Twenty-third Sunday in Ordinary Time
Lectionary: 128
Lectionary: 128
Thus says the LORD:
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water.
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water.
Responsorial PsalmPS 146:7, 8-9, 9-10
R. (1b) Praise the Lord, my soul!
or:
R. Alleluia.
The God of Jacob keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
or:
R. Alleluia.
The God of Jacob keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
Reading 2JAS 2:1-5
My brothers and
sisters, show no partiality
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly,
and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please, ”
while you say to the poor one, “Stand there, ” or “Sit at my feet, ”
have you not made distinctions among yourselves
and become judges with evil designs?
Listen, my beloved brothers and sisters.
Did not God choose those who are poor in the world
to be rich in faith and heirs of the kingdom
that he promised to those who love him?
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly,
and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please, ”
while you say to the poor one, “Stand there, ” or “Sit at my feet, ”
have you not made distinctions among yourselves
and become judges with evil designs?
Listen, my beloved brothers and sisters.
Did not God choose those who are poor in the world
to be rich in faith and heirs of the kingdom
that he promised to those who love him?
AlleluiaCF. MT 4:23
R. Alleluia, alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
GospelMK 7:31-37
Again Jesus left
the district of Tyre
and went by way of Sidon to the Sea of Galilee,
into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him.
He took him off by himself away from the crowd.
He put his finger into the man’s ears
and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him,
“Ephphatha!”— that is, “Be opened!” —
And immediately the man’s ears were opened,
his speech impediment was removed,
and he spoke plainly.
He ordered them not to tell anyone.
But the more he ordered them not to,
the more they proclaimed it.
They were exceedingly astonished and they said,
“He has done all things well.
He makes the deaf hear and the mute speak.”
and went by way of Sidon to the Sea of Galilee,
into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him.
He took him off by himself away from the crowd.
He put his finger into the man’s ears
and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him,
“Ephphatha!”— that is, “Be opened!” —
And immediately the man’s ears were opened,
his speech impediment was removed,
and he spoke plainly.
He ordered them not to tell anyone.
But the more he ordered them not to,
the more they proclaimed it.
They were exceedingly astonished and they said,
“He has done all things well.
He makes the deaf hear and the mute speak.”
Scripture Study, Sept.
6, 2015
September 6, 2015
Twenty-Third Sunday of Ordinary Time
This week we celebrate the Twenty-Third Sunday
of Ordinary Time. In the first reading we are encouraged by the prophet to not
be afraid but to keep the eyes of our hearts focused on the glorious future
before us. How well do I focus on God rather than on my fear? In the second
reading, we are reminded by James that the promises of God are for rich and
poor alike and we are challenged to respond to both the rich and the poor as
brothers in Christ. How well do I relate to Christ who is present in the midst
of the poor? In the Gospel Jesus shows us His power to open the ears of a deaf
man. We, like the disciples of so long ago, also need the touch of Jesus on our
ears that we may hear His voice whispering to us of the wonders of God’s love
and prompting us to live in His ways. How well do I try to listen to the voice
of the Spirit? How well do I block out the confusing noise of the world? Do I
really want to do so?
First Reading: Isaiah 35:4-7a
4 Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
5 Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
the ears of the deaf be cleared;
6 Then will the lame leap like a stag,
then the tongue of the dumb will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
then the tongue of the dumb will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
7 The burning sands will become pools,
and the thirsty ground, springs of water.
and the thirsty ground, springs of water.
NOTES on First Reading:
* 35:4 These are God’s words to Joshua in Josh
1:6-7,9,18.
* The section beginning with “God will come”
is similar to the language used for the coming of the Messiah in 62:11; Rev
22:12; 34:8.
* 35:5 Spiritual and physical healing are
linked together as in the ministry of Jesus. This is the scripture quote with which
Jesus answers the disciples of John. See Mat 11:5.
* 35:6 These are signs of the Messianic age
Mat 12:22; Acts 3:7-8, 32:2; Exod 17:6; 2Kings 3:15-20.
Second Reading: James 2: 1-5
1 My brothers, show no partiality as you adhere to the faith
in our glorious Lord Jesus Christ. 2 For if a man
with gold rings on his fingers and in fine clothes comes into your assembly,
and a poor person in shabby clothes also comes in,3 and you pay attention to the one wearing the fine clothes
and say, “Sit here, please,” while you say to the poor one, “Stand there,” or
“Sit at my feet,” 4 have you not made distinctions among
yourselves and become judges with evil designs?
5 Listen, my beloved brothers. Did not God choose those who
are poor in the world to be rich in faith and heirs of the kingdom that he
promised to those who love him?
NOTES on Second Reading:
* 2:1-13 is an expansion of the exhortation of
1:22.
* 2:1 Brothers is used 11 times in this
letter. It is the common form of Christian address, borrowed from Jewish
practice and indicates a serious brotherly concern ( 4 times it is used with
“beloved”).
The great glory of the Lord in whom we believe
and are united nullifies all ideas and pretensions of worldly rank or status
that would lead to partiality in conduct.
* 2:2-4 is a vivid example of the condemned
practice. The vividness is characteristic of the style of rhetoric called
diatribe and does not necessarily indicate that he had an actual occurrence in
mind.
The word translated as “assembly” in Greek is
really the word, “synagogue”. This example of the Christian extension of a
Jewish term is an indication of the Jewish roots of Christianity. James is
unique in the New Testament in the use of “synagogue” for a Christian assembly.
Both the rich man and the poor man are
envisioned as being strangers to the community so that status is read only from
their appearance.
* 2:3 The rich man is being offered a seat of
honor in the assembly. Although we don’t pay much attention to such things in
modern American society, the protocol of seating was very important to the
society of the first century Middle East. It was an extension of the social
importance indicated by order of seating at a banquet table. Seating at the
head table at formal banquets, such as wedding celebrations, is a remnant of
such a system in today’s world.
Gospel Reading: Mark 7:31-37
31 Again he left the district of Tyre and went by way of
Sidon to the Sea of Galilee, into the district of the Decapolis. 32And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him. 33 He took him off
by himself away from the crowd. He put his finger into the man’s ears and,
spitting, touched his tongue; 34then he looked up to
heaven and groaned, and said to him, “Ephphatha!” (that is, “Be opened!”) 35 And (immediately) the man’s ears were opened, his speech
impediment was removed, and he spoke plainly. 36 He ordered them not to tell anyone. But the more he
ordered them not to, the more they proclaimed it. 37 They were exceedingly astonished and they said, “He has
done all things well. He makes the deaf hear and (the) mute speak.”
NOTES on Gospel:
* 7:31 They are entering into a largely
Gentile area.
The route followed by Jesus went north from Tyre through Sidon and then southeast across the Leontes continuing south past Caesarea Philippi to the east of the Jordan and approached the Lake of Galilee on its east side within the territory of the Decopolis. The journey may have been meant by Mark as an anticipation of the Church’s mission to the Gentiles.
The route followed by Jesus went north from Tyre through Sidon and then southeast across the Leontes continuing south past Caesarea Philippi to the east of the Jordan and approached the Lake of Galilee on its east side within the territory of the Decopolis. The journey may have been meant by Mark as an anticipation of the Church’s mission to the Gentiles.
* 2:32 Use of singular “hand” in context of
imposition of hands is unusual in Mark.
* 7:33 Jesus performs a ritual of healing away
from the crowd.
* 7:34 The meaning here is straightforward.
Jesus prayed and was moved to compassion for the man. It is not intended to be
seen as part of a magical rite.
“Ephphatha” is followed by a gloss indicating the meaning of the Aramaic word which was probably, ‘eppatah.
“Ephphatha” is followed by a gloss indicating the meaning of the Aramaic word which was probably, ‘eppatah.
* 7:35 The cure is described as immediate and
complete. The man is described as speaking “properly”.
* 7:36 The command that they tell no one is
part of Mark’s insistence that Jesus is more than a healer and that His real
identity will only be known after the cross and Resurrection.
The word used is the same one used later for “proclaim” the Gospel.
Jesus is made known among the Gentiles as in 5:19-20.
The word used is the same one used later for “proclaim” the Gospel.
Jesus is made known among the Gentiles as in 5:19-20.
* 7:37 The language used here is from Isa
35:5-6 which is a vision of Israel’s glorious future indicating that Israel’s
future glory is already present in Jesus’ ministry.
Meditation: "He has done all things well"
How do you expect the Lord to treat you when you ask for his
help? Do you approach with fear and doubt, or with faith and
confidence? Jesus never turned anyone aside who approached him with
sincerity and trust. And whatever Jesus did, he did well. He
demonstrated both the beauty and goodness of God in his actions. When Jesus
approaches a man who is both deaf and a stutterer, Jesus shows his
considerateness for this man's predicament. Jesus takes him aside privately,
not doubt to remove him from embarrassment with a noisy crowd of gawkers. Jesus
then puts his fingers into the deaf man's ears and he touches the man's tongue
with his own spittle to physically identify with this man's infirmity and to
awaken faith in him. With a word of command the poor man's ears were opened,
his tongue was released, and he spoke plainly.
What is the significance of Jesus putting his fingers into the
man’s ears? Gregory the Great, a church father from the 6th century, comments
on this miracle: “The Spirit is called the finger of God. When the Lord puts
his fingers into the ears of the deaf mute, he was opening the soul of man to
faith through the gifts of the Holy Spirit.”
The people's response to this miracle testifies to Jesus' great
care for others: He has done all things well. No problem or
burden was too much for Jesus' careful consideration. The Lord treats each of
us with kindness and compassion and he calls us to treat one another in like
manner. The Holy Spirit who dwells within us enables us to love as Jesus loves.
Do you show kindness and compassion to your neighbors and do you treat them
with considerateness as Jesus did?
"Lord Jesus, fill me with your Holy Spirit and inflame my
heart with love and compassion. Make me attentive to the needs of others that I
may show them kindness and care. Make me an instrument of your mercy and peace
that I may help others find healing and wholeness in you."
TWENTY-THIRD SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 6, MARK 7:31-37
(Isaiah 35:4-7a; Psalm 146; James 2:1-5)
SUNDAY, SEPTEMBER 6, MARK 7:31-37
(Isaiah 35:4-7a; Psalm 146; James 2:1-5)
KEY VERSE: "He has done all things well. He makes the deaf hear and the mute speak" (v.37).
TO KNOW: Jesus went to the Gentile area of the Decapolis, a league of ten cities in eastern Palestine. There a deaf man with a speech impediment was brought to him for healing. Perhaps it was the man's inability to hear that made his speech unintelligible. The gestures that Jesus used to effect the cure were used by healers of his time. Jesus put his hands in the man's ears and touched his tongue with spittle, which was thought to have curative powers. Then he groaned "Be opened" (Aramaic, "Ephphatha" used in baptismal ceremonies even today). Jesus looked to heaven, the divine source of his healing power, and with a word and touch, the man's hearing and speech were restored. He thus fulfilled the Messianic promise that "the deaf shall hear" and "the mute will sing" (Is 29:18, 35:6). Fearing his deeds might be misinterpreted as mere "wonder-working," Jesus asked the people not to speak of this miracle. But they acted like the deaf, unable to hear his command. Yet they were not mute in announcing his praises.
TO LOVE: Lord Jesus, open my ears to your word and loosen my tongue to praise you.
TO SERVE: Am I deaf and mute to the proclamation of the Gospel?
Sunday 6 September 2015
SUN 6TH. 23rd Sunday in
Ordinary Time Isaiah 35:4-7. Praise the Lord, my soul!—Ps 145(146):7-10.
James 2:1-5. Mark 7:31-37.
Living with God.
In each of our scripture
readings today we are focusing on the trials we encounter: hunger and thirst,
fears of many kinds, a disability such as deafness, loneliness, and more.
We do not suffer these
trials on our own. God is with us at all times, and especially when we are most
in need. Sometimes we try to ignore the trial, hoping it will leave us.
Sometimes we try to distract ourselves. Sometimes we fill our lives with so
much that we hope the difficulty will leave us. Does this happen?
At times I forget that God
is here with me, waiting for me to speak. Once I calm myself and sit down with
God for a good talk (and to listen) I may even see my trial as a happy
privilege.
MINUTE MEDITATIONS
|
Pray for One Another
|
As a couple, pray together for one another that each of you can
freely become the beautiful saints you are called to be. Ask for forgiveness
for the times you have hindered your spouse’s freedom by your selfishness.
September
6
Blessed Claudio Granzotto
(1900-1947)
Blessed Claudio Granzotto
(1900-1947)
Born in Santa Lucia del Piave near Venice, Claudio was the
youngest of nine children and was accustomed to hard work in the fields. At the
age of nine he lost his father. Six years later he was drafted into the Italian
army, where he served more than three years.
His
artistic abilities, especially in sculpture, led to studies at Venice’s Academy
of Fine Arts, which awarded him a diploma with the highest marks in 1929. Even
then he was especially interested in religious art. When Claudio entered the
Friars Minor four years later, his parish priest wrote, "The Order is
receiving not only an artist but a saint." Prayer, charity to the poor and
artistic work characterized his life, which was cut short by a brain tumor. He
died on the feast of the Assumption and was beatified in 1994.
Comment:
Claudio developed into such an excellent sculptor that his work still turns people toward God. No stranger to adversity, he met every obstacle courageously, reflecting the generosity, faith and joy that he learned from Francis of Assisi.
Claudio developed into such an excellent sculptor that his work still turns people toward God. No stranger to adversity, he met every obstacle courageously, reflecting the generosity, faith and joy that he learned from Francis of Assisi.
Quote:
In the beatification homily, Pope John Paul II said that Claudio made his sculpture "the privileged instrument" of his apostolate and evangelization. "His holiness was especially radiant in his acceptance of suffering and death in union with Christ’s Cross. Thus by consecrating himself totally to the Lord’s love, he became a model for religious, for artists in their search for God’s beauty and for the sick in his loving devotion to the Crucified" (L’Osservatore Romano, Vol. 47, No. 1, 1994).
In the beatification homily, Pope John Paul II said that Claudio made his sculpture "the privileged instrument" of his apostolate and evangelization. "His holiness was especially radiant in his acceptance of suffering and death in union with Christ’s Cross. Thus by consecrating himself totally to the Lord’s love, he became a model for religious, for artists in their search for God’s beauty and for the sick in his loving devotion to the Crucified" (L’Osservatore Romano, Vol. 47, No. 1, 1994).
LECTIO: 23RD
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, September 6, 2015
The healing of the deaf and dumb.
Jesus gives back to the people the gift of speech.
Mark 7:31-37
Jesus gives back to the people the gift of speech.
Mark 7:31-37
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
b) A division of the text as an aid to the reading:
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
c) The text:
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What is the attitude of Jesus towards the deaf and dumb
person and towards the people? How do you understand the actions of Jesus: he
places his finger in the man’s ears and with his saliva touches the man’s
tongue, then, looking up to heaven, he sighs and says: «Ephphatha»?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
5. Further information on Mark’s Gospel
Mark 7:31: Jesus in the land of Decapolis
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
ii) Information on the internal divisions of Mark’s Gospel
1st Key: Mark’s Gospel was written to be read and
listened to incommunity.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
2nd Key: Mark’s Gospel is a narrative.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
Introduction: Mk 1:1-13: Beginning of the Good News
Preparing the proclamation
Summary: 1,14-15
Preparing the proclamation
Summary: 1,14-15
1st reading: Mk 1:16-3,16: Growth of the Good
News
Conflict appears
Summary: 3:7-12
Conflict appears
Summary: 3:7-12
2nd reading: Mk 3:13-6,6: Growth of the conflict
The Mystery appears
Summary: 6:7-13
The Mystery appears
Summary: 6:7-13
3rd reading: Mk 6:14-8,21: Growth of the Mystery
Misunderstanding appears
Summary: 8:22-26
Misunderstanding appears
Summary: 8:22-26
4th reading: Mc 8:27-10:45: Growth of the misunderstanding
The dark light of the Cross appears
Summary: 10:46-52
The dark light of the Cross appears
Summary: 10:46-52
5th reading: Mk 11:1-13:32: Growth of the dark
light of the Cross
Appearance of rupture and death
Summary: 13:33-37
Appearance of rupture and death
Summary: 13:33-37
6th reading: Mk 14:1-15:39: Growth of the
rupture and death
Victory over death appears
Summary: 15:40-41
Victory over death appears
Summary: 15:40-41
Conclusion: Mk 15:42-16:20: Growth of the victory over death
Reappearance of the Good News.
Reappearance of the Good News.
In this division the headings are important. They point to where
the Spirit is blowing, to the inspiration that runs through
the whole Gospel. When an artist feels inspired, he tries to express this
inspiration in a work of art. The poem or image that is the result carries
within it this inspiration. Inspiration is like the electric power that runs
invisibly through the wires and lights the lamps in our houses. So also,
inspiration runs invisibly in the words of the poem or in the form of the image
to reveal and light up within us a light equal or almost equal to that which
shone in the artist. That is why works of art attract us so much. The same occurs
when we read and meditate the Gospel of Mark. The same Spirit or Inspirationthat
moved Mark to write his text remains present in the thread of the words of his
Gospel. By our attentive and prayerful reading of his Gospel, this Spirit
begins to act and operate within us. Thus, gradually, we discover the face of
God revealed in Jesus and that Mark communicates to us in his book.
6. Psalm 131
Filial surrender
O Lord, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practise the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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