (Bedeutung, 130)
refers to Mark 10:46-52 as a "Nachfolgeerzhlung".
61
In 2:15c 3 probably refers to Jesus' disciples. See Nineham, Saint Mark, 100.
62
Blindness is considered a sign of impurity in the OT and Qumran literature. Blind
animals could not be sacrificed (Lev 22:22; Deut 15:21) and blind men could not become
priests (Lev 21:18). In the Qumran community the blind could not fight the great battle (1QM
7:44ff.) or enter into the assembly of God (lQSa 2:6). In Lev 19:14; Deut 27:18 (cf. Job 29:15),
however, the Jews are commanded to treat the blind with special consideration.
63
See E. Schweizer, Lordship and Discipleship (SBT 28; London: SCM, 1960) 13; Kee,
Community, 58.
BLIND BARTIMAEUS 203
in the establishment of his Kingdom. 10:17-22 again illustrates the costliness
of obeying Jesus' call; although Jesus' summons may be tempered with love
(v 21), it penetrates the facades of people () and imposes such
harsh demands that there are those who are unable to give up everything
to follow him (v22).
64
In the last passage before 10:46-52 where "following" is equated with
discipleship (10:32-34), Mark again points to the blindness of the disciples.
Although they follow ( , 32) Jesus on the way to Jeru-
salem they do so hesitantly because they are either unable or unwilling to
understand his passion predictions. Together with 10:46-52, 10:32-34 sums
up Mark's message to his readers about spiritual blindness: spiritual blind-
ness consists of a failure to accept the implications of the mystery of the
cross. As long as they cannot understand the significance of Jesus' passion
and the direction it gives Christian discipleship, they, like the blind man in
8:22-26, will only have partial vision. 10:46-52 is inserted into the gospel
at a decisive point to alert Mark's readers to pay special attention to the
teaching sandwiched between the two healings of blind men and the passion
material that follows. It also gives them hope that the Jesus who removes
physical blindness can enable them to have the vision to see the path they
must follow if they are to be true disciples.
65
The which Bartimaeus takes (and the one which Mark hopes that
his fellow Christians will travel) leads straight to the cross. For Mark this
way is both the beginning and the end.
66
It is the which John prepares
(1:1-13) for the one who comes after him,
67
and it is the inevitable journey
that Jesus takes toward Jerusalem in the second half of the
gospel.
The events that stand at the terminus of Jesus' way are both a begin-
ning and an end for Mark's readers too. If they are to comprehend the mys-
tery of the Kingdom of God they must start their journey with his death as
the focal point. Such a beginning is also an end because for Mark real spir-
itual vision consists of seeing the significance of the seemingly crushing
events in Jerusalem; if Mark's readers will but follow the path that he sets
out for them they will finally stand before the cross and know who Jesus
really is (15:39). But even this experience is a new beginning since it signals
64
Best (SJT 23 [1970] 326-37) calls attention to Mark's understanding of "following"
in terms of obedience to Jesus, movement and pilgrimage.
65
By using the imperfect in 10:52 Mark indicates that one must keep on fol-
lowing if one is to be a true disciple.
66
The use of in 10:52 probably indicates that Mark thinks of the healing of Barti-
maeus as a fulfillment of certain passages from Isaiah; cf. 42:16 (LXX)
; 42:18-19; 61:1.
67
See Marxsen's more complete explication of this point (Der Evangelist Markus, 23-
24).
204 THE CATHOLIC BIBLICAL QUARTERLY | 40,1978
genuine sight and points the way to the pilgrimage of Christian discipleship
which is a journey with the risen Lord.
^ s
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