Commentaries on the 

Gospel According to Mark 

Fr. Fernando Armellini, S.C.J. 

Father Fernando Armellini is an Italian missionary and biblical scholar. He obtained a licentiate in theology at the Pontifical Urbaniana University and in Sacred Scripture at the Pontifical Biblical Institute in Rome.

He completed his studies in history, biblical archeology and Hebrew at the University of Jerusalem. For some years he was a missionary in Mozambique. He currently teaches Sacred Scripture, is an accredited lecturer in Italy and abroad and is an author of commentaries on the Sacred Scriptures. His original video commentaries in Italian are available in his webpage: claimonstore.it/Fernando

Pastoral Bible Foundation (PBF) has undertaken the task of creating subtitles and voiceover for the videos in Spanish, English, Chinese - Cantonese and Portuguese. For all these materials and more in your preferred language, please visit our webpage: bibleclaret.org

The following commentaries are on the Gospel according to St. Mark, used in Sunday Liturgy of Ordinary Time in Year B of the Liturgical Calendar. 

• ▼  August (33)

• Mark 1:1-8

• Mark 1:12-15

• Mark 1:14-20

• Mark 1:21-28

• Mark 1:29-39

• Mark 1:40-45

• Mark 2: 1-12

• Mark 3:20-35

• Mark 4:26-34

• Mark 4:35-41

• Mark 5:21-43

• Mark 6:1-6

• Mark 6:7-13

• Mark 6:30-34

• Mark 7:1-8,14-15,21-23

• Mark 7:31-37

• Mark 8:27-35

• Mark 9:2-10

• Mark 9:30-37

• Mark 9:38-50

• Mark 10:2-16

• Mark 10:17-30

• Mark 10:35-45

• Mark 10:46-52

• Mark 11: 1-11

• Mark 12:28-34

• Mark 12:38-44

• Mark 13:24-32

• Mark 13: 33-37

• Mark 14:1–15:17

• Mark 14:12-16,22-26

• Mark 16:1-8

• Mark 16:15-20

Commentaries from Christian Community Bible

Gospel According to Matthew 

INTRODUCTION

Who was Matthew, also known as Levi? We read in the Gospel that he was a tax collector and that Jesus called him to be one of his apostles (Mt 9:9 and Mk 2:13). The earliest witnesses (Papias around the year 130 A.D.; Irenaeus around the year 180 A.D.; Origen around the year 200 A.D.) attribute to him a Gospel written in Hebrew that was still known at the time of Saint Jerome (fourth century). We only know the Greek version of this Gospel, which must have been written by Matthew or one of his collaborators during the same years.

In all probability, this Gospel was written in a Christian community of both Jewish and Greek origin, perhaps in Antioch (see Acts 12:1, 19:1, and 13:1). This was the time when the high priest, Ananias, had James, the Bishop of Jerusalem, stoned to death. At that time, Christians were excluded from the synagogues and were no longer protected by Roman laws that had allowed the Jews not to offer sacrifices to Roman gods. Within a short time, they would be persecuted by Nero (the years 64-65 A.D.). 

This Gospel shows that Christians should not be concerned if their people are rejecting them now. The official community that refused to believe was left outside the kingdom to which those who acknowledged the Messiah had access. This minority received the “good things of the Covenant” promised by the prophets. From then on, they will have to share them with all believers seeking to join the Church, whatever their origin. 

From this perspective, Jesus's whole history is presented as a conflict that ends in a separation. The turning point corresponds with the end of Chapter 13 when Jesus no longer speaks to the crowd but to his disciples.

Matthew singled out Jesus as a preacher and a teacher of Scripture. Matthew is especially interested in Jesus's words and the Gospel: Jesus’ words are more numerous than in the other Gospels. On the other hand, his gestures and miracles are presented in the most schematic way possible. 

Therefore, we should not be surprised that Matthew organised his Gospel around five “discourses,” in which he gathered the words Jesus had spoken on different occasions. These discourses are:

– The Sermon on the Mount: Matthew 5–7. This “Magna Carta” of the children of God is completed by ten signs of power that announce our liberation from sin (Chaps. 8 and 9).

– Instructions to Missionaries: Matthew 10. These instructions are completed by the controversies that oppose Jesus and his adversaries (Chaps. 11-12).

– Parables of the Kingdom: Matthew 13. Then comes the blinding of the Pharisees, while the faith of the Twelve and Peter enables Jesus to establish his Church.

– Warnings to the Christian community: Matthew 18. Various instructions complete the fundamental law of fraternal forgiveness. The guides of the Jewish people are closed, showing by contrast what the guides of the Christian people will have to be. 

– How to live while waiting for the world's end: Matthew 24 and 25. 

Matthew introduces the first two chapters by focusing on Jesus's infancy. First, he recalls how Joseph adopted the child born of the Virgin Mary as the son of David. Then, we have accounts of a particular type in which Matthew shows little concern for the historical accuracy of the facts, since he intends to present theological teaching through images. These two chapters form a whole (1:1—4:16) with the activity of John the Baptist, who introduces the Son of God.

Check out our blog on Gospel According to St. Matthew for short commentaries on all the chapters, published in the "New Christian Community Bible" by Pastoral Bible Foundation. 

Gospel According to Mark 

Introduction

Historical context: Mark's work situates us in the second generation of Christians. The Gospel has already crossed the religious frontiers of the Jewish world. It has also opened itself to the pagans, even reaching the city of Rome, the geographical, economic, and political centre of Roman imperial power. There, Christianity was soon catalogued as a suspicious movement and was harshly persecuted and punished. Mark probably writes his Gospel in this context: "the Good News of Jesus Christ, the Son of God" (1:1).

Addressees: A very ancient tradition identifies them with the persecuted community of Rome in the time of Nero (year 64). It would be a community primarily of pagan origin, poor and in crisis. This community would be called to give a reason for their faith and identity as their Master and Lord gave it on the cross.

Who is Jesus of Nazareth for Mark? The theme of his Gospel is the person of Jesus and the people's reaction to his passing. Mark writes his Gospel in the light of the resurrection but does not abuse it; on the contrary, he insists on presenting Jesus crucified rather than risen, and the people (disciples included) blinded and dazzled rather than enlightened. Already at the beginning of his work, by way of introduction, he declares that Jesus is above all "Son of God" and that the story of his life is "Good News" (1:1). He presents Jesus announcing the imminent arrival of God’s kingdom (1:15). But this announcement provokes a dramatic confrontation. His family (3:21), his compatriots (6:1-6), or his disciples (4:41; 6:51f) are not able to understand him. The Pharisees (religious power) and the supporters of Herod (political power) decide to eliminate him (3:6). Nevertheless, some pagans recognize his power (5:18-20; 7:24-30). The disciples are blind; they do not understand the announcement of his passion, but Jesus, who can heal the blind (8:22-26), can also heal his disciples. It would not be an aberration to say that in this Gospel, Jesus does not facilitate understanding of his person. He manifests his miraculous power but simultaneously imposes silence; he distances himself from his own but is always attentive to them; he reveals his glory in the transfiguration but imposes reserve until his resurrection. Mark evokes a puzzling figure before a bewildered audience. 

Who is the follower of Jesus according to Mark? Parallel to the puzzling mystery of Jesus’ identity, Mark develops in his Gospel the no less puzzling condition of the disciple; it seems as if the foreground of his narrative is occupied by this relationship, which develops as a progressive catechesis. They are always together, so he chose them "to be with him" (3:14). He does everything in their presence. From the evangelist's perspective, these disciples symbolize the recipients, then and now, to whom he addresses his Gospel. 

Summary: The Gospel begins with a short introduction that prepares Jesus for his ministry (1:1-13). This introduction is followed by his activity in Galilee (1:14-7:23). After an interlude in Phoenicia and Caesarea (7:24-8:26), the decisive change takes place, with Peter's confession, the transfiguration, the announcement of the passion, and the journey to Jerusalem (8:27-10:52). In Jerusalem, Jesus is presented as prophet and Messiah (11-13), whose contents and characteristics are developed in the account of the passion and resurrection (14:1-16:8). So much for Mark's work. Later, someone added an appendix (16:9-20) to alleviate the disconcerting ending.

• Chapter one

• Chapter Two

• Chapter Three

• Chapter Four

• Chapter Five

• Chapter Six

• Chapter Seven

• Chapter Eight

• Chapter Nine

• Chapter Ten

• Chapter Eleven

• Chapter Twelve

• Chapter Thirteen

• Chapter Fourteen

• Chapter Fifteen

• Chapter Sixteen

Chapter Sixteen

16:1-8 The Resurrection: As in creation, the resurrection of Jesus, on the first day of the week, symbolizes the beginning of the definitive creation. The women go to the tomb, worried they will not find anyone to move the stone. But when they arrive, the stone is rolled, and inside the grave, a young man surprises them by announcing the resurrection of the Crucified One and the mission to announce it to his disciples. But they were frightened and said nothing to anyone (8). This is how this gospel would end. However, with the fear and the silence of the women, Mark intends not to end the announcement of the Good News of Jesus so that believers of all times, knowing the testimony of the first communities, make it our own, recreating it from our concrete situation and with the strength of the Spirit of the risen Jesus. The resurrection of Jesus is not the end but the beginning of the Christian adventure. 

16:9-20 Jesus appears to Mary Magdalene – Appears to two disciples – Appears to the Eleven – Mission of the disciples – Ascension of Jesus: Most biblical scholars consider these passages to be a later addition. Several reasons are given for this: the vocabulary and style differ from the rest, and they have no coherence with the previous passage (16:1-8) since they change, among other things, the subject and the number of women. The story concentrates on texts taken from the other Gospels: the apparition to Mary Magdalene (Jn 20:11-18), the disciples of Emmaus (Lk 24:13-35), meal and mission (Lk 24:36-49; Jn 20:19-23; Mt 28:18-20), and ascension (Lk 24:50-53). The common thread is the disciples' unbelief; nevertheless, Jesus continues to count on them for the mission and sends them to announce the Good News to all humanity.

Chapter Fifteen

15:1-15 Jesus before Pilate – Jesus' condemnation: Up to now, everything has taken place in a purely Jewish environment. From now on, Pilate and the Roman troops will share with the Jewish Council the responsibility for the death of Jesus. Mark, however, insists on underlining the responsibility of the high priests, who are presented as envious, inciters, and manipulators of the will of the people. Through the interrogation, Pilate makes it clear that the accusations do not come from his side but from the Jewish authorities. Throughout the story, Jesus remains completely silent, in contrast to all those who speak around him. The silence will be maintained until the cross, where it will be broken by his prayer to the Father.

15:16-20 Mockery by the soldiers: While the Jews mock Jesus as a prophet, the Romans mock Jesus as a king. At the end of the mockery, Jesus is presented as the "Suffering Servant" who prepares to begin the way of the cross.

15:21-41 The crucifixion and death of Jesus: With sobriety, Mark narrates the crucifixion and death of Jesus. He does not take pleasure in describing the cruelty Jesus suffers. It is not the amount of pain that saves us, but his abandonment to the will of the Father. His adversaries see the crucifixion not as a gift but as a defeat. It does not occur to them that Jesus remains on the cross out of pure love. And if love is the truth of God, the cross symbolizes the greatest love expressed by anyone on behalf of his brothers and sisters. The exclamation of the Roman centurion is surprising because a foreigner makes it; it is the culmination of the revelation of the identity of Jesus (39). Mark speaks of a group of women who are present at a distance. They constitute the link between the cross event and the resurrection, between the disciples who have abandoned the Master and the risen Jesus who wants to gather them together again (15:1-8).

15:42-47 The burial of Jesus: In the absence of the disciples, Joseph of Arimathea takes charge of the burial. Thanks to his management, the body of Jesus is recovered. The women take note of where the body of the Master is deposited, for they intend to return. Their position, apparently passive, is a response of love to the love of Jesus. 

Chapter Fourteen

14:1-2 Plot to kill Jesus: The journey of the passion, death, and resurrection of Jesus begins. Because of its length, many consider the Gospel of Mark as "a history of the passion, preceded by an extensive introduction." The story must be read in a Christological key. It is Wednesday, and the plans to kill Jesus are confirmed, but they also fear the crowd's leaders. However, contrary to what is affirmed, Jesus will be killed during the festivities, and the crowd will not support him but will end up condemning him. 

14:3-9 The Anointing in Bethany: In contrast to the hatred of Jewish leaders, a woman makes an anonymous and supreme gesture of love for Jesus (cf. Song 1:12). The high price of the perfume symbolizes the quality of love. Pouring it on his head symbolizes his total donation and the anointing of Jesus as king. However, he is not a king who triumphs from the power of his armies but from the "weakness" of the cross. It may seem wasteful for others but for Jesus, it is a work of mercy that commits his whole person and establishes a bond of solidarity that goes even to death.

14:10-11 Judas' betrayal: In opposition to the woman's generosity appears the bribing and treacherous attitude of Judas Iscariot. Money is implied as the motive. The betrayal of the friend is tormenting (cf. Ps 55,13-15).

14:12-16 The preparation for the Passover: In the paschal feast, before sunset, the lamb was sacrificed, and after sundown, the supper was celebrated with the family. Jesus sends two disciples to prepare the supper, giving it a missionary meaning (6:7).

14:17-26 The announcement of the betrayal – Institution of the Eucharist: As he shares the bread, Jesus announces the betrayal of one of his own. In this atmosphere of betrayal, he ratifies, with the institution of the Eucharist, the offering of his life to rescue humanity. Jesus offers the bread that symbolizes his body: whoever eats it accepts it in his life. Then he offers the cup, which symbolizes the new covenant, the covenant of the new people of God constituted by those who follow him; the shed blood signifies his violent death, and drinking from the cup implies assuming his sacrifice and committing oneself to his plan of life.

14:27-31 He announces the abandonment of his disciples: The group goes to the Mount of Olives, where Jesus again announces his death and the consequences this will have for his disciples: scandal and dispersion (cf. Zech 13:7). Peter answers him that, although all will be scandalized, he would not be. Jesus unmasks Peter's pride by predicting his triple denial.

14:32-42 Prayer in the garden: In Gethsemane (winepress of oil), the temptations reappear. Jesus then turns to prayer (cf. 1:33; 6:46) and to the company of three of his closest disciples (cf. 5:37; 9:2) to ask them to watch and pray. Jesus' prayer is divided into four parts: invocation (Abba), the profession of faith (you can do all things), supplication (take this cup away from me), and submission to the will of God (not my will but yours be done).

14:43-50 Jesus' arrest: Judas is mentioned as "one of the Twelve" to emphasize the seriousness of his action. After 14:46, he is no longer mentioned. Those who came with Judas to arrest Jesus seized and arrested him. Out of the darkness and without a name, a man appears who draws his sword and wounds the servant of the high priest (the Gospel of John, written at the end of the first century, has no problem in mentioning his name: Simon Peter; cf. Jn 18:10). Jesus' reaction makes it clear that for him no violence makes sense, nor does it prosper. To have one's ear cut off was a dishonour and prevented one from exercising sacred functions.

14:51-52 An anonymous young man: Only the Gospel of Mark speaks of this unknown young man. This enigmatic detail has generated various explanations. For some biblical scholars, it would be a historical memory, a reference to John, the apostle, or to Mark himself; for others, on the other hand, it would be a symbolic representation: the situation of every disciple before the scandal of the passion.

14:53-65 Jesus before the Council: According to Jewish law, every accusation must be supported by at least two witnesses. Verse 55 helps us to conclude that the trial will not be fair. To bring about the death of Jesus was a long-standing desire of the Jewish authorities (Mk. 3:6; 11:18; 12:12; 14:1; 14:11). However, the testimonies are so false that they disagree with each other. The high priest had no alternative but to ask Jesus directly: "Are you the Christ, the Son of the Blessed One?” Jesus does not hesitate to answer: “I am,” a name that evokes the liberating God of the Exodus (Ex 3:14). Jesus' answer is considered blasphemous for two reasons, one of a religious nature, insulting God by calling himself Messiah (Lev 24:15f.) and the other of a political nature, to despise the law (Num 15:30) by proposing radical changes to the religious institutions of Israel. Mark emphasizes that all were in agreement to decree Jesus' death.

14:66-72 Peter's denials: While Jesus stands firm before the high priest for defending the cause of the kingdom, Peter collapses, denying his Master. The denial confirms that Peter accepts Jesus as Messiah but rejects his way, which is the way of the cross. The story does not end without Peter remembering the words of Jesus (14:30) and weeping with repentance and shame.

Chapter Thirteen

13:1-13 On the destruction of the Temple – Beginning of sorrows: Chapter 13 of Mark is known as the "eschatological discourse" about "the final moment." This discourse must be read and interpreted, not with fear of what is to be destroyed but with optimism and hope for what is being built. In verses 5-13, Jesus describes, with prophetic style, a reality dominated by false messiahs, political (fratricidal), economic (famine), ecological violence, and the persecution and torture of the good. God's presence in this challenging reality seeks to generate hope, trust, and fidelity in Jesus' project.

13:14-23 The great tribulation: The abominable idol, in a clear reference to Antiochus IV Epiphanes (Dn 9:27), continues to manifest itself in the Roman and Israelite authorities who, in the face of the appearance of false messiahs and prophets, legitimize the oppression of the people. The Christian communities must live the experience of the kingdom confident in the power of God; with his help, they will be able to identify the false messiahs and prophets that invariably arise in moments of tribulation; however, such moments are only transitory because their destiny is salvation (Dn 12,1). 

13:24-27 The Parousia: The story of the coming of the Son of Man, placed at the centre of the discourse on the life after death, gives it a solid Christological character. The cosmic upheaval that precedes the parousia is typical of prophetic and apocalyptic literature and serves to introduce the extraordinary interventions of God, which generate radical changes in history (Is 13:10; 34:4; Dn 7:13f). The parousia is presented as the day of the great gathering of all God's people; therefore, it cannot be a day of fear but of joy.

13:28-37 The example of the fig tree – About the day and the hour: The discourse on the life after death concludes with Jesus' exhortation to be attentive, vigilant, and awaiting the coming of the Son of Man, his Parousia. For this, as usual, he uses images that are close and familiar to his people: the example of the fig tree and the master of the house who goes on a journey but whose servants do not know when he will return. We must live the present time to the full and await the Parousia of the Lord with joy. We should not worry about "the date" of his coming but meet him now, amid our daily life. Jesus is risen and lives in our midst. We do not wait for him to "return" because, in reality, he has never left. What we are waiting for is his glorious manifestation.

Chapter Twelve

12:1-12 Parable of the wicked vinedressers: The vineyard symbolizes the people of God, and the vinedressers, the rulers. The vineyard's owner (God) does not cease to send servants (prophets) to ask for the fruit he expects from his vineyard: justice, mercy, truth, etc. However, the leaders of the people, the vinedressers fail to send what corresponds to the master but also reject or eliminate the servants sent by the master. God loves his vineyard so much that he sends his beloved Son, Jesus, as "the last resort" (1:11; 9:7), but the leaders eliminate him. God intervenes to save his vineyard: he resurrects his beloved Son and makes him the cornerstone of the new people of God (Ps 118:22). The leaders of Christian communities should ask themselves every day if they are faithful to the Lord's mission and if they are producing the fruits that the Lord expects. 

12:13-17 On the tribute to Caesar: It’s the turn of the Pharisees and Herodians. There are elements of hypocrisy and deadly deceit in this question. If Jesus answers yes, he looks suspicious to the Jews; if he answers no, the Romans will brand him as a troublemaker. Jesus, who knows of their intentions, asks them for a coin, the coin of the Roman Empire at that time; it bore an image of the emperor (Tiberius) and a legend affirming his divinity. Jesus asks to return to Caesar what is Caesar's, recognizing the autonomy of the civil power but rejecting its divinization. To God, what is God's means that God is not identified with any particular political project but with all those who choose life and put themselves at the service of the needs of the people.

12:18-27 On the resurrection: It is the turn of the Sadducees, who try to ridicule the belief in the resurrection of the dead. But Jesus warns them of their error: the resurrection is not a continuation of this mortal life (Pharisee thesis) but a state of life in fullness with God. The controversy ends with a profession of faith about life, which evokes Exodus 3:6,15 and prefigures Jesus' triumph over death. As Christians, we are required to opt for the God of Life and the life of those around us.

12:28-34 On the most important precept: The religious fundamentalism of the Pharisees and learned men had multiplied the commandments by more than six hundred, a barbarity. One of the learned men, sincerely confused, asked Jesus for the central commandment. Jesus, basing himself on the Scriptures, answered that it was not one but two: love of God and love of neighbour. The learned man adds by way of commentary that "to love our neighbour as ourselves is more important than any burnt offering or sacrifice." Love of God, rather than rites and promises, must always give rise to love and solidarity for our brothers and sisters (cf. 1 Jn 4:20).

12:35-37 On the Messiah and David: Jesus does not accept the idea of “the son of David” for two reasons: first, because he (the Son of God) is more than David (a man). And second, because He rejects the idea of a king who, like David or any other, does not come to serve but to be served.

12:38-40 Invective against the learned men: The people appreciated and respected the learned men or teachers of the law. However, Jesus denounces them as hypocrites, corrupt, and swindlers who exploit the people's faith to favour their petty interests.

12:41-44 The widow's offering: While the learned seek only to accumulate, the widow gives generously. She represents Israel's socially (widows) and economically (the poor) excluded people. Contrary to the rich young man, the widow does not give from her surplus but puts everything she has into God's hands. Jesus thus changes the concept of partial almsgiving to total solidarity.

Chapter Eleven

11:1-11 Triumphal entry into Jerusalem: On arriving in Jerusalem, everything is ready for the fulfillment of what was announced (8:31; 9:31; 10:33f). The evangelist presents Jesus as the awaited Messiah-King, poor and humble, who does not bring war but peace (cf. Zech 9:9f). The intention to ride on a donkey also shows him as a just and kind king. The people greet Jesus with Psalm 118:25-26. The expression Hosanna means "save us, please." But Jesus' idea of a king does not agree with that of the multitude, who expect a king with a nationalistic, warlike, and vengeful character (10). 

11:12-14 He curses the fig tree: In the biblical tradition, the fig tree symbolizes the people of God (Hos 9:10). Arriving in Jerusalem, Jesus finds a society that, despite having the Word of God, does not produce fruit (Mic 7:1; Jer 8:13) because it does not believe that the "time" of the kingdom is already in its midst. Such a society is condemned to sterility. 

11:15-19 He purifies the Temple: The barrenness extends to the Temple, which although appears beautiful and leafy but equally without fruit. The Temple has lost its identity as a universal house of prayer (Is 56:7) and has become a den of thieves which, according to Jeremiah 7:11, is equivalent to a deposit of unjustly acquired goods. 

11:20-26 The withered fig tree: The barren fig tree has withered. Jesus gives three keys so Christian communities do not fall into barrenness or dryness: unreserved faith, trusting prayer, and forgiveness that favors fraternal communion. 

11:27-33 The authority of Jesus: The three groups representing the Sanhedrin (high priests, learned men, and elders) question the authority of Jesus: who gave you the authority to do what you do? (28). Jesus recalls the work of John the Baptist, whose work was recognized by all as coming from God (32). As a result, the leaders aer unable to deny this argument and implicitly accept Jesus' divine authority.

Chapter Ten

10:1-12 On divorce: According to Jewish legislation, only the man had the right to ask for it; for the school of Rabbi Shammai, only in case of infidelity; but for the school of Rabbi Hillel for anything that could displease the husband, such as burning food, for example. Jesus responds with a question, "What law did Moses give you?" and then refers back to the moment of creation, in which God created man and woman on equal terms. Jesus goes beyond the perspective of the Pharisees, for he advocates the permanent validity of marriage by insisting on fidelity to the covenant of love: "Let no one separate what God has joined" (9). Marriage is a project of love that implies equality in rights, dignity, and obligations and therefore excludes any relationship of domination and oppression. As long as there is love, there is marriage, and there will be a heart to dream and to forgive.

10:13-16 He blesses some children: The disciples continue to believe that they have the exclusive access to the kingdom. They have not understood that the missionary's task is to bring people closer to Jesus rather than to prevent them from doing so. As children, we should welcome the kingdom of God with joy and simplicity, contrary to the harmful attitude of the Pharisees.

10:17-31 The rich young man: This young man sought to "accumulate": riches, prestige, merits, etc. Jesus proposes a change: "to share": his life with Jesus (discipleship) and his wealth with the poor (detachment and solidarity). Faced with Jesus' proposal, the young man withdraws. He is attached to his wealth (23). Peter, recognizing the natural tendency of the human being to accumulate, asks with concern, who can be saved? Jesus answers with two keys: salvation is a gift from God, and sharing life with Jesus and the poor (Good News) has its reward. A disciple of Jesus cannot avoid one’s option for the poor, for the most needy.

10:32-34 Third announcement of the passion and resurrection:  Jesus consciously accepts his destiny, not because he is a fortune teller, but because he knows its reality. Let us note the contrast between Jesus, who goes ahead, determined, and convinced to "go up" to Jerusalem, and the disciples who follow him in fear. As we follow Jesus, it implies that moving forward along paths that involve sometimes celebrations and sometimes passion, but which always lead to resurrection experiences. Three days are the maximum time limit for divine intervention in favour of the suffering righteous (Hos 6:2).

10:35-45 Against ambition: James and John seek the first places. They still do not understand that the way of glory is the way of the cross. The cup symbolizes suffering (14:36) and baptism, a symbol of immersion in the Lord’s passion and death (Rom 6:3). Jesus takes advantage of the occasion to instruct the disciples on the theme of power and service. Whoever wants to follow him must be like him, who did not come to be served, but to serve and to give his life as a ransom for many (45).

10:46-52 He heals a blind man: The healing of Bartimaeus is the last miracle of Jesus in Mark's Gospel. The people who were in darkness are about to see the light of the resurrection. At the cry of someone who is blind, a beggar, an outcast, who asks for mercy and does so even though they want to silence him, Jesus stops and calls him. Faith is about to work another miracle. As the blind man leaves his cloak behind, he is leaving behind an "old" life in order to assume a new one that follows Jesus’s teachings. He who was on the margins of the way now follows Jesus, who is the "way."

Chapter Nine

9:2-13 Transfiguration of Jesus: Moses represents the Law and Elijah, the prophets; both symbolize the Old Testament (Mt 22:40). Peter's proposal to Jesus to stay and live on the mountain responds to the fear of going to Jerusalem, where the passion awaits them. Of the three persons present at the Transfiguration Jesus is the beloved Son of God to whom we must listen. Jesus surpasses Moses and Elijah and inaugurates the New Testament in continuity with the Old. The command not to tell anyone what happened is part of the messianic secret. The messianism of Jesus can only be correctly understood after his passion and resurrection.

9:14-29 He heals an epileptic boy: In this story of exorcism and healing, Jesus dialogues with two different actors: the sick man's father and his disciples. Faith and prayer are the key themes. The story begins and ends by showing the inability of the disciples to heal the sick boy: they lack faith and prayer. Faced with the impotence of the disciples, the father turns to Jesus: "If you can do anything, have pity on us and help us" (22). This phrase expresses desperation, need, and urgency. Jesus' answer is categorical: "All things are possible for one who believes" (23). 

9:30-32 Second announcement of the passion and resurrection: In an intimate setting, Jesus announces to his disciples, for the second time, his passion, death, and resurrection. The passive voice ("will be delivered") indicates that it is a divine action. This does not imply a sadistic attitude on the part of God. He gave up his beloved Son so that humanity might be saved. However, to violently take his life was up to "men" (cf. Is 53:12), a decision quickly made by those who felt their power threatened. The disciples, with their triumphalist vision, do not understand that the Messiah must pass through the cross.

9:33-37 Who is the most important? The disciples' silence indicates the difficulty they still have in understanding and assuming the teachings of Jesus. His words are forceful regarding power: it is not domination but the capacity for service that identifies the disciple. That is why he puts a child in their midst. No other dominion can be exercised over a child than service and love.

9:38-41 The anonymous exorcist: Jesus disqualifies the missionary jealousy of John because it is one thing that the disciples constitute the closest group and another that they consider themselves the exclusive depositaries of the proclamation of the kingdom. The universality of the Gospel refers not only to the recipients but also to the agents. Jesus’ disciples should even promote alliances or joint projects with those who, being of other religions or professing none, dedicate their lives to the service of humanity. Doing good is a universal gospel.

9:42-50 Radicality in the face of sin: The radical nature of the Gospel demands that we make clear and coherent choices for the project of Jesus, which is life; otherwise, it is death. We cannot, therefore, serve two masters (Mt 6:24).

Chapter Eight

8:1-10 He feeds four thousand: Mark presents a second account of the multiplication of the loaves, very similar to the previous one (6:34-44), especially in its two key points of reading: compassion and solidarity. Still, it differs in its context, which is notably pagan. With this, the evangelist intends to confirm the universality of the Gospel. 

8:11-21 They ask him for a heavenly sign – Blindness of the disciples: The Pharisees ask Jesus for a sign. Jesus takes advantage of the occasion to teach that his signs or miracles are actions of mercy and solidarity; they are not intended to buy people's faith. A faith dependent on miracles generates believers without commitment. Faith cannot depend on miracles; on the contrary, miracles depend on faith. Leaven (15) is here a negative sign of fermentation, which makes the bread of misunderstanding and unbelief grow, typical of the Pharisees and Herodians (cf. 3:6). The controversy now moves to the disciples. With a series of questions, Jesus rebukes them harshly, comparing their unbelief and incomprehension with their adversaries.

8:22-26 The blind man of Bethsaida: We interpret this story from a symbolic point of view. The still poor healing of the blind man represents the disciples who, although they see and live with Jesus, do not fully understand his Word. The total recovery of the blind man precedes Peter's confession and is a model for the healing of the blindness of the disciples themselves. Just as the blind man’s healing occurs in stages, faith also requires a gradual process of maturation and growth. 

8:27-30 Peter's confession: Caesarea Philippi witnesses a central moment in the missionary itinerary of Jesus. The mention of the "way" (27) is a theological data frequently repeated to highlight Jesus' decision to "go up" to Jerusalem. While the crowd still does not identify Jesus, the disciples take a step forward by confessing that he is the Messiah (the "Anointed One," the "Christ"). Thus, he is ready to begin his journey from Galilee to Jerusalem. But what kind of Messiah is Peter referring to? 

8:31–9:1 First announcement of the passion and resurrection – Conditions for discipleship: Jesus reveals his messianic identity. Peter does not conceive of a suffering Messiah and tries to hinder the way of Jesus. He is called Satan because he acts like the Tempter (cf. 1:12; Mt 4:1,11). Jesus takes the opportunity to warn his disciples of the demands of discipleship: to share the way of his passion, to give one's life for the Gospel, and to be witnesses of the Good News.

Chapter Seven

7:1-23 On tradition – On true purity: Jesus does not ignore the traditions of his people, but he confronts the legalistic attitude of those who judge, discriminate, and exclude. To the criticism of the learned and Pharisees, he replies, in the first place, with the Scriptures (6-8): the prophetic tradition condemns the hypocrisy of worship without justice and of believers of the Word without coherence of life (cf. Is 1:10-18; 29:13; 58:1-12; Jer 7:1-28; Am 5:18-25; Zech 7). Secondly, he denounces the manipulation of the Word of God in their favor (9-13). And, calling the people, he declares that nothing in creation (the external) can contaminate man; what defiles or purifies is what comes from within (14-23).

7:24-30 Faith of a Canaanite woman: Mark, who evangelizes among pagans, emphasizes Jesus' activity among non-Jews. A woman, pagan by her religion and Syrophoenician by her nationality, with a simple and firm faith, gets Jesus to change his plans to attend only to the Jews and bring the newness of the Gospel to the pagans. Let us note that the woman calls him "Lord," the only time this title appears in Mark, recognizing him not only as a miracle-worker but also as a savior. The expression "dogs" was common among the Jews to refer to pagans. Upon returning home, the mother discovers that faith and the power of Jesus' Word have restored her daughter to life. 

7:31-37 He heals a deaf-mute: The novelty of the Gospel continues in foreign territory, this time in the Decapolis. The deaf-mute symbolizes the closed attitude of the pagan world in the face of God's plan: deaf to hear him and stammering to proclaim him. The healing of the deaf and dumb man confirms the attitude of the pagans who, little by little open their ears to the Word of God.

Chapter Six

6:1-6 In the synagogue of Nazareth: The faith of Jairus and the hemorrhagic woman contrasts with the lack of faith of the Nazarenes. Jesus returns to his people. The people admire his wisdom but distrust him because they "already know him." They cannot believe that God manifests Himself in the humble, the known. And Jesus could not perform any miracles there and was amazed at the unbelief of his compatriots (6). As for the brothers of Jesus (3), this passage does not necessarily say that Mary had more children than him. In the Semitic language, the word "brothers" has a broader meaning; it is also used to designate the relationship between cousins and uncles.

6:7-13 Mission of the Twelve: The disciples pass to a new stage in their missionary formation. The Master sends them with power to announce the kingdom. Going two by two is a sign of equality and mutual support. So that they do not feel superior to others, they should take only what is strictly necessary. The witness of poverty, simplicity, insertion into reality, respect for culture, and attention to the people's needs should awaken solidarity that guarantees the dignified support of the missionaries. Where this solidarity is not manifested, it is necessary to shake the dust off their feet, as the Jews did when they left pagan lands. In any case, the priority of the missionaries is the proclamation of the kingdom before searching for comfort. 

6:14-29 Death of John the Baptist: The tetrarch Herod Antipas, son of Herod the Great, confuses Jesus with John the Baptist. Many leaders confuse Jesus with a god made to suit their interests. The description of John's martyrdom shows the cruelty to which the powerful go to silence the critical conscience of the prophets. It is also a premonitory sign of what awaits Jesus, the disciples, and all those who take seriously the option for life as the fundamental basis of the reign of God.

6:30-44 He feeds five thousand: Faced with the question of what to do with the multitude, the disciples propose to send the people away, to ignore them; on the other hand, Jesus suggests the opposite: solidarity. When one gives in a spirit of solidarity, one does not seek the submission or humiliation of the needy brother or sister but their freedom. With the multiplication of the loaves, Jesus inaugurates a new exodus with a new manna, revealing that where there is solidarity, the bread of the Word and the material bread is enough for all. His gestures and words (blessing, breaking, giving, and sharing) anticipate the Eucharistic banquet (14:22). What is left over must be put in common so that the spiral of solidarity continues to multiply. The twelve baskets symbolize the new people of God. 

6:45-52 Walk on the water: Jesus sends his disciples to Bethsaida on the other side of the lake. It is nightfall, and he withdraws to the mountain to pray. His disciples in the middle of the lake are weary from rowing because of the headwind (representing the community of disciples who believe in him and love him but do not fully understand his message). Then, at dawn, Jesus approaches them; the disciples are frightened and do not recognize him, but Jesus speaks to them, gets into the boat with them, and calm comes over them. The Lord does not abandon us; he stays by our side, and his presence calms the turbulence of our lack of faith.

6:53-56 Healing at Gennesaret: In this new summary (1:32-39; 3:7-12), the evangelist highlights the missionary itinerancy of Jesus, who seeks the people from town to town and the faith of the people who come to him to find relief from their ailments and exclusions. 

Chapter Five

5:1-20 Exorcising in Gerasa: The Gerasene is a man possessed and subdued, not only by demons but also by his sins. Unclean spirits, slavery, death, and impurity (swine) symbolize the pagan world dominated by the evil one. The demoniac rejects the people of his town; nevertheless, he seeks to approach Jesus at all costs, the Son of God, who acts with power. The kingdom of God also reaches the pagan world. Its actions have no limits. The people, however, are more concerned about the loss of their property (the pigs) than rejoicing over the life of the brother rescued from the tomb. So they ask Jesus to leave their territory. Jesus respects this decision, for his liberating message cannot be violently imposed. Nevertheless, he orders the Gerasene to stay in his region to announce the Good News that the pagan world still does not understand.

5:21-43 He heals a woman and raises a girl from the dead: While the Gerasenes drive Jesus out of their territory, Jairus, the ruler of the synagogue, begs him to come to his house. Jairus recognizes that Jesus is the source of life. And Jesus gives it in abundance. The Law without the horizon of life loses its meaning, so neither Jairus nor the hemorrhagic woman hesitate to break it. The woman tries to hide the miracle from the crowd because she knows they could condemn her if they find out she had remained among them while impure. However, Jesus makes her visible and congratulates her because she understands faith as a life force that liberates her. Jairus' daughter dies at twelve. The faith of the ruler of the synagogue contrasts with that of those who laugh at Jesus. That faith, together with Jesus' option for life, frees the girl from death. Jesus urges the witnesses to keep quiet about what happened (messianic secret).

Chapter Four

4:1-9 Parable of the sower: Mark presents Jesus in his role as Master. Close to the feelings of the people, he teaches them with parables. He begins with the parable of the sower. God is generous, he scatters the seed (his Word) in all kinds of soil, and if it falls on good soil, it produces abundantly (8).

4:10-12 The Purpose of the parables: From a public setting, we move to private. The group closest to us asks about the purpose of the parables. And Jesus' answer is, at first sight, puzzling. What does he intend? To point out the mysterious character of the kingdom: it is present but simultaneously hidden. Whoever closes himself to it is like one who looks but does not see, listens but does not understand (Is 6:9f).

4:13-20 Explanation of the parable of the sower: With this explanation, given in a private setting, Jesus invites his disciples to reflect on themselves. What disposition do they have before his Word? Biblical scholars see a very ancient interpretation of Jesus' parable in this passage. While in the parable, the action of the sower and the fate of the seed are highlighted (1-9), soil quality is emphasized here. Only if the seed, that is, the Word, falls on good soil, will it bear fruit; therefore, we disciples must be well disposed to receive the Word as fertile soil so that in receiving it, it renews our interior and we produce fruits of liberation and life, signs of the presence of the kingdom.

4:21-25 Various sentences: Jesus continues instructing his disciples. The lamp (21f) represents the Good News that must be proclaimed without fear for all humanity to benefit its radiance. The response to the proclamation of the Good News (24f) must be generous, like grain falling on fertile soil.

4:26-32 Parable of the vitality of the seed – Parable of the mustard seed: The theme of these parables is the dynamic and paradoxical process of the kingdom. The first highlights its vital force: it grows progressively in silence, unnoticed, regardless of human successes and failures, because it is God himself who makes it grow. The second parable brings out its paradoxical character: apparently, it is something insignificant, but once in motion, it has no frontiers; it is open to all. These two parables are a message of encouragement and hope, not only for the disciples of that time but also for us, today's disciples. It is an invitation to work in the kingdom's affairs, trusting our efforts in the power of God.

4:33-34 Use of parables: With these verses, Mark concludes his presentation of Jesus as a Teacher. The expression "in a way that they would be able to understand" does not refer only to the intellectual aspect but also to the disposition to accept the Word.

4:35-41 Calm a storm: In keeping with the universality of the Gospel proclamation, Jesus now goes to the land of the pagans. In the Jewish tradition, the sea was a symbol of evil. From this perspective, the hurricane wind can be considered the work of the spirits of evil who try to prevent the kingdom of God from reaching pagan peoples. For a moment, they shatter the faith of the disciples. But Jesus enters the scene. As if casting out a demon, he commands calm to the sea and the wind. Then he unmasks the disciples' lack of faith, showing how much they have yet to learn. The disciples, for their part, are perplexed by the power of Jesus, for only God can master the sea (Ps 107:23-32).

Chapter Three

3:1-6 Heal on the Sabbath: Jesus confirms to his opponents that those excluded by a false interpretation of the Law are now the centre of divine action. Therefore, despite the Sabbath, he acts urgently because the option for life and the poor cannot be postponed. It must be assumed even at the risk of losing one's own life. The political power (Herodians) and the religious power (Pharisees) unite to plan the death of Jesus.

3:7-12 A large crowd comes to him: This passage is a summarizes Jesus' activity. The followers multiply, the mission becomes universal, the sick are healed, the unclean spirits recognize Jesus' divine filiation and power over evil. The command to keep silent (messianic secret) is affirmed. 

3:13-19 The Twelve: Jesus calls those he wants. It is his initiative, not of the disciples. He calls them to form a community, a new people (symbolized by the number twelve, like the twelve tribes of Israel). Their mission is to witness the reign of God. Here are two key characteristics of following Jesus: community and mission.

3:20-30 Jesus and Satan: The initiative to "form" a new people of God receives different reactions. The multitude that follows Jesus supports it, but a smaller and closer group, including his relatives, rejects it. These are joined by the learned men of Jerusalem, who use slander to deny the obvious: They claim that Jesus' power does not come from God but from Beelzebub or Satan. The sin against the Spirit is that which denies and closes itself to the God’s liberating manifestation. In the case of the learned, not only do they deny it, but they go against it by defaming it.

3:31-35 The mother and brothers of Jesus: Jesus takes advantage of his family's visit to teach something fundamental: His true family transcends biological and ethnic boundaries and is made up of all men and women who do the will of God.