Introduction: Mark’s gospel is considered by most theological scholars to be the first or earliest of the gospels, written about 70 C.E., after the first Christian persecution in Rome by the Emperor Nero and the deaths of Sts. Peter and Paul.

Mark has 661 verses of which about 80% are reproduced in Matthew and 65% in Luke. Although some scholars think Mark may have been an interpreter for St. Peter within the Judeo-Christian community of Rome, there is no definitive information as to the identity of the Evangelist. He did write in Greek, which was not polished or very fluent, using Aramaic words on four separate occasions in this gospel for emphasis. He was very familiar with the Jewish writings, traditions and stories from what is sometimes called the Old Testament. He is considered by most to have been a Palestinian Jew, writing in an awkward second language; but, he may have been a gentile copying down what St. Peter dictated or said verbatim for authenticity or fidelity, and it is St. Peter’s Greek which may have been awkward as his second language. We just do not know. A cautionary note is that Jesus and his disciples, during Jesus’ life, were devout Jews. Mark’s gospel evinces a deep respect for Judaism; but, not for the Jewish religious leaders of Jesus’ time. These were high priests, scribes and rulers (Herodians) who had sold out to the Roman occupiers in order to obtain or retain their positions of authority. Also, keep in mind that Jesus may have been a Pharisee himself and any criticism of the Pharisees in this gospel may have been the result of Jesus’ effort to correct them first. From another viewpoint, however, the criticism may have been a reflection of the antipathy during Mark’s time that grew up between the Jews and gentiles in the Jewish effort to maintain their identity by expelling gentiles from their synagogues. Finally, be mindful that Mark interprets Jesus in light of Hebrew scripture; and, in particular, Isaiah. So we will see Jesus depicted as O.T. Wisdom, as one in a long line of Prophets, as the new Adam and as Isaiah’s Suffering Servant (when identified as a person distinct from Israel).

Marks’ gospel is in two Parts, hinged in the middle by the requirements for Discipleship. Part I is comprised of Chapters 1 – 8 wherein Jesus proclaims the good news that the kingdom of God is at hand; and, through teaching and healing establishes his identity and authority as being from God the Father. Part 2 contains

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the Transfiguration, more powerful teachings and healings, descriptions of the kingdom, entry into Jerusalem, the last supper, predicted betrayal, trial, crucifixion, death, burial and resurrection of Christ.

Chapter 1: John’s baptism is with water to repent for the forgiveness of sins and become clean in preparation for the coming Messiah. Jesus too calls for repentance; but, also calls for belief in the good news that the kingdom of God is at hand and Jesus’ coming is the time of fulfillment. In the cures of the man with an unclean spirit, Simon’s mother-in-law and the cleansing of the Leper, Jesus demonstrates that healing restores a marginalized or outcast person’s spiritual, physical and social acceptance within their community. Jesus teaches that possession by evil is not natural to the human condition; rather, it is a sickness which can be cured.

Chapter 2: Healing the Paralytic, Jesus equates healing with forgiveness and emphasizes that humans can and should forgive one another. Calling Levi, Jesus, like Wisdom, calls sinners to follow him. Jesus’ teaching in response to questions about fasting and the Sabbath show that it is human physical and spiritual wholeness that is central to God’s purpose; not, traditions practiced at human physical or spiritual expense. Did not David and his companions (Jewish heroes) when in need eat the bread of offering that only the priest could eat?

Chapter 3: Healing the man with the withered hand on the Sabbath teaches that human wholeness and good relationships are more consistent with the purpose of the Sabbath under Mosaic Law. That purpose was to celebrate the divine image and likeness of God in people as God’s creation and the eventual reunion of God and humans. There is tension in Chapters 2 and 3 between the traditions associated with Mosaic Law and the new unconventional, seemingly radical, teachings of Jesus. Despite this tension, Jesus’ purpose is to preserve both the old and the new. Not using a new patch on an old garment and not putting new wine in an old wineskin preserves the old garment and old wineskin. Scribes from Jerusalem (bring his family to confront Jesus?) and proclaim that he cures people by the power of the devil. Jesus takes exception to such an irrational statement; and, then ominously warns the scribes (and ostensibly, perhaps those who sent them) that whoever curses God’s holy Spirit (under Jewish Law: blasphemy) will not be forgiven.

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In other words, be careful you are not siding with the devil. Let there be no doubt that I side with God for whoever does the will of God is my brother and sister and mother. In between these two confrontations, Jesus summons and appoints the twelve apostles, who he will send out to teach and heal.

Perspective: At this point in Mark’s Gospel Jesus has taught that because God’s goodness and holy Spirit are the natural possession of everyone, forgiveness, rather than judgment, of others is required in order to become whole or healthy in one’s human conduct toward and relationship with others. Suddenly, the old tribal laws of an ‘eye for an eye’ and ‘might makes right’ etc… have gone down the drain, as Jesus effectually explains the consequences of Gen. 1:27.

Chapter 4. The first of the three Seed parables could be distinguished from the other two by noting that in the Sower parable there is no reference to what the kingdom of God is like or to what it can be compared. Also, the Seed that grows by itself and the mustard Seed occur over time, whereas the Sowing occurs at a point in time. Treating the three as a Markan triad concerning Faith, however, may be closer to the purpose of the Evangelist. The Christian community in Rome had just suffered Nero’s persecution, Sts. Peter and Paul (shining lights) were now absent; and, some of the faithful may have acted poorly in maintaining their faith and in squabbling over positions of authority within this community.

The parable of the Sower is about Faith. Jesus is the Sower and the Seed is the word of God. The rich soil is Faith; and, the fruit that it bears are good deeds. The fertile soil is not a predetermined condition though, “Whoever has ears to hear ought to hear.” Experience teaches that people develop at different rates and times during their lives. So by adding additional plantings (enter the disciples after Jesus), over time the exercise of free will with God’s grace can result in more folks with rich soil.

By viewing the Seed parables as a triad on Faith, the middle parable about Seed which Grows of Itself, tells us not to worry. When you heed God’s word (Jesus), trust God can help your Faith grow large to be a blessing to yourself and many others. Mark’s community would be consoled and encouraged by this teaching.

After the initial Seed parable the explanation of the purpose of the parables seems to make no sense. A quotation from early Isaiah 6:6-8 (so people will

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hear but not understand), seems to clearly contradict Isaiah 55:10-11 (my word shall do my will, achieving the end for which I sent it). That people would not be converted and forgiven by God would truly be tragic, not ironic. Such a use of Isaiah by the Evangelist, however, is no more than a form of persuasive argument (rhetoric) stated as a challenge. Ever had the experience as a parent of telling a child ‘no’, only to see them try all the harder to do it anyway?

In the Calming of the Sea, Jesus is himself the parable, doing what God does in the psalms. Jesus is like a lamp which makes more visible God’s word.

Chapter 5. Jesus has a transforming effect on different states considered at the time to be ‘unclean’, namely evil possession, female chronic bleeding (menorrhagia) and death. On the gentile side of the sea of Galilee, a pathological state of evil, which is unnatural to the human condition, is once again shown to be curable. The now cured gentile wanted to remain with Jesus; but, Jesus sends him as a disciple to spread the word of God’s goodness. God’s word is not only for the Jews (cf. the story in the Book of Jonah, showing that Jesus may appear unconventional to the Jews of his time; but, his ministry to all of God’s people is certainly not anything new under God’s sun.)

Back on the Jewish side of the lake, a Markan sandwich begins with Jairus, a synagogue official, earnestly pleading with Jesus to save his dying daughter. On the way, the story is interrupted by the story of the hemorrhaging woman. Without permission and in complete disregard of her unclean status under Jewish tradition, she touches Jesus. It was for her a very courageous action which could only have been stimulated by great need and, therefore, Faith strong enough to throw caution to the wind. Admitting her action would still have been hard for her, even though she realized her cure. In fear and trembling she fell down before Jesus, did so and was told to go in peace. But now people from Jairus’ house arrive with news that Jairus’ daughter has died. Jesus tells him not to be afraid; just have faith. Death rendered the human body unclean and so made anyone who touched it unclean. Yet, Jesus took her hand and said to the little girl, “arise”.

The message to Mark’s community is that you do not have to be someone important (ie…a synagogue official) to reach out to Jesus.

These three stories tell us that the mission or purpose of Jesus is to restore the physical and spiritual health of all peoples by showing them the goodness and power of God. So do not be afraid, what is considered unclean can be made clean.

What has been lost can be restored.

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The outcast can be restored to the community. Death is only a temporary and reversible state. Have Faith! The motif is one of resurrection.

Chapter 6. Jesus encounters rejection in his home town of Nazareth. Although those who heard him were astonished, they took offense at him and were unable to place their faith in him. Mark’s presentation does not go into details, so as the story stands its’ lesson is that God may act in familiar ways; and, not just in the unusual or spectacular.

Another Markan sandwich begins with the Mission of the Twelve to preach repentance and heal the sick. The meat in the sandwich is the Story of John the Baptist. This literary technique ends with the return of the Twelve reporting all they had done. The purpose of the sandwich is a message to the Evangelist’s own community. If you do God’s will don’t expect things to always go your way or be easy. When John’s disciples learned of his death, they claimed his body and laid it in a tomb. That was a bit more than what the Apostles did for Jesus. Additionally, there are two striking parallels in the deaths of John and Jesus. Both are executed in order that Herod and Pilate, respectively, can save face and satisfy the crowd. So John’s death foreshadows that of Jesus; and, Herod’s speculation about Jesus

hints at Jesus’ resurrection.

The feeding of the 5,000, gathering twelve baskets of leftovers from two fish and five loaves, and Jesus walking on water are events wherein Jesus is a parable of God’s goodness and power. The disciples are astounded; but, close-minded since they do not yet understand that these miracles were an expression of God’s love and compassion.

The sick though, they were not close-minded. Their need had opened their hearts and created a willingness to trust as they scurried to Jesus at Gennesaret.

Chapter 7. The hypocrisy of some Pharisees and scribes from Jerusalem is contrasted to the faith of the two gentiles – the Syrophoenician Woman and the Deaf Man in the district of the Decapolis. Another confrontation is promoted by the Jerusalem Pharisees. Recall Mk 3:6 when they plotted to put Jesus to death. This time they complain that Jesus’ disciples eat with unclean hands contrary to Jewish tradition. Jesus then teaches that what comes from within people’s hearts defines what defiles: evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance and folly all come from within and they defile.

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In doing so, Jesus is emphasizing once again that human relationships are what is truly sacred; and, no religious tradition can rationalize that away.

The faith of those in need, in stark comparison to the hypocrisy, is dramatically established by the courage and quick wit of the woman in the district of Tyre with a sick daughter, who persisted even in the face of insult. It also is present when gentiles bring a deaf and mute man and beg Jesus to lay his hand on him. Consistent with Isaiah 35:5-6, Jesus is doing what God has promised. Jesus is opening up people to God’s word.

Chapter 8. First there is a build-up with Markan doublets, which include Feeding Four Thousand with 7 loaves and a few fish with 7 baskets of left-overs and, also, the healing of the Blind Man of Bethsaida. Both are echoes of the earlier feeding of five thousand and the healing of the deaf-mute man, respectively. They are for emphasis; but, also form a sandwich around The Demand for a Sign and The Leaven of the Pharisees. The Pharisees demand from Jesus a sign from heaven. Jesus response is an ironic ‘if you haven’t seen it yet, you’re not really interested in looking’. So the Pharisees are not interested in the good news of God’s gospel. They’re happy with the status quo. But then the disciples don’t seem to get Jesus either. In perhaps the most ironic part of Mark’s gospel, Jesus warns them to guard against the leaven of the Pharisees and Herodians; and, the disciples think maybe they haven’t brought enough bread with them – blissfully unaware that they are in a boat with the world’s greatest bread maker. It’s now time for a revelation. Recall, Jesus is a person on a mission, “This is the time of fulfillment. The kingdom of God is at hand. Repent and believe in the gospel.” Mk1:15

Jesus forces the issue, “__who do you say that I am.” Peter replies, “You are the Messiah.” The first prediction of the suffering, death and resurrection is made. Peter doesn’t yet understand the kind of Messiah Jesus is. So Jesus teaches the conditions of discipleship, the value of life over worldly gains, and that Jesus will come in his Father’s glory with the holy angels.

Perspective: Discussing our responses to what Jesus meant by

deny yourself,

take up your cross, and

why.

We concluded that denying yourself meant avoiding evil,

taking up your cross meant Christian discipleship and

the reason to do so was to save one’s life.

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Having now been introduced to the Christology of Jesus (messiah), the good news (saving life) and discipleship, the second half of Mark will fill out details and more succinctly define the kind of messiah, salvation and discipleship. Already we know Jesus as a healer, a teacher, the personification of O.T. Wisdom, a Prophet like of yore, a parable of God’s goodness and power, and a prayerful man of great compassion for all people.

Chapter 9. Jesus’ Transfiguration is linked to his baptism by the words, “This is my beloved Son.” So too is our transformation linked to our own baptisms, as heirs of God’s goodness gifted with the guidance of the Holy Spirit. It is also linked to Jewish tradition for Elijah and Moses are present. Certainly, the Transfiguration is the climax of Mark’s gospel. It gloriously informs the empty tomb. Also important, however, is that despite being terrified, Peter, James and John wanted to stay. This mountaintop experience of the goodness and power of God was an experience they wanted to last.

Perhaps it is the closeness or strength of a person’s relationship with God which is the lesson we are to take from the cure of the boy with the deaf, mute and convulsive spirit. The disciples were unable to help the boy; but, the cure of the boy is a dramatic testament to the power of Christ’s prayer.

The second prediction of the Passion of Christ is the middle of three such predictions by Jesus. Since the meaning of Mark’s threesomes are contained within the middle of the three, reading that Jesus will be handed over “to men and they will kill him”, causes us to reflect our own responsibility for Jesus’ death. In Chapter 14 Jesus death is presented by Mark as an atoning sacrifice, like the Lamb’s blood at Passover. Humanity is, thereby, freed from it’s estrangement from God; so that the Angel of death may pass by us.

The Greatest in the Kingdom, Temptations to Sin and the Simile of Salt each call Jesus’ disciples to self-sacrifice in order to avoid sin and serve others. Serving a

little child is the kind of humble self-denial Jesus uses for emphasis, before service to ourselves. Jesus also uses strongly figurative language to underline the importance of avoiding sin. The simile of salt is about good character. Hardship builds character, self-denial builds character, service to others builds character; and, character is never insipid. For peace amongst ourselves, think of others first.

Chapter 10. There is an implied assumption behind the Mosaic Law which permits

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divorce. While Jesus points out that this is not consistent with the ideal of human wholeness, he also notes that God permitted this exception because of the hardness of the human heart (which may be viewed as a certain lack of maturity in human relations that still seems to plague new generations). Mark’s focus is on the implied assumption, however, that God is not merely a judge, destroying the wicked and preserving the good. God is a healer, a redeemer, and a restorer of his people, leading them back to the ideal “…from the beginning of creation”.

In the Blessing of the Children, Jesus teaches a great lesson for all generations. It would never occur to a little child that they had earned a gift. They are simply happy to receive and be thankful. So must Christ’s disciples be like little children, accepting God’s gifts of life, unconditional love and grace as gifts (totally unearned) – no strings attached. When this story of the children is compared to the ambition of James and John, the disciples indeed appear selfish. Jesus came to serve, not to be served.

Next, compare the story of the Rich Man with that of Blind Bartimaeus. What must I do to inherit eternal life? And Jesus’ reply, perhaps ironically, might be paraphrased to be simply saying, ‘since you asked, where is your reliance – on God or on yourself?’ For a blind man seeking help, however, there is no impediment of self-reliance. Bartimaeus was so thankful; he followed Christ on the way to Jerusalem.

Chapter 11. Christ enters Jerusalem humbly and peacefully, riding on a young donkey. A donkey is not a horse. Jesus is not a warrior messiah. His mission is not to relieve Judea of Roman occupation. But he does come to restore; and his focus is on the Temple. The Cleansing of the Temple is the meat between two stories of a single fig tree. It’s helpful to know that the fig tree in Jesus’ time was considered by Jews to be the tree that was forbidden in the Garden of Eden. Jesus’ curse of the tree that no one may eat of its fruit again is symbolically his

exasperation with humanity (and to the extent that the tree is symbolic of the Jews, his frustration with their hardness of heart in his ministry). The Temple story identifies the current abomination. Foreigners are now in control of a Temple who’s high priests have sold themselves to the Romans to hold their positions of authority; and, these turncoats are using the Temple to feather their own nests by robbing from the Jewish people. “My house shall be called a house of prayer for all peoples. But you have made it a den of thieves.”

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The next day, seeing the withered tree, Christ tells his disciples to have faith in God. Believe that what you pray for you will receive; but, before prayer, forgive anyone who has grieved you, so that your Father may likewise forgive you. So Christ’s call for greater faith is encouragement to his disciples that the tree will be restored; and, in Chapter 13 the fig tree will bloom.

When the authority of Jesus is questioned, his question in reply suggests that it is a mistake to divide the ‘human’ form the ‘heavenly’.

Perspective: In a nutshell, Jesus has now taught us that when we are humble enough to forgive, as God forgives us; and, when we pray with the faith that God will provide, we are by God’s grace transformed. This message is reinforced in the parable of the wicked tenants which follows.

Chapter 12. The wicked tenants are not humble. They are only seeking to serve themselves by killing God’s messengers, even God’s Son. While Mark may have been directing this story toward ineffective leadership in a community of recent persecution and continuing threat of hardship. Christ’s question, “What then will the owner of the vineyard do”, is a warning. The wicked tenants are a metaphor for all who are placed in authority – from Parent to Pope.

Arguably, the most powerful teachings of Christ occur next, as Christ is confronted by Pharisees, Herodians, Sadducees, and scribes.

“Repay to Caesar what belongs to Caesar and to God what belongs to God.”

Humans are created in the divine image; and, belong to God!

“He is not a God of the dead but of the living.”

God alone has power over life and death; and, God’s command for humanity

is life!

“The first (of all the commandments) is this: ‘…. The Lord our God is Lord alone.

You shall love the Lord your God with all your heart, …soul, …mind, and…strength.’ The second is this: ‘You shall love your neighbor as yourself.’’.

The greatest commandment is, therefore, to express/show your love for the

Father by loving all others as you love yourself.!

And by the way, avoid the hypocrisy and of the scribes; and, woe to the person who takes the widow’s mite.

Perspective: The Question about David’s Son is a riddle with a purpose. How can the Messiah be the son of David if David himself calls him ‘lord’?

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The riddle questions the conventional understandings of ‘Messiah’, preparing for an unconventional understanding of ‘Messiah’. As we will see in Chapters 14 and 15, for Mark, Christ is the unconventional suffering servant described in Isa 42:1-4; 49:1-6; 50:4-9 and 52:13 – 53:12 who will do God’s will that his salvation may reach to the ends of the earth.

Chapter 13: Keep in mind that it is Mark’s community, living after the double trauma of Jesus’ death and the destruction of the Temple, which needs to persevere. Yet, the lesson presented is for all generations.

In response to the question of when the world will end and what signs will precede the end, Christ gives a non-apocalyptic answer. Responding, Christ emphasizes both consolation and hope along with his answer that only the Father knows when the end will come. Wars, earthquakes and famine are the onset of the labor pains (of new life). Proclaiming God’s gospel to all nations will result in hardship and persecution; but, you must persevere to the end to be saved. After unprecedented tribulation, the Son of Man will come in power and glory; and, will gather the faithful. The fig tree, a symbol of God’s kingdom, will bloom again. Because no one but the Father knows when the end will occur, be watchful (always prepared).\

Perspective: One might say the same about the worldly end of each person and generation. Although apocalyptic writing as a genre existed from approximately 300 BCE to 300 CE, the purpose of the Evangelist may not be part of that genre. Mark may have had another purpose. After Chapter 16, ask yourself, who among Christ’s disciples remained watchful.

For what are we to be watchful? The gospel must first be preached to all nations.

Is it just the nations 2000 years ago; or, indeed all nations? ‘Whoever wishes to save his life for himself will lose it; but, whoever uses his life for my sake and that of the gospel will save it. (Mk 8:35, modified). Also, we can be watchful about accepting God’s gifts with thanks, never thinking they are owed or earned by us. (Mk 10:15). We can be watchful, as well, to persevere in our faith, prayer and humility of forgiving and being forgiven. (Mk 11:22-25).

Chapter 14. The anointing at Bethany foreshadows Jesus death, linking the actions of the woman to both the crucifixion and the Eucharist. The actions of the woman are the breaking and pouring (out) of the perfumed oil upon Jesus. His crucifixion likewise involves the death (breaking) of his body and the pouring out of his blood,

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repeated during the Eucharist in the breaking of the bread and the pouring of the wine.

Also, Mark links symbolically the Passover and the Eucharist. Both are symbols of freedom leading to new life. Freedom from slavery, leads to new life as a people. Freedom from sin, leads to a new spiritual life of salvation. While the events of this chapter outwardly appear concentrated on betrayal and death, Mark shows us Christ’s death in the light of the Passover Lamb’s blood spread on the lintel of the doorway, so the Angel of death would pass by the homes of the Hebrews. Thus, Jesus death becomes an atoning sacrifice, like that of a sacrificial lamb. “This is my blood of the covenant, which will be shed for many.” This phrase is an echo of “The son of man did not come to be served but to serve and to give his life as a ransom for many” (Mk 10:45). Compare Isa 53:11. Unlike Adam, Jesus does as God the Father wills; and so humanity is redeemed and our estrangement from God ends. It is, symbolically, very like the new relationship which God began with the Hebrews at the Passover.

This chapter concludes with Jesus before the Sanhedrin and Peter’s denial of Jesus.

The high priest accuses Jesus of blasphemy when Jesus affirms that he is the Messiah, the son of the Blessed One. In hindsight today, it is ironic that we are all sons and daughters of the Blessed One through Christ by virtue of our baptism. Yet, even at the time, the actions and answer of Jesus accurately reflected his identity and his mission, as the Messiah, the son of the Blessed One, as an unflawed representative of the human race (son of man – new Adam) and as the unconventional Messiah in the Suffering Servant Songs of Isaiah. Under Mosaic Law blasphemy consisted of cursing of God. That Jesus uttered no curse underscores either the lack of understanding by the high priest of Jewish law or, simply, the use of his bully pulpit to accomplish his own ends.

Of course, it is difficult to understand Judas’ betrayal, as he was following the orders of those who plotted to kill Christ; but, it is easy to identify with Peter’s betrayal for in Peter we see our own flawed humanity and need for forgiveness.

Chapter 15. “They… handed him over to Pilate.”, continues Mark’s theme of betrayal. This time, the betrayal is by the Jewish religious community being led by the chief and high priests, as appointed agents of the Roman occupation of Judea. In the Passion Narrative, Peter, the high priests and Pilate are all trying to save themselves. As a result, Peter betrays himself as a true disciple of Christ. The high priests betray themselves as true religious leaders of the Jews.

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Pilate betrays himself as a true administrator of justice; in fact, like Herod, Pilate acquiesces to the crowd to save face.

The Way of the Cross ends and the crucifixion occurs at Golgotha, the legendary burial place of Adam’s skull. Certainly, the treatment of Jesus by the religious leaders is consistent with a long tradition of prophets who suffered for their zeal for God. Despite these ironies, perhaps the ultimate irony is that Jesus is accomplishing what he set out to do, despite the mockery, degradation and suffering unto death. He does not betray himself as God’s chosen one, as God’s Son in whom the Father is well pleased; and, he fulfills the prophesy of Isaiah as the suffering servant. A good answer to someone who questions why didn’t Jesus save himself.

“My God, my God, why have you forsaken me?” these words are the opening of Psalm 22. Their significance lies in the outcome of the Psalm. The Psalmist begins in despair as he is threatened by death; but, he is then is rescued by God, and ends with thanksgiving and praise. The words foreshadow the Resurrection.

“The veil of the sanctuary is torn in two from top to bottom.” These words are not symbolic of God cancelling the Old Testament and His promises to the Jews. They are symbolic, however, of Christ opening and making accessible the kingdom of God, heaven. The veil is torn from above to below. Mark is using the same word used to describe the heavens opening at Jesus’ baptism (Mk1:10).

“Truly this man was the Son of God!” These words are spoken by the Centurion. Mark is not merely indicating the identity of Jesus once more. The words of the Centurion show that mindsets can by the grace of God change; and, even the Roman soldier in charge of Christ’s death can be forgiven by God.

Perspective: Sometimes when it looks like you are losing, you are winning. Mark’s Passion Narrative is constructed with echoes from the O. T., so that what appears outwardly to be a march toward death is in reality a journey toward life. Psalm 22 and the Servant Songs of Isaiah are strong examples. Another example noted in the Commentary is Wis 2: 17-24 wherein the wicked reject immortality and justice alike by mocking and torturing God’s Just One.

It would be hard at this point not to recall the hinge to Part 1 and 2 of Mark’s gospel, placed at the end of Chapter 8. “Whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.”

Now, of course, we can literally name the watchful Disciples of Christ. For Mark, they were the women.

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Chapter 16. It is the watchful disciples of Christ who discover the empty tomb. Their concern about how they will roll back the large stone does not inhibit their journey with the spices to anoint the body. This is a showing of their trust that God will provide. Their faith is still very much intact, despite the death of Christ.

A young man clothed in white, symbolically an angelic figure, sits in the tomb on the right. He tells the women, “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold the place where they laid him. But go and tell his disciples and Peter, ‘He is going before you to Galilee; there you will see him, as he told you.” In Mark’s gospel, Mary of Magdala was present when Jesus was laid in the tomb (Mk 15:47). She is well aware of ‘the place’ where the body was laid. The terms crucified and raised, the Cross and Resurrection, are the paradox of Jesus’ identity, his ministry and the discipleship of those who would follow him.

The Cross is not about suffering for suffering’s sake. The Cross symbolizes how God will transform our suffering. God’s creative power to transform/transfigure us from suffering humanity into persons of radiant joy is an important message from Mark’s Gospel.

The message which the women are to pass on is one that would be reassuring to the disciples. These are the very words used by Christ to reassure the apostles at the last supper that ‘after I have been raised up, I shall go before you to Galilee’. (Mk 14:28). These words are also an indication that Christ’s ministry is not ended; but, is continuing.

The commentary takes the closing words at Mk 16:8, which depict the women so overcome with fear and bewilderment that they spoke to no one, and changes the translation from the Greek to one of ecstasy and awe. Reinterpreting the translation would read that the women fled the tomb, trembling in ecstasy, and so transformed by their experience, they said nothing to anyone because they were filled with awe. Thus, the commentary observes that Mark’s dramatization of themes from the OT Wisdom traditions of watchfulness and “Fear of the Lord” (Job 28:20-28; Sir 1:12; Ps 111:10) is a more accurately translated and fitting end to this gospel. The fear is not fright. It is an overwhelmed reverence before the divine mystery. Mark’s gospel ends at this point in time, leaving unaddressed when, if at all, the women fulfilled their commission to carry the young man’s message to the disciples. It is the abruptness of the ending that suddenly evokes the climatic Transfiguration from chapter 9 as the explanation for the Empty

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Tomb. (One’s mind just naturally reaches back to fill the empty space. It’s a literary device; and, an effective one.)

There are two other endings to Mark’s gospel, which are included in the canon; but, which were not written by the Evangelist. Whether it is the long or the short one, they are thought by many scholars to detract from the literary and rhetorical composition by Mark.

Perspective: As noted in the Introduction, the Evangelist’s Greek does not suggest much, if any, literary or rhetorical artistry. Perhaps that is why some felt the need to add to the ending. But Mark’s gospel is not only the first, and much copied, of the three synoptic gospels, it is also a powerful Proclamation of Faith in both its artistic and effective literary devices and in the persuasiveness of its rhetorical composition, ie…the climax of the Transfiguration in the very middle, informing the Empty Tomb at the end. What was thought historically to be a crude first gospel, turns out today to be the ‘diamond in the rough’.

St. Euphrasia’s Adult Bible Study Program utilized the Commentary of Marie Noonan Sabin, Ph.D., from the New Collegeville Bible Commentary provided by

Little Rock Scripture Study.

The Lesson Plans, Power Point Presentations for nine (9) Meetings, Opening and Closing Prayers, and this Summary were prepared for the St. Euphrasia Parish bible study program. Copies may be obtained by contacting the St. Euphrasia Religious Education Office.

APPEND YOUR COMMENTS TO THIS SUMMARY: