Can God prepare a table in the wilderness? Can He give bread also?

In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" He asked them, "How many loaves do you have?" And they said, "Seven." So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. Now those who had eaten were about four thousand. And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

- Mark 8:1-10

In yesterday's reading, we read of two healings. This is in Gentile territory. The first was in the region of Tyre and Sidon, two cities on the coast of Palestine. A Syro-Phoenician woman, Greek-speaking, has a daughter who has an "unclean spirit," and she persistently pesters Jesus to help her. Jesus tells her that "the children" should be fed first (meaning the children of Israel), but she answers Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." Then He continues in Gentile territory, in the Decapolis, and there meets a man who is both deaf and mute. The man's friends bring him to Jesus and beg Jesus simply to lay His hand on Him to heal. But Jesus takes the man aside for a private healing, and a sign of extraordinary presence, a messianic act. He forbids them to speak about it, but His fame cannot be concealed.

In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." We recall the earlier, spectacular feeding miracle in Mark's gospel. In that case, Jesus had tried to take the Apostles aside, for they had just returned from their first mission. They wanted rest and relaxation, and He wanted to speak to them alone. But the crowds had followed Him even into the "deserted place" of solitude and seclusion He seeks. Mark's Gospel told us there, "And Jesus when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd." He began, in that reading, by teaching, but here we are presented with the multitude as they have already followed Jesus for three days.

Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" He asked them, "How many loaves do you have?" And they said, "Seven." So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha. The feeding follows a very similar pattern to that of the other reading. Previously there were five loaves and two fish -- this time there are seven loaves and a few small fish. But once again, Jesus does as He did before in the wilderness: He gave thanks, broke them, and gave them to the disciples to distribute to each person. He also does similarly with the fish: blesses them and has the disciples distribute. The "bread in the wilderness" is once again a sign of a type: the manna in the wilderness as fed to the ancient Israelites on their sojourn from Egypt, out of the land of captivity. But there is one important difference here in the two miracles: the previous one was done among the Jews in Jewish territory, and this one is done in Gentile territory. We are in the region of the Decapolis, and Jesus has found faith -- as we read yesterday -- through the coastal cities of Tyre and Sidon and through the Decapolis, with many healing miracles occurring, including the messianic and spectacular. And here, the faith is shared, the "bread in the wilderness" is not only for "the children." This crowd includes many Gentiles. My study bible says, "To feed the hungry in the wilderness is a messianic sign, fulfilling the prophecy, 'Can God prepare a table in the wilderness? . . . Can He give bread also?' (Ps. 78:19,20)." It notes also that this miracle has special significance, as Jesus will later refer back to it as well as the earlier feeding of the five thousand (in our next reading).

Let us consider then the sign of "bread in the wilderness." What does it mean to be fed in this place of solitude, of no town nor civilization? We are in God's kingdom, in this sense, in the world that God made and said was "good." In fact, we are in a place of abundance, because of God's gifts to us, His power, and His grace. It is not just the "manna in the wilderness" to which we turn as a type being once again fulfilled, but we note the abundance of this food, this bread. Jesus has fed five thousand men -- those like sheep without a shepherd -- and now four thousand in a region of the Gentiles. The doubling of the miracles suggests to us a kingdom not only for the "children" (of the house of Israel), but one that will spread to all the world, and is for the Gentiles also. The manna, or in this case, the bread that clearly prefigures the Eucharist, will be for all. Our "daily bread" will be for all who profess the faith. Over and over again, the faithful includes the "outsiders." And this is the great secret and power of the doubling here, the two parallel miracles. Just as Jesus cannot keep His power a secret (see yesterday's reading), so this kingdom must spread and grow beyond the Jews, because its power and majesty is so great. It has the energy of Life itself. It will continually expand, and it still continues to expand. It is a picture of the parable of the mustard seed, that grows into a great shrub that even shelters the birds of the air. And so, this kingdom also grows in us and in our lives. Such is the nature of this great gift. When you feel alone and without resources, like a sheep without a shepherd, in a "deserted place," away from the great achievements of man, perhaps, consider this story, and consider God's gift. Consider what we have, and that it starts in us like a mustard seed, the tiniest of seeds. Consider that the food with which we are fed is even for the "little dogs" or pups under the table. We start where we are, and the Gift does the rest. Accept the gift of faith, His food, and see where it takes you.

Yes, Lord, yet even the little dogs under the table eat from the children's crumbs

From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden. For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." Then He said to her, "For this saying go your way; the demon has gone out of your daughter." And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened." Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak."

- Mark 7:24-37

In yesterday's reading, Jesus taught about the importance of the Laws of God, and the precedence they should take over the traditions or customs of men. In a dispute with some Pharisees and scribes, Jesus pointed out how some of the customs of their oral tradition act as impediments to God's Law as given by Moses. The Pharisees and scribes had criticized His disciples for their lack of ritual washing. Jesus taught the multitude, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man."

From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden. Jesus has been traveling in Gentile territory, and here is no exception. These are Gentile cities on the coast of Palestine. It's so interesting that Mark tells us how He wishes to be secluded; such is His fame and His work that He seems to seek out solitude and needed rest, "but He could not be hidden."

For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. My study points out the persistence of this woman, and that it shows to us all that one must be persistent in prayer. She "kept asking him" for what He could do for her daughter's spiritual healing.

But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." Then He said to her, "For this saying go your way; the demon has gone out of your daughter." And when she had come to her house, she found the demon gone out, and her daughter lying on the bed. This conversation is a little more elaborate as it appears elsewhere, but the essential understanding is the same: Jesus is goading her, in a sense; He is testing her persistence and even her faith. One would guess that "a little dog" is a puppy that is pestering and barking at one's feet, begging! This dialogue teaches us something essential and important about our faith: sometimes we wrestle with God, and God will draw out of us what is there, a persistence and determination that this is what we really want -- this depth of relationship. It reminds us of the parable of the Sower. The seed that falls on truly fertile ground withstands persecutions and distractions, the things that test our faith. So it is with this woman; in effect His words engaged her, and she responded. It is her response that He truly admires; she shows that she loves what He has to give. My study bible says, "Such persistence the Lord seeks from all."

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Again, Mark's gospel shows us that Jesus continues through Gentile territory.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened." Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. In this case, we have a private healing, because it is something extraordinary and a true messianic sign. My study bible points out all the various and diverse ways that Jesus performs His healing. "Sometimes He speaks a word, sometimes He commands people to act, sometimes He touches people. Here He takes a man aside for a private and unusual act of healing. The ways of God at times do not make sense to us, not because He is illogical but because His nature transcends our capacity to understand." Looking up to heaven reveals an intimacy with the Father in prayer.

Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak." Although He has sought to guard His secret, it simply can't be contained. This, of course, has repeatedly occurred in Mark's gospel. It's so interesting that we are told many times of Jesus' desire for solitude and rest, and also His attempts to guard the secret of His identity. Yet the reality of who and what He is simply cannot remain hidden; it is a powerful reality present to those who need it in the world, and it is proclaimed in their enthusiasm.

But what is the faith that Jesus seeks, really? In these examples, everything is personal. Even speaking before the multitudes, as in yesterday's reading, His message is personal. There He teaches that it is what is in the heart that is essential to His message and to relationship to Him. Here, a Syro-Phoenician woman, a Gentile, receives the healing for her daughter that she persistently asks from Him. It is her personal act of faith that forms the relationship so that the daughter can be healed. The extraordinary sign of the deaf and mute man is done in private, in secret -- but it will be proclaimed everywhere. Yet, it all starts with relationship, an intimate moment: not simply the man's healing in private, but also the friends who "beg" Jesus to lay a hand on Him to heal. Today's reading is all about the power of prayer, of petition, and ways in which we come to Christ: the woman for her daughter, the friends for the deaf mute. And we have the great example in Christ Himself, who looked to heaven, and sighed. It is all about the intimacy of relationship, of love and all that goes with it. When we pray, this is what we must remember. We ask, we petition, we return, we desire, we participate, we seek - and this is the way that God engages with us, what Christ desires and loves. It is all in prayer, all in love. What do you return to in relationship each time you feel the need?

There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, "Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,

But their heart is far from Me.

And in vain they worship Me,

Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men--the washing of pitchers and cups, and many other such things you do."

He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother''; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban"--' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man."

- Mark 7:1-23

Yesterday, we read the story of Jesus walking on the water to His disciples, who are straining at the oars as they cross the Sea of Galilee. "Be of good cheer!" He said. "It is I; do not be afraid." From there, they went to Gennesaret, a region of Gentiles, where He performed many healings -- many sought simply to touch His garment and were healed.

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches. We recall that Jesus is in Gentile territory (that is, it is mixed with both Gentiles and Jews), where He has performed many healings. The tradition of the elders are practices handed down as custom -- as my study bible puts it, "a body of interpretations of the Law handed down orally, which for the Pharisees and the scribes is as authoritative as the written Law of Moses." In this tradition, purification -- "cleansing oneself from defiling contact with Gentiles or sinners" -- happens through an outward act of ceremonial washing. So, in this place of the Gentiles come the Pharisees and scribes from Jerusalem to Galilee, and they are displeased that Jesus' disciples do not hold to these traditions of purification.

Then the Pharisees and scribes asked Him, "Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written: 'This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.' For laying aside the commandment of God, you hold the tradition of men--the washing of pitchers and cups, and many other such things you do." My study bible points out here that Jesus is not tearing down the practice of customs or traditions. Rather, He is pointing out what is more important, what takes precedence first. It is similar to Jesus' teaching of the Great Commandments: the first is to love the Lord with all one's heart and soul and mind and strength, and the second is to love one's neighbor as oneself. In this sense, to worship God -- that is, what is truly Good, what is Love -- is then to understand right relatedness to others. Relationship to and knowledge of God sets down an understanding and growth of righteousness in the world, in worldly relationships. So it is with tradition as well: it is the commandments of God that take precedence, that must come first and then determine the worth of tradition.

He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother''; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban"--' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do." Jesus gives examples of what He is talking about. "Corban" means that which is given to God, an offering, a promise. So, by this practice, someone could dedicate property or earnings to God in order to prevent use by parents -- while continuing to use them themselves. My study bible says, "These secondary traditions obscure the primary commandments of God and obedience to them . . . human traditions can prevent people from coming to God. God's commandments, here in this example, teach love and right-relatedness. But human tradition in this case is used as a hypocritical cover for selfishness, greed, hard-heartedness. Perhaps we can think of examples of this kind of "giving" today, too!

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" The note in my study bible here is worth repeating: "Jesus teaches that nothing is of itself spiritually unclean. God makes all things good. Sins committed of our own free will, what comes from within us, defile and make the heart impure." Jesus' concern is with our hearts, our inner life, the life of the soul and spirit -- the things that make us truly who we are. Once again, as in His previous teaching in parables, He appeals to our spiritual "ears" of the heart -- to those who are capable of truly hearing.

When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man." Here again, Jesus is concerned with the heart. In yesterday's reading, we discussed Jesus' words to His disciples out on the Lake, "Be of good cheer!" In the Greek, these words imply taking courage, more specifically a heart warmed and emboldened through the light of Christ, as in light from a lampfire. Here, Jesus describes what it is for a heart to be truly defiled and uncleansed, without that light and the baptism of the Spirit and our choice to cooperate with grace. All the things that we harbor in our hearts make us, in effect, who we are. "For where your treasure is, there your heart will be also" (Matthew 6:21). My study bible teaches, "All these evil things are not what God created. We will them; we produce them; they are our sins coming from within us. They are a perversion of what God has made." Note that "an evil eye" is jealousy or envy, covetousness; this expression is still used and understood as such through many countries in the Mediterranean, Eastern Europe and the Middle East.

So, what we are to guard against, then, is what remains in the heart. And here is the great message of Christ. What, then, do we seek to purify? What needs a "baptism" or cleansing? Is it all the outer objects of our lives, even the foods we eat, or is there a deeper part of ourselves whose food and drink and objects of desire are the things we must take care of? When Jesus speaks of the substitution of "traditions of men" for the commandments of God, He's speaking precisely of this mix-up, this confusion of the outer with the inner. It's not image in the eyes of others that we should be focused on, but our image in the sight of God, the one that God gives us as a gift to cherish in our hearts, to treasure and to grow more deeply into. This gift is authentic identity. In some sense, we remember the prefiguring of the Eucharist in the feeding of the five thousand in the wilderness, and come to understand more deeply what it is He is giving us, the things with which we are truly fed, our real "daily bread." It is this which we need in the heart, it will both baptise and anoint, heal and nurture, and build what we need. Will you let Him in when He knocks at the door of the heart?

It is I; do not be afraid

Now when evening came, the boat was in the middle of the sea; and He was alone on the land. Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, "Be of good cheer! It is I; do not be afraid." Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened.

When they had crossed over they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.

- Mark 6:47-56

Yesterday, we read about the feeding of the five thousand men (and more women and children). Jesus had gone to a deserted place, to be alone and rest with the Apostles who have returned from their first mission. But the crowds follow Him, wherever He goes. The Gospel tells us: And Jesus when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. Jesus taught them many things, and when evening came, the Apostles told Him to send them out to villages to find food. But Jesus said, "You give them something to eat." Jesus blesses and breaks the few loaves of bread and fishes on hand, and the disciples distribute. Five thousand men are served, with twelve baskets of fragments left over. It is, in effect, a prefiguring of the Eucharist. He then sent the disciples across the Sea of Galilee to Bethsaida, while He departed to the mountain alone to pray.

Now when evening came, the boat was in the middle of the sea; and He was alone on the land. Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. Here are some interesting sentences indeed! The boat was in the middle of the sea, and yet Jesus sees them from the mountain top, in the smallest detail. It is a sense in which we understand that all the details of our lives, and our hearts, are known (see Luke 12:7, Acts 1:24). The fourth watch would begin at 3:00 A.M. Jesus has been on the mountain top praying most of the night, and it is very early morning. We note not only that He's walking on the sea, but that He "would have passed them by!" They are straining, but this language implies a great carefree attitude on Jesus' part, as if nothing important is happening.

And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, "Be of good cheer! It is I; do not be afraid." My study bible notes that this language in His reply, literally "I am" in the Greek, is a testimony to His own deity. Especially as this phrase is used in the Gospel of John, it is the reflection of God's name as revealed to Moses at the burning bush. "Do not be afraid" is a command, and reflects His presence with them. As in so many recent readings, an encounter with this Kingdom and this King is an encounter with love, in faith. To be of "good cheer" means more specifically in the Greek, to be emboldened, warmed in the heart with strength and confidence. It is a phrase that may accompany His warming light, His fire burning in our hearts.

Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened. Surely this is another great sign of the presence of God, and the Evangelist notes that they had not understood about the loaves (see yesterday's reading), for their "heart was hardened." To have a hardened heart is to fail to understand, to fail to perceive spiritually the things that are of essence. A "heart of stone" implies not only a heart that cannot perceive, but also one that is cold, as opposed to the illumination of the lamplight of Christ. My study bible notes, "The knowledge of Christ is a matter of the heart. When our hearts are illumined with God, they become the seat of divine presence, grace and knowledge. In all the ascetic writings of the Orthodox Church, the heart is known as the 'seat of knowledge.'"

When they had crossed over they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well. Once again, in Mark's gospel, they cross over the Sea of Galilee. This time, they are in Gentile territory. Jesus has just revealed His divinity in two important episodes or signs: one was in the feeding of five thousand (yesterday's reading) and now here on the Lake (the Sea of Galilee) in the early hours of the morning. In some sense, this is a feeding and revelation to Israel, a reflection of the manna in the wilderness and in Jesus' invoking of the Divine Name (I AM, or ego eimi in the Greek). But here in Gentile territory, they alike respond to Him and seek out healing. To touch the hem of His garment reflects the episode of the healing of the woman with the years-long blood flow (also separating her from the community, something unclean, and so outside, like the Gentiles). As in her story, the healing of these Gentiles reflects their faith, or what is in their hearts, as the spark that creates the connection to His power.

And so, in today's reading, we are given further evidence of just what kind of a Kingdom this is, and what kind of King we have. This is a king who, when He exhibits His power (even His divinity), tells us, "Do not be afraid." He is not a king like the Roman emperors, who also declare themselves to be divine. This is a king who has subjects from all nations and places, whose rule is most of all bound in the heart, through faith, and whose power is exercised in that connection, that relationship. But the heart is also a seat of knowledge and understanding, and even His closest disciples did not understand the sign of the loaves and fishes, the feeding of five thousand in the wilderness. The connection of faith is what gives us His strength and healing; it would take away our fear, and make us whole. It imparts to us His gift of grace and leadership, for in some sense we are all "like sheep without a shepherd." What is it that you find in your heart? Can you find His peace there?

And Jesus when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd

Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. And He said to them, "Come aside by yourselves to a deserted place and rest awhile." For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things. When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat." But He answered and said to them, "You give them something to eat." And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?" But He said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all. So they ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray.

- Mark 6:30-46

Yesterday, we read about John the Baptist. King Herod Antipas, ruler of Galilee, has heard of Jesus' great fame, and believes that He may be John the Baptist returned. The reading gave us the reasons for this, about the beheading of John the Baptist in Herod's court, through the request of his wife, Herodias', daughter. See I want you to give me at once the head of John the Baptist on a platter.

Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. We recall that the apostles have just been sent out on their first mission. The twelve were first disciples, living with Jesus and learning from Him. My study bible says that the word "apostle" is found frequently in the epistles but is rare in the gospels. It means "one who is sent" -- my study bible says, "It designates an official representative authorized to carry our a specific mission."

And He said to them, "Come aside by yourselves to a deserted place and rest awhile." For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. Having just returned from their great first challenge, Jesus invites the disciples to rest. Always, in the gospels, we read of the need for rest, relaxation, rejuvenation (especially through prayer in solitude). The same can be said for each of us when we take time out for prayer and relaxation, and follow this great example of intimate solitude with the Lord.

But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things. Everywhere He goes, Christ is mobbed. The people, in this picture in Mark's gospel, are desperate for what He has to offer. They are like "sheep without a shepherd," and they evoke compassion in Christ. Their vulnerability stirs in Him, we note, compassion, love. To a "worldly" sense of power such vulnerability means something else. Mark's gospel has been showing us the clear differences between Jesus' Kingdom and the one of the "ruler of this world" -- here is a clear instance of Jesus' response to the "lost sheep." What is it that these sheep not having a shepherd need? They need His teaching, and this He gives to them, freely.

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat." But He answered and said to them, "You give them something to eat." Instead of the rest and solitude they wanted, the disciples are now challenged to meet a new demand, "You give them something to eat." Jesus will take this encounter in the wilderness one step further, and teach His apostles yet more about their missions in the process.

And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?" But He said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. We are reminded here of the parables about the Kingdom that Jesus has given us in this Gospel. Those of the lampstand, the harvest and especially the mustard seed come to mind. Wherever they are, they start with what they have. This is what Jesus has done in His ministry, what He teaches the apostles in this reading, and what He teaches to us.

And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all. So they ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men. In what is clearly a prefiguring of the Eucharist, Jesus blesses and breaks the loaves, while His disciples distribute. It is a clear messianic sign. The bread in the wilderness reminds us of God's feeding of the Israelites with manna, the twelve baskets left over symbolize not only the Apostles but also the twelve tribes of Israel. My study bible notes, "Jesus' sustenance is never exhausted, just as His eucharistic body, multiplied and distributed, is 'ever eaten and never consumed, sanctifying those who partake'" (from the divine liturgy of St. John Chrysostom). It adds, "the disciples learn a great lesson here: whatever they have is enough to feed the people, whether physically or spiritually. God can multiply our resources so that everyone can be filled. But we must participate in His grace: Christ, along with the Father, blesses the loaves, but the disciples distribute them." The figure of five thousand men indicates only the number of men (a cultural custom) -- certainly women and children were also present.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray. This story is framed in the need for rest, solitude, and prayer, like two parentheses on either side of this great messianic sign. The work continues, and Jesus will follow them once again to the other side of the Sea of Galilee. The multitudes are sent away. But Jesus goes to the mountain to pray. We should remember and do likewise!

The feeding of the five thousand men is an extraordinary sign in the Gospels. We note the twelve baskets of fragments left over -- there is more for each Apostle, to continue the mission of feeding. And although these "sheep not having a shepherd" are first of all taught, because this is what they need, they are also fed -- and so are we. Feeding is a great image not only of filling our needs but also the very closeness and intimacy of what it is to share a life with Christ. He is not merely a close and intimate companion, but becomes a very part of us, part of our being, and shares everything with us by grace. So let us consider what it is to have this faith, to share it in prayer, in intimate moments, to take the Eucharist and participate in sacraments and in worship. Altogether, it is a journey of great and growing intimacy, where we become part and parcel of one another. Christ feeds us with our "daily bread" -- something more than merely the bread of this world, but also His life added to us. He is the bread of life, and the life in the power of His Resurrection also feeds us, nurtures us, and by grace is shared within us, in the deepest part of who we are. Let us consider, then, those moments of rest in prayer, and how necessary they are to all things, and follow His great example. Do you ever feel lost, like a sheep not having a shepherd? Go where He teaches us to go, to prayer, to the sacraments, to the great gifts He has given to transform our world with His Life. And remember His disciples through whom they may come as well. He is here to bring His Kingdom into the world; it is a Kingdom of love and compassion and nurturing, in which we can all share and participate -- and which does its transforming work in us and our world as well.

I want you to give me at once the head of John the Baptist on a platter

Now King Herod heard of Him, for his name had become well known. And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" For Herod had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. Because John had said to Herod, "It is not lawful for you to have your brother's wife." Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and chief men of Galilee. And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you." He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom." So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And the king was exceedingly sorry; yet, because because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

- Mark 6:14-29

On Saturday, we read of how Jesus preached in His hometown synagogue, but those who knew Him and His family could not accept the person they now see before them. His fame, His authority and His healings do not engender faith among those who know Him as the carpenter, who know His family. He said, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."He could do no great works there, only some healings, and he marveled at their lack of faith. Then we read that Jesus sent out the Twelve Apostles, two by two, on their first mission. They preached repentance, they cast out many demons, and anointed with oil many who were sick, and healed them.

Now King Herod heard of Him, for his name had become well known. And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" Herod Antipas was the governor of Galilee, popularly called a king. He is the son of Herod the Great, who sought Jesus' death shortly after Jesus' birth. It is a time of momentous change, propitious events, signaled perhaps most vividly by John the Baptist and his preaching. John was an extremely highly revered individual in his own time, and especially among the early Christians. Here, we see his reputation and his power among the people: even after his death, Herod fears that John the Baptist has returned in the person of Jesus.

For Herod had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. Because John had said to Herod, "It is not lawful for you to have your brother's wife." Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly. Here we are given a flashback, and a great reason contributing to Herod's fear of the return of John. My study bible points out John's fearlessness in telling the truth to one with utmost power. Still, we read, Herod was highly interested in him, and "heard him gladly." Moreover, he feared John "knowing that he was a just and holy man" -- the power of faith may be an awesome and curious thing even to those who wield their own worldly kind of power. Even Herod fears John!

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and chief men of Galilee. And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you." He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom." So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And the king was exceedingly sorry; yet, because because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb. We see the work of worldly power: the world of manipulation and greed. Manipulation, where appearances are everything and substitute for truth, suffices as the way that "the world" works here. We are reminded of Jesus' words about those who prefer the "praise of men" over the "praise of God." Yesterday's reading (about Jesus' hometown) taught us of the power of image as a stumbling block to faith. As his wife, Herodias, in effect, sets a trap for Herod through her daughter -- and he is trapped through his need to put on the proper appearance for his guests. If you think about it, she could have asked for great wealth, but instead she wishes only for her vengeance on this holy man, to rid herself of this thorn in their side who criticized her marriage. Perhaps she figured that after John the Baptist is done away with, her marriage and kingdom will be safe -- she can then claim and use all the wealth she wants. But ridding herself of the messenger will not remove the truth. Eventually, this marriage would prove a disaster for both Herod Antipas and Herodias. Not only did it provoke problems among the people because of the earlier divorce criticized by John as against Jewish law, but it also resulted in exacerbation of long-standing grievances - particularly with the father-in-law of Herod's first wife - over kingdoms and territories, resulting in a war in which Herod suffered terrible losses. Later, Herod would be accused of conspiracy by a nephew. Accompanied by Herodias, he would be sent by Emperor Caligula to exile in Gaul, present-day France, and die there.

What do we learn of this kingdom of manipulation, where plot and intrigue suffice for truth and integrity? My study bible has an interesting note about Herod's fear of John. "What a comment on the righteousness of John the Baptist: the king feared John! The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert." In recent readings in Mark's Gospel, we have had occasion to contrast the Kingdom with the workings of the demonic or evil in Jesus' healing encounters. In the story of the woman with the twelve-year blood flow, her "affliction," as Jesus characterizes it, is a word for "scourge," a popular method of torture by whipping (which Jesus will Himself endure). The demons called "Legion" oppress the man with self-destruction and cutting himself on the stones; the demons themselves fear "torment" from Jesus, translated from a Greek word for torture by beating, commonly used in examination of criminals. What we have, then, is a world ruled by manipulation in all forms, especially the expedience of violence and of false accusation, a "justice" system of torture and torment in both examination and punishment. And this is contrasted with the holy world of the Kingdom -- the work of truth and righteousness, of love and mercy, and ruled by the true Judge. The Gospel of Mark is giving us a clear contrast of what the two "kingdoms" are like: the one ruled by the strong man of this world, and the one Jesus, the "stronger man," seeks to "break through" into this world, into our midst, to bring to us through His work, through righteousness and mercy. We have a clear choice: which one is yours? In a note on the story of today's reading as it appears in Matthew's Gospel, my study bible says, "In a world of shameful wickedness, the righteous are afflicted and suffer death, though they are great in the eyes of God." Righteousness may not always result in a trouble-free life! The gruesome story of the death of John the Baptist reminds us this is so. We note the courage of John, of the disciples and Apostles and, of course, of Christ Himself. There will be countless more to follow. Even so, knowing that we may also work to bring a Kingdom of truth and love and mercy to this world, what is your choice? In this way, our very suffering itself may have meaning and value, and be used for something far greater than we can imagine or understand.

A prophet is not without honor except in his own country, among his own relatives, and in his own house

Then He went out from there and came to His own country, and His disciples followed Him. And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, "Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands! Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?" So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house." Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. He commanded them to take nothing for the journey except a staff--no bag, no bread, no copper in their money belts--but to wear sandals, and not to put on two tunics. Also He said to them, "In whatever place you enter a house, stay there till you depart from that place. And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" So they went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them.

- Mark 6:1-13

Yesterday, we read the story of the healing of both Jairus' daughter, and of the woman with the years-long blood flow. Jesus takes His time, after hearing of Jairus' daughter, to turn to find the woman who touched His hem. He said He felt the power go out of Him. When the woman told Him the truth, He said, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction." He then proceeded to Jairus' house, where all are saying that by now the child has died. He tells Jairus "Do not be afraid, only believe." Only Jesus' closest disciples and the girls mother and father are allowed in the room. Jesus tells the girl, "Talitha cumi" ("Little girl, I say to you, arise") and she immediately got up and walked.

Then He went out from there and came to His own country, and His disciples followed Him. And when the Sabbath had come, He began to teach in the synagogue. Jesus goes to His home country of Nazareth, after travel back and forth across the Sea of Galilee, and preaching and great healings both in Jewish and Gentile territory -- and gathering an extraordinary fame.

And many hearing Him were astonished, saying, "Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands! Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?" So they were offended at Him. Despite His tremendous fame for what He has already done, His hometown neighbors and those who know Him cannot believe the quality of authority with which He speaks. They cannot accept Him outside of the role in which they knew Him before His ministry, and growing up. The familiar is too powerful. They know of His "mighty works" - but what they feel is envy, not faith. As my study bible puts it, "Jesus' teaching, wisdom, and miracles do not overcome the disbelief of those in His hometown. The people see Him as one of them, the carpenter they know. They are offended because they can do none of His works, and they are unwilling to accept a far greater role and dignity for Him." The root word used here for "offended" in the Greek is literally the verb "skandalizo" - to be scandalized, to stumble (as over a stumbling-block) or fall into a trap. Of course this will be the same word used to describe the "stumbling block" of the Crucifixion. There is a powerful message here about what it is to insist on the familiar, so that it "blocks" our spiritual eyes and ears from perceiving the work of the Holy in our midst. It would seem also to apply to the message we read in recent readings, about whether or not we let fear keep us from the message of faith. In Scripture, "brothers and sisters" can also mean extended family, such as stepbrothers and stepsisters, and other relatives. It is still commonly used in the Middle East to apply to cousins.

But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house." Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching. My study bible says, "Jealousy affects faith. Every person could have been restored. But in the absence of faith, Jesus does not release the divine power which is always His." And so, we remember the element of faith that makes the connection with His power, as in yesterday's reading -- especially in the healing of the woman with the years-long blood flow. I always find it notable when Jesus "marvels." What we call His "miraculous" works or signs are in some ways the inverse of Jesus' marveling here: the lack of faith is a "wonder" to Him. We note that Jesus keeps moving on, in the circuit of those to whom He must reach out, teaching.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. After we are told of His rejection in His hometown, the Gospel teaches us that Jesus expands His ministry. The twelve are now ready to be "sent out" -- becoming "apostles." He shares His power with them; it is a kingdom coming into the world, to replace the "ruler" of this world.

He commanded them to take nothing for the journey except a staff--no bag, no bread, no copper in their money belts--but to wear sandals, and not to put on two tunics. Also He said to them, "In whatever place you enter a house, stay there till you depart from that place. And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" So they went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them. This is their "training mission," so to speak. My study bible says they go out two by two for mutual support, an important understanding. We note the peaceable quality of this mission: they do not prepare -- no bag, no bread, no copper coins. They wear sandals and a single tunic. They are not to change homes (presumably to a better accommodation) but to stay with whomever welcomes them first. In rebuke to those who do not wish to receive them, they are merely to "shake the dust off their feet" as a testimony against them. And the judgment is in the hands of the Lord. It is a clear contrast between the two kingdoms we've been reading about through Jesus' healing signs in the Gospel, and especially the work in casting out demons. There is a clear division of one kingdom or another: that of the demons which torment, and Jesus' kingdom in which He is judge, and the refusal to hear is met with a rebuke by the apostles. At the same time, we are to understand the refusal of this kingdom as one that refuses its law of love, and remains outside. But all of that remains for the day of judgment; in the meantime, the preaching is for repentance, turning around to God, changing one's mind; and this is what we have the time of our lives for, so that we may hear and change. The apostles heal, and anoint, and cast out demons, doing the work of the kingdom. We should note that to anoint, with "olive oil," is identical in sound to the word for "mercy." This anointing, to those who would hear the word in the original Greek, strikes the same chord as an anointing of grace, of mercy, via the Holy Spirit.

And so, after Jesus' rejection in His hometown, He moves on to the other villages in a circuit, and then sends out the apostles on their first mission. He shares His power with them, and they are to anoint, to heal, to preach and to cast out demons. It is the spread of this kingdom into the world; and those who "repent" turn from one perspective to another, one perception toward that of the kingdom and its promises and its ways. In some sense, the reading for today shows us Jesus' lack of partiality: no matter what the rejection by those whom He knows, He will move on with the message, and the results will be the same for all. He welcomes those who come to Him in faith, and those who do not -- who do not choose to hear, to listen, to turn to this kingdom breaking through -- will be reserved for the day of judgment. We choose to participate. We are reminded of true relationship, that His brother and His sister and mother are whoever does the will of God. All in all, we have the perspective of a peaceful kingdom coming into the world, not like the kingdoms of the world, in which a rebuke is simply that: shaking off the dust from their feet, and moving on, a true symbol of our separation from God. But we have time, time in our lives, to turn and to hear and be healed, and lose our separation. What do you hear today? Will the familiar get in the way? or the familiar stumbling blocks of envy, doubt, indignation? I find that faith is an ongoing, daily process of turning, and hearing, and losing the familiar for something better. His Way never ends.

Daughter, your faith has made you well. Go in peace, and be healed of your affliction

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him, and He was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed Him and thronged Him.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind Him in the crowd and touched His garment. For she said, "If only I may touch His clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched my clothes?" But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'" And He looked around to to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction."

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid, only believe." And He permitted no one to follow Him except Peter, James and John the brother of James. Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When He came in, He said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But He commanded them strictly that no one should know it, and said that something should be given her to eat.

- Mark 5:21-43

In yesterday's reading, we read of the man who was chained and shackled, and forced to live in the tombs among the mountains in the country of the Gadarenes. This is Gentile territory, where swine are herded, animals which are unclean to the Jews. As Jesus comes ashore from the other side of the sea of Galilee, the man worships Him -- because this man is possessed, and Jesus has commanded the demons to come out of him. Jesus asked, "What is your name?" to which came the reply, "My name is Legion; for we are many." The demons begged to be sent into the swine nearby, and Jesus complied -- the swine then raced down a cliff and plunged to their deaths. The healed man wished to come with Jesus, but Jesus told him instead, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you." He will go among the towns of the Decapolis and proclaim all that Jesus had done for him.

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him, and He was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed Him and thronged Him. Mark's Gospel gives us a constant picture of Jesus going to and fro across the Sea of Galilee, from Jewish to Gentile territory and back again. Here, the ruler of the synagogue welcomes Him by falling at His feet, and asking Him to heal his little daughter. My study bible points out that not all the Jewish leaders were opposed to Him. The great crowd follows and "throngs Him"; this is a very public event at this stage.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. Here is a great contrast, of another who needs healing. The one whom He is going to see is a little girl, the daughter of an important man, one of the rulers of the synagogue. And this is a woman, no doubt well past child-bearing, who has had a chronic ailment for twelve years. So badly does she suffer, over so much time, that all she has is gone from seeking treatments -- and to add more sorrow to the picture, she has only grown worse. It strikes me that we could very well be speaking of a modern scene here, in both patients!

When she heard about Jesus, she came behind Him in the crowd and touched His garment. For she said, "If only I may touch His clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched my clothes?" We see her expression of faith, in her deep need to be healed. We note the details in the kinds of events that pass here: she feels in her body that she is healed of her affliction, and Jesus immediately knows that power has gone out of Him. The tremendous thing about Mark's Gospel is in the details it does give us, in this brief book (the shortest of all the Gospels). Here we understand communication that is not only through speaking but also through feeling, other senses -- and more particularly, the connection of faith that creates power between them, which Jesus knows goes out of Him.

But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'" And He looked around to to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction." She comes to Him and tells Him the whole truth -- it is a kind of confession, an opening of everything to Christ. Jesus explains how His power works, "Daughter, your faith has made you well." It is her faith that sparked the energy, the power, in Him, and this is the power of grace at work for us. It is a picture of our relationship to Him: one touch of faith sparks the whole of the gift, and in turn the whole of our hearts -- the whole truth -- in relationship with Him. It is a bond of love and compassion. And again, as in yesterday's reading, there is the judicial language embedded here, and the contrast between the love of Christ and the oppression suffered from evil in this world (as from the demons). The Greek word for affliction is similar to the one for scourging, lashings, whipping -- it implies the suffering of torture.

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid, only believe." This is not the only time that we read of Jesus' delay while He is called to someone who is ill in the Gospels. The same thing happens quite deliberately with Lazarus, His great friend to whom He is called. Here Jesus has taken the time to connect and to discover and make the power of relationship to the woman, who has lost all to her disease. (One imagines that He, the knower of hearts, had a sense of who she was before He asked.) But here, even though the word is that Jairus' daughter has died, Jesus emphasizes once again that it is faith in Him that is the important thing. And we get a sense that came also from the story of the storm-tossed boat we read recently, that we choose above all the thing into which we will put our faith: into Christ, or the fears and dread that the world seems to teach us.

And He permitted no one to follow Him except Peter, James and John the brother of James. When He came in, He said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. This is His inner circle He takes with Him (Peter, James and John). Jesus is moving from a very public healing of a lone and destitute woman to a very private one of the child of the leader of the synagogue. Each has its own specific case in these healings; He gives what is needed for each one, even all the circumstances surrounding each healing, and in the ways in which He must work. Despite the commotion, wailing and ridicule of the crowds in the house, He teaches that she merely sleeps -- and still keeps them away from the scene of the healing. Only the faithful are allowed in, the ones closest to Him and the child. It is a very private moment, just as, in some sense, the woman's touch was a very personal one for her, hidden from everyone else.

Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But He commanded them strictly that no one should know it, and said that something should be given her to eat. While the healing is extraordinary and defies every expectation, Jesus' concern is with two things: His mission and the needs of the little girl. His is a private relationship here, intimate, and the divine secret of His messianic status must only be expressed at the proper time. It, too, is in conflict with the expectations of the crowds.

What does it mean to have these personal moments with Christ, the ones that are hidden either by the clamor and thronging of a crowd in its excitement, or far away from those who would declare that something must be so, despite what our faith would tell us. We recall Jesus' words about praying to our Father in the secret place, and doing deeds of charity in secret. Everything here is an intimate moment; it is one of relationship and care, the deep sharing of power, and the devotion of faith -- especially the deeper and more full opening of the heart that is in response to healing and grace. How do you go forward in this "secret place" that defies the expectations of the world, the fears and oppressions, the things that torture us? Where do you find the love of God and express your faith? He is with friends, the intimates, and seeks us also as friends and intimates. How do you call upon Him in your most private moments, and seek the energy of grace and power that responds to our touch of faith? We note that in these private moments, our faith can also plead for others who cannot do so for themselves.

My name is Legion; for we are many

Then they came to the other side of the sea, to the country of the Gadarenes. And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. When he saw Jesus from afar, he ran and worshiped Him. And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God? I implore You by God that you do not torment me." For He said to him, "Come out of the man, unclean spirit!" Then He asked him, "What is your name?" And he answered, saying, "My name is Legion; for we are many." Also he begged Him earnestly that He would not send them out of the country. Now a large herd of swine was feeding there near the mountains. So all the demons begged Him, saying, "Send us to the swine, that we may enter them." And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand), and the herd ran violently down the steep place into the sea, and drowned in the sea.

So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed in his right mind. And they were afraid. And those who saw it told them how it happened to him who had been demon-possessed, and about the swine. Then they began to plead with Him to depart from their region. And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him. However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you." And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

- Mark 5:1-20

In yesterday's reading, the disciples were crossing over the Sea of Galilee, while Jesus slept in the same boat from which He had preached during the day. Other small boats followed them. But a storm came up, so great that the waves washed into the boat ,and it was filling. Seasoned fishermen became very afraid, and woke Jesus up, saying, "Teacher, do You not care that we are perishing?" Jesus stood up and rebuked the storm so that the sea calmed, and asked the disciples, "Why are you so fearful? How is it that you have no faith?" The disciples were even more awed by what Jesus had done, and asked, "Who can this be, that even the wind and the sea obey Him!"

Then they came to the other side of the sea, to the country of the Gadarenes. They land on the other side of the Sea of Galilee, in Gentile territory.

And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him. And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones. What is so lovely about Mark's Gospel is the great contrast between its brevity, and also the number of details we are given. Particularly in today's reading, we take note of the details of the pitiable state of this man's condition: he lives among the tombs, the chains can't bind him and keep him from harming himself -- and "night and day, he was in the mountains and the tombs, crying out and cutting himself with stones." It's a terribly sad and dramatic sight of a person who can't help themselves, whose self-destructive behavior is pitiful to see. And, in addition, he's consigned to this lonely and desolate state, among the tombs!

When he saw Jesus from afar, he ran and worshiped Him. And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God? I implore You by God that you do not torment me." For He said to him, "Come out of the man, unclean spirit!" Here is a powerful picture of a man with tremendous conflicting impulses: we note that he immediately falls at Jesus' feet in worship. This is the true heart of the man, who recognizes his healer and savior from his torment. And yet the "unclean" within him is afraid (but being of the spirit world, also recognizes who Jesus is): "What have I to do with You, Jesus, Son of the Most High God? I implore You by God that you do not torment me." If we note the language in the Greek, this word for torment was once used to signify specifically the torment of torture or beating under examination. So we are in the realm of the judicial language so often a part of the New Testament: witnessing, testifying, judging. But Jesus as Judge is not a tormenter. We recall the words of 1 John 4:18: "There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love." The word for torment in John's Epistle is different, and involves punishment (rather than examination) - but still implying the torment of beating. So we have the great contrast, of the heart of the man responding with faith, with love: and the demons with fear of the torment they expect and understand. And surely what the possessed man has endured with them is endless torment.

And he answered, saying, "My name is Legion; for we are many." Also he begged Him earnestly that He would not send them out of the country. A Legion was approximately 6,000 soldiers. My study bible notes that, "Out of the country perhaps reflects both the wretched man's fear of being compelled to leave his homeland and the demons' fear of being cast out of the man." Perhaps also it may reflect the demons' fear of leaving Gentile territory, and being thrust into a place of the worship of God.

Now a large herd of swine was feeding there near the mountains. So all the demons begged Him, saying, "Send us to the swine, that we may enter them." And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand), and the herd ran violently down the steep place into the sea, and drowned in the sea. The swine, of course, are "unclean animals" in the context of Jewish law. Their destruction is immediate and reflects again the tormenting, nihilistic and self-destructive effect of the demons -- and perhaps also the presence of the One who is the fulfillment of the Law.

So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed in his right mind. And they were afraid. And those who saw it told them how it happened to him who had been demon-possessed, and about the swine. Then they began to plead with Him to depart from their region. There's another indication here of what "this country" is like, this territory. The people simply beg Jesus to leave: they have lost their swine. This counts much more with them than the healing of the demoniac. Jesus' work is rejected here - which perhaps tells us more about the demons' request not to send them out of the country.

And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him. However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you." And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled. It's quite another thing to marvel at -- that Jesus simply accepts their rejection and returns to the boat, seemingly (at least as it's reported here) without a word. But the one who worships Him, the healed man, wants to stay and be a disciple, to "be with Him." However, Jesus sends him out on a mission, making him the first evangelist, a witness to testify to the good news. "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you." He will go to the Decapolis, a mixed region of ten cities of Greek and Roman influence, founded during the Hellenistic period, but also with Jewish and other Semitic population. So this healed man, once imprisoned in the tombs near the places that swine were kept, will go to the mixed territory, witnessing and declaring what has happened, and perhaps most importantly for this story, proclaiming the love of God.

It's a fine picture we're drawn by Mark in today's reading, of a man filled with such conflicting influences: the demons, who are Legion, who expect the torment and fear they understand. And there is the poor man himself, who responds with worship and faith to the presence of Jesus -- and the compassion and healing he receives. Such is this faith that Jesus sends him out into the Decapolis, to proclaim to others, to witness the great things the Lord has done for him, and the compassion of God. And it is this for which Jesus has come incarnate into the world, to teach us all of the love of God, and God's compassion -- perhaps especially for those enslaved by things they don't understand, who can't help themselves and need God's help to overcome the things that torment them. Let us also understand the conflict in the man, and his true response to Christ and His healing power over the demons. Have you experienced such powerful effects in your life, over things you felt you had no power over, no control? Let us think of the things that bind us and harm us -- and the power of love we call upon and put our faith in. Perhaps there are great things the Lord has done for you as well, and if you know His compassion, you are truly blessed. The reading for today teaches us that to be healed is to truly know God's love; perhaps faith is a continual journey of this deepening experience for each of us. Healing also calls us to witnessing and work as we are called to do: to telling others of the great things the Lord has done for us, and of His compassion.

Teacher, do You not care that we are perishing?

On the same day, when evening had come, He said to them, "Let us cross over to the other side." Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?" Then He arose and rebuked the wind, and said to the sea, "Peace, be still!" And the great wind ceased and there was a great calm. But He said to them, "Why are you so fearful? How is it that you have no faith?" And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

- Mark 4:35-41

In the past couple of readings, Jesus has been introducing us to Parables, and using them to teach about the Kingdom. First, He told the parable of the Sower (in Monday's reading). Then yesterday we read three more parables about the Kingdom and its growth, how it works, and how so much depends on how we hear. See To what shall we liken the kingdom of God? The lampstand, the harvest, the mustard seed.

On the same day, when evening had come, He said to them, "Let us cross over to the other side." Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. It's interesting how Mark's Gospel will give us these glimpses of the days in the life of Jesus. Between His ministry work, and all the fame He has garnered, He travels over to the other side of the Sea of Galilee. We know that there was such a crowd gathered where He preached at the sea (telling the parables in the previous two readings, mentioned above), that He had to stand in a boat and teach. So they set off, and they are also accompanied with little boats of those who wish to follow Him. Despite the windstorm, Jesus is taking time to rest. We read often of His time out for prayer, which always occurs before great decisions, and also rests and renews Him. Here, He sleeps. The disciples do their best to follow as He teaches them -- and now He commands to go to the other side. But here the forces of nature seem to beat against them, while Jesus sleeps.

And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?" It's as if they are exerting all kinds of effort for this ministry, there is tremendous effort, and the waves are filling the boat. They ask Jesus, "Don't you even care that we are perishing?" Does He care about them, is He concerned? They feel they are about to drown! How many times do we feel this kind of anxiety about something we undergo in our lives -- even, and sometimes most especially, in the context of faith? Even Jesus will pray on the Cross from Psalm 22 the words of seeming abandonment (but in the context of the psalm, one reads of faith).

Then He arose and rebuked the wind, and said to the sea, "Peace, be still!" And the great wind ceased and there was a great calm. But He said to them, "Why are you so fearful? How is it that you have no faith?" And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!" My study bible points out that the same Greek word (phimoce) that Jesus uses to tell the storm to "be still" is the word used for telling the demons to "be quiet" in chapter 1. Its root is from the word for "muzzle." So we can view this storm as part of all the things that seem to conspire to knock us off the road of faith, to fill us with terror and fear about going forward. Jesus actually uses a word that expresses the loss of gumption, a fear that produces cowardice. It also teaches us, of course, about Jesus' power even over nature, another attribute of His divinity. But the important words to us here are those that emphasize faith. Even so, we observe, the disciples then fear Him after He rebukes the storm! But this word for fear is one that is also used to invoke reverence and awe -- and involves an encounter with the power of the divine at work, something beyond the "worldly."

So, in some sense, when we encounter life's hazards on the journey of faith, we make a choice. What do we reverence most? Where is our faith? The storm bears a similarity to the demons (from chapter 1) in this sense -- what is it we choose to put our faith in? It is the courage of faith that can give us strength to go forward when we feel threatened in some way; it is faith that can give us courage to face life when we are asked to go forward into new and unknown places. We are reminded that Jesus also taught, when He proclaimed the great value each disciple had for God, "Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell" (Matthew 10:28). We make a choice what we will reverence in our lives; what we put our faith into most. Does He not care? The answer is clear: yes, ultimately, absolutely. But He asks us to go forward with His courage, His strength, His faith. And so, we do.