Notes on Mark: Transfiguration as Suspension of Miracle

12th-century icon of the Transfiguration
Saint Catherine's Monastery, Sinai (Egypt)

MARK 9:2-8

The transfiguration is a mystery pure and simple. I would have been just as dumbfounded as the disciples who were there to witness it. 

I am not sure where I picked up this particular note, however, it is fascinating to see that St. Thomas Aquinas said the transfiguration was actually the cessation or suspension of a miracle. This is because Christ pulled aside the veil of flesh to allow His natural glory to be seen.

Mind-blowing, am I right?

Let's just wrap our minds around that for a bit and then I'll have some other people's take on the transfiguration for further mind-bending.

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Sources and Notes Index   

Notes on Mark: The Cost of Discipleship

Cottage Pictures from the New Testament, 1856

MARK 8:34-35

This is the famous "take up your cross and follow me" instruction which is followed immediately by "whoever loses his life for my sake and that of the gospel will save it."

How often do I really ponder these words and think about what they meant when Christ said them versus how I translate them into my own everyday life? Not often enough, I fear. Christ never lied to anyone about the cost of discipleship, as Mary Healy points out here.

Jesus does not call his disciples to read this path alone, but following him. Discipleship is a continuous contact with the Master who leads the way at every step.

With the phrase for my sake, the absoluteness of Jesus' claim appears for the first time. Jesus is asking more than any general ever asked of his soldiers or any religious leader ever asked of his adherents. He is not merely demanding a willingness to die for a great cause; he is calling for an unconditional personal allegiance to himself. Whoever loses his life is to do so for the sake of Jesus and his good news. No greater motive is necessary or possible. But this is the very thing that Jesus will do for us: he will give his life (psyche) as a ransom for many (10:45).

The Gospel of Mark: Catholic Commentary on Sacred Scripture

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Sources and Notes Index    

Notes on Mark: Gradual Journeys

Sebastiano Ricci, Christ Healing the Blind Man

MARK 8:22-26
Jesus usually healed people instantly. I never stopped to wonder why this might be a more gradual healing. It makes me feel a little better at my lack of understanding sometimes when I think that the disciples had the same need for gradual understanding that I do.

The man's more gradual return to sight reflects the gradual journey of Jesus' disciples from spiritual blindness to spiritual insight. Surely they had seen Jesus perform many signs and wonders. Peter later confessed that Jesus was the Christ (Mark 8:29). Yet, as Jesus began to reveal to them what was going to happen -- that he would suffer and die -- the disciples struggled to comprehend God's plan for redemption. "And Peter took him, and began to rebuke him" (8:32). They still lacked the spiritual acuity to grasp God's plan for the salvation of the world through Jesus.

Mark: A Devotional Commentary
(The Word Among Us)

The gradual healing also has been seen by Church fathers to contain even deeper meaning.

Allegorically (St. Bede, In Marcum), Jesus heals the blind man to announce the mystery of redemption. As God Incarnate, Jesus heals man through the sacrament of his human nature, here signified by his hands and spittle. This grace cures our spiritual blindness gradually, and, as with the blind man, progress is measured in proportion to our faith.

Allegorically (St. Jerome, Homily 79), the restoration of the blind man signifies our gradual increase in wisdom, from the darkness of ignorance to the light of truth. Christ's spittle is the perfect doctrine that proceeds from his mouth; it enhances our vision and brings us progressively to the knowledge of God.

The Gospel Of Mark
(The Ignatius Catholic Study Bible)

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Sources and Notes Index   

Notes on Mark: Only One Loaf

Mark 8:14-21
I have never noticed the discrepancies in this bit of scripture. I guess, like the disciples, I wasn't paying enough attention, especially to this very interesting point about "one loaf" being in the boat.

Mark begins by noting the seemingly irrelevant detail that the disciples had forgotten to bring bread and had only one loaf with them. On one level, this simply means that they have failed to replenish their food supplies. But the two miraculous feedings and the ensuing discussions have prepared us to understand: What is the real "one loaf" (literally, "one bread") with them in the boat? It is Jesus! Mark clarifies in verse 16 that actually they have "no bread"--no earthly bread, that is. Bread will not be mentioned again in the Gospel until Jesus announces that the bread is his own body, to be given up for us on the cross (14:22).

Mary Healy, Catholic Commentary on Sacred Scripture: The Gospel of Mark

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Sources and Notes Index  

Notes on Mark: When the King Comes Into His Own

manuscript Minuscule 544 with text of Mark 8:31–38

MARK 8:38-9:1
I really always think of Jesus as being confident, especially when he is speaking to his disciples. However, I never really associated it with what Barclay speaks of here ... the seemingly insurmountable odds against success.

One thing leaps out of this passage -- the confidence of Jesus. He has just been speaking of his death; he has no doubt that the Cross stands ahead of him; but nonetheless he is absolutely sure that in the end there will be triumph...

The last part of the passage has caused much serious thought. Jesus says that many who are standing there will not die until they see the Kingdom coming with power. What worries some people is that they take this as a reference to the Second Coming; but if it is, Jesus was mistaken, because he did not return in power and glory in the lifetime of those who were there.

But this is not a reference to the Second Coming at all. Consider the situation. At the moment Jesus had only once been outside Palestine, and on that occasion he was just over the border in Tyre and Sidon. Only a very few men in a very small country had ever heard of him. Palestine was only about 120 miles from north to south and about 40 miles from east to west; her total population was 4,000,000 or thereby. To speak in terms of world conquest when he had scarcely ever been outside such a small country was strange. To make matters worse, even in that small country, he had so provoked the enmity of the orthodox leaders and of those in whose hands lay power, that it was quite certain that he could hope for nothing other than death as a heretic and an outlaw. In face of a situation like that there must have been many who felt despairingly that Christianity had no possible future, that in a short time it would be wiped out completely and eliminated from the world. Humanly speaking, these pessimists were right.

Now consider what did happen. Scarcely more than thirty years later, Christianity had swept through Asia Minor; Antioch had become a great Christian church. It had penetrated to Egypt; the Christians were strong in Alexandria. It had crossed the sea and come to Rome and swept through Greece. Christianity had spread like an unstoppable tide throughout the world. It was astonishingly true that in the lifetime of many there, against all expectations, Christianity had come with power. So far from being mistaken, Jesus was absolutely right.

The amazing thing is that Jesus never knew despair. In face of the dullness of the minds of men, in the face of the opposition, in face of crucifixion and of death, he never doubted his final triumph -- because he never doubted God. He was always certain that what is impossible with man is completely possible with him.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

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Sources and Notes Index 

Notes on Mark: Understanding the Second Miracle of Loaves

Miracle of the Bread and Fish by Giovanni Lanfranco, 1623

Mark 8:1-10
I have often wondered just how slow these disciples must be to not expect Jesus to do miracles after they have seen so many already. And yet this makes me think of the Hebrew people who experienced the parting of the Red Sea and soon after are begging for a golden calf to worship because Moses has been gone too long and surely, they say, God has abandoned them.

We too are slow to remember, slow to trust, and quick to push forward with our own meager understanding, just like these disciples. This also gives us a chance to think about Jesus as the Bread of Life because Mark has a eucharistic emphasis that escapes us in many modern translations.

The disciples' skeptical response (echoing Moses' complaint in Num 11:13), seems strange in light of the miraculous feeding they have already witnessed. But many modern disciples of Jesus could attest how easy it is to forget the lessons of discipleship. Thouroughout the Bread Section Mark highlights the disciples' slowness to grasp the revelation of Jesus (Mark 6:52; 8:21)--not to disparage them, but to remind us, his readers, of the poverty of our own faith. Do we not yet understand that Jesus is the Bread, and that he is able to multiply whatever we put into his hands?

... Instead of saying that Jesus "blessed" the loaves, Mark uses a synonym, "gave thanks "(eucharisteo), the same word used for the blessing of the cup at the Last Supper (14:23; see also Luke 22:19; 1 Cor 11:24). Once again the pattern is that Jesus takes what little his disciples have to offer, blesses it, and gives it back to them; in that very process the paltry amount mysteriously becomes more than enough to satisfy the needs of all. Rather than handing out the loaves himself, Jesus insists on the involvement of his disciples; he gave them to his disciples to distribute. Because of its eucharistic significance the primary focus is on the bread; only afterward does Mark also mention the blessing and distribution of the few fish.

Mary Healy, Catholic Commentary on Sacred Scripture: The Gospel of Mark

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Sources and Notes Index        

Notes on Mark: The Deaf and Dumb Man

Jesus Heals a Mute Possessed Man  - James Tissot

MARK 7:32-33
I like the point that is made here about the deaf and dumb man being a symbol for us ... isn't that so often the way? We just don't "get it" until God opens our eyes and our heart.

Sacred Scripture quite often shows the laying on of hands as a gesture indicating the transfer of power or blessing (cf. Gen 48:11; 2 Kings 5:11; Lk 3:13). Everyone knows that saliva can help heal minor cuts. In the language of Revelation fingers symbolized powerful divine action (cf. Ex 8:19; Ps 8:4; Lk 11:20). So Jesus uses signs which suit in some way the effect he wants to achieve, though we can see from the text that the effect -- the instantaneous cure of the deaf and dumb man -- far exceeds the sign used.

In the miracle of the deaf and dumb man we can see a symbol of the way God acts on souls: for us to believe, God must first open our heart so we can listen to his word. Then, like the Apostles, we too can proclaim the magnalia Dei, the mighty works of God (cf. Acts 2:11). In the Church's liturgy (cf. the hymn Veni Creator) the Holy Spirit is compared to the finger of the right hand of God the Father (Digitus paternae dexerae). The Consoler produces in our souls, in the supernatural order, effects comparable to those which Christ produces in the body of the deaf and dumb man.

Navarre Bible: St. Mark

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Sources and Notes Index       

Notes on Mark: Table Scraps

Ernest Gustave Girardot,
A Yorkshire-like terrier

MARK 7:24-30
I always was rather shocked by Jesus' apparent attitude toward this woman. For one thing I know that to call someone a dog in the Middle East is a great insult and for him to use it while turning down this poor woman's request is ... well just not the way I think of Jesus acting toward supplicants.

Barclay provides a good answer to this objection, and one that is exactly in line with how Jesus usually acts. I especially like the idea that this actually turned into witty repartee where Jesus was just waiting for the woman to give the right answer so he could say yes. Sometimes, the truth is in the translation!

The story itself must be read with insight. The woman came asking Jesus' help for her daughter. His answer was that it was not right to take the children's bread and give it to the dogs...

The dog was not the well-loved guardian that it is today; more commonly it was a symbol of dishonor. To the Greek, the word dog meant a shameless and audacious woman it was used exactly with the connotation that we use the word bitch today. To the Jew it was equally a term of contempt. "Do not give the dogs what is holy." (Matthew 7:6; cp. Philippians 3:2; Revelation 22:15)...

No matter how you look at it, the term dog is an insult. How, then, are we to explain Jesus' use of it here?

1. He did not use the usual word; he used a diminutive word which described, not the wild dogs of the streets, but the little lap-dogs of the house. In Greek, diminutives are characteristically affectionate. Jesus took the sting out of the word.
2. Without a doubt his tone of voice made all the difference. The same word can be a deadly insult and an affectionate address, according to the tone of voice. We can call a man "an old rascal" in a voice of contempt or a voice of affection. Jesus' tone took all the poison out of the word.
3. In any event Jesus did not shut the door. First, he said, the children must be fed; but only first; there is meat left for the household pets. True, Israel had the first offer of the gospel, but only the first; there were others still to come. The woman was a Greek, and the Greeks had a gift of repartee; and she saw at once that Jesus was speaking with a smile. She knew that the door was swinging on its hinges. In those days people did not have either knives or forks or table-napkins. They ate with their hands; they wiped the soiled hands on chunks of bread and then flung the bread away and the house-dogs ate it. So the woman said, "I know the children are fed first, but can't I even get the scraps the children throw away?" And Jesus loved it. Here was a sunny faith that would not take no for an answer, here was a woman with the tragedy of an ill daughter at home and there was still light enough in her heart to reply with a smile. Her faith was tested and her faith was real, and her prayer was answered. Symbolically she stands for the Gentile world which so eagerly seized on the bread of heaven which the Jews rejected and threw away.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

Barclay's insights above are supplemented by these from Mary Healy.

Jesus' reply expresses his delight with her answer. once can imagine his smile at this lady's chutzpah. Her indomitable faith has moved his heart to accelerate the plan: the "children's bread" is given ahead of schedule to a Gentile. Upon her return home the woman finds her child delivered from the demon. This exorcism is the only work of healing done at a distance in Mark, accenting the efficacy of the woman's faith. In fact, it is one of only two healings at a distance in the Gospels, the other being the cure of the centurion's servant (Matt 8:5-13; Luke 7:1-10; see John 4:46-54). Significantly, both involve Gentiles, and both demonstrate remarkable faith, in contrast to the tepid faith Jesus often finds among his own people. His ability to heal by a mere word someone who is not even present is a powerful message for readers of the Gospel: to experience the Lord's power it is not necessary to have seen or touched him as he walked on earth before his resurrection. All that is needed is faith.

Mary Healy, Catholic Commentary on Sacred Scripture: The Gospel of Mark

This makes me wonder is my faith strong or lukewarm ... am I expecting enough from God?

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Sources and Notes Index       

Notes on Mark: What Makes a Man Unclean

A silver washing cup used for
the Jewish ritual washing of hands

MARK 7:14-23
After Jesus' pronouncement that it is what comes from a man's heart that makes him unclean, he then proceeds to list what these are. Barclay looks at the Greek for each term so we get a real feel for the distinctions Jesus was making. And we can see it is a truly terrible list ...

He begins with evil designs (dialogismoi). Every outward act of sin is preceded with an inward act of choice; therefore Jesus begins with the evil through which the evil action comes. Next come fornications (porneiai); later he is to list acts of adultery (moicheiai); but this first word is a wide word -- it means every kind of traffic in sexual vice. There follow thefts (klopai). ... A kleptes is a mean, deceitful, dishonorable pilferer ... Murders (Phonoi) and adulteries come next in the list and their meaning is clear.

Then comes covetous deeds (pleonexiai). Pleonexia comes from two Greek words meaning to have more. It has been defined as the accursed love of having. ... Pleonexia is that lust for having which is in the heart of the man who sees happiness in things instead of in God.

There follow evil deeds. In Greek there are two words for evil -- kakos, which describes a thing which in itself is evil, and poneros, which describes a person or thing which is actively evil. Poneriai is the word used here. The man who is poneros is the man in whose heart there is the desire to harm ... Poneros -- the Evil One -- is the title of Satan.

Next comes dolos; translated guile. It comes from a word which means bait; it is used for trickery and deceit ... It is crafty, cunning, deceitful, clever treachery.

Next on the list is wanton wickedness (aselgeia). The Greeks defined as "a disposition of soul that resents all discipline," as "a spirit that acknowledges no restraints, dares whatsoever its caprice and wanton insolence may suggest."...

Envy is literally the evil eye, the eye that looks on the success and happiness of another in such a way that it would cast an evil spell upon it if it could. The next word is blasphemia. When this is used of words against men it means slander; when it is used of words against God, it means blasphemy. It means insulting man or God.

There follows pride (huperephania). The Greed word literally means "showing oneself above." It describes the attitude of the man "who has a certain contempt for everyone except himself."

Lastly comes folly (aphrosune). This does not mean the foolishness that is due to weakness of intellect and lack of brains; it means moral folly. It describes, not the man who is a brainless fool, but the man who chooses to play the fool.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

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Sources and Notes Index       

Notes on Mark: Real Defilement Comes From Within

Martyrdom of the seven Hebrew brothers, Vatican Library, around 1450

MARK 7:14-23
It is such a common idea these days to define someone's actions by their intentions rather than what they eat or wear or other such customs. Barclay reminds us how very unheard of that was in Jesus' day. I really enjoyed his references to Maccabees. Those books are some of my favorites of the Old Testament. The stories of the widow and her sons as well as one of an old man who refuses to give up his faith even though urged to because of his age are some that have really stuck with me. The speech that the old man and the widow each give are really beautiful examples of witnessing to faith.

Although it may not seem so now, this passage, when it was first spoken, was well-nigh the most revolutionary passage in the New Testament. Jesus has been arguing with the legal experts about different aspects of the traditional law. He has shown the irrelevance of the elaborate handwashings. He has shown how rigid adherence to the traditional law can actually mean disobedience to the law of God. But here he says something more startling yet. He declares that nothing that goes into a man can possibly defile him, for it is received only into his body which rids itself of it in the normal, physical way.

No Jew ever believed that and no orthodox Jew believes it yet. Leviticus 11 has a long list of animals that are unclean and may not be used for food. How very seriously this was taken can be seen from many an incident in Maccabean times. At that time the Syrian king, Antiochus Epiphanes, was determined to root out the Jewish faith. One of the things he demanded was that the Jews should eat pork, swine's flesh but they died in the hundreds rather than do so ... Fourth Maccabees (chapter 7) tells the story of a widow and her seven sons. It was demanded that they should eat swine's flesh. They refused. The first had his tongues cut out, the ends of his limbs cut off; and he was then roasted alive in a pan; the second had his hair and the skin of his skull torn off; one by one they were tortured to death while their aged mother looked on and cheered them on; they died rather than eat meat which to them was unclean.

It is in the face of this that Jesus made his revolutionary statement that nothing that goes into a man can make him unclean. He was wiping out at one stroke the laws for which Jews had suffered and died ...

With one sweeping pronouncement Jesus had declared ... that uncleanness has nothing to do with what a man takes into his body but everything to do with what comes out of his heart.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

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Sources and Notes Index      

Notes on Mark: Running to Jesus

I couldn't find good images of people running to Jesus, but this captures the mood.

MARK 6:53-56
I never noticed this before and certainly never thought about it ... but who would not run to see Jesus if he showed up nearby?

Have you noticed how in Mark's Gospel, when people heard that Jesus had arrived in a certain place, they ran to him. They did not walk to see Jesus, they ran to see him. They ran to the other side of the lake to listen to him (Mark 6:33), and when he returned, they ran to bring the sick to him (6:55). When he returned from the mountain where he was transfigured, the people ran to him again(9:15), and later, the rich young man ran up to him (10:17).

The people ran because they were powerfully drawn to Jesus. They saw that he was able to heal and to teach them, and it attracted them. They earnestly longed for what he offered: Words of hope and comfort, revelation about the love of the Father, and the power of a humble, surrendered life. They ran just to see him heal the sick. There was an urgency: We must go to Jesus now!

Mark: A Devotional Commentary
(The Word Among Us)

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Sources and Notes Index     

Notes on Mark: Rowing Against the Wind

The Storm on the Sea of Galilee, Rembrandt

MARK 6:45-52
In all the times I have read this segment with Jesus walking on the water through the storm to the disciples, never have I given much thought to the fact that the disciples are wearing themselves out rowing against the wind. If I did it was only to apply it to my own struggles. However St. Bede also saw a larger message in it that makes a lot of sense to me, especially when considering how often the Church Fathers saw things like Noah's Ark symbolizing the Church.

St. Bede the Venerable comments on this whole episode in this way: "In a mystical sense, the disciples' efforts to row against the wind point to the efforts the Holy Church must make against the waves of the enemy world and the outpourings of evil spirits in order to reach the haven of its heavenly home. It is rightly said that the boat was out on the sea and He alone on the land, because the Church has never been so intensely persecuted by the Gentiles that it seemed as if the Redeemer had abandoned it completely. But the Lord sees his disciples struggling, and to sustain them he looks at them compassionately and sometimes frees them from peril by clearly coming to their rescue.

Navarre Bible: St. Mark

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Sources and Notes Index     

 

Notes on Mark: Feeding the Five Thousand

Mosaic of bread and fish in the
Church of the Multiplication in Tabgha, Israel

MARK 6:35-44
Just really thinking about Jesus feeding the five thousand is mind blowing. For one thing only the men would have been counted. So when including the women and children there may have been actually ten thousand or more people there. Barclay tells us that each loaf was not what we would think of as a loaf of bread but more like a small roll. Not that it really matters but it just signifies God's abundance even more. I also liked this commentary about how the miracle of the loaves connects with the Last Supper.

The miracle of the loaves looks both to the past and the future.

(1) It recalls miraculous feedings from the OT, like the heavenly manna God provided for Israel in the wilderness (Ex 16) and the multiplied loaves and leftover baskets provided by Elisha (2 Kings 4:42-44).

(2) It also anticipates the later institution of the Eucharist, where the same string of verbs (taking ... blessed ... broke ... gave) is found together, something that only occurs here and at the Last Supper (14:22; CCC 1335).

The Gospel of Mark(The Ignatius Catholic Study Bible)

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Sources and Notes Index     

Notes on Mark - An Evil Woman's Revenge

Dance of the Seven Veils, Armand Point

MARK 6: 16-29
In the famous scene where Salome requests the head of John the Baptist as a reward for her dance, there is a lot revealed about Herodias merely in the fact that Salome dances at all. I always thought of her as an innocent pawn but Barclay makes it clear that in some ways she must not have been at all innocent.

In spite of John's rebuke Herod still feared and respected him, for John was so obviously a man of sincerity and of goodness; but with Herodias it was different. She was implacably hostile to John and determined to eliminate him. She got her chance at Herod's birthday feast which he was celebrating with his courtiers and his captains. Into that feast her daughter Salome came to dance. Solo dances in those days in such society were disgusting and licentious pantomimes. That a princess of the royal blood should so expose and demean herself is beyond belief because such dances were the art of professional prostitutes. The very fact that she did this is a grim commentary on the character of Salome, and of the mother who allowed and encouraged her to do so.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

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Sources and Notes Index     

Notes on Mark: John the Baptist's Self-Offering

Herodias with the Head of St. John the Baptist, Paul Delaroche

MARK 6: 14-16

One of the things I love about this commentary is how it shows context in the parallels that Mark draws for us. Granted, those are parallels I'd never notice unless they were pointed out. I guess that just goes to show that I'm not a very observant reader. However, this particular parallel and the point made about John the Baptist's self-offering is one that resonates with my Catholic soul in considering the times I unite my suffering with Christ on his Cross. 

Between the accounts of the apostles setting out on their mission and returning from it, Mark inserts an interlude: the sordid story of Herod's banquet and his execution of John the Baptist. The placement of this episode is by no means accidental. As Mark already hinted in 1:14, John's life is in a mysterious way patterned on that of Christ; his death foreshadows Jesus' death. The passion of John recounted here coincides with the first mission of the apostles, as the passion of Jesus will give birth to the Church's mission in which the gospel is proclaimed to the whole world. With this parallel Mark suggests that John's self-offering shares, in a hidden way, in the spiritual fruitfulness of the sacrifice of Christ.

Catholic Commentary on Sacred Scripture: Gospel of Mark

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Sources and Notes Index    

Notes on Mark: Degrees of Relationship

Nazareth as depicted on a Byzantine mosaic

MARK 6:1-3
Here is one of the things that separates the Protestants from the Catholics. "Is this not the carpenter, the son of Mary and brother of James and Joses and Judah and Simon, and are not his sisters here with us?"

This commentary explains the reason Catholics read this passage and still say that Mary was always a virgin. I am not putting this commentary up to start any arguing as I think it highly unlikely that anything I write will change someone's mind on this subject. It is just an FYI sort of thing for anyone who is curious as I was about how they described it.

St. Mark mentions by name a number of brothers of Jesus, and refers in general to his sisters. But the word "brother" does not necessarily mean son of the same parents. It can also indicate other degrees of relationship -- cousins, nephews, etc. Thus in Genesis 13:8 and 14:14 and 16 Lot is called the brother of Abraham (translated as "kinsman" in RSV), whereas we know that he was Abraham's nephew, the son of Abraham's brother, Haran. The same is true of Laban, who is called the brother of Jacob (Genesis 29:15) although he was his mother's brother (Gen 29:15); there are other instances: cf. 1 Chronicles 23:21-22, etc. This confusion is due to the poverty of Hebrew and Aramaic language: in the absence of distinct terms, the same word, brother, is used to designate different degrees of relationship.

From other Gospel passages we know that James and Joses, who are mentioned here, were sons of Mary of Clophas (Jn 19:25). We know less about Judas and Simon: it seems that they are the apostles Simon the Cananaean (Mt 10:4) and Judas the son of James (Lk 6:16), the author of the Catholic Epistle, in which he describes himself as "brother" of James. In any event, it is nowhere said they were "sons of Mary" -- which would have been the natural thing if they had been our Lord's brothers in the strict sense. Jesus always appears as an only son: to the people of Nazareth, he is "the son of Mary" (Mt 13:55). When he was dying Jesus entrusted his mother to St. John (cf. Jn 19:26-27), which shows that Mary had no other children.

The Navarre Bible: St. Mark

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Sources and Notes Index    

Notes on Mark: Unbelief and Power

The Brow of the Hill near Nazareth - James Tissot
This is where the people threatened to throw Jesus to his death in Nazareth

MARK Chapter 6

In the last chapter, Jesus has been changing people's lives and hearts as he healed, exorcised, and did other miracles. This chapter, Mary Healy tells us, sees that come to a grinding halt. 

The mighty works that hostile opponents, demons, diseases, and even death could not stop, are blocked--temporarily--by a greater obstacle: unbelief. It is not that Jesus' power is limited, but people are hindered from experiencing his power by their refusal to believe in him.

Catholic Commentary on Sacred Scripture: The Gospel of Mark by Mary Healy

This, for me, is huge. All the power in the universe can be unleashed on these peoples' behalf and they refuse to let themselves experience it because they will not believe. Is this the reason that we don't see more miracles in our own age?

What about my life? Am I willing to believe, to stay open, to eagerly anticipate and ask for God's power on my behalf?

Sobering questions as chapter 6 looms ahead.

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Sources and Notes Index   

Notes on Mark: Hearing Jesus' Voice

Raising of Jairus' Daughter by Paolo Veronese, 1546

MARK 5:40-43
I love the point that Barclay makes here, derived from the actual language used in the gospel. It makes an already amazing scene turn into a touching scene of love that Peter has kept alive in memory.

There is a very lovely thing here. In the gospel itself, "Maid! Arise" is "Talitha Cumi," which is Aramaic. How did this little bit of Aramaic get itself embedded in the Greek of the gospels? There can be only one reason. Mark got his information from Peter. For the most part, outside of Palestine at least, Peter, too, would have to speak in Greek. But Peter had been there; he was one of the chosen three, the inner circle, who had seen this happen. And he could never forget Jesus' voice. In his mind and memory he could hear that "Talitha Cumi" all his life. The love, the gentleness, the caress of it lingered with him forever, so much so that he was unable to think of it in Greek at all, because his memory could hear it only in the voice of Jesus and in the very words that Jesus spoke.

The Gospel of Mark
(The Daily Bible Series, rev. ed.)

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Sources and Notes Index   

Notes on Mark: Witnesses and Death Customs

Resurrection of Jairus's daughter.
Etching by E.F. Mohn after G.C. von Max.

MARK 5:35-39
The number of witnesses that Jewish law considered to be necessary for legal purposes was three. Jesus always used Peter, James and John ... those closest to him.

Jesus did not want more than these three Apostles to be present: three was the number of witnesses laid down by the Law (Deut 19:15). "For Jesus, being humble, never acted in an ostentatious way" (Theophilactus, Enarratio in Evangelium Marci, in loc.). Besides these were the three disciples closest to Jesus: later, only they will be with him at the Transfiguration (cf. 9:2) and at his agony in the Garden of Gethsemane (cf. 14:33).

The Navarre Bible: St. Mark

The scene of unrestrained grief that would have greeted Jesus and his disciples as they entered really would have been an uproar. Here are a few of the details about mourning customs at the time.

Jewish mourning customs were vivid and detailed, and practically all of them were designed to stress the desolation and the final separation of death. The triumphant victorious hope of the Christian faith was totally absent.

Immediately death had taken place a loud wailing was set up so that all might know death had struck. The wailing was repeated at the grave side. The mourners hung over the dead body, begging for a response from the silent lips. They beat their breasts; they tore their hair; and they rent their garments...

Flute players were essential. Throughout most of the ancient world, in Rome, in Greece, in Phoenicia, in Assyria and in Palestine, the wailing of the flute was inseparably connected with death and tragedy....

When death came, a mourner was forbidden to work, to annoint himself or to wear shoes. Even the poorest man must cease from work for three days. He must not travel with goods; and the prohibition of work extended even to his servants ... It was the custom not to eat at a table, but to eat sitting on the floor, using a chair as a table. It was the custom, which still survives, to eat eggs dipped in ashes and salt.

There was one curious custom. All water from the house, and from the three houses on each side, was emptied out, because it was said that the Angel of Death procured death with a sword dipped in water taken from close at hand. There was one peculiarly pathetic custom. In the case of a young life cut off too soon, if the young person had never been married, a form of marriage service was part of the burial rites. For the time of mourning the mourner was exempt from the keeping of the law, because he was supposed to be beside himself, mad with grief.

The Gospel of Mark(The Daily Bible Series, rev. ed.)

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Sources and Notes Index   

Notes on Mark: Jesus Heals the Gerasene Demoniac

6th century AD Mosaic of the exorcism of the Gerasene demoniac
from the Basilica of Sant'Apollinare Nuovo in Ravenna

MARK 5:1-20
This is the familiar story of Jesus sending the demon from the possessed man into the swine, which then rush over the cliff. I knew that the presence of pigs would signify a Gentile population but never fully realized all the elements in this scene that speak to Jesus saving Gentile nations. And I've gotta say that the symbolism connected with the sea is fabulous. I certainly never heard that in any homily!

Gerasenes: Gerasa is one of the cities of the "Decapolis" (5:20), a confederation of ten cities in NT Palestine. They were predominantly Gentile in population, and most of them were located east of the Jordan River. The presence of "swine" in 5:11 reinforces this Gentile context, since the Jews would never herd animals that God declared unclean (Lev 11:7-8).

Legion: The term for an armed regiment of nearly 6,000 Roman soldiers. It points to the overwhelming presence of demons in the man and accentuates the intensity of spiritual combat between Jesus and the forces of evil...

Allegorically (St. Bede, In Marcum), the demoniac represents the Gentile nations saved by Christ. As pagans, they once lived apart from God amid the tombs of dead works, while their sins were performed in service to demons. Through Christ, the pagans are at last cleansed and freed from Satan's domination.

Into the sea: Biblical symbolism associated with the sea is diverse and flexible. According to one tradition, God's enemies arise from the sea in the form of beasts that oppress God's people (Dan 7:1-3; Rev 13:1). Here Jesus reverses the direction of evil by sending the demon-possessed swine back into the sea. Like Pharaoh's army in the OT, God's adversaries are drowned in the waters (Ex 14:26-28; 15:1).

The Gospel of Mark(The Ignatius Catholic Study Bible)

Looking Forward: here is a parallel connection,a foreshadowing, that never occurred to me (yes, there's a lot of that going around).

The principles "sitting" and "clothed" reappear in Mark 16:5, again in the setting of a tomb, where it describes the young man who announces Jesus' resurrection. With these verbal parallels Mark hints that the exorcism of the Gerasene demoniac, like all Jesus' miracles in the Gospel, is an anticipation of the power of his resurrection, already at work in the lives of human beings.

Catholic Commentary on Sacred Scripture: The Gospel of Mark by Mary Healy

And we see that power at work in the life of the demoniac when Jesus tells him to proclaim what has been done for him. Yet another leap forward from the present text that I hadn't made, but one that works powerfully in my imagination in looking at my own life.

The seemingly inauspicious missionary, a former demoniac, faithfully carries out Jesus' command by broadcasting throughout the entire region his story of deliverance--the kind of proclamation that is impossible to refute. Indeed the success of his efforts appears later from the very different reception Jesus meets on his second visit to the area.

Catholic Commentary on Sacred Scripture: The Gospel of Mark by Mary Healy

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Sources and Notes Index