8:22-26 A unique miracle performed in stages. It has multiple significance in Mark: Jesus not only healed the man, but he also heals the spiritual deafness and blindness of the disciples (8:18-21). Although they are still uncertain about his true identity, Jesus sharpens their vision to recognize him as Messiah in the following episode (8:29). • 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. Back to text.

8:27-10:52 Seven times in this section reference is made to "the way", although this (Greek) motif is muted through various translations like "journey", "road", and "roadside" (8:27; 9:33-34; 10:17, 32, 46, 52). At the narrative level, it depicts the steady movements of Jesus on "the way" to Jerusalem. On a theological level, Jesus is teaching that "the way" to heavenly glory is "the way" of heroic suffering. He first clears "the way" through his own Passion and then summons disciples to follow in his footsteps (1 Pet 2:21; 4:13). • This Marcan motif recalls the New Exodus motif of Isaiah. Just as Yahweh delivered the Israelites from Egypt and led them on "the way" to the Promised Land (Ex 13:21-22), so Isaiah envisioned a second Exodus from the bondage of sin to a new life with the Lord. The prophet describes this as a great journey along "the way" to Mt. Zion (Is 30:19-21; 35:8-10; 40:3-5; 48:17; 51:10-11; 62:10-11). See note on Mk 1:2-3. Back to text.

8:27 Caesarea Philippi: A Gentile city beyond the northern border of Palestine. See note on Mt 16:13. Who do men . . . ?: Popular opinion agreed that Jesus was a prophet, but there was no consensus about which prophet he was (8:28; 6:14-15). Back to text.

8:29 You are the Christ: i.e., Israel's Messiah and king. Peter's confession is the climax of the first half of Mark's Gospel. To counteract expectations that the Messiah would be a purely political and military figure, Jesus immediately instructs the disciples about the suffering and shame he will have to face to accomplish his mission (8:31-33). See note on Mt 16:16 and word study: Christ at Mk 14. Back to text.

8:30 he charged them: The blessing that accompanied Simon's name change to "Peter" (3:16) is not mentioned in Mark as it is in Matthew (16:17-19). According to one ancient tradition, this omission reflects Mark's dependence upon Peter for his Gospel information, since it is likely that Peter would humbly omit from his preaching sayings of Jesus that exalt him above others (CCC 552). See note on Mt 16:17 and introduction: Author. tell no one: Jesus enjoins silence on his disciples as part of a strategy to conceal his "messianic secret". See note on 1:44. Back to text.

8:31-33 The first of three predictions regarding Jesus' Passion and Resurrection (9:30-32; 10:32-34). In this way Jesus intensifies his effort to instruct the apostles about the suffering that awaits both him and his loyal followers (8:3437; 13:9). Back to text.

8:31 the Son of man: Alludes to the royal figure described in Dan 7:13-14. Jesus often associates this title with his Passion (9:12, 31; 10:33, 45; 14:21, 41). See essay: Jesus the Son of Man at Lk 17. Back to text.

8:33 Satan!: Jesus rebukes Peter for rejecting the prospect of suffering. Scandalized and perhaps frightened, Peter briefly aligned himself with the mind-set of Satan, who similarly tried to divert Jesus from his mission to suffer (Mt 4:1-11; Lk 4:113). The Crucifixion proved to be a "stumbling block" to many of Jesus' contemporaries (1 Cor 1:23). Back to text.

8:34 take up his cross: A graphic image of suffering. It refers to the Roman custom of forcing criminals to carry on their shoulders a crossbar to the site of their crucifixion (15:21; Jn 19:17). Jesus warns that disciples must be so committed to him that they are willing to endure persecution, hardship, and even death. The faithful, he assures them, will find resurrection and glory beyond the hardships of this life (Jn 12:24-26; 2 Tim 2:11; CCC 458). See note on Mt 10:38. Back to text.

8:38 when he comes: The Father has given Christ the authority to judge the living and the dead (Jn 5:22-29; Acts 10:42). At the appointed time he will reward the righteous with eternal life (Rom 2:7) and punish those who are ashamed of him with eternal fire (Mt 25:31, 41-46; 2 Tim 2:11-13; CCC 678-79). with the holy angels: Jesus alludes to the prophecy of Zech 14:5. • Zechariah describes the "day of the Lord", when God will bring judgment on the unfaithful of Israel by gathering armies against Jerusalem to plunder the city (Zech 14:1-2). Once the faithful have evacuated the city, God is expected to "come" with his "holy ones" (Zech 14:5; angels) and there be established "king" over the earth (Zech 14:9). These events transpired with the destruction of Jerusalem in A.D. 70, which prefigures the glorious return of Christ at the end of history and the full unveiling of his kingdom. Back to text.

9:1 not taste death: Jesus promises to inaugurate his kingdom within the lifetime of the apostles (1:15). This begins with Christ's heavenly enthronement (16:19) and the birth of the Church. Its authority is manifest with the termination of the Old Covenant, when Jerusalem and the Temple are destroyed with fire (Lk 21:31-32). The kingdom, while present in mystery in the Church, will be fully manifest at the consummation of history (CCC 669-71). Back to text.

9:2-8 The Transfiguration balances out the shock of Jesus' first Passion prediction in 8:31-33, strengthening the faith of three apostles (9:2) destined for special leadership positions in the early Church. Beholding the glory of Jesus assures them of his divine Sonship and foreshadows their own glorification at the resurrection (CCC 554-55). Like Jesus' Baptism, this event reveals the Trinity: the Father's voice is heard (9:7), the Son is transfigured (9:2), and the Spirit is present in the cloud (9:7). • Morally (Origen, Comm. in Matt. 12, 36): Christ led the disciples up the mountain after six days to show that we must rise above our love for created things, which were made by God in six days, to enter on the seventh day into the vision of Christ's glory. Back to text.

9:2 Peter . . . James . . . John: Three of Jesus' closest companions. See note on 5:37. • Anagogically(Rabanus Maurus, Comm. in Matt. 5, 17): Christ took three disciples up the mountain to signify that those who in this life believe in the Holy Trinity will in the next life behold the three Persons of the Godhead in heavenly glory. high mountain: Traditionally identified with Mt. Tabor in lower Galilee. Theologically, this mountain is the New Covenant counterpart to Mt. Sinai, where Jesus manifests his divine splendor just as God revealed his glory to Moses (Ex 24:15-18) and Elijah (1 Kings 19:8-18) on Sinai (Horeb). See note on Mt 17:1-8. Back to text.

9:4 Elijah with Moses: Representatives of the prophets and the Law of the OT. Together they testify that Jesus is the foretold Messiah and mediator of the New Covenant (cf. Lk 24:2527; Jn 5:39; Rev 11:3-6). Back to text.

9:5 three booths: Small shelters in which the Israelites dwelt during the liturgical feast of Booths (Lev 23:39-43). Peter requests to build these shelters in his desire to prolong the heavenly experience. Back to text.

9:7 listen to him: This final injunction alludes to Deut 18:15. • Yahweh promised to raise up another prophet like Moses, so that just as Israel received instructions for worship and life issued through Moses, so they must obey the words of his prophetic successor. The Father uses this passage to identify Jesus as this Mosaic prophet (Jn 6:14; Acts 3:22). Back to text.

9:10 rising from the dead: The belief in a collective resurrection was accepted by many Jews during NT times (Dan 12:2; Jn 11:23-25; Acts 24:15). Only the Sadducees expressly denied it (12:18). The disciples are here perplexed that Jesus speaks of an individual resurrection, since they as yet had no clear understanding of a dying and rising Messiah (8:31-33). Back to text.

9:11 first Elijah must come: Elijahs reappearance was a common expectation based on the prophecy of Mal 4:5. • In context, God promised to send Elijah to prepare Israel for his scheduled arrival on the "day of the Lord". His mission was to restore family relationships (Mal 4:6) and the tribes of Israel (Sir 48:10). John the Baptist fulfills this prophetic role as the forerunner to Jesus (9:13). See note on Mk 1:6. Back to text.

9:13 as it is written of him: As Elijah suffered at the hands of King Ahab and his wife, Jezebel (1 Kings 19:1-10), so John the Baptist suffered martyrdom by Herod Antipas and his mistress Herodias (6:27). Back to text.

9:17 a mute spirit: Demon possession is sometimes manifested through sickness, seizures, and self-inflicted injuries (Mt 8:16; Mk 1:26; 5:2-5). These phenomena in no way diminish the spiritual dimension of the condition; they simply make it visible. The symptoms here resemble epilepsy (9:18). Back to text.

9:23 All things are possible: The issue is not whether Jesus can cure the boy, but whether his father is willing to believe it. The omnipotent power of God is more than sufficient for the task, but it must be sought with faith and prayer (9:29; Jer 32:17; Lk 1:37). This father, who struggles with "unbelief" (9:24), bids Jesus to stabilize his wavering faith (Lk 17:5; CCC 162, 2610). Back to text.

9:30-32 Jesus foretells his Crucifixion and Resurrection a second time. The prophecy is still confusing and frightening to the disciples (9:32). See note on Mk 8:31-33. Back to text.

9:33 Capernaum: Jesus' Galilean residence. See note on 1:21. Back to text.

9:35 servant of all: Greatness in God's eyes is measured by humility and service to others (Lk 22:24-27), a principle put into practice by Jesus (10:45). As future leaders of the Church, the apostles must shun aspirations for worldly honor and attention in order to serve Christ more faithfully and effectively (8:35; CCC 876, 896). Back to text.

9:37 one such child: An image of those who are weak and helpless. Welcoming them with affection is tantamount to serving both Jesus (me) and the Father (him who sent me). See note on Mt 25:40. Back to text.

9:42-48 Jesus uses hyperbole (overstatement) to emphasize that drastic measures are needed to avoid sin (CCC 1861, 2284-87). Because public sin can embolden others to sin likewise, the consequences that await those who cause scandal are worse than drowning by the weight of a great millstone (9:42). Because grave (mortal) sins merit hell (9:43, 45, 47), avoiding them requires us to take action so serious that it can be compared to bodily dismemberment (Mt 5:29-30). • Morally (St. John Chrysostom, Hom. in Matt. 59): severing bodily limbs signifies the amputation of intimate friends. When close companions drag Christians away from holiness, they must be cut away. It is better for us to enter heaven without them than to maintain their company in everlasting misery. See word study: Hell (page 35). Back to text.

9:49 salted with fire: Probably a reference to the trials and temptations that face believers. Given the preceding context (9:42-48), it may include the purifying suffering of penance needed to avoid sin and turn away from impure habits. Such fire is meant to test the genuineness of our Christian commitment and lead us to perfection (Sir 2:5; 1 Pet 1:6-7; CCC 1430-31). In the end, those refined by the temporal fires of this world will be spared the unquenchable fires of the next. Back to text.

10:1 the region of Judea: Jesus turns from his ministry in Galilee and northern Gentile territory (1:14; 5:1; 7:24; 8:27) to head southward toward Jerusalem (10:32; Lk 9:51). beyond the Jordan: Also called Perea, the region governed by Herod Antipas and the location of John the Baptist's ministry (Lk 3:13). See note on Mk 6:14 and Mt 19:1. Back to text.

10:2 to test him: The Pharisees lay a trap for Jesus as part of a strategy to eliminate him (3:6). They anticipate he will deny the legality of divorce and so draw upon himself the wrath of Herod Antipas and his unlawful mistress, Herodias. For it was well known that Herod, the ruler of this territory, and his consort had abandoned their spouses in order to remarry. Because John the Baptist had been executed for condemning their unlawful union (6:17-19) as he ministered in this very region (10:1), the Pharisees hope Jesus will meet the same fate as John by making the same outspoken mistake. See note on Mk 6:18. Back to text.