47<\/strong>. Son of David<\/em> ] This was the popular designation of the Messiah. He may have heard of the recent resurrection of Lazarus, which took place in his own neighbourhood.<\/p>\n And when he heard that it was Jesus of Nazareth<\/strong>,…. “That passed by”, as reads the Persic version; which he might learn, by inquiring the meaning of such a multitude of people, and the noise; or he might hear his name frequently mentioned, and it said, that, he, was coming, or passing by:<\/p>\n he began to cry out<\/strong>; aloud, and with great vehemency, and often repeating it:<\/p>\n and say, Jesus, thou son of David, have mercy on me<\/strong>: he did not call him Jesus of Nazareth, as the common people did, but Jesus, the son of David, a title of the Messiah; nor did he ask for money, but for mercy; [See comments on Mt 20:30]<\/span>.<\/p>\n <\/strong><\/p>\n 1) “And when he heard that it was Jesus of Nazareth,”<\/strong> (kai akousas hoti lesous ho Nazarenos estin) “And having heard that it was (is) Jesus the Nazarene,” of miraculous renoun, Mar 2:5-10<\/span>; Joh 3:2<\/span>; Joh 20:31<\/span>; or His name may have been spoken in scorn, Mat 2:23<\/span>; Joh 1:46<\/span>.<\/p>\n 2) “He began to cry out, and say,”<\/strong> (erksato krasein kai legein) “He began to cry out repeatedly, and to say,” Mat 20:30<\/span>; Luk 18:38<\/span>.<\/p>\n 3) “Jesus, thou son of David,”<\/strong> (huie David lesou) “Jesus, son of David,” repeatedly crying out for His attention. The phrase “Son of David,” was a popular title or name referring to the Messiah, and used in all three of the narratives, Mat 20:30<\/span>; Luk 18:39<\/span>.<\/p>\n 4) “Have mercy on me.<\/strong>” (eleeson me) “Show me pity mercy,” have pity or mercy on me, an earnest pray much like that the publican prayed, Luk 18:13-14<\/span>. <\/p>\n This was: <\/p>\n 1) A cry of personal need. <\/p>\n 2) A cry of conviction. <\/p>\n 3) A cry of personal faith. <\/p>\n Such cries our Lord promises to answer always, Psa 145:18-19<\/span>; Psa 40:1-3<\/span>; Isa 55:6-7<\/span>; Rom 10:13<\/span>. Note the three things in this story are:<\/p>\n 1) An anxious inquirer.<\/p>\n 2) Unconcerned disciples who rebuked the inquirer.<\/p>\n 3) A compassionate, sympathizing Savior.<\/p>\n ‘And when he heard that it was Jesus of Nazareth he began to cry out and say, “Jesus, you son of David, have mercy on me.”<\/p>\n The blind man had clearly asked what the commotion was and was informed that Jesus of Nazareth was passing by. That Jesus was well known to him comes out in that the blind man knew who He was and that He was the son of David. The news excited him for he had heard what Jesus could do and he began to cry out.<\/p>\n ‘Jesus of Nazareth’, a name by which Jesus, with slight variations, was identified (Jesus was a common name). It was used by evil spirits (Mar 1:24<\/span>; Luk 4:34<\/span>), by the serving girl who challenged Peter (Mar 14:67<\/span>; Mat 26:71<\/span>), by the angel (Mar 16:6<\/span>) and by two of Jesus’ disciples when identifying Him to ‘a stranger’ (Luk 24:19<\/span>).<\/p>\n ‘Jesus, you son of David.’ It is possible that knowing of Jesus’ connection with the royal house, he meant this to be flattering, but it is more probable that he was thinking of the great ‘son of David’, Solomon, who was traditionally a famous healer, and hoped for the same from this his heir. Yet as the crowd did not react to the name (their rebuke was because they thought he was making a disturbance and trying to beg from Jesus) and Jesus made no comment, it is not likely that the crowd here saw it as a Messianic title. But the man himself may have done. He may have been visiting Judaea for the Passover from an area where it was so used. Mark certainly sees it as significant. Here was prophetic recognition, whether conscious or subconscious, of Who Jesus really was, on His approach to Jerusalem to die and rise again. He is welcomed by a blind man in such terms while those who can see are oblivious to His coming.<\/p>\n ‘Son of David.’ It was certainly a Messianic title in later Jewish literature, but the only known such reference in pre-Christian literature was in the Psalms of Solomon 17:23. It may thus have been a marginal rather than a popular Messianic title in Jesus’ time. Perhaps then its use popularly was localised in Galilee, and Bartimaeus was from that locality taking advantage of sitting beside a key route to Jerusalem before the Passover. The coming of a son of David as deliverer was certainly a common idea in the Old Testament (Isa 9:6-7<\/span>; Isa 11:1-10<\/span>; Jer 23:5-6<\/span>; Eze 34:23<\/span> and recognised in certain Psalms), and the crowds in Mat 12:23<\/span> appear to have used it Messianically, as do two blind men in probably the same locality (Mat 9:27<\/span>), all in Galilee.<\/p>\n Mat 21:9<\/span>; Mat 21:15<\/span> may have been a more general use in typical Passover welcomes, or the result of visitors from the locality where it was used, the children in Mar 10:15<\/span> having picked it up from the crowd. The use of it by the Syrophoenician woman (Mat 15:22<\/span>) was probably a polite title to Him as a Jew, son of David signifying a Jew (compare ‘our father David’ in Mar 11:10<\/span>; Act 4:25<\/span>), although she too probably related it to Solomon as the great healer, for Solomon had had connections with Tyre and Sidon. That the Messiah would be the son of David was certainly recognised by the scribes (Mar 12:35<\/span>) although that does not guarantee the use of the title by them at this stage.<\/p>\n So we may see it as quite possible that the blind man was hailing Him as Messiah in Galilean terms (certainly in the mind of Mark) without the crowd on the whole recognising his intention.<\/p>\n The crowd here probably largely consisted of local inhabitants crowding the route taken by Passover pilgrims, although it might also have included pilgrims from Galilee and elsewhere. None, however, appear to react to the title which, if it was understood, would have been surprising in the excitement of the approaching Passover. The Passover crowds who later hailed Jesus on His entry into Jerusalem in a similar way would be mixed and would probably contain a large Galilean element.<\/p>\n 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou<\/em> Son of David, have mercy on me. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 47. See Trapp on “<\/em> Mat 20:29 “<\/em> See Trapp on “<\/em> Mat 20:30 “<\/em> <\/p>\n Mar 10:47<\/span> . : this in all three narratives, the popular name for Messiah.<\/p>\n Son of David. See App-98and note on Mat 15:22. <\/p>\n mercy = pity. <\/p>\n Mar 10:47. , , Thou Son of David, Jesus) See App. Crit. Ed. ii. on this passage.[22] It was a great instance of faith that the blind man calls Him Son of David, whereas the people announced Jesus to him as Jesus of Nazareth.-[ , have mercy on me) This is the very marrow of all real prayers.-V. g.]<\/p>\n [22] Lachm. reads with BCL. Tisch. with AD, Orig. 3,734 (except that the two last authorities omit ). L and Orig. omit .-ED. and TRANSL.<\/p>\n Jesus: Mat 2:23, Mat 21:11, Mat 26:71, Luk 4:16, Luk 18:36, Luk 18:37, Joh 1:46, Joh 7:41, Joh 7:52, Joh 19:19, Act 6:14 <\/p>\n thou: Isa 9:6, Isa 9:7, Isa 11:1, Jer 23:5, Jer 23:6, Mat 1:1, Mat 9:27, Mat 12:23, Mat 15:22, Mat 20:30, Mat 21:9, Mat 22:42-45, Act 13:22, Act 13:23, Rom 1:3, Rom 1:4, Rev 22:16 <\/p>\n Reciprocal: Mat 15:23 – Send Mar 14:67 – Jesus Luk 18:5 – weary Luk 18:35 – as Joh 4:47 – he heard<\/p>\n 7<\/p>\n This man had been asking for the necessities of life only, for he did not expect any of the people to be able to do anything for his blindness. But the fame of Jesus had reached his ears, and learning that he was passing by it prompted him to ask for more important favor.<\/p>\n Mar 10:47. Notice the contrast between the title given by the curious crowd: the Nazarene (the form used by Mark, and with one exception by him alone), and that in the cry of the blind beggar: Son of David (Messiah).<\/p>\n The two descriptions of Jesus in these verses reveal the faith of Bartimaeus. The crowds simply described Jesus as "the Nazarene." Bartimaeus had obviously heard about Jesus and had concluded that He was the Messiah. "Son of David" is a messianic title (cf. Mar 11:9-10; Mar 12:35-37; 2Sa 7:8-16; Isa 11:1; Isa 11:10; Jer 23:5-6; Eze 34:23-24). Even though Bartimaeus lacked physical sight he saw more clearly who Jesus was then the multitudes who could see. His cry for mercy from Jesus expressed the attitude of trust, humility, and dependence that Jesus had been teaching His disciples to maintain.<\/p>\n "Presumably, Jesus did not silence the beggar (in contrast to Ch. Mar 8:30) because he is at the threshold of Jerusalem where his messianic vocation must be fulfilled. The ’messianic secret’ is relaxed because it must be made clear to all the people that Jesus goes to Jerusalem as the Messiah, and that he dies as the Messiah." [Note: Lane, p. 387.] <\/span><\/p>\n And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, [thou] son of David, have mercy on me. 47. Son of David ] This was the popular designation of the Messiah. He may have heard of the recent resurrection of Lazarus, which took place in his own … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:47”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24622","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24622","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24622"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24622\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24622"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24622"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24622"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"