He was transfigured before them

Transfiguration icon (mosaic) - St. Catherine's Monastery, Mt. Sinai - 6th century

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. And Elijah appeared to them with Moses, and they were talking with Jesus. Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son. Hear Him!" Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. So they kept this word to themselves, questioning what the rising from the dead meant. And they asked Him, saying, "Why do the scribes say that Elijah must come first?" Then He answered and told them, "Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."

- Mark 9:2-13

In the previous reading, Jesus asked His disciples, "Who do men say that I am?" The answers came: "John the Baptist; but some say, Elijah; and others, one of the prophets." Then He asked them, " But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him. Then Jesus began to teach what is to happen, how He will suffer and be rejected. He will be killed, and after three days will rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men." But Jesus called the people to Himself and told them they must take up their cross, and follow Him. "For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?" He said that those who are ashamed of Him, He will be ashamed of when He comes into His kingdom with the Father and the Holy angels. He added, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." See Who do men say that I am? Who do you say that I am?

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. The quotation at the end of the previous reading tells us what we need to know about this experience of the Transfiguration. It is a revelation, a glimpse, of "the kingdom of God present with power." The glory of God is in the shining brightness, something beyond white, "like snow, such as no launderer on earth can whiten them." In many icons, light that shines beyond bright white is portrayed in blue, so that one understands this is an outstanding heavenly light, not something experienced normally in our world. Just His inner circle is present: Peter and the Zebedee brothers, John and James.

And Elijah appeared to them with Moses, and they were talking with Jesus. Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid. The fullness of the kingdom is revealed in the presence of Moses and Elijah: the Law and the Prophets. My study bible points out two very interesting things: First, that this revelation of glory happens immediately after He teaches the disciples (especially Peter) about His coming suffering. It is, therefore, a reassurance of the truth of His kingdom, that though He is to suffer, He is also the Lord of Glory. (Only His Resurrection after death will be a greater sign of His divinity.) Secondly, it notes that Peter's immediate recognition of Moses and Elijah is "a glimpse of the glory that is to be revealed (Romans 8:18), where introductions will not be needed."

And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son. Hear Him!" Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves. This cloud appears for the benefit of the disciples. It is also linked with the history of Israel in the Scriptures, as the Pillar of Cloud led the Israelites in the wilderness. (Thus, the cloud also links Peter's suggestion of making tabernacles or tents for Elijah and Moses; the Feast of Tabernacles celebrating this time of Exodus, when Israel dwelled in tents.) The Father's voice speaks to them, giving the command "Hear Him!" in what is the present imperative form. As my study bible puts it, this means "listen always." In the Greek, the form is in second person plural: in this sense, the voice is speaking to us all. We are to continually listen and hear His commands. The voice of the Father tells us about the word of the Son. As suddenly as the revelation comes, it is gone again; it is a glimpse of what is that has been revealed to them.

Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. So they kept this word to themselves, questioning what the rising from the dead meant. Again, there is a need for secrecy, but only for so long, only until the even greater revelation is to come. But what this means, even that they don't understand. What does the rising from the dead mean?

And they asked Him, saying, "Why do the scribes say that Elijah must come first?" Then He answered and told them, "Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him." There is a very important expression in this reading about what prophesy and revelation mean, and our capacity to understand them and interpret their unfolding. The prophesy existed among popular expectation, and was foretold by Malachi. Jesus' interpretation of the prophesy is that Elijah has already come -- for Him, the spirit of Elijah has already come through John the Baptist. The prophesy has already been fulfilled. Jesus cites other prophesy concerning the Son of Man.

There are powerful and important indications in this reading about what we know, what we expect, and how we expect things to come about. Prophesy is and was well-known not only to these disciples but to the whole of the Jewish people, particularly those who (for the most part) would reject Jesus, the Pharisees and scribes. But when a prophesy is made, none of us can say what it will look like as it is fulfilled in God's time and God's way. We can't say when it will happen or how. Many popular expectations and interpretations will arise concerning it. Our own expectations can't be relied on to tell us exactly what God will reveal when God does so. The disciples, here, taught directly by Jesus what will happen to Him, and what even greater sign (Resurrection) will be shown to them, cannot fathom what He can be talking about. They cannot understand in the slightest why He commands silence, nor what rising from the dead can mean. They don't know what the kingdom will look like when it comes nor how it will come -- and these are the closest to Christ, His very inner circle. So, I think we should take with a grain of salt all expectations and predictions and what we can make of prophesy. We have to leave a wide margin for the mystery and awesome power of God to be at work in our lives and in our world in ways we could never expect. Later on, we may have that familiar feeling of an "Aha!" kind of moment, as in, "So that's what that means!" -- a kind of experience we may have had many times after receiving a description of something we just couldn't envision ourselves. It's my belief that we have to remember that God's word is something that comes from beyond us, and we must leave a wide berth for however it may play out or manifest in our lives and in our world. In the time that God has in mind, we simply don't know what is best. And we don't know what God may have in mind for us either. So, take heart in the confusion of the disciples. If they didn't understand what is happening, it can't really be expected that we will always know what is best, or have a clear idea of what is coming. The only thing we can do is trust. We rely on faith in relationship to God, even if that may be the toughest thing we can imagine at a given moment of personal challenge. I'm certain that my readers may have had just this type of moment -- if not many of them -- themselves!

Who do men say that I am? Who do you say that I am?

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men."

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the Holy angels."

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

- Mark 8:27-9:1

In the previous reading, we read that the Pharisees began to dispute with Him, asking Him to show them a sign. But He sighed deeply in His spirit, and said, "Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation." Later, He got in the boat with His disciples, to go toward Bethsaida. He told them, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." His disciples had forgotten to take bread with them, and they assumed He was speaking about the fact that they had no bread! Jesus told them, "Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They said to him, "Twelve." "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven." So He said to them, "How is it you do not understand?" Then they came to Bethsaida; there was a man who was blind. Jesus led him out of town, spat on his eyes and put His hands on him, and asked if he saw anything. The man said, "I see men like trees walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him. Here we hear the results of Jesus' fame. Many people say different things about Him, depending on popular expectation. But Peter confesses for all of the disciples; He is the Christ, the Anointed One, the Messiah. Jesus warns them explicitly that this is to remain a secret for now, just as He has repeatedly told those who are witness to or recipients of miraculous signs they should tell no one. Jesus has picked the place for this discussion in a Gentile area, Caesarea Philippi, 20 miles north of the Sea of Galilee. My study bible says, "Jesus chooses this Gentile area to challenge His disciples with the messianic question in private, apparently wishing to avoid popular repercussions among Jews." It adds, about Jesus' identity: "The understanding of Christ's identity cannot be gained through human reason; nor do miracles divulge it. It comes only by revelation from the Father in heaven."

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men." Not only must the messianic identity of Jesus be a secret, but there are even harder things to learn. Our human expectations cannot fathom the will of God, working through revelation. Jesus uses the title Son of Man as a "veiled Old Testament messianic title" (says my study bible) -- see Daniel 7:13. It's an extraordinary challenge to Peter's beliefs, values and sentiment to hear what is to happen; but this "worldly" perspective, even if well-meant, unwittingly supports that which is opposed to Christ.

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the Holy angels." A new doctrine is being interjected here, a new note of solemnity, says my study bible. Jesus will place His tremendous emphasis on the difference here between what we think is good, and what may actually be best in service to His followers, to the kingdom, to the Body of Christ. He is preparing them for adversity and suffering. It is a doctrine both completely unexpected and counter-intuitive, both in terms of their preparation and understanding and our own worldly assumptions about what is good or fit. The message is clear: we must all be prepared to take up our own crosses and follow Him. So starkly does Jesus put this message that we must be impressed by His urgent tone: would we gain the whole world but lose our souls? And here is the really powerful statement, making it crystal clear: "For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the Holy angels." How we carry on with our lives in this world, following in His footsteps, will affect the very judgment of the Kingdom itself and our place in it. One can simply hardly imagine the astonishment of the apostles. Indeed, it seems they simply could not take in what He was teaching them.

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." But here comes the reassurance. The Kingdom will come, is coming. They themselves are working toward it. His words and His promise may refer to the Transfiguration, which is coming in up in our next reading.

My study bible has another note on today's passage which I feel is worth quoting. "Discipleship is costly," it says. "It requires giving up all claim to everything the world holds dear." You have to think about what it means today to take up our own crosses, and follow Him. Many times it seems to mean (at least in my life) "forgoing all the things the world holds dear." In many ways, I have been rejected for not following a common path. I choose instead to write this blog, despite misunderstandings I have encountered from nearest and dearest because I choose to do so, rather than say a more conventional occupation or career. Along the way, before I began to write, necessity seemed to push me into making important decisions that sort of defied convention, forgoing visible rewards for invisible ones. But through it all, faith became strengthened. The things that seemed so awful, like such a loss, turned out to be just the opposite, opportunities to learn things I never would have learned otherwise, to gain values that have helped me far beyond anything else would have. And truly, much later on, "all these things were added unto" my life in ways I could not have expected. That's my testimony. I'm sure many, many of my readers could tell much more for themselves and their own lives. But I have found Jesus' words to be true, and they continue to be true in my life. How do you take up your cross? How does your life reflect the wisdom of what is counter to that which is worldly? Perhaps you find yourself making decisions that go against expectations, or what is popularly accepted as "good" -- they may even be counter-intuitive. How does your life reflect Jesus' teaching? When you have an important decision to make, consider the crossroads and what is in your heart, the place where we come to Him. It's there you will find the choices that open to His life for us. How do you make the choice?

I see men like trees, walking

Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him. But He sighed deeply in His spirit, and said, "Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation."

And He left them, and getting into the boat again, departed to the other side. Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." And they reasoned among themselves, saying, "It is because we have no bread." But Jesus, being aware of it, said to them, "Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear? And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They said to him, "Twelve." "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven." So He said to them, "How is it you do not understand?"

Then He came to Bethsaida, and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, "I see men like trees, walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

- Mark 8:11-26

In yesterday's reading, we read of Jesus' compassion on the multitude, being great and having nothing to eat. They were with Him for three days, and He expressed His concern to the disciples. It was too far for their hunger to send them back to their own houses for food. 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." He made all the multitude sit, gave thanks for the bread, broke it and had it distributed by His disciples to all the people. There were a few small fish, and He blessed them and did the same. There were seven large baskets of leftover fragments, four thousand people having been fed.

Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him. But He sighed deeply in His spirit, and said, "Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation." Seeking a sign would be one way of tempting or testing God; there's a special exemption to this in the Old Testament, in which King Ahaz was told by God to seek a sign. But Ahaz refused to do so. In Isaiah, we are told the prophet's reply to the king: "Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel." Later on in the gospels, Jesus will add another sign that will be given to all, the sign of the Resurrection. My study bible, however, has a very helpful note here: "A sign from heaven is an indisputable, spectacular act, the kind Jesus rejected in His temptations. Jesus has given countless signs by this time: causing the blind to see, the lame to walk, the deaf to hear, the dumb to speak, and the dead to rise. But these are not good enough for the Pharisees. Jesus sighed deeply, for they seek a sign out of hardness of heart, daring Jesus to force them to faith."

And He left them, and getting into the boat again, departed to the other side. Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." My study bible again has a helpful note: "Leaven is frequently (but not always) a negative image in Scripture, symbolizing evil. Here it represents the erroneous understanding and evil intent of the Pharisees and Herod Antipas. Though they completely misunderstand the revelation of God in Christ, the Pharisees influence the people. Their teaching is like leaven; it permeates the whole. Their blatant legalism and hypocritical actions damage those who listen to them." We can think of leaven itself as a neutral term: it all depends on whose leaven we're talking about, and to what purpose it's being used. Either way, the influence that permeates may be for good or evil. In this case, their cynicism, or hardness of heart, which requires or tempts a test of absolute "proof," leads away from the discernment of the heart, from faith, love and trust. It is a way of thinking that dares and tempts, because the mind is already made up against whatever is being offered by Christ, for reasons having all to do with power, position and authority. It is a decision based on fear of what they have to lose.

And they reasoned among themselves, saying, "It is because we have no bread." But Jesus, being aware of it, said to them, "Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear?" This Gospel of Mark, the earliest Gospel written, is quite wonderful for what it shows us about the disciples. They really test Christ's patience in the terms of their own understanding. They also fail to grasp what He is talking about. (And not for the first time, at all!) But it's interesting to observe the differences between the Pharisees, who have their minds made up, and the kind of "hardness of heart" we observe here. The disciples of Christ are those who yet remain open to teaching. In this, we have a great and enlightening example of the gist of repentance, the capacity for reconsideration, and for further understanding, in relationship, no matter where we are right now. Of course, the humor here is unmistakable, and it is also something that I love about the Gospel, a gift to us. They think He's talking about bread and chastising them for having forgotten bread! This, too, gives us a glimpse of the workings of repentance and relationship. Immediately they fear they are being shamed or corrected for a failure to perform a task (bringing bread). Instead, He's trying to open their eyes to His meanings and teachings, a much deeper matter of the heart. In relationship, God continues to practice His love to us, seeking our enlightenment and understanding, what is best for us, no matter where we are in our lives. That is the key of faith, and of repentance in relationship to God. It's not about our shame, it's about going forward in relationship to God, being teachable, opening our hearts to understanding and forward movement to God, turning ourselves to God in repentance, being willing to be changed and grow, to come to new understanding.

"And do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They said to him, "Twelve." "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven." So He said to them, "How is it you do not understand?" Here Jesus refers back to the feeding miracles (see here and here), including the one in yesterday's reading. He is asking them to open their eyes to understand Him and what He is all about. He doesn't need them to bring bread! But note, He's making a distinction between the hardness of heart of the Pharisees and His own disciples' lack of understanding: it's all in their capacity for faith and relationship, even at the times they fail to grasp and understand. There is still a future there, a capability, a willingness to be taught and to learn and grow, in faith. Even in rebuke (and His seeming perplexity and even impatience at their failure to understand), we feel His love, leading them forward to learn, to be enlightened. My study bible notes, again helpfully: "Discipleship without an understanding of Christ is unthinkable."

Then He came to Bethsaida, and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, "I see men like trees, walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Here is the perfect example of what it is to be "enlightened" by Christ, to come to see. The disciples fail to understand despite His signs! Here, the blind man forms a kind of parable for us, by example. Christ again takes this man away from the crowds for a healing, even out of the town, into a private space. Intimately, the touch comes: He spit on His eyes and put His hands on him. At first the man sees somewhat: "I see men like trees, walking." With another touch, and the encouragement to look up, the man is restored and saw everyone clearly. This example also portrays the slow understanding of the disciples, and each of us as we are led to truly "see." It gives us a picture of our relationship to Christ, our growth in faith, His Way. Note that this is also an intimate power; this teaching is for each one of us. It may happen far away from the crowds, and popular understanding, all alone with God in the secret place. And there is more to teach about this, as we read further.

Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town." The great sign we may get for ourselves may be something we can't even say to others, nor tell them about. Perhaps God Himself does not want this. However faith comes to us, in whatever way we are given faith and hope and light, a new movement forward, a Way, it is for us -- between us and God. Sometimes it might be proper to be used as a testimony, but sometimes not. It is a gift, and the intent for the gift is in the hands of the Giver, who knows what is best. It is something we treasure in our hearts, worth all of the world. Even if it is "just for us." Of course, at a later date, this story was told in the Gospel, in the Book of the Church, as testimony to Christ, for the believers. What is important is God's word to us today, for where we are right now, at each moment of our lives. The rest is in God's hands, with the One in whom we trust to teach us what is best for us, for all.

How can one satisfy these people with bread here in the wilderness?

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, Jesus was in the Gentile region of Phoenicia. He entered a house and wanted no one to know it, but He could not be hidden. But a Syro-Phoenician woman, who had a young daughter with an unclean spirit, found out where He was. She fell at His feet, begging for help for her daughter. He told 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." He told her that for this saying, she could go her way, and her daughter was healed. Later, He went through the Decapolis, another Gentile region of mixed races. A man who was deaf and mute was brought to Him. He took the man aside, away from the crowd, put His fingers in his ears and spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened." The man could then hear and speak. 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."

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." Here we are again, in similar circumstances to those from a few readings earlier. But there are some differences. We are, first of all, in Gentile territory now. So, the crowd is different from the one in the previous episode in which Jesus and the disciples find themselves with a large and hungry crowd to feed. At this time, the crowd includes many Gentiles, as they are in the Decapolis, which is southeast of the Sea of Galilee.

Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" These questions poignantly reflect the Psalms: "Can God prepare a table in the wilderness? . . . Can he give bread also?" The allusion to Scripture teaches us (and the early hearers) that the scene is set for a messianic sign, a fulfillment of prophesy.

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. We see the similar circumstances unfolding as in the miracle of the feeding of five thousand men in the earlier passage in Mark. With a few small differences: seven loaves instead of five, the number of fish not reported, seven baskets leftover instead of twelve, and four thousand fed instead of five. We can make some significance of the symbolic nature of the numbers: seven is a number of fulfillment, completion -- the good news of the kingdom, the Messiah is now present and at work even among the Gentiles and will therefore be present to all the world. The twelve baskets in the earlier sign were for the twelve apostles, but here we have seven -- again, for fulfillment, to go to the whole world, to which God has sent His Son. Four can be considered a number of inclusion, the whole Body of Christ, as there are four points on the Cross, linking man and God.

It's of great interest that in yesterday's reading, we read Jesus' words, goading the Syro-Phoenician woman in her faith: "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." In this Gentile region, as He continues His ministry, this is just what happens: the bread of the children is now a part of the world of the Gentiles, and will go to all the world, to include all of the nations. Jesus has come first to "the lost sheep of the house of Israel" (at the previous feeding of five thousand, Jesus was moved with compassion for them, because they were like sheep not having a shepherd), but now His ministry is spread, and in a decisive and powerful way. What is open to the lost sheep is also open to the sheep, His children, who will come from elsewhere as well. The tremendous spread of the gospel cannot be stopped. Sonship -- the kingdom of God -- will expand and grow beyond all expectations, just as Jesus taught in the parable of the mustard seed. Let us consider today what this means: the internet offers us truly a global system for the spread of the word; we are in a place in the history of the world where telecommunications are instantaneous, and having effects far beyond what we can measure, in real time. The powerful spread of the word, of His kingdom, continues. Let us consider the words of St. Athanasius: "The Son of God became man so that we might become God." He offers us sonship by adoption, and this kingdom continues to grow. I hope my blog also feeds some who want it, nurture it, grow the kingdom. In whatever way it helps your faith, whoever and wherever you are, I hope that it does so. We are in a time of great change, it seems to me, and the world needs faith now more than ever. The miracle in today's reading will be referred back to by Jesus, a powerful significance that is entirely rare in the gospels. Let us give thanks for His bread even as we do our best to "feed His lambs."

He entered a house and wanted no one to know it, but He could not be hidden

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

On Saturday, we read that Jesus' renown has spread so far that some Pharisees and scribes come from Jerusalem to meet with Him. When they observed that His disciples don't ceremonially wash their hands before eating, thus not holding to the tradition of the elders, they complained. 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.'" He said that they stick to these human traditions but use them to subvert the Commandments of God as given by Moses, and gave the example of Corban -- or the ability to declare possessions a promise to God upon one's death, therefore using the possessions throughout one's life and keeping aged parents from the ability to use property if they are in need. Thus, this violates what Moses taught. Jesus said, "For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'" Later on, Jesus taught the crowd: "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!" In private, He explained to His disciples, who did not understand. "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."

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. Here, Jesus is again in Gentile territory, Gentile cities of mixed populations on the coast of Palestine. I find it so fascinating that repeatedly, Mark tells us Jesus looks for a place to be alone -- to pray, to rest, to calm His disciples and get them to rest, so that they can talk to Him about what they have been doing. But He never seems to manage to find His privacy; He is too well-known and too sought after for the things He does, He heals. That "He could not be hidden" tells us something about this Kingdom. He is a human being (incarnate in human form) with human needs, but the Kingdom's growth and its good news is just too great, too potent for any of the circumstances He's in.

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." The woman is indicated to be Gentile because she is Greek-speaking (as is common in the region); she is a Syrian of Phoenicia. The "children" are, as Jesus puts it elsewhere, "the lost sheep of the house of Israel." "Little dogs" is quite literally what the word here in Greek means, a diminutive of dog. Properly we can understand it as a puppy, or a house dog (one allowed into the house and therefore might be under table).

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. Jesus responds to her quick retort in a very positive way. My study bible says that He resisted her in order to test her faith. I find this conversation has a flavor of the Middle or Near East, even witty and penetrating. One would have to understand the ways in which these peoples already related to one another, the common understanding of their differences. But Jesus, it seems to me, is truly prodding her to respond here, testing her persistence in some way. It reminds me of the story of the poor widow and the unrighteous judge in Luke, and it has the same effect, the same understanding, about our persistence or perseverance in prayer. Repeatedly we find stories in the gospels that teach us about coming back to God in prayer, finding our way through persistence and effort, and even others helping us to get there (like the mother petitions for her daughter). This is likened to persistence in our faith even when we don't get what we think we want.

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, we are in a Gentile region of mixed races and religions. Widely Greek-speaking (as a common language for trade), it was also home to a Jewish population, and had been the site of Greek and Roman rule.

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. Here, Mark gives us a healing command done with a word from Jesus, in the common spoken language of the Jews, Aramaic. It's worth noting that we would consider the conversation above, with the Syro-Phoenician woman, a kind of intimate, private conversation, not taking place in the hearing of others. (Remember, He's gone into a house to be away from the crowds, to be alone, but she finds Him -- another sign of her persistence in seeking the "hidden God.") Here, Jesus takes the man away from the crowd, in a very unusual healing in the gospels. But we have His exact word, the command, reported to us by Mark. The moment is made even more intimate by the vivid picture we're given of Jesus' very movements: He looked up to heaven, and sighed. The man is not just in a piteous condition, but to heal the deaf and the mute is an extraordinary act, one quite consciously able to be done only by Messiah. The "intimate moment" is with His Father in prayer ("looking up to heaven"). So, in both healings in today's reading there is the great contrast between Jesus' wild and uncontrollable fame, and the intimacy of the two healings, both in private places.

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." Again, Jesus tries to command privacy, but it is of no use. What He does is too astonishing. And there is a note here about the crowd: it will do what it will do. It doesn't always (or even often) act in the best interest nor will of Christ. Of course, this will play out in its own awful way at the Crucifixion. But it is a teaching to use about following the crowd or the opinions of others, especially when contrasted with the private moments of healing and prayer in today's reading. We seek first the will of God, the relationship in prayer, in the love of God. From there, we understand who we are and what is best for us, and also how best to love our neighbor as ourselves.

I personally don't think there is any substitute for personal and private prayer, for the time alone with God in relationship. Today's intimate moments in our reading teach us that; healing may often be a private and intimate matter. Perhaps we may even be led by God to keep it secret, far from the prying eyes of the crowd, the "inquiring minds" that don't really have our best interest at heart nor see with the eyes and heart God wants us to know. We have to remember what is best for us, and in the loving relationship with God we can trust that we will find that. From there, we see how we are taught to relate to crowds and to neighbor. But fame, as we know from popular headlines, and as the Gospel is teaching us, is not always something that works in ways that are wise nor that Christ will sanction at all. Today, He takes His children aside for private healing, for prayer, as He seeks even His own privacy from the wild and uncontrollable fame, the impulse of the crowds. Let it be an intimate moment for you, sometime in your life today, when you reach out in persistence to the Lord. His word in our hearts will keep us in good stead for the day, how to handle the crowds, that don't always have His best interest in mind, nor the understanding that He gives. He wants us to be loved and know love through Him, so that we may know how best to love as well. Don't take fame as an example of love; the "famous" or popular may even be called idols for a reason. Find it where it truly will stand you in good stead for your life, where true love and care really is.

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

In yesterday's reading, we read first that Jesus went up to the mountain to pray, in the evening after the miraculous feeding of five thousand men. He sent the apostles on their own, across the Sea of Galilee. A fierce wind came up and they struggled, rowing against the wind. He saw their struggle. About three o'clock in the morning, the disciples saw Jesus, walking on the water -- as if to pass them by! They were deeply frightened (they supposed it was a ghost), but Jesus called out to them, "Be of good cheer! It is I, do not be afraid." When He got into the boat, the wind ceased and everything was calm. The apostles marveled; they hadn't understood about the loaves, "because their heart was hardened." Later, on the other side of the Lake (the Sea of Galilee), they anchored at the region of Gennesaret, a Gentile territory. 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.

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Mark's Gospel has repeatedly emphasized Jesus' growing fame. Here Pharisees and scribes come together to Him, from Jerusalem -- an emphasis on the growing power of His ministry. Everyone is taking notice, from Herod to the Gentiles to the leadership in 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. The emphasis here is on human tradition. The issue is not Jewish customs or traditions; Jesus isn't prohibiting them. As my study bible puts it -- the problem here is "the raising of human tradition over the commandments of God. The tradition of the elders is a body of interpretations of the Law handed down orally, which for the Pharisees and scribes is as authoritative as the written Law of Moses. According to this tradition, purification -- cleansing oneself from defiling contact with Gentiles or sinners -- occurs by the outward act of ceremonial washing." One thing we can clearly gather from the text: the disciples are not following this particular tradition, just as Jesus has not followed tradition in healing many by touch, including lepers and women, and has clashed already over the understanding of the Sabbath rule, and dining with sinners.

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." I think we should carefully note the emphasis in my study bible. Jesus isn't condemning tradition per se -- what he's doing is noting the hypocrisy with which these human traditions are being used to override the commandments and emphasis of God in the true tradition of Moses. These Pharisees and scribes may well pick out small infractions by others of ceremonial rules, while they neglect the true love of God in their own practice of faith. Old Testament Scripture records over and over again the power of the true love of God: You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise - Psalm 51:16-17.

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." Here is another example of tradition that contradicts and interferes with the intentions of God in the commandments. One could lay aside a material gift to God: dedicate property or earnings. This would have the effect of preventing their use by one's parents, but would allow the owner to continue using these things themselves. This is what Corban means -- a promise of this type. The problem comes when such secondary traditions obscure the promises of God, the true intent of what we understand in faith through the Spirit, what has been given or revealed by God.

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!" Jesus puts an emphasis back on the heart, as He does so often in His teaching. We recall again words from Psalm 51 (which is so often thought of as the Lenten psalm): "Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit."

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?" My study bible has a succinct note: "Jesus teaches that nothing is of itself spiritually unclean." The power in this statement can't be underestimated, though. It is teaching the basic worthiness of all of creation. But Jesus' emphasis is elsewhere, as we will read.

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." What defiles us are the things that we choose to love and embrace in our hearts, what we nurture of ourselves and in ourselves. All of these things -- and especially our own choice to nurture and cultivate them within ourselves -- can be compared to idolatry. My study bible says, "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." We can contrast Jesus' statement here with the fruit of the Spirit as stated by St. Paul in Galatians 5: "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law."

I wouldn't want to overemphasize the idea that somehow, in order to be a good Christian, we must be in an absolute state of spiritual perfection; this would be a misunderstanding of Jesus' teaching on healing and redemption. Nor would I want to put a great emphasis on salvation being by our own efforts alone. But I do think that too often, we fail to understand what Jesus is teaching here. He's first of all teaching against hypocrisy: the outward human tradition as a substitute for an emphasis on the true love of God. But He's also tying in the change that takes place in us through the love of God, and too often, I feel, I see this underemphasized. Where does the love of God lead us? How does it lead us to change? St. Paul gives us right there the fruit of the Spirit, that which works in us to change and transform, to "change our minds" (the meaning of the Greek word for repentance). And Jesus' emphasis on the things that come from within ourselves also indicates that we work hand in hand with Spirit. In other words, we choose what we love. I frequently like to quote from Revelation 3:20 -- Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. Christ may do the knocking, the healing, and come in to live with us and dine with us, just as He did with His disciples. But we have to open the door. And there is where discernment begins, and we make a choice what we are going to love, to worship, to let into the heart. In this context, I believe, Christ's teaching here becomes all the more powerful and meaningful. And it's an ongoing spiritual practice and repentance, a salvation process that lasts our whole lives long. Are you ready? This is God's work. The "traditions of men" (old and new) can't take away the real work of faith, its promises, nor its Way -- the need to open the door and let the Spirit do its transforming work with our cooperative "yes." Too often, I find, we substitute all kinds of practices for this very real work of faith, and it shows. Across the whole spectrum of Christian faith, this teaching is as relevant and necessary as ever. When we forget it, we lose our way.

Be of good cheer! 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

In yesterday's reading, Jesus tried to take the apostles away by themselves to rest. They have just returned from their first mission, when they were sent out two by two. But the people recognized Jesus, so as He and the apostles set off in a boat by themselves, the people also went where they were headed. Such is Jesus' fame that some even ran from the cities, arriving there before He did. When He saw the great crowd, He was filled with compassion for them, because "they were like sheep without a shepherd." So He taught them. Later in the day, the disciples suggested sending the crowd away for food, as it was a deserted place. But Jesus told them, "You give them something to eat." The disciples suggested buying food, but Jesus asked what was on hand. They found five loaves and two fish. Jesus made all the people sit down in groups of hundreds and fifties. 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 all ate and were filled. And they took up twelve baskets full of fragments and of the fish. About five thousand men, and more women and children, were fed. 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.

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. After yesterday's events, Jesus withdrew by himself to the mountain to pray in the night. He has sent His disciples off across the Sea of Galilee by themselves. But from where He is, He sees them straining against the wind as they row their boat. It is now about three o'clock in the morning. So we get this picture of the disciples, alone on the sea, having a hard time of it. While they strain, in the deep darkness of very early morning, He comes walking past them on the sea -- the picture is of nonchalance on Jesus' part, walking as if He would pass 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. This seems a kind of repetition of earlier events, in which Jesus was sleeping in the stern on a pillow as the disciples feared for their lives. Here, Jesus reassures them: "Be of good cheer! It is I, do not be afraid." We're also told that they're amazed about what He's done, because they hadn't understood about the loaves through "hardness of heart." In the language of Scripture, the heart is the seat of spiritual understanding or knowledge. Their spiritual comprehension of what He has done simply can't or hasn't taken in His nature, His miraculous signs. "It is I" is ego eimei in the Greek, the words of I AM by which Jesus identifies Himself. As my study bible puts it, "It reflects God's name as revealed to Moses at the burning bush (Ex. 3:14)."

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. Finally they cross over once again the Sea of Galilee. This time they are again in Gentile territory, and Jesus' fame is once more emphasized. Even here, immediately the people recognized Him, ran through the whole surrounding region, bringing anyone to Him who needed help and healing. As the woman with the years long blood flow, they begged simply even to touch the hem of His garment. Even here in Gentile territory, Jesus' divine power and nature can't be stopped: as many as touched Him were made well. Faith is alive and working everywhere. Grace is present everywhere; nothing can stop Jesus' healing power but the hardness of hearts.

Mark the Evangelist is treating us to some very great teachings in the things we read. Even the disciples have their hearts hardened when Jesus was distributing, miraculously, the loaves and the fish to 5,000 men (and more women and children). Somehow, they simply didn't understand the sign, what He was about. My study bible says, "The knowledge of Christ is a matter of the heart. When our hearts are illumined by God, they become the seat of divine presence, grace and knowledge." I don't find it at all surprising that this is so of the disciples, that they simply didn't perceive what was right in front of them. We're used to these stories, but in the surprising presence of grace, the understanding might just pass right by us. We're so conditioned by our own expectations, we simply may not be able to take in what is right in front of us -- even a great gift of grace. The words "Be of good cheer! It is I, do not be afraid" are the words of Christ's presence and comfort when we do not expect that He is around, nor feel His presence. In this 3:00 AM scenario, we might read a "dark night of the soul," a time when Christ doesn't seem to be present. But the story teaches us that even in those times when He seems to be away, He is present: "our refuge and strength, a very present help in time of trouble." The disciples at three o'clock in the morning also suggest to us the times when we feel most alone, and teach us that no matter what picture the world may present, Christ is the God who sees, who knows our hearts, who brings the cheer of the Comforter, the One who is present to us, by our side. Can you be comforted by those words? Especially in times of abandonment, it's important to understand that what we might not perceive in our hearts is truly present to us nevertheless. I AM includes this sense of that which is continually present, and depends on no other for that presence. It is the reality on which we can truly count, no matter what the world may present to us in times of our own darkness, aloneness, isolation.