Bible Study on the gospel of SAINT MARK

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12:36 every careless word: Spoken insults call down God's judgment (5:21-26). The NT frequently notes that gossip, slandering, and lies are serious sins, inconsistent with holiness and purity of speech (2 Cor 12:20; Eph 4:25-32; Jas 3:1-12). Back to text.

12:41 greater than Jonah: Jesus' teaching (16:4) and experiences (8:23-27) recall the ministry of the prophet Jonah. • Jonah prefigures Jesus in two ways: (1) His three days in the whale foreshadow Jesus' Resurrection on the third day (12:40; 16:21); (2) he prefigures Jesus as a prophet to the Gentiles. As Jonah preached to Nineveh in Assyria (Jon 3:2), so Jesus ministers to Gentiles (8:5-13; 15:21-28) and commissions the international spread of the gospel (28:19; Lk 24:4547). See chart: Jesus and the Old Testament. Back to text.

12:42 greater than Solomon: The connections between Jesus and King Solomon are elsewhere more implicit (2:11; 12:23; 16:18). • Solomon was the quintessential wise man and Temple builder of the OT (1 Kings 4:29-34; 5-8). As the son of David and heir to his kingdom, Solomon reigned over all Israel and extended his dominion over other nations (1 Kings 4:20-21). He thus prefigured Christ as the son of David (1:1), the embodiment of wisdom (11:19), the new Temple builder (16:18), and the divine ruler of both the 12 tribes of Israel (19:28) and the nations of the world (28:19). See chart: Jesus and the Old Testament. Back to text.

12:44-46 A parable about Jesus' generation. It may be understood in two ways. (1) It is a warning to those who benefit from Jesus' ministry without embracing his message and its demands. Since one must be not only emptied of evil but filled with divine goodness, the messianic works of Jesus should lead people to accept his messianic kingdom; otherwise they land themselves in a worse state than before (2 Pet 2:20-22). (2) The controversy over exorcisms in the preceding context (12:22-29) sets the stage for Jesus to establish the superiority of his New Covenant ministry over the Old as administered by the Pharisees. Although the Pharisees expel evil spirits ("your sons" [12:27]), they leave a vacuum that exposes individuals to more severe counterattacks from Satan. Jesus also drives out demons, but, unlike the Pharisees, he fills believers with the greater power of his kingdom through the Spirit (12:28). Jesus' contemporaries must prefer these blessings of his kingdom ministry to the real but limited benefits of the Pharisees' ministry; otherwise they are left vulnerable to spiritual catastrophes worse than before. Back to text.

12:45 this evil generation: Many in Jesus' day refused their inheritance, i.e., God's heavenly kingdom. • The expression recalls Deut 1:35 and description of Israel in the wilderness. They saw many signs during the Exodus but refused to trust God. God thus swore their "evil generation" would perish in the desert (Num 14:21-23). Jesus sees a parallel situation before him: granting the Pharisees a "sign" (12:38) is useless; they have no intention of trusting him but want only to "destroy him" (12:14). Back to text.

12:46 his brethren: The NT often mentions Jesus' brethren (13:55; Mk 3:31; 6:3; Lk 8:19; Jn 2:12; 7:3; Acts 1:14; Gal 1:19). The Church maintains, however, that Jesus' Mother, Mary, remained a virgin throughout her life. These so-called brethren of Jesus are thus his relatives but not children of Mary. Four observations support the Church's tradition: (1) These brethren are never called the children of Mary, although Jesus himself is (Jn 2:1; 19:25; Acts 1:14). (2) Two names mentioned, James and Joseph, are sons of a different "Mary" in Mt 27:56 (Mk 15:40). (3) It is unlikely that Jesus would entrust his Mother to the Apostle John at his Crucifixion if she had other natural sons to care for her (Jn 19:26-27). (4) The word "brethren" (Gk. adelphoi) has a broader meaning than blood brothers. Since ancient Hebrew had no word for "cousin", it was customary to use "brethren" in the Bible for relationships other than blood brothers. In the Greek OT, a "brother" can be a nearly related cousin (1 Chron 23:21-22), a more remote kinsman (Deut 23:7; 2 Kings 10:13-14), an uncle or a nephew (Gen 13:8), or the relation between men bound by covenant (2 Sam 1:26; cf. 1 Sam 18:3). Continuing this OT tradition, the NT often uses "brother" or "brethren" in this wider sense. Paul uses it as a synonym for his Israelite kinsmen in Rom 9:3. It also denotes biologically unrelated Christians in the New Covenant family of God (Rom 8:29; 12:1; Col 1:2; Heb 2:11; Jas 1:2; CCC 500). Back to text.

12:50 will of my Father: Obedience to God the Father creates relationships greater than natural family bonds. Although Jesus had no biological siblings, his spiritual brothers and sisters are the adopted children of God (Rom 8:29; 1 Jn 3:1). They are empowered to obey the Father as he did (cf. Jn 8:29; 1 Jn 3:710). See note on Mt 12:46. mother: Far from undermining the role of Mary, Jesus reveals the true greatness of her divine maternity. After all, she was not merely his natural mother through generation, but she became the Mother of God precisely by embracing the Father's will (Lk 1:38, 43). Her relationship to Jesus—physical and spiritual—is thus magnified by Jesus' statement (CCC 495). Back to text.

13:1-51 The parables of the kingdom. Jesus speaks of the hidden mysteries of God's kingdom present in the Church. Of the seven, the parables of the Wheat and the Weeds (13:2430), the Hidden Treasure (13:44), the Pearl of Great Value (13:45-46), and the Dragnet (13:47-50) are found only in Matthew. Back to text.

13:11 to you: Jesus speaks parables to the "great crowds" kilkJ (13:2) but explains them only to his disciples. While the illustrations are clear enough—drawn from everyday life—the underlying truths remain obscure to the faithless (13:9, 13). secrets of the kingdom: The inner circle of disciples accept Jesus with faith and are privileged to know God's mysteries (13:36-43). • Jesus' private instruction of his disciples reflects his intention to arrange the Church hierarchically. He invests his authority in the apostles (and their successors) to administer the sacraments (28:19; Jn 20:23; 1 Cor 11:25) and transmit God's truth through their teaching (28:20; Jn 17:17-20; 1 Cor 4:1; CCC 888-90). Back to text.

13:14-15 A reference to Is 6:9-10. • In context, God i commissioned Isaiah to preach judgment to the Israelites for their covenant infidelity. Similarly, Jesus uses parables to proclaim God's judgment on the faithless of his generation (cf. Mk 4:12; Lk 8:10). Back to text.

13:18-23 The parable of the Sower illustrates how indifferent responses to the word of the kingdom (13:19) prove unfruitful (CCC 29). Distractions come from the world (13:22; 19:24), the flesh (13:21; 10:22; 26:41), and the devil (13:19; 10:28). On the other hand, fruit brought forth from the responsive heart abounds (13:23). Fruit is a common biblical image for the good works and faithfulness that flow from God's grace (7:17; 12:33; cf. Ps 1:1-3; Jer 17:10; Jn 15:5; Gal 5:22-23). Back to text.

13:25 sowed weeds: Probably "darnel", a slightly poisonous plant resembling wheat in the early stages of growth. Only when it fully matures can it be distinguished and separated from wheat (13:30). Back to text.

13:32 becomes a tree: The parable of the Mustard Seed illustrates the contrast in size between the seed and the mature shrub, reaching nearly ten feet in height. Jesus likewise sows the kingdom in a small band of disciples, expecting it to grow into a worldwide Church. • Similar metaphors used in the OT represent great empires as great trees (Ezek 31:1-13; Dan 4:12), including the kingdom of Israel (Ezek 17:22-24). In these instances, birds represent Gentile nations. Jesus' parable thus points to the spread of the gospel and acceptance of Gentiles into the Church (28:19). Back to text.

13:33 like leaven: Sometimes symbolic of evil in the world (16:5-12; 1 Cor 5:6-8). It has positive symbolism here. At one level, leaven represents the grace of the kingdom that sanctifies the world through the Church. At the personal level, leaven is the individual Christian called to bring the gospel to those around him. three measures: i.e., about 50 pounds of meal, which here symbolizes the world. The parable thus highlights a great disproportion: the little leaven is hidden yet actively raising a significant amount of meal. Back to text.

13:35 by the prophet: A reference to Ps 78:2, attributed to Asaph. In 2 Chron 29:30 of the Greek OT, Asaph is called a "prophet". In any case, all OT writers were inspired by the Spirit and thus prophets (cf. 22:43; 2 Pet 1:20-21). what has been hidden: Psalm 78:2 accents the positive function of parables: they enlighten the humble by revealing God's mysteries. See word study: Parables. Back to text.

13:36-43 The final separation of good and evil. Accordingly, God's forbearance toward sin and evil in the world will last only until the Last Judgment; in the meantime, saints and sinners will continue side by side in the Church. See note on Mt 25:31-46. Back to text.

13:36 went into the house: Jesus shifts attention from the "great crowds" (13:2) to his private instruction of the disciples. See note on Mt 13:11. Back to text.

Word Study

Parables (Mt 13:3)

Parabole (Gk.): A spoken or literary "comparison" between two things for illustration. The word is found 48 times in the Synoptic Gospels for short stories that use familiar images and word pictures to illustrate a truth or challenge a common outlook on life and religion. The term is found also in the Greek OT, where it frequently translates the Hebrew word mashal, a term for literary forms such as proverbs (1 Sam 10:12; 1 Kings 4:32), riddles (Ps 49:4; Sir 47:15), and allegories (Ezek 17:2; 24:3). Jesus uses parables in the NT for two purposes: to reveal and to conceal divine mysteries. (1) Parables invite the humble to reach behind the images and lay hold of God's truth (Mt 11:25; Mk 4:33). Parables sketch out earthly scenarios that reveal heavenly mysteries. (2) Conversely, they obstruct the proud and conceal divine mysteries from the unworthy. Parables thus have a second, albeit negative, function and are spoken as judgments on the faithless (cf. Is 6:9-10). In Matthew, Jesus shifts from straightforward teaching (chaps. 5-7) to parables (chap. 13) immediately following his rejection by the Pharisees (12:14). Like the OT prophets Jotham (Judg 9:7-15) and Nathan (2 Sam 12:1-6), Jesus speaks parables for the benefit of the faithful and the judgment of unbelievers.

13:39 the harvest: A biblical image for the Day of the Lord— i.e., the time when God will judge all nations (3:12; cf. Jer 51:33; Hos 6:11; Joel 3:13; Rev 14:14-16). Back to text.

13:42 gnashing of teeth: The wicked will experience punishment (CCC 1034). See note on Mt 8:12. Back to text.

13:43 shine like the sun: Those resurrected to eternal life share in Jesus' glory. • The expression evokes Dan 12:3. In context, Daniel foresees the general resurrection, when the "wise" will be delivered from God's judgment and "shine" for ever (Dan 12:1-4). Back to text.

13:44-46 Two parables, the Hidden Treasure (13:44) and the Pearl of Great Value (13:45-46), that underscore the same point. Both stress that the kingdom's value is inestimable, and surrendering earthly attachments is required to obtain it (19:21, 29; Phil 3:8). This may entail literal poverty (religious) or spiritual poverty (5:3) for those whose state in life involves ownership of property (laity) (CCC 546). • Allegorically (St. Irenaeus, AH 4, 26, 1): Christ himself is the great treasure hidden within the field of the OT Scriptures. Only in light of his Cross and Resurrection can the mysteries of the Old be fully understood to announce the advent of God's Son. Back to text.

13:47-50 The parable of the Dragnet envisions the Day of Judgment when the righteous are separated from the wicked (compare 13:49 with 25:32). Leading up to this event, men and women are gathered into the kingdom from all nations, just as a net pulled through the sea collects various species of fish. The fishermen of the parable are the apostles and missionaries of the Church (see 4:18-19). The angels are elsewhere linked with the coming of Christ in judgment (16:27; 2 Thess 1:7). Back to text.

13:52 every scribe: Legal experts in first-century Judaism. Here it denotes the apostles instructed for the kingdom. Jesus equips them to evangelize and catechize (28:18-20) the world about the treasures hidden in the old Covenant and manifest in the new. Matthew's own ministry follows this pattern: he continually cites the OT to explain its fulfillment in Jesus Christ. Back to text.

13:55 his brethren: See note on Mt 12:46. Back to text.

14:1-12 John the Baptist's martyrdom is a narrative "flashback" on events of the past. Matthew's account has a double purpose: (1) It marks a clear distinction between John and Jesus in light of popular rumors about their identity (14:2; 16:14). (2) It underscores the high cost of Christian discipleship (5:1011; 10:39). The execution of John by governing authorities anticipates the fate of Jesus (17:12) and the early Christian martyrs (Rev 20:4). Back to text.

14:1 Herod the tetrarch: Herod Antipas, son of Herod the Great, who governed Galilee and Perea from 4 B.C. until A.D. 39. See note on Mt 2:22. Back to text.

14:4 It is not lawful: John publicly denounced the union of Herod Antipas and his mistress, Herodias. While the NT gives little background, extrabiblical history details how Antipas desired Herodias while she was married to his half-brother Herod Philip. Antipas and Herodias then abandoned their respective spouses in order to be united. The Mosaic Law, however, forbids the union of a man with his brother's wife while the brother is still living (Lev 18:16; 20:21). Since Philip was yet living, John the Baptist spoke out against the union of Herod Antipas and Herodias and publicly disgraced them (Mk 6:19). Back to text.

14:9 he commanded it: Herod succumbed to peer pressure by swearing an illicit oath (14:7) before his distinguished guests (14:9). Condemning an innocent man without trial, he stands in a stream of immorality historically linked with the Herodian dynasty. See notes on Mt 2:16 and 2:22. Back to text.

14:13-21 Jesus' multiplication of loaves appears in every Gospel. The event anticipates the Eucharist, a point that Matthew reinforces by using the same series of verbs (taking . . . blessed . . . broke . . . gave) here (14:19) and at the Last Supper (26:26; Mk 14:22). • The miracle also recalls the similar OT episode in 2 Kings 4:42-44, where the prophet Elisha multiplied 20 barley loaves (Jn 6:9) to feed 100 men, with some left over (CCC 1335). • Morally (St. John, Patriarch of Alexandria; Theophylact): the five loaves signify alms given to the poor (cf. 6:2-4). As here, the size of the donation is less significant than the generosity of one's heart (cf. Lk 21:1-4; 2 Cor 9:6-8). Gifts given to the poor are, in return, multiplied by God back to the giver as treasure in heaven (6:19-21; CCC 1434). Back to text.

14:19 the disciples gave them: Jesus feeds the crowd k6kJ through the hands of the apostles. • The disciples' intermediary role points forward to their priesthood (cf. 15:36). They distribute the bread provided by Jesus in anticipation of the eucharistic liturgy, where the priests of the New Covenant give the Bread of Life as Holy Communion to the Church (1 Cor 10:16; CCC 1329). Back to text.

14:25 the fourth watch: The 12 hours of the night between 6 P.M. and 6 A.M. were divided into four "watches" (cf. Mk 13:35). This event took place between 3 and 6 A.M. and suggests the disciples were battling the storm most of the night. walking on the sea: See note on Mt 8:27. Back to text.

14:27 it is I: Literally, "I am." • In light of his power over nature, Jesus' statement may allude to God's self-revelation at the burning bush (Ex 3:14; cf. Jn 8:58; 18:5, 6). Jesus thus goes beyond reassuring the disciples and claims for himself a divine identity and authority (14:33). Back to text.

14:33 you are the Son of God: Anticipates the confessions of Jesus' divinity by Peter (16:16) and the centurion (27:54). Back to text.

15:1-20 Jesus' clash with religious leaders centers on oral traditions added to the Mosaic Law. Addressing the Pharisees, Jesus designates ceremonial washing (15:2, 20) and the custom of dedication (15:5) as your tradition (15:6). He denies that these Pharisaic customs hold the same weight and authority as the Law of God (cf. Col 2:8). The Pharisees were violating the word of God (15:6) by overemphasizing the importance of their own traditions at the expense of the Law. Only traditions that stem from Christ and the apostles have divine authority, since they are not human in their origin (1 Cor 11:2; 2 Thess 2:15; 3:6). See note on Mk 7:3 and topical essay: Who Are the Pharisees? at Mk 2 (CCC 83-84). Back to text.

15:5 is given to God: The Pharisees sometimes withheld financial support from parents in order to donate money to the Temple. This tradition of dedication was probably enforced by a vow, and money offered to the Temple could not be repossessed. While the practice of Temple donations appeared pious, its practical effect marginalized God's commandment to honor one's parents (15:4; Ex 20:12). Back to text.

15:19 out of the heart: Real defilement is spiritual and moral, not ceremonial. The scribes and Pharisees unduly emphasized external ceremonies and compromised the true spirit of Israel's religion. Real defilement stems from evil intentions within and is manifest through sinful deeds (5:28). Jesus stresses the need for inner purity of heart, not ritual purity of the body (CCC 2517). See note on Mt 5:8. Back to text.

15:21 Tyre and Sidon: Gentile cities in Phoenicia, north of Palestine. According to the table of nations in Gen 10, Sidon was the first-born son of Canaan (Gen 10:15), and thus the woman is a "Canaanite" (15:22). Mark refers to her more proximate geographical background as "Syrophoenician" (Mk 7:26). Back to text.

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