The Ignatius Catholic Study Bible New Testament (59 page)

7:31 the Decapolis:
This setting indicates that Jesus continued to travel and minister in Gentile territory.
See note on Mk 5:1
. 
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7:33 privately:
Reflects Jesus' intention to conceal his identity.
See note on Mk 1:44
. 
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7:34 Ephphatha:
An Aramaic expression that Mark translates for his Gentile readers. 
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7:37 the deaf . . . the mute:
Recalls the messianic blessings prophesied in Is 35:4-6 (Wis 10:21; CCC 549).
See note on Mt 11:5
. 
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8:1-10
An episode similar to the miracle in 6:35-44, but dissimilar in several details. Jesus multiplies
seven
(8:5) loaves instead of five (6:38), collects
seven
(8:8) leftover baskets instead of twelve (6:43), and feeds
four thousand
(8:9) people instead of 5,000 (6:44). The symbolism of these figures is examined in 8:18-21. 
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8:2 I have compassion:
The lack of food in this episode illustrates how Jesus rewards the crowd for their perseverance, despite natural discomforts like hunger (8:2). 
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8:6 given thanks:
A translation of the Greek verb
eucharisteō,
which is the basis for the English word "Eucharist". Jesus' multiplication of bread after giving thanks foreshadows the Last Supper and the institution of the Blessed Sacrament (1 Cor 11:24; CCC 1328, 1335).
See note on Mk 6:35-44
. 
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8:10 Dalmanutha:
An unknown location in Galilee also called "Magadan" (Mt 15:39). 
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8:11 a sign from heaven:
Jesus refuses to perform miracles on demand, especially not for
Pharisees
who are plotting to destroy him (3:6). They are like the Israelites in the wilderness who refused to believe in God, even after seeing numerous signs in Egypt (Num 14:11; CCC 548). 
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8:15 the leaven:
A metaphor based on the "one loaf" in the boat (8:14). Jesus warns the disciples that as leaven permeates and expands bread, so the
Pharisees
and their teaching exert a corruptive influence on the crowds (Mt 16:11-12). Similar imagery is used elsewhere in the NT (Lk 12:1; 1 Cor 5:6-8; Gal 5:9).
Herod:
Herod Antipas, tetrarch of Galilee. He was interested in Jesus primarily as a miracle worker (Lk 23:8). See note on 6:14. 
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8:19-21
Jesus rehearses the figures in both miracles of the loaves (6:35-44; 8:1-10). While the symbolism of these numbers is nowhere made explicit, they most likely signify the nations who hear the gospel. The
twelve
(8:19) leftover baskets from the first episode represent the twelve tribes of Israel that Jesus gathers into the Church (Mt 15:24; 19:28). The
seven
(8:20) baskets of the second miracle represent the seven Gentile nations who once occupied the land of Canaan alongside Israel (Deut 7:1) and to whom Christ subsequently offers salvation. Jesus' previous conversation with the Syrophoenician (Canaanite) woman in 7:24-30 already established the point that Israel's leftover bread would be given to Gentiles. Together these figures point to the international dimensions of the New Covenant (Rom 1:16; Gal 3:28). 
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8:22-26
A unique miracle performed in stages. It has multiple significance in Mark: Jesus not only healed the man, but he also heals the spiritual deafness and blindness of the disciples (8:18-21). Although they are still uncertain about his true identity, Jesus sharpens their vision to recognize him as Messiah in the following episode (8:29). •
Allegorically
(St. Bede,
In Marcum):
Jesus heals the blind man to announce the mystery of redemption. As God Incarnate, Jesus heals man through the sacrament of his human nature, here signified by his hands and spittle. This grace cures our spiritual blindness gradually, and, as with the blind man, progress is measured in proportion to our faith.
Allegorically
(St. Jerome,
Homily
79), the restoration of the blind man signifies our gradual increase in wisdom, from the darkness of ignorance to the light of truth. Christ's spittle is the perfect doctrine that proceeds from his mouth; it enhances our vision and brings us progressively to the knowledge of God. 
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8:27-10:52
Seven times in this section reference is made to "the way", although this (Greek) motif is muted through various translations like "journey", "road", and "roadside" (8:27; 9:33-34; 10:17, 32, 46, 52). At the narrative level, it depicts the steady movements of Jesus on "the way" to Jerusalem. On a theological level, Jesus is teaching that "the way" to heavenly glory is "the way" of heroic suffering. He first clears "the way" through his own Passion and then summons disciples to follow in his footsteps (1 Pet 2:21; 4:13). • This Marcan motif recalls the New Exodus motif of Isaiah. Just as Yahweh delivered the Israelites from Egypt and led them on "the way" to the Promised Land (Ex 13:21-22), so Isaiah envisioned a second Exodus from the bondage of sin to a new life with the Lord. The prophet describes this as a great journey along "the way" to Mt. Zion (Is 30:19-21; 35:8-10; 40:3-5; 48:17; 51:10-11; 62:10-11).
See note on Mk 1:2-3
. 
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8:27 Caesarea Philippi:
A Gentile city beyond the northern border of Palestine.
See note on Mt 16:13
.
Who do men . . . ?:
Popular opinion agreed that Jesus was a prophet, but there was no consensus about
which
prophet he was (8:28; 6:14-15). 
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8:29 You are the Christ:
i.e., Israel's Messiah and king. Peter's confession is the climax of the first half of Mark's Gospel. To counteract expectations that the Messiah would be a purely political and military figure, Jesus immediately instructs the disciples about the suffering and shame he will have to face to accomplish his mission (8:31-33).
See note on Mt 16:16
and word study:
Christ
at Mk 14. 
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8:30 he charged them:
The blessing that accompanied Simon's name change to "Peter" (3:16) is not mentioned in Mark as it is in Matthew (16:17-19). According to one ancient tradition, this omission reflects Mark's dependence upon Peter for his Gospel information, since it is likely that Peter would humbly omit from his preaching sayings of Jesus that exalt him above others (CCC 552).
See note on Mt 16:17
and introduction:
Author.
tell no one:
Jesus enjoins silence on his disciples as part of a strategy to conceal his "messianic secret". See note on 1:44. 
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8:31-33
The first of three predictions regarding Jesus' Passion and Resurrection (9:30-32; 10:32-34). In this way Jesus intensifies his effort to instruct the apostles about the suffering that awaits both him and his loyal followers (8:3437; 13:9). 
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8:31 the Son of man:
Alludes to the royal figure described in Dan 7:13-14. Jesus often associates this title with his Passion (9:12, 31; 10:33, 45; 14:21, 41). See essay:
Jesus the Son of Man
at Lk 17. 
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8:33 Satan!:
Jesus rebukes Peter for rejecting the prospect of suffering. Scandalized and perhaps frightened, Peter briefly aligned himself with the mind-set of Satan, who similarly tried to divert Jesus from his mission to suffer (Mt 4:1-11; Lk 4:113). The Crucifixion proved to be a "stumbling block" to many of Jesus' contemporaries (1 Cor 1:23). 
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8:34 take up his cross:
A graphic image of suffering. It refers to the Roman custom of forcing criminals to carry on their shoulders a crossbar to the site of their crucifixion (15:21; Jn 19:17). Jesus warns that disciples must be so committed to him that they are willing to endure persecution, hardship, and even death. The faithful, he assures them, will find resurrection and glory beyond the hardships of this life (Jn 12:24-26; 2 Tim 2:11; CCC 458).
See note on Mt 10:38
. 
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8:38 when he comes:
The Father has given Christ the authority to judge the living and the dead (Jn 5:22-29; Acts 10:42). At the appointed time he will reward the righteous with eternal life (Rom 2:7) and punish those who are
ashamed
of him with eternal fire (Mt 25:31, 41-46; 2 Tim 2:11-13; CCC 678-79).
with the holy angels:
Jesus alludes to the prophecy of Zech 14:5. • Zechariah describes the "day of the Lord", when God will bring judgment on the unfaithful of Israel by gathering armies against Jerusalem to plunder the city (Zech 14:1-2). Once the faithful have evacuated the city, God is expected to "come" with his "holy ones" (Zech 14:5; angels) and there be established "king" over the earth (Zech 14:9). These events transpired with the destruction of Jerusalem in
A.D.
70, which prefigures the glorious return of Christ at the end of history and the full unveiling of his kingdom. 
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9:1 not taste death:
Jesus promises to inaugurate his
kingdom
within the lifetime of the apostles (1:15). This begins with Christ's heavenly enthronement (16:19) and the birth of the Church. Its authority is manifest with the termination of the Old Covenant, when Jerusalem and the Temple are destroyed with fire (Lk 21:31-32). The kingdom, while present in mystery in the Church, will be fully manifest at the consummation of history (CCC 669-71). 
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9:2-8
The Transfiguration balances out the shock of Jesus' first Passion prediction in 8:31-33, strengthening the faith of three apostles (9:2) destined for special leadership positions in the early Church. Beholding the glory of Jesus assures them of his divine Sonship and foreshadows their own glorification at the resurrection (CCC 554-55). Like Jesus' Baptism, this event reveals the Trinity: the Father's
voice
is heard (9:7), the Son is
transfigured
(9:2), and the Spirit is present in the
cloud
(9:7). •
Morally
(Origen,
Comm. in Matt.
12, 36): Christ led the disciples up the mountain after six days to show that we must rise above our love for created things, which were made by God in six days, to enter on the seventh day into the vision of Christ's glory. 
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