GOSPEL READING
THE GOSPEL OF MARK
The Way: 8,22-10,52
On the previous page, we noted how Mark tells of the healings of two blind men so that they form a bracket around this part of the Gospel.
The first healing, 8,22-26, took two stages while the second, 10,46-52, will be immediate and Baritmaeus will follow Jesus "on the way" (10,52). Note "on the way" in 8,27.
We will investigate much more of the evangelist's editing and themes as we go along. For now, we have seen that the two healings of blind men frame this part of the Gospel with the topic stated at beginning and end of "the way".
Caeserea Philippi: Mk 8,27-9,1
It is generally agreed that this scene at Caesarea Philippi marks the turning point of the Gospel. If your Bible has a map, look to see the location of Caesarea Philippi. It is also helpful to look back at the previous two scenes to review what the evangelist has told us about the attitudes of the disciples at this point and how they understand Jesus.
Some commentators make a major division in the Gospel at 8,27, others at 8,30 and yet others at 8,37 or 9,1. Read through the verses and consider why I prefer to read 8,27-9,1 as one unit.
Then consider what are the sub-units in this section. What are they about and how they might follow on one from the other?
A look at my response at this point will help.
Matthew's account of this scene (Mt 16,13-28) is quite different (and engraved into Catholic consciousness). Our interest though is in the phrases special to Mark which are often quite significant. Make a note of them and we will pick them up as we go along.
Who do people say that I am? 8,27-30
Where exactly does the evangelist say Jesus goes in verse 27? There is an important phrase in this verse which is a motif in this section: 8,27; 9,33-34; 10,17.32.46.52. However, some comparison of translations may be necessary to find it. Consider its significance and the Old Testament background: Ex 13,21-2; Is 35,8-10; 40,3-5; 62,10-12.
There follows the key question of the Gospel, see 1,1.
For verse 28, look back to 6,14-15. Elijah recalls various OT passages: see 2 Kings 2,11 or Malachi 3,1. "One of the prophets recalls" Dt 18,15.18. See also 6,4.
What then is the significance of Peter's reply in verse 29? How is it variously translated and what might be the significance of the two alternative words?
We have noted already the way this exchange is told in Matthew's Gospel (Mt 16,13-20).
What is the purpose of 8,30? What does it say about Peter's reply and how Jesus will respond to it?
Look again at my response.
The Son of Man must suffer: 8,31-33
Mark is fond of using "began to", it's in the next verse as well and is used some sixteen times in the Gospel. Teaching is what Jesus does, 1,21 for example.
Son of Man has been used earlier in the Gospel, 2,10. The echoes of Daniel 7,14 may be especially appropriate here.
Three times Jesus will predicate his fate (8,31-32; 9,31; 10,33-34); we will leave our comparison of the three until the last one. What is said and what is not said in this first prediction? See verse 34. See also Psalm 118,22. What is the shortcoming of the traditional term "passion prediction"?
In verse 32, we need to remember to whom Jesus is speaking at this stage. What might be a better word here than "openly"? How does Peter react?
To whom does Jesus react? Note that Jesus does to Peter what Peter does to Jesus.
What are we to make of Jesus' reaction to Peter? See 1,13 and 4,15.
We can now read the second part of Jesus' teaching before you look at my response.
Take up the cross and follow me: 8,34-38 & 9,1
Who are the audience in verse 34? See Mt 16,24.
Read through verses 34-38 and try to sort out the various clauses. After the opening at the beginning of verse 34, Jesus introduces his teaching. Inevitably Jesus' opening word is not always translated but you may be able to pick it up. What is said here that is not found in verse 31?
See how the next four verses, 35-38, draw out the consequences of that opening. What word is used to begin each verse? Note also the two rhetorical questions.
What as a result are the various steps involved in being a follower of Jesus? See 10,44. What does the cross mean? Follow me - see 1,17.
Translations of verse 35 might speak of "soul" or of "life". What sort of life might we be talking about here? Two English words which might give you a clue would be "psychology" and "biology". See how there is a paradox here.
Verses 36 and 37 then give the two rhetorical questions. What sort of terms are being used in these two?
Verse 38 echoes a society in which the values of honour and shame dominate. Note the line special to Mark (see Lk 9,26 and compare Mt 26,26). Note how its message is similar to verse 35 but expressed in a different way.
Finally, in 9,1, there is an additional saying, notice how it is introduced. Compare it with the equivalents in Mt 16,28 and Lk 9,27, what is special to Mark? See also 14,25 for a similar saying. What is Mark saying here? Why has he added it to what precedes? Consider how it prepares for the scene that follows.
Have another look now at my response.
The Sunday Gospel: 24th Sunday in Ordinary Time
The Gospel for this Sunday is Mark 8,27-35. Unusually, if not uniquely, the equivalent Gospel for Matthew and Luke is found both in year A (21st & 22nd Sunday) and in year C (12th Sunday). That shows the importance of this central scene for the editors of the lectionary.
Yet three verses are left out, 8,36-38, perhaps because they are read in Matthew's Gospel in year A.
The accompanying reading from the Old Testament is Is 50,5-9. As usual, read the whole passage in your Bibles, Is 50,4-11. Can you discover what this passage is often called? Then consider the focus this reading provides for the Sunday Gospel.
Look now at my response.
We now therefore finish this part by reading the Transfiguration, 9,1-8 and then the exorcism which follows it and is linked to it. The rest of chapter 9 is still in preparation.