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3:32 your brethren: Jesus' cousins or related kinsmen (CCC 500). See note on Mt 12:46Back to text.

3:35 the will of God: Obedience to the Father is more important than being related to Jesus biologically. Baptized Christians are children of God and brothers and sisters of Jesus through the Holy Spirit (Jn 1:12; Rom 8:29; Heb 2:10-11). Membership in this New Covenant family is maintained through a life conforming to God's will (Mt 7:21). brother . . . sister . . . mother: Christ widens the scope of his spiritual family to include his disciples, not to exclude his Mother or his biological relatives. See note on Mt 12:50Back to text.

4:2 in parables: A teaching method with two purposes. (1) Parables conceal Jesus' message from the faithless, so that the stories and scenes from everyday life have no impact on those who react to his claims with opposition and violence. See note on Mk 4:12. (2) Parables also reveal the mystery of Jesus' mission to those who believe and embrace his message. In short, the parables draw us into divine mysteries according to the measure and intensity of our faith (4:33; CCC 546). See word study: Parables at Mt 13. Back to text.

4:3-8 The parable of the Sower. Jesus places himself in a long line of OT prophets whose message was received by some but rejected by many (Mt 23:37; Heb 11:32-38). Jesus is the sower whose message likewise elicits diverse responses. The condition of the soil in each scenario determines one's reaction to Jesus (see CCC 29). Three responses prove unfruitful: those like the path are corrupted by Satan (4:15); those like rocky ground are hampered by weak and partial commitments to the gospel (4:17); those with thorns are entangled in the distractions and concerns of the world (4:19). Jesus' graphic language (devoured, scorched, choked; 4:4, 6-7) underscores the opposition facing the gospel. In contrast, the good soil is receptive to God's word and yields an abundant harvest (CCC 2707). • The imagery in Jesus' parable evokes Is 55:10-13, where Isaiah describes God's word as a powerful and effective force. He cannot sow his divine word without bringing blessing and accomplishing his will. Back to text.


4:11 To you has been given: Jesus explains his parables to the inner circle of disciples. By instructing them privately, he prepares them for their future role as teachers and stewards of God's mysteries (16:15, 20; 1 Cor 4:1). • According to Vatican II (Dei Verbum, 7), Jesus ensures the transmission of his truth to every age by the Holy Spirit, who guides the Church through the teaching and apostolic succession of bishops (Jn 14:26; 16:13; 2 Tim 2:2) (CCC 888-90). Back to text.

4:12 see but not perceive: A paraphrase of Is 6:9-10. • Isaiah was commissioned by the Lord to file a covenant lawsuit against Jerusalem in the eighth century B.C. It was a time when wickedness and injustice were flourishing in Israel despite Yahweh's repeated attempts to reform the people (Is 5:1-30). As a result of persistent rebellion, Israel became blind and deaf to the warnings of the prophets. Isaiah's mission was a dreadful one of preaching judgment upon his wayward generation until destruction and exile would overtake all but a holy remnant of the people (Is 6:13). Jesus likewise addresses a crooked generation and preaches a message that reaches a remnant of Israel but leaves the rest hardened and unresponsive (Jn 12:37-43; Acts 28:23-28). Back to text.

4:14-20 Jesus explains the parable to his disciples only when they are "alone" (4:10). The crowd "outside" is not privileged to hear its interpretation (4:11). Back to text.

4:21-22 A parable about the purpose and function of Jesus' teaching. Although the mystery of the kingdom is temporarily hidden and secret in parables, its true meaning will eventually be manifest and come to light (Lk 12:2). Back to text.

4:26-29 An agricultural parable found only in Mark. Jesus compares the mystery of natural, organic growth to the expansion of the kingdom of God. The kingdom will visibly mature like grain, but the spiritual forces behind it will remain invisible. The parable of the Leaven in Mt 13:33 elucidates the same mystery. • Morally (St. Gregory the Great, Hom. in Ezek. 2, 3): the maturing grain signifies our increase in virtue. First, the seeds of good intentions are sown; these gradually bring forth the blade of repentance and ultimately the mature ear of charitable works. When established in virtue, we are made ripe for God's harvest. Back to text.

4:29 the harvest: The day of God's manifestation and judgment (Jer 51:33; Joel 3:13; Mt 13:39; Rev 14:15). Back to text.

4:30-32 The parable of the Mustard Seed. It is based on the difference between the smallest seed and the greatest shrub and depicts how Christ's kingdom begins with a small band of disciples and gradually grows into a worldwide Church. • The imagery Jesus uses to explain this is drawn from OT oracles that describe the dominion of ancient empires. Babylon (Dan 4:10-12), Egypt (Ezek 31:1-6), and Israel (Ezek 17:2224) were all portrayed as kingdoms that grew into mighty trees. See note on Mt 13:32Back to text.

4:35-41 Jesus manifests his divinity by exercising authority over nature. • According to the OT, God alone has the power to subdue the raging seas (Ps 89:9; 93:4; 107:28-29). This biblical background alarms the disciples and prompts their question, Who then is this . . . ? (4:41). • Morally (St. Augustine, Sermo 51): the episode at sea signifies the drama of the Christian life. All of God's children embark with Christ on a life that is full of dangerous storms, especially attacks from evil spirits and temptations of the flesh. We must learn to trust in Christ daily, since he alone can restrain these forces and bring us to the safe harbor of salvation. See note on Mt 8:23-27Back to text.

5:1 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). Back to text.

5:9 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 forces of evil. Matthew indicates that two men approached Jesus suffering from demonic possession (Mt 8:28). • 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. Back to text.

5:13 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). Back to text.

5:19 the Lord has done for you: Hints at Jesus' divinity (cf. 2:28; 11:3; 12:37). The parallel text in Lk 8:39 has "God". Back to text.

5:21-43 Two miracle stories connected chronologically and thematically. Both highlight Jesus' power over physical sickness (5:29, 42) and his favorable response to faith (5:23, 34, 36; CCC 548, 2616). The accounts are also linked by the figure twelve years, which represents the duration of the woman's illness (5:25) and the age of the young girl (5:42). Back to text.

5:23 lay your hands on her: Often in the Gospels Jesus responds to the persistent pleas of parents whose children are suffering or in danger (7:25-30; 9:17-27; Mt 17:14-18; Jn 4:46-54). His mercy touches these distressed parents whenever they turn to him in faith. Jesus also displays a deep affection for children (10:13-16; Mt 18:5-6). Back to text.

5:25 a flow of blood: A condition that makes the woman and everything she touches legally unclean (Lev 15:25-30). This excludes her from full participation in the covenant life of Israel. To the crowd's astonishment, Jesus removes her uncleanness by physical contact, not in spite of it. See note on Mk 1:40Back to text.

5:37 Peter . . . James . . . John: Three of Jesus' closest disciples, who were also present with him at the Transfiguration (9:2) and in the garden of Gethsemane (14:33). They are likewise the only apostles Jesus renamed: Simon became "Peter", which means "rock", while James and John were called "Boanerges", which means "sons of thunder" (3:16-17). Back to text.

5:39 not dead but sleeping: Biblical writers often speak of "sleep" as a euphemism for biological death (Mt 27:52; Jn 11:11; 1 Cor 15:6). Jesus uses this description to emphasize that the girl's condition is only temporary and reversible. •Morally (St. Bede, In Marcum): the girl signifies the young Christian whose heart remains deadened by the world. Christ must clear away the crowds of impure thoughts to revive and strengthen the believer to begin walking in good deeds. Spiritual nourishment for this new life is given through the Eucharist. Back to text.

5:41 Talitha cumi: One of several Aramaic expressions preserved in Mark (7:11, 34; 14:36; 15:22, 34). He regularly translates these expressions for his non-Jewish readers in Rome. Back to text.

6:1 his own country: Nazareth, the Galilean village where Jesus was raised (Mt 2:23). Following an earlier incident recorded in Lk 4:16-30, this episode marks the second rejection of Jesus by his kinsfolk. Back to text.

6:3 brother . . . his sisters: Jesus' cousins or more distant relatives (CCC 500). They are not siblings from the same Virgin Mother. See note on Mt 12:46Back to text.

6:4 not without honor: Jesus adapts a common proverb to explain his rejection: like the OT prophets before him, Jesus is persecuted and rejected for preaching the word of the Lord (Mt 5:11-12; Heb 11:32-38). Jesus is often called a prophet in the Gospels (Mt 21:11; Lk 7:16; 13:33; 24:19; Jn 4:19). Back to text.


6:7-13 Jesus dispatches the Twelve two by two as emissaries to the surrounding Galilean towns (Mt 10:5-6). It is his authority that empowers their ministry of exorcism, healing, and preaching (Mt 10:1). Their mission is a training exercise for leadership in the Church, when they will be summoned to embrace evangelical poverty (6:8-9) and to trust in God for daily provisions (6:11). • Morally (St. Gregory the Great, Hom. in Evan. 17): Jesus sends out the disciples in pairs to signify that the twin precepts of charity are indispensable for the duty of Christian preaching. Those entrusted with this mission must always exemplify the love of God and neighbor. Back to text.

6:11 shake off the dust: A symbolic act of judgment for those who reject the apostles' preaching. See note on Mt 10:14Back to text.

6:13 anointed with oil: A symbol of healing and a medicinal agent in the ancient world (Is 1:6; Lk 10:34). • According to the Council of Trent, the sacrament of the Anointing of the Sick is "suggested" by this text (Sess. 14, chap. 1). Whether or not this episode marks the formal institution of the sacrament, it is clear the disciples' ministry anticipates its future administration in the life of the Church (Jas 5:14-15; CCC 1511-16). Back to text.

6:14-29 A narrative "flashback" on past events. Mark recounts this episode to dispel rumors that John the Baptist and Jesus are the same person (6:16; 8:28). John's execution foreshadows both the death of Jesus (9:12; 10:32-34) and the martyrdom of other believers in the early Church (Rev 20:4; CCC 523). Back to text.

6:14 King Herod: Herod Antipas. After the death of Herod the Great (4/1 B.C.), the Roman Emperor Augustus divided the kingdom in Palestine among three of Herod's sons. Herod Antipas was the son who received the title "tetrarch" (Mt 14:1) and governed the regions of Galilee and Perea until A.D. 39. His brothers Archelaus and Philip were apportioned the remainder of their late father's territory. Since "tetrarch" is not strictly a royal title, the use of "King" here probably reflects popular usage and is not intended literally (Mt 14:9). Back to text.

6:18 your brother's wife: John the Baptist was imprisoned and executed for publicly repudiating the illicit union of Herod Antipas and Herodias, the wife of his half-brother Philip. According to Lev 18:16 and 20:21, the Mosaic Law forbids the union of a man with his brother's wife when the brother is still living. Since Philip was alive and well, the marriage between Antipas and Herodias was no marriage at all—it was adultery. See note on Mt 14:4Back to text.

6:23 Whatever you ask me: Herod's oath recalls a similar banquet scene in Esther 5-7. • Queen Esther was giving a feast for the Persian King Ahasuerus when he promised to grant her any request, even half of his kingdom (Esther 7:1-2). Esther then requested that the king spare the life of the Jews throughout the Persian empire (Esther 7:3-4). This OT scenario is the mirror opposite of Mark's narrative: unlike righteous Esther, the sinful Herodias seizes the opportunity to bid for the execution of a righteous Jew. Back to text.

6:24 The head of John: The prompt response of Herodias, in light of her "grudge" against John (6:19), suggests his demise was premeditated. The careless oath of Herod Antipas afforded the opportune moment for Herodias to implement her plan (6:26). Back to text.

6:26 exceedingly sorry: Herod's remorse is overshadowed by his injustice. His reputation before the prestigious company of high officials (6:21) was more important to him than a fair trial and, ultimately, John's life. Back to text.

6:34 sheep without a shepherd: A familiar simile from the OT. • It generally depicts Israel's need for spiritual leadership (Num 27:17; 1 Kings 22:17; Jud 11:19; Jer 23:1-3; Zech 10:2). Ultimately God himself promised to shepherd his sheep through the Messiah (Ezek 34:23; Jn 10:1116). Back to text.

6:35-44 The miracle of the loaves looks both to the past and to 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 occurs only here and at the Last Supper (14:22; CCC 1335). Back to text.

6:37 two hundred denarii: A single "denarius" is equivalent to a laborer's daily wage. Over half a year's wages would be required to purchase food for the multitude. Back to text.

6:41 gave them to the disciples: Jesus does not give the multiplied bread directly to the crowds but distributes it to them by the hands of his apostles. • This mediation foreshadows their role as New Covenant priests, when they apportion to God's people the heavenly bread that Jesus provides in the Eucharist (cCC 1564). Back to text.

6:45 Bethsaida: Located on the northern shore of the Sea of Galilee. It is the hometown of Peter, Andrew, and Philip (Jn 1:44; 12:21). Back to text.

6:48 the fourth watch: Between 3 and 6 A.M. The evening hours between 6 P.M. and 6 A.M. were divided into four "watches" (13:35). Back to text.

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||    Bible Study    ||    Biblical topics    ||    Bibles    ||    Orthodox Bible Study    ||    Coptic Bible Study    ||    King James Version    ||    New King James Version    ||    Scripture Nuggets    ||    Index of the Parables and Metaphors of Jesus    ||    Index of the Miracles of Jesus    ||    Index of Doctrines    ||    Index of Charts    ||    Index of Maps    ||    Index of Topical Essays    ||    Index of Word Studies    ||    Colored Maps    ||    Index of Biblical names Notes    ||    Old Testament activities for Sunday School kids    ||    New Testament activities for Sunday School kids    ||    Bible Illustrations    ||    Bible short notes

||    Pope Shenouda    ||    Father Matta    ||    Bishop Mattaous    ||    Fr. Tadros Malaty    ||    Bishop Moussa    ||    Bishop Alexander    ||    Habib Gerguis    ||    Bishop Angealos    ||    Metropolitan Bishoy    ||

||    Prayer of the First Hour    ||    Third Hour    ||    Sixth Hour    ||    Ninth Hour    ||    Vespers (Eleventh Hour)    ||    Compline (Twelfth Hour)    ||    The First Watch of the midnight prayers    ||    The Second Watch of the midnight prayers    ||    The Third Watch of the midnight prayers    ||    The Prayer of the Veil    ||    Various Prayers from the Agbia    ||    Synaxarium