Mark 10:48 - Printer Friendly

ESV: And many rebuked him, telling him to be silent. But he cried out all the more, "Son of David, have mercy on me!"

NIV: Many rebuked him and told him to be quiet, but he shouted all the more, "Son of David, have mercy on me!"

NASB: Many were sternly telling him to be quiet, but he kept crying out all the more, 'Son of David, have mercy on me!'

CSB: Many warned him to keep quiet, but he was crying out all the more, "Have mercy on me, Son of David!"

NLT: Be quiet!' many of the people yelled at him. But he only shouted louder, 'Son of David, have mercy on me!'

KJV: And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.

NKJV: Then many warned him to be quiet; but he cried out all the more, “Son of David, have mercy on me!”

Rebuke is from the Greek root word epitaimaō and means "to admonish or censure." It's the same word used to describe how the disciples responded to the people who brought their children to see Jesus (Mark 10:13). We're not told exactly who rebukes Bartimaeus; it may be the people with Jesus (Mark 10:32), the locals from Jericho, or travelers headed to Jerusalem for the Passover. Samaria sits between Judea and Galilee, but as Jews hated Samaritans, Galileans traveling to Jerusalem would cross the Jordan River, pass by the east side of Samaria, and cross into Judea by Jericho. This made Jericho a very popular place for travelers.

"Mercy" is from the Greek root word eleeō and means "to give aid to something that is in need." Bartimaeus shows what it is like to be "poor in spirit" (Matthew 5:3). Unlike Peter who reminds Jesus of the disciples' sacrifices (Mark 10:28) or James and John who ask for places of honor in Jesus' kingdom (Mark 10:35–37), Bartimaeus knows there is nothing about him that warrants Jesus' attention. He has faith that Jesus' favor is not something he can or must earn. He just needs to ask.

Today, headlines are filled with accounts of people expressing need and asking for help while the world dismisses their concerns and tells them to be quiet. People in need may be polite, passionate, disruptive, or even criminal. But whatever the words they use, when we ignore the hurting we exhibit the same self-centeredness as the travelers who tell Bartimaeus to be quiet. In the parable of the persistent widow, the evil judge finally gives her justice because she annoys him, not because he cares about righteousness (Luke 18:1–8). Jesus calls us to a higher standard. Compassion (Matthew 22:34–40), mercy (Matthew 5:7), and a love for justice (Deuteronomy 10:18; 16:20) characterize the Christ-follower, not irritation at being bothered or judgmentalism toward people whose issues we find inconvenient or shameful to address.

Mark 10:46–52 describes Jesus traveling through Jericho on His way to Jerusalem and the cross. He is stopped by a blind man who wishes to be healed. The first account of Jesus healing a blind man comes directly after Jesus accuses the disciples of spiritual blindness (Mark 8:14–26). This, the last of Jesus' healing miracles in Mark, directly follows James and John's spiritually blind request for positions of power in Jesus' kingdom. Luke 18:35–43 records a similar event, possibly the same one; Matthew 20:29–34 mentions that Bartimaeus has a friend who is also healed.

In this passage, Jesus again confronts the Pharisees by clarifying God's views on marriage and divorce. He reminds the disciples not to dismiss the spiritual perspective of children. This chapter also records Jesus' encounter with the rich young ruler, who becomes an object lesson in why wealth makes it hard for people to rely on God. After this, Jesus deftly sets aside an arrogant request from James and John, and again predicts His impending death. Just prior to the triumphal entry of chapter 11, Jesus is sought out by Bartimaeus, whom He heals of blindness.

In between chapters 9 and 10, Jesus resumes His public teaching as He travels to Jerusalem for the Feast of Tabernacles (Luke 9:57—18:14; John 7—10). We meet Him here across the Jordan in Perea and follow as He makes His way west again to Jericho. This chapter surrounds a third prophecy of Jesus' death (Mark 10:32–34) with lessons on His value for those others often dismiss: women (Mark 10:1–12), the powerless (Mark 10:13–16), those who value God more than the world (Mark 10:17–31), servant-hearted leaders (Mark 10:35–45), and those with bold faith (Mark 10:46–52). Next is the triumphal entry and the beginning of Passion Week.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.