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pamphletstoinspire · 2 months

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Commentary on the Holy Gospel of Jesus Christ according to St. Mark – Chapter 4

St. Mark, the disciple and interpreter of St. Peter (as noted by St. Jerome.) according to what he heard from St. Peter himself, wrote at Rome a brief Gospel at the request of the Brethren (fellow Christians), about ten years after our Lord's Ascension; which when St. Peter had heard, he approved of it, and with his authority he published it to the Church to be read. Baronius and others maintain, that the original was written in Latin: but the more general opinion is that the Evangelist wrote it in Greek.

First, Christ tells parables: first, about the sower; second (v. 21), about the lamp placed upon the lampstand; third (v. 26), about the seed; fourth (v. 31), about the mustard seed. Second (v. 37), while He is sleeping a storm arises at sea; awakened by His disciples, He commands the winds and the sea and calms the storm.

And again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side. 2 And he taught them many things in parables, and said unto them in his doctrine: 3 Hear ye: Behold, the sower went out to sow. 4 And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up. 5 And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth. 6 And when the sun was risen, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit. 8 And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred. 9 And he said: He that hath ears to hear, let him hear. 10 And when he was alone, the twelve that were with him asked him the parable. 11 And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them. 13 And he saith to them: Are you ignorant of this parable? And how shall you know all parables? 14 He that soweth, soweth the word. 15 And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts. 16 And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy. 17 And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized. 18 And others there are who are sown among thorns: these are they that hear the word, 19 And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless. 20 And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred. 21 And he said to them: Doth a candle come in to be put under a bushel, or under a bed? And not to be set on a candlestick? 22 For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. 23 If any man have ears to hear, let him hear. 24 And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you.

25 For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him. 26 And he said: So is the kingdom of God, as if a man should cast seed into the earth, 27 And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not. 28 For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear. 29 And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said: To what shall we liken the kingdom of God? Or to what parable shall we compare it? 31 It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth: 32 And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof. 33 And with many such parables, he spoke to them the word, according as they were able to hear. 34 And without parable he did not speak unto them; but apart, he explained all things to his disciples. 35 And he saith to them that day, when evening was come: Let us pass over to the other side. 36 And sending away the multitude, they take him even as he was in the ship: and there were other ships with him. 37 And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled. 38 And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth it not concern thee that we perish? 39 And rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm. 40 And he said to them: Why are you fearful? Have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him?

Commentary: Saint Mark - Chapter 4

Verse 10. And when he was alone. In Greek καταµόνας, the Vulgate, singularis, i.e., “solitary, by Himself”. The Arabic translates it “alone, away from the crowd”; Syriac, “when He was alone.” Thus the idea of alone and “separated from others” is expressed in Latin by the word singulus, derived from sine angulo, “without angle,” because things that are solitary and alone cannot constitute an angle. From the word singulus then comes singularis, meaning solitary and alone. Hence Cicero says (Academ. quaest. lib. 4), “I omit Aristotle, who in philosophy is almost singular [without peer].” Compare Cæsar(lib. 4 de Bello Gallico): “When they saw individuals [singulares] coming (alone) off the boat, they attacked those who were hindered by baggage on horses at full gallop.” Hence, too, the psalm verse, For thou, O Lord, singularly hast settled me in hope (Ps. 4:10).

The twelve that were with him (Jesus) asked him. The Greek, Syriac and Arabic have “with the “twelve,” meaning that the seventy disciples, who, with the twelve Apostles, were followers of Jesus, asked Him what was the meaning of the parable of the sower and the seed. Thus Euthymius.

Verse 21. Doth a candle come in (i.e., is it brought into a house or a room), to be put under a bushel or under a bed? That it should be hidden under a vessel? No! but that it should be set out in public, and give light to all. By this parable Christ signified that it was not His will that the mysteries of this parable and the other doctrines of the gospel should be concealed and hidden, but rather that His disciples should unfold them at the proper time, and communicate them to others who at that time were not yet able to receive them. It was His will that they should not keep them secret, but rather publish and preach them openly. Thus S. Jerome, S. Bede, and others, and this is plain from what follows.

Verse 22. For there is nothing hid, which shall not be made manifest (Latin,manifestetur, a categorical use of the subjunctive): neither was it made secret, but that it may come abroad. This is the Greek and Latin reading. “Although the doctrine of the gospel and My deeds and words are as yet hidden and secret, I do not wish them always to remain so. At the opportune time they must be openly proclaimed by you, O My disciples, and presented and preached to all.” So SS. Jerome and Bede. This is what Christ says in Matthew 10:27, That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.

Verse 24. And he said to them: take heed what you hear. The meaning, says Euthymius, is, “Attend to the things which ye hear of Me, that ye may understand them, and commit them to memory, that when the proper time shall arrive ye may put them into practice and communicate them to others.” And He gives the reason: “That none of My words may escape you,” says Theophylact. Hear Bede, “He teaches us carefully to hear His words, in such manner that we should carefully digest them in our hearts, and be able to bring them forth for the hearing of others.”

In what measure you shall mete, it shall be measured to you again, and more shall be given to you. Meaning: If you widely and abundantly communicate and preach My doctrine to others, I also will abundantly impart to you far more understanding and greater wisdom, grace and glory, as a recompense and reward to you. Thus fountains, the more they pour out above, the more they receive from below.” Therefore, let teachers, catechists, preachers, etc. learn from this saying and promise of Christ, that the more pains they bestow in teaching others, the more grace and wisdom they will receive from Christ themselves, according to the words, He who soweth sparingly shall also reap sparingly: and he who soweth in blessings, i.e., bountifully, shall also reap in blessings (2 Cor. 9:6). (See commentary.)

Verse 25. For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him. Hath, that is, “uses,” and shows that he hath by using. For such a one hath indeed, but he who useth not a gift or grace hath it but in name only. This is what theologians say, that he who uses his grace hath it in a second act; but he who uses it not hath it only in the first act, that is, in power and possession. (See commentary on Matth. 13:12 and Matth. 25:29.) The meaning, therefore, is, to him who uses learning given him by God, by study or by imparting it to others, an increase of learning shall be given; but from him who uses not his learning, shall God take it away, as something idle and useless. For Christ here is urging the Apostles to preach the gospel diligently and fervently, promising them, if they do so, a greater influx of His wisdom and grace.

Verse 26. And he said, So is the kingdom of God, as if a man should cast seed into the earth. This is another parable, different from that of the sower, which precedes it (v. 3). Both, however, are derived from seed, but differently applied and explained. Moreover, by the seed, as S. Chrysostom, S. Bede and the Scholiast in Jerome’s works rightly explain, both here and in chapter 13 of Matthew, is signified evangelical doctrine; by the field, hearers; by the harvest is meant the end of the world or each one’s death.

Verse 27. And should sleep (that is to say, the man who sowed), and rise, night and day, and the seed should spring, and grow up whilst he knoweth not. Some refer the words rise night and day to the seed, so that Christ, by way of explanation, would go on to say and (they understand the word and here to be διηγητικὸν [having a narrative sense], explaining what went before; they think that it can be taken to mean “that is”), the seed should spring, and grow up whilst he knoweth not, “he,” meaning the sleeping man.

According to this reading, the seed cast upon the ground by the farmer sprouts and grows continuously, night and day, and even while the farmer is not thinking about it, but is resting and sleeping. Thus Bede, the Scholiast in S. Jerome and the Gloss.

More obviously, S. Chrysostom, Theophylact, Euthymius, Maldonatus, Franz Lucas, and others refer the words, rise, night and day, to the sower, and not to the seed, so that night pertains to the word sleep, day to the word rise. According to this interpretation: As the farmer who has sowed is sleeping idly in the night and, having risen, is employed in various occupations during the day, and thinks not about the seed and the field, nevertheless that seed is germinating by its own innate force, and is growing up whilst the husbandman knoweth it not. So also it puts forth first the blade, then the ear, and then the full corn in the ear. So it is likewise with the doctrine and preaching of the gospel. They were sown by Christ and His Apostles, that is, they were preached from small beginnings. But continuously, by degrees, they grew insensibly into the mature and mighty harvests of the faithful, while Christ was, as it were, unaware and sleeping in heaven, in that He permits the Jews and unbelieving nations and tyrants to rise up against His Apostles and the gospel, and persecute and kill them. It increases, I say, and propagates itself gradually, until it fills the world, when, the harvest being ripe, the corn, that is, the elect, shall be gathered into the granary of heaven, which shall take place at the end of the world on the day of judgment.

By this parable, then, is signified the power of the gospel, which by degrees has pervaded the whole world, and is converting it to itself and to Christ. Tacitly, also, it signifies that apostles and preachers of the gospel must not glory in their preaching, as though they were converting the world by it. For, as the Apostle saith, “Neither he that planteth is anything, nor he that watereth, but God that giveth the increase (1 Cor. 3:7). On the other hand, Christ intimates that preachers ought not to be downcast if they see small and tardy fruits of their preaching, because God will, by the few converted by them, gradually convert many more. So S. James, by means of seven, or, as some say, by nine, whom he converted to Christianity in Spain, converted the whole country.

Verse 28. For the earth of itself bringeth forth fruit; first the blade, then the ear, afterward the full corn in the ear. Arabic, Because the earth alone bringeth forth fruit, first the blade, and after that the ear; then the ear is filled, and when the fruit is perfect, then the sickle is applied, because it is harvest.” So likewise, by the preaching of the gospel, the Faith of Christ and His Church grew by various degrees of increase—grew, I say, both in virtues and also in its propagation throughout all regions.

Morally, expositors adapt these three expressions, blade, ear, full corn, to a three-fold increment of virtues and merits. For the earth of our heart germinates, firstly, the blade, when it conceives and begins good desires and good works within it; secondly, the ear, when it proceeds to earnest working; thirdly, the grain, when it brings its works and virtues and merits to full maturity and perfection. Thus Theophylact says, “The blade is the beginning of good; the ear is when we resist temptations; the fruit is perfect work.”

Listen to S. Gregory (hom. 15 in Ezech. and lib. 22 Moral. cap. 14), “To produce the blade is to hold the first tender beginning of good. The blade develops an ear when virtue conceived in the mind leads to proficiency in good works. The full corn fructifies in the ear when virtue becomes so proficient that it is capable of strong and perfect work.” Therefore, it is not enough for salvation, says Victor of Antioch, that we “put forth leaves by obedience, but [we must] also learn a manly fortitude and, like the stalks of corn, remain upright without minding the winds which blow us about. We must also take heed to our soul by a diligent recollection, that, like the ears, we may bear fruit, that is, show forth the perfect operation of virtue.” Christ here intimates that the Apostles, and those who work for the conversion of souls, ought to await with long-suffering the fruit and harvest of their labors, as farmers do. They ought to cherish those who are tender in the faith, and gradually lead them on to the height of virtue by teaching, admonishing and exercising them. “Let no one, therefore,” says Bede, “who is regarded as being of good purpose in the tenderness of his mind, be despised, because the fruit takes its rise from the blade, and becomes corn. Symbolically, the Scholiast in S. Chrysostom says, “The blade was in the law of nature, the ear in the law of Moses, the fruit in the gospel.”

Verse 29. And when the fruit is brought forth, immediately he putteth in the sickle. In Greek ὅταν δὲ παραδῷ ὁ καρπὸς, that is, “when indeed the fruit has brought itself forth” or when the fruit shall be produced; for fruit is here in the nominative case. Hence some translate, “when the fruit shall have come forth.” Euthymius: “when it has matured.” The Syriac has, “when it has become fat”; Arabic, “when it is perfect.” This is a Hebraism, for in Hebrew, verbs in the conjugation Hitpael have a passive meaning, or a reflex action, by which the agent receives the action in himself, so that the agent is the same as the recipient of the action. Hence some codices read, “when the fruit has produced itself.” Maldonatus explains it differently, “When the fruit, that is, the seed itself, which was the fruit of former seed, shall have brought forth, that is to say, other seed from itself.”

Verse 33. And with many such parables He spoke to them the word, according as they were able to hear. That is, insofar as they were worthy to hear, as Maldonatus says, citing Bede, Euthymius and Clement of Alexandria (lib. 1 Strom.). According to this reading, Christ spoke clearly, without parables, to the Apostles, who wanted to understand and believe, so that they might understand more and more; but to the scribes and the Jews who did not want to believe and understand, He spoke somewhat obscurely and parabolically, so that, even if they wanted, they nevertheless could not understand. More simply and plainly, Theophylact and Franz Lucas (in loco), as well as S. Chrysostom (in Matth. hom. 45) explain that Christ spoke with such, i.e., common and easy parables, which all could understand, not with abstruse examples unknown to the crowd; so that they might take in their substance, and perceive that there was something heavenly and divine lying beneath the surface, although they did not comprehend each particular. Nevertheless, by what was known of the parable they were inspired and encouraged by Christ to investigate and search out the unknown thing that lay hidden beneath it.

Verse 36. Even as he was in the ship. Meaning: The disciples took up Christ upon the deep sea, that they might cross over it with Him; Christ, I say, as He was in the ship, namely, sitting and teaching the people standing on the shore. This is plain from verse 1, for afterward (v. 38) it appears that He changed His position, sleeping in the ship. It marks the ready obedience of the disciples, and in turn Christ’s easy accommodation of Himself to their promptitude, so as to avoid the tumult of the thronging multitude. Franz Lucas interprets somewhat differently: Even as he was in the ship, he says, means “before anyone got off the ship where He was.” Hence the Syriac translates “when he was in the ship,” and the Arabic, “they took him aboard the ship.”

And there were other ships with him. It happened by the counsel of God that the many persons who were carried in those ships should be spectators and witnesses of the miracle very shortly to be wrought by Christ, namely, the calming of the tempest.

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apenitentialprayer · 26 days

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Left: detail of an icon of Jesus's Palm Sunday Procession. Right: detail of a 1791 replication of a bas relief of the Triumph of Titus

[T]his demonstration harbored a dangerous message that would lead to Jesus's public execution by the end of the week. The way Jesus entered Jerusalem at the beginning of Passover week was a strategically organized demonstration. Jesus's entire ministry was headed toward Jerusalem. Every time he had to leave a large crowd of sick people begging to be healed, it was because his journey was aimed toward Jerusalem. Word of Jesus's message had already spread to Jews in Jerusalem, and they were prepared to participate in these planned demonstrations. Mark 11 tells us that when Jesus and his disciples were approaching Jerusalem, he told two of his disciples, "Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. If anyone says to you, 'Why are you doing this?' just say this, 'The Lord needs it and will send it back here immediately.'" We don't know who was assigned to tie up the colt at the entrance, but taking the colt communicated to the crowds waiting in Jerusalem that Jesus was about to arrive. From the Mount of Olives, Jesus entered through the east entrance of Jerusalem on the colt while a crowd surrounded him, preparing the road for Jesus by spreading their cloaks and "leafy branches that they had cut in the fields" on the ground. And they shouted, "Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the coming kingdom of our ancestor David! Hosanna in the highest heaven!" This deliberate sequence of actions was a symbolic reenactment of the prophecy of Zechariah. Zechariah 9:9 says, "Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, a colt, the foal of a donkey." Matthew even directly quotes the verse in his account. This was a purposefully timed demonstration that would also remind people of the next verse in Zechariah 9: "He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth." Although the gospel accounts do not report this detail, we know that the Roman governor Pontius Pilate arrived in Jerusalem at the beginning of the Passover Week as well. First-century Jewish historian Josephus wrote that during every Passover, Pontius Pilate and a legion of Roman soldiers spent the week in Jerusalem because of an increased chance of an uprising as Jews celebrated the event of the Exodus. The Romans wanted to make sure nobody got any dangerous ideas as they recounted God's attack on Egypt and the liberation of the Israelites. So as Jesus humbly entered Jerusalem from the east on a donkey, surrounded by a crowd of peasants and leafy branches, Pontius Pilate was likely entering Jerusalem from the west on a chariot led by a war horse, surrounded by a legion of Roman soldiers with armor and deadly weaponry. In their book on Jesus's last week in Jerusalem, John Dominic Crossan and Marcus Borg point out, "What we often call Jesus's triumphal entry was actually an anti-imperial, anti-triumphal one, a deliberate lampoon of the conquering emperor entering a city on horseback through gates open in abject submission. The symbolism is packed with meaning for the lives of those in the crowd surrounding Jesus. This demonstration exposed two warring kingdoms: the kingdom of Rome, with the power and weapons on their side, and the kingdom of God with the people on their side, desperate for liberation.

Damon Garcia (The God Who Riots: Taking Back the Radical Jesus, pages 146-148). Bolded emphases added.

#Christianity #Jesus Christ #Kingdom of God #The World #Palm Sunday #peace #war #imperialism #Pontius Pilate #symbolism #Gospel of Mark #Book of Zechariah

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birthdaycakecatholic · 11 months

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So my husband and I are saving up to buy a house and I wanted to contribute more, so I opened a tiny Etsy shop for Catholic // Christian apparel! I’ve been into creating graphics as a hobby for a few years but this is my first time ever selling anything I designed. I would be extremely thankful if y’all would reblog this to spread my little shop to anyone who might be interested. I only have four items up at the moment but I will be adding more weekly! Everything also comes in lots of colors!!

#catholic #homemaker #catholiscism #Christian #Catholic homemaker #vade retro satana #salt of the earth #gospel of mark #gospel of matthew

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craigtowens · 2 days

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Profound Humility

John was too focused on making sure people saw Jesus that he had no time to think about himself.

When something is recorded in all four Gospels, we should really take note. Look at the profound humility of John! His birth was foretold by an angel, his ministry was so powerful that people wondered if he was the Messiah or possibly Elijah, yet he never let all these accolades go to his head. “I am such a lowly servant of Jesus that I don’t even have the right to take off His sandals.” As…

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#C.S. Lewis #Gospel of John #Gospel of Luke #Gospel of Mark #Gospel of Matthew #humble #humility #Jesus Christ #John the Baptist #quote

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thisblogisnotflammable · 10 months

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🌊 Gospel of Mark 4:35,39

🌊 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης· διέλθωμεν εἰς τὸ πέραν.

🌊 καὶ διεγερθεὶς ἐπετίμησε τῷ ἀνέμῳ καὶ εἶπε τῇ θαλάσσῃ· σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη.

🩵x stay blessed

#greek orthodox #gospel of mark #my prayers #Spotify

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sweeter-also-than-honey · 2 years

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i was reading today from mark and was absolutely struck over the head by the conclusion of the fifth chapter. when Jesus is asked by the synagogue official to heal his daughter and Jesus goes immediately (healing the woman who touches his cloak on the way). the people say that the girl is dead, but Jesus takes james and john and peter and the girl’s mother and father to the room with the girl and He tells her to rise, and she does.

what really got me is that He then insists that no one else is to know about the miracle -- and He says that the girl should “have something given to her to eat.”

there’s something unbelievably tender and human and attentive about this to me. the miracle was done, He healed the young girl as the man asked, and afterward, He wanted to ensure she ate. He wanted to ensure she was cared for and able to stay healthy. it’s such a simple act of Him staying with these strangers and displaying this human pursuit of healing immediately after performing a divine miracle of raising this girl from the dead.

this event strikes me as such a beautiful moment that displays both Christ’s divinity as well as His humanity, going hand-in-hand. He doesn’t want praise or celebration for resurrecting the girl, but does want to make sure she’s given something to eat.

anyway. just wanted to share my feelings about this because this made me emotional in the park earlier.

#gospel of mark #yeshua #musings #queer theology #cw death

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karryalane · 8 months

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#God #Christ #Jesus #Salvation through Christ #Book of Daniel #Gospel of Mark #Abomination of Desolation #end of the age #prophecy #eschatology #2nd temple #Antiochus Epiphanes

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officialyourdailyinspiration · 3 months

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Jesus Forgives and Heals a Paralytic

1 And again He entered Capernaum after some days, and it was heard that He was in the house. 2 Immediately many gathered together, so that there was no longer room to receive them, not even near the door. And He preached the word to them. 3 Then they came to Him, bringing a paralytic who was carried by four men. 4 And when they could not come near Him because of the crowd, they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying.

5 When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.”

6 And some of the scribes were sitting there and reasoning in their hearts, 7 “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?”

8 But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, “Why do you reason about these things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’? 10 But that you may know that the Son of Man has power on earth to forgive sins”—He said to the paralytic, 11 “I say to you, arise, take up your bed, and go to your house.” 12 Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, “We never saw anything like this!” — Mark 2:1-12 | New King James Version (NKJV) The Holy Bible; New King James Version®. Copyright © 1982 by Thomas Nelson. All rights reserved. Cross References: Isaiah 43:25; Matthew 4:13; Matthew 4:24; Matthew 9:2-3; Matthew 9:5; Matthew 9:8; Matthew 9:33; Matthew 12:15; Matthew 16:7; Mark 1:45; Mark 2:13; Luke 5:19; Luke 7:48; John 5:8

#paralytic #sins forgiven #Jesus #mercy #healing #miracle #Mark 2:1-12 #Gospel of Mark #New Testament #NKJV #New King James Version Bible #Thomas Nelson

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religion-is-a-mental-illness · 1 year

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"My challenge to Christians:

Read Mark's gospel straight through (come on, it takes less time than a movie!).

Have a big glass of wine, then read John's gospel straight through. Trust me, you'll need the wine.

John created a Jesus character that differs radically from Mark's Jesus.

Two theologians, two Jesuses."

-- David Madison

If Xians want to know why non-believers don't believe them, it's because Xians made it unbelievable.

#David Madison #christianity #jesus christ #bible contradictions #contradictions #gospel of mark #gospel of john #which jesus #what is the plural of jesus #jesuses #religion #religion is a mental illness

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biblebloodhound · 2 years

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Be Generous (Mark 12:41-44)

If there’s a litmus test of one’s true benevolence and spirituality, it’s how money is handled and/or mishandled.

The Widow’s Mite by James Christensen Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a few cents. Calling his disciples to him, Jesus said, “Truly I tell you; this poor widow has put more into the…

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pamphletstoinspire · 2 months

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Commentary on the Holy Gospel of Jesus Christ according to St. Mark – Chapter 16

Christ appears, first, to Mary Magdalen and the other holy women. Second (v. 12), to two disciples going to Emmaus. Third (v. 14), to the eleven Apostles, whom He sends to evangelize the whole world, adding that signs and miracles will be granted to those who believe. Finally (v. 19), ascending into heaven, He sits at the right hand of God.

And when the Sabbath was past, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus. 2 And very early in the morning, the first day of the week, they come to the sepulcher, the sun being now risen. 3 And they said one to another: Who shall roll us back the stone from the door of the sepulcher? 4 And looking, they saw the stone rolled back. For it was very great. 5 And entering into the sepulcher, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished. 6 Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him. 7 But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you. 8 But they going out, fled from the sepulcher. For a trembling and fear had seized them: and they said nothing to any man; for they were afraid. 9 But he rising early the first day of the week, appeared first to Mary Magdalen, out of whom he had cast seven devils. 10 She went and told them that had been with him, who were mourning and weeping. 11 And they hearing that he was alive, and had been seen by her, did not believe. 12 And after that he appeared in another shape to two of them walking, as they were going into the country. 13 And they going told it to the rest: neither did they believe them. 14 At length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again. 15 And he said to them: Go ye into the whole world, and preach the gospel to every creature. 16 He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned. 17 And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues. 18 They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover. 19 And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth on the right hand of God. 20 But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed.

Commentary: Saint Mark - Chapter 16

Verse 1. And when the Sabbath was past. That is to say, at the beginning of the night before the Lord’s day. “After a sad week comes the radiance of a happy day,” says the Scholiast in S. Jerome.

Mary of Jacob (Vulgate), i.e., Mary, the mother of James the Less and Jude, as the Arabic version gives it, and the wife of Cleophas.

And Salome, the wife of Zebedee, and mother of the Apostles James the Great and John.

That coming, they might anoint Jesus. According to the custom of the Jews, says Theophylact; that the body might remain sweet-smelling and be preserved. Spices are of a drying nature. They did not realize the dignity of Christ’s divinity, nor of His resurrection. But they loved Jesus very tenderly, as a man and a prophet, although now dead.

Tropologically, they anoint Jesus, who for love of Him perform acts of piety, humility, obedience, patience and especially works of mercy and charity toward their neighbors, who are mystical members of Jesus. That is why they deserve to be the first to see Jesus risen, so that by recognizing Him and by His grace, merits, and glory they might be strengthened, as though by a new, reviving fervor, and thus become proficient and be perfected. Thus S. Gregory and others. (See commentary on Matthew 26:7.)

Verse 2. The first day of the week [Vulg., una sabbatorum]. That is, Sunday, as verse 9 explains. (See commentary on Matthew 28:1.)

Verse 6. Who was crucified: he is risen: he is not here. “The angel is not ashamed of the cross,” says Theophylact, “for in it is the salvation of men.” The Interlinear adds, “The cross’ bitter root is gone; the flower of life with its fruits, which lay in death, has arisen in glory.”

Verse 7. Go, tell his disciples. “The women are bid,” says the Interlinear, “to announce it to the Apostles, because as by a woman (Eve) death was announced, by a woman it might be told that life had risen again.” And Peter. “That him whom a woman had made deny, a woman might make confess,” says Druthmar. The Scholiast in S. Jerome adds that Peter was named especially because “he counted himself unworthy of being a disciple, because he had thrice denied his Master. But past sins are not harmful when they are no longer approved.” And S. Gregory (hom. 21 in Evang.) says, “If the angel had not named Peter, he would not have dared to come among the disciples. He is called, therefore, by name, that he might not despair on account of his denial.” I have explained other details at Matthew 28:1 ff.

Verse 8. For a trembling (of body) and fear (of mind) had seized them. In Greek, ἔκστασις, i.e., “astonishment,” says Theophylact, “at the sight of the angel and from dread of the resurrection.” But this astonishment was mingled with intense joy. For they were astounded and were glad at the wonderful and joyful things which they heard, even that Jesus their beloved was risen from the dead. This is evident from Matthew 28:8.

For they were afraid. Not only because of the vision of angels, but also “on account of the Jews,” says Euthymius, “lest they themselves should appear to have stolen away Jesus; lest they should kill them when they heard that they had proclaimed the resurrection of Jesus.” Shortly afterwards the Jews placed Mary Magdalen, Martha, and Lazarus in a ship without oars or sail, and sent them to what would have been certain destruction had not God brought them in safety to Marseilles.

Verse 9. The first day of the week. That is, the first day after the Sabbath, or Sunday. Mary Magdalen, out of whom he had cast seven devils. Compare Luke 8:2. Mark adds this to show the power of repentance and love. With these was Magdalen the sinner so inflamed, that she deserved first to see Christ risen again, so that from her, sinners might learn not to despair, but vehemently to love; for so they shall surpass the innocent saints in grace and glory. Thus Bede. Because where sin abounded, grace did more abound (Romans 5:20). Bede adds, “A woman (Eve) was the beginner of transgression. A woman firsttasted death, but (in Magdalen) woman first saw the resurrection, that woman might not bear the perpetual guilt of transgression among men.” Moreover seven devils are the seven capital sins contrary to the seven principal virtues, sins over which devils preside. Thus S. Gregory, Theophylact, and others. This apparition of Christ to Mary Magdalen is narrated at length in John 20:11 ff. (See commentary on Luke 8:2.)

Verse 12. And after that he appeared in another shape (Arabic, “garment,” i.e., of a traveler) to two of them (the disciples) walking, as they were going into the country. Arabic, “to the village”; Greek, “into the field,” i.e., to a country house at Emmaus. For, as S. Augustine says (de Consensu Evangel.), “by the name of "country" were called not only villages, but towns and boroughs outside the capital, which was the mother city of all.” These disciples, therefore, were going from the city of Jerusalem into the country, that is, into the neighboring small town of Emmaus. This place later was made a famous city by the Romans, and called Nicopolis, as a monument to their victory in the capture of Jerusalem. Thus Adrichomius and others. This appearance of Christ is the same as that related in Luke 24:13, as is plain from the circumstances, which are the same in both cases. So commentators generally. Euthymius is almost alone in thinking that this was different from the one in Luke, because Mark adds that the Apostles did not believe them when they told them that Christ was risen, while Luke intimates the contrary, that they did believe. But the answer is easy, that some believed, but others did not believe; or, as Theophylact says, the Apostles believed, but the other disciples did not.

Verse 13. Neither did they believe them. This happened by the permission and providence of God. For this incredulity of theirs “was not so much their weakness as it was to become our strength,” says Gregory (hom. 29 in Evang.). “For the resurrection itself was made manifest to them by many proofs, when they doubted of it. And when we read and acknowledge these things, what else is it but to be confirmed by their doubting?”

Verse 14. At length he appeared to the eleven as they were at table. The Vulgate has novissime, “last of all”; Greek, ὕστερον, i.e., afterward, then, subsequently. This was the last appearance of Christ on Easter, or the day of the resurrection, when He appeared in the evening to the eleven Apostles; for S. Mark relates only those appearances which took place on that day, omitting those which occurred later. You may say, “But if so, He did not appear to the eleven, but to ten Apostles only, for Thomas was absent.” Hence Maldonatus thinks that this appearance was that which took place on the eighth day afterward, when Thomas was present. But I say that they are here called the eleven, even in the absence of Thomas, who was the eleventh, because the college of the Apostles had been reduced to eleven after the treachery and hanging of Judas. That is why they are here called the eleven, although one of them, Thomas was not present. Thus the Decemvirs were called by that name when gathered together, even though one or another might be absent. There is a similar reference in Luke 24:33. Thus Bede and S. Augustine (lib. 3 de Consensu Evang. cap. 25).

At table (Vulg., recumbentibus, reclining). Observing this, S. Bernard infers (serm. de Ascensione Domini), “It is worthy of belief that He gladly heeds the prayers of those who apply themselves [incumbentibus], when He does not disdain to attend to those who are reclining.”

They did not believe. S. Jerome (lib. 2 contra Pelag.) writes that, in some Greek codices, after these words the following is added: “And they were content, saying, ‘Substance is that world of iniquity which by the agency of evil spirits suffers not the true power of God to be apprehended: therefore, now reveal Thy righteousness.’”

But the Church has expunged all this, for it savors of the Manichaean or Montanist heresy.

He upbraided their incredulity. Syriac, “little faith”; Arabic, “He upbraided them on account of the paucity of their faith.”

Verse 15. And he said to them: Go ye into the whole world and preach the gospel to every creature. He said this, not on Easter day, when He appeared to the eleven as they sat at table, but afterwards, when He showed Himself to them and others on a mountain of Galilee, as related in Matthew 28:16 ff. Or it may be that He charged the Apostles with this chief and peculiar duty of preaching the gospel more than once, so that He introduced it to them on Easter day, as Luke 24:47 implies, and then repeated it on the mountain in Galilee, and finally confirmed it on the day when He ascended into heaven.

Into the whole world. That is to say, not into Judea only, as ye have done hitherto and as I commanded you (Matth. 10:5), but you shall proclaim the gospel far and wide throughout the world. For it does not seem probable that a few Apostles should have traversed and converted the whole world, especially because in America, lately discovered, no traces of the Christian Faith have been found.

To every creature. That is, to all nations, as Matthew 28:19 says. This is a synecdoche, for the genus is applied to the most noble species thereof, namely “creature” for “man.” Man indeed is the most noble creature, created in the image of God, the Creator Himself.

Verse 16. He that believeth and is baptized, shall be saved: but he that believeth not shall be condemmed. This saying of Christ is misused to support their heresies: First, by the Lutherans, to prove that faith alone suffices for salvation, and that good works are not required. But I reply that the meaning of Christ, as Euthymius, Theophylact, and others have correctly noted, is: he that shall have believed, etc., as if to say, “he that, believing in Christ and receiving His baptism, has been washed from his sins, imbued with the grace of God, and sanctified, he shall be saved,” understand, “if he die a holy death in that state of grace, retaining the grace of God even unto death and not losing it through any sin.” But it is impossible for a baptized person to continue in this state of grace if he does not perform those good works which the law of Christ commands. Also, within the name of “belief,” or “faith and baptism,” as the prime requisites, and which at the beginning of the Church were chiefly to be inculcated upon the gentiles, all other things that follow must be understood, contained in them as in their root, such as hope, charity, good works, etc., as I have shown at length in the introduction to S. Paul’s epistles. See S. Augustine’s book, On Faith and Works.

Second, the Anabaptists infer from this saying of Christ that little children must not be baptized, because they cannot believe. But I answer, Christ is here speaking of adults. For only adults are able to believe, and all the preceding words apply to adults only. That little children ought to be baptized is plain from the perpetual tradition and practice of the Church, and from the words in John 3:5, Amen, amen, I say to thee, unless a man be born of water and the Holy Ghost, he cannot enter into the kingdom of God.

S. Augustine adds, and reiterates in various passages, that these words of Christ do refer to infants also in a way, for as they sinned by the will of Adam, not their own, and contracted Original Sin, so likewise they believe by the faith of the Church, of their parents, or of those who present them for baptism, not by their own.

Third, the Calvinists gather from these words of Christ that baptism is not necessary for salvation, but that faith only is sufficient, because of it alone, they say, Christ subjoins, But he that believeth not shall be condemned. I reply that under the word believe, i.e., under “faith,” baptism must be understood, which is the sacrament of faith, as well as all the other things which spring from and follow faith, as I have just said. For Mark, for brevity’s sake, left it to the reader to gather from what he had said immediately before, that these must be understood to mean: “or shall not be baptized.” For otherwise the antithesis would be maimed and imperfect. For it to be complete, we must read as follows: “He that believeth and is baptized shall be saved; but he that believeth not, or is not baptized, shall be condemned.” For that baptism is necessary for salvation is plain from the words of Christ in John 3:5, already cited.

Verse 18. They shall take up serpents (Vulg., tollent, which can also mean “take away”) from the places which they infested, and as Euthymius says, “They shall destroy them, kill them, or even take them up in their hands without harm,” as Paul did the viper (Acts 28:3 ff.). Hence the Arabic translates, “They shall take up serpents in their hands.”

And if they shall drink any deadly thing, it shall not hurt them. They shall drink poison unharmed, as the Apostles and many saints have done.

They shall lay their hands upon the sick, and they shall recover. Note that these signs were necessary in the early Church for proving and strengthening faith in Christ. Hence at that time almost all Christians wrought miracles, at least of certain kinds; as, for example, the expulsion of devils from energumens. This is plain from Justin's Dialogue against Trypho, Tertullian (Apolog.), Lactantius, and others. Many also at that time received at baptism the gift of tongues. See Acts 10:46 and 19:6.

Mystically, S. Bernard (serm. 1 de Ascens.) says, “The first work of faith which worketh by love is compunction of heart, by which, without doubt, devils are cast out when sins are rooted out of the heart. After that they who believe in Christ speak with new tongues when old things depart out of their mouth, and for the time to come they speak not with the old tongue of our first parents, who declined unto words of wickedness in making excuses for their sins. But when by compunction of the heart, and confession of the mouth, the former sins have been blotted out (in order that men may not backslide, and their latter end be worse than the beginning), it is needful that they take away serpents, that is, extinguish poisonous suggestions, etc. If they shall drink any deadly thing it shall not hurt them. This means, when they feel the stings of concupiscence, they shall not consent. They shall lay their hands upon the sick, and they shall recover. This means, they shall cover their evil affections by good works, and by this medicine they shall be healed.”

S. Gregory (homil. 29 in Evang.) gives a somewhat different reading. “The faithful who have left earthly words, and whose tongues sound forth the holy mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbors growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are that much greater, in that they are spiritual, and by them souls and not bodies are raised.”

Verse 19. The Lord Jesus. . . was taken up into heaven. By His divinity, by means of the quality of agility communicated from it to His body, on the fortieth day from His resurrection, that is, on the feast of the Ascension. I have dealt at length with Christ’s ascension at Act 1:9.

And sitteth on the right hand of God. In what manner He sitteth I have explained with many arguments at Colossians 3:1.

O kingdom of eternal blessedness, where youth never ages, where beauty never pales, where love never cools, where health never languishes, where joy never decreases, where life knows no end!” (S. Augustine, in Soliloq. c. 35).

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