Keller argues that Mark uses the stories of the two blind men in his Gospel to serve as metaphors for his community. The “Man from Bethsaida” (8:22–26) represents where Mark's community is in their faith at present and “Bartimaeus” (10:46–52) where he wants them to be. Their stories and the material within the frame of 8:22-10:52 work together to help his community learn the lessons they need in order to advance from the fear they are experiencing to follow Jesus boldly “on the way.”
References
1.
Best, Ernest.1981. FOLLOWING JESUS. DISCIIPLESHIP IN THE GOSPEL OF MARK. Sheffield, UK: Journal for the Study of the Old Testament Press.
2.
Castelli, Elizabeth. 1991. IMITATING PAUL. A DISCOURSE IN POWER. Louisville, KY Westminster/John Knox Press.
3.
Cunningham, Philip.1988. JESUS AND THE EVANGELISTS. THE MINISTRY OF JESUS IN THE SYNOPTIC GOSPELS. New York, NY: Paulist Press.
4.
Derrett, J., Duncan M.1981. Trees Walking, Prophecy, and Christology. STUDIA THEOLOGIA35: 33–54.
5.
Dowd, Sharyn.2000. READING MARK. A LITERARY AND THEOLOGICAL COMMENTARY ON THE SECOND GOSPEL. Macon, GA: Smyth & Helwys Publishing, Inc.
6.
Fiore, Benjamin.1986. THE FUNCTION OF PERSONAL EXAMPLE IN THE SOCRATIC AND PAULINE LETTERS. Rome, Italy: Biblical Institute Press.
7.
Flanagan, Patrick J.1997. THE GOSPEL OF MARK MADE EASY. New York: Paulist Press.
8.
Graham Helen R.1986. A Passion Prediction for Markapos;s Community: Mark 13:9-13. BIBLICAL THEOLOGY BULLETIN16: 18–22.
9.
1985. Endurance in Time of Persecution. BIBLE TODAY23: 197–204.
10.
Hooker, Morna.1991. THE GOSPEL ACCORDING TO ST. MARK. Peabody, MA: Hendrickson.
11.
Hurtado, Larry W.1996. Following Jesus in the Gospel of Mark—and Beyond. Pp. 9–29 in PATTERNS OF DISCIPLESHIP, edited by Richard N. Longenecker. Grand Rapids, Mi: William B. Eerdmans.
12.
Johnson, Earl S.1979. Mark VIII. 22–26: The Blind Man From Bethsaida. NEW TESTAMENT STUDIES25: 370–83.
13.
1978. Mark 10: 46–52: Blind Bartimaeus. CATHOLIC BIBLICAL QUARTERLY40: 191–204.
14.
Lane, William L.1974. THE GOSPEL OF MARK. Grand Rapids, Mi: William B. Eerdmans.
15.
La Verdiere, Eugene. 1993. The-Blind Beggar of Jericho. The Response, Part II. EMMANUEL 159–66.
16.
Michener, James.1968. IBERIA: SPANISH TRAVELS AND REFLECTIONS. New York, NY: Random House.
17.
Moloney, Francis J.1986. THE LIVING VOICE OF THE GOSPEL. THE GOSPELS TODAY. London, UK: Darton, Longman & Todd.
18.
Myers, Ched.1988. BINDING THE STRONG MAN. A POLITICAL READING OF MARKapos;S STORY OF JESUS. Maryknoll, NY: Orbis Books.
19.
Montague, George T.1981. MARK: GOOD NEWS FOR HARD TIMES. Ann Arbor, MI: Servant Books.
20.
Rhoads, David. 1993. Losing Life for Others in the Face of Death: Markapos;s Standards of Judgment. INTERPRETATION: 358–69.
21.
Schweizer, Eduard.1970. THE GOOD NEWS ACCORDING TO MARK. Atlanta, GA: JohnKnox Press.
22.
Stock, Augustine.1989. THE METHOD AND MESSAGE OF MARK. Wilmington, DE: Michael Glazier.
23.
Van Iersel, B. M. F. 1980. The Gospel according to St. Mark—Written for a Persecuted Community? NEDERLANDS THEOLOGISCH TIJDSCHRIFT: 15–36.
24.
Witherington III, Ben.2001. THE GOSPEL OF MARK. A SOCIO-RHETORICAL COMMENTARY. Grand Rapids, MI: William B. Eerdmans.