Orlagh in the citySeptember 5: Mark 3:31-37, pdf version here
Mark 7:31 Jesus returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32 They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33 He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34 Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” 35 And immediately his ears were opened, his tongue was released, and he spoke plainly. 36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37 They were astounded beyond measure, saying, “He has done everything well; he even makes the deaf to hear and the mute to speak.”
INITIAL OBSERVATIONS
This story takes place in Gentile territory and portrays Jesus as a missionary, restoring hearing and speech. In contrast to his disciples and other fellow Jews (who hear but do not listen), this deaf and mute Gentile becomes a herald of God’s mighty deeds in Jesus.
What is intriguing here is that a Gentile is brought by Gentiles to Jesus. Gentiles were those to whom the word of God had not been given: He declares his word to Jacob, his statutes and ordinances to Israel. He has not dealt thus with any other nation; they do not know his ordinances. (Ps 147:19-20)
Thought for the day
The five senses enable us to engage with others, with the world and with reality in general. We realise their significance when for whatever reason our senses no longer “work” as well as before.
The senses are also used in a transferred meaning, especially hearing and seeing, to point to faith.
Hence it is that at Baptism a special and quite beautiful prayer is said over the newly baptised. It is prayer we can use again and again all our lives.
Prayer (from the rite of Baptism)
“The Lord Jesus made the deaf hear and the dumb speak. May he soon touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father. Amen.”
KIERAN O’MAHONY OSA
For a more complete commentary see www.tarsus.ie
This story takes place in Gentile territory and portrays Jesus as a missionary, restoring hearing and speech. In contrast to his disciples and other fellow Jews (who hear but do not listen), this deaf and mute Gentile becomes a herald of God’s mighty deeds in Jesus.
What is intriguing here is that a Gentile is brought by Gentiles to Jesus. Gentiles were those to whom the word of God had not been given: He declares his word to Jacob, his statutes and ordinances to Israel. He has not dealt thus with any other nation; they do not know his ordinances. (Ps 147:19-20)
Thought for the day
The five senses enable us to engage with others, with the world and with reality in general. We realise their significance when for whatever reason our senses no longer “work” as well as before.
The senses are also used in a transferred meaning, especially hearing and seeing, to point to faith.
Hence it is that at Baptism a special and quite beautiful prayer is said over the newly baptised. It is prayer we can use again and again all our lives.
Prayer (from the rite of Baptism)
“The Lord Jesus made the deaf hear and the dumb speak. May he soon touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father. Amen.”
KIERAN O’MAHONY OSA
For a more complete commentary see www.tarsus.ie
The story begins with a rather flawed geography lesson. The sequence mentioned by Mark makes no sense but it may be that he is making a theological point because the places he mentions are the Gentile surroundings of Galilee where the kingdom has been first proclaimed. The man brought to Jesus cannot hear or speak and is therefore cut off from the good news, but through Jesus’ healing touch he is restored and the response to this action is one of unrestrained praise and wonder. The people realise that in Jesus all that the prophets had spoken of so long ago is being fulfilled and Mark is also making the point that this ministry embraces Jew and Gentile alike.
SEAN GOAN—Let the Reader Understand, Year B
SEAN GOAN—Let the Reader Understand, Year B
POINTERS FOR PRAYER
JOHN BYRNE OSA—Intercom
- The healing of the deaf mute provides us with an opportunity to reflect on the importance of communication in our lives. The healing touch of Jesus brought the man from isolation into community. Who have been the people who touched you when you felt isolated and alone (perhaps during the recent lockdown)and helped you to come out of painful aloneness? For whom have you done this?
- Deafness is symbolic of being unable to hear what is being said to us. What a difference when our ears are opened! Perhaps you can recall a time when your ears were opened and you heard in a new way that you were loved - by God or by another person.
- Words are not the only form of communication. Actions can speak louder than words. Recall times when this was brought home to you.
- Being able to say what is in you is the other side of communication. Perhaps there have been occasions when you have struggled to find words to express what is deepest in you – your faith, your values, your love. Then something changed and you found the words. What was it like to be able to express your deepest self?
JOHN BYRNE OSA—Intercom
The prophets of Israel frequently used deafness as a provocative metaphor to speak of a people who were impervious to their God and resisted him. It is in this context that all of the healings of the deaf, narrated by the evangelists, must be understood as stories of conversion that invite us to let Jesus heal our deafness and resistance to hear Jesus’ invitation to follow him. Mark’s narrative, in particular, has added specific suggestions to promote such conversion within the Christian communities.
The man lived totally isolated from the rest. He does not seem to be aware of his condition and does nothing to let other people help him. Fortunately for him, some of his friends take interest in him and bring him to Jesus. That is exactly what the Christian community should be doing–—a group of brothers and sisters helping one another to live with Jesus in their midst, and letting him do the healing.
In all our Christian groups we need to have an atmosphere that promotes in believers an intimate, vital contact with Jesus. Faith in Jesus Christ is born and grows in that relationship with him.
Be opened. We urgently need to listen to this call of Jesus even today. These are not the easiest times for the church. We have to act with clarity and responsibility. It would be fatal to be deaf to his call, to turn a deaf ear to his life-giving message, not to listen to the good news, or refuse to interpret the signs of the times and remain isolated in our deafness. The healing power of Jesus can cure us.
JOSÉ A PAGOLA—Following in the Footsteps of Jesus, Year B
The man lived totally isolated from the rest. He does not seem to be aware of his condition and does nothing to let other people help him. Fortunately for him, some of his friends take interest in him and bring him to Jesus. That is exactly what the Christian community should be doing–—a group of brothers and sisters helping one another to live with Jesus in their midst, and letting him do the healing.
In all our Christian groups we need to have an atmosphere that promotes in believers an intimate, vital contact with Jesus. Faith in Jesus Christ is born and grows in that relationship with him.
Be opened. We urgently need to listen to this call of Jesus even today. These are not the easiest times for the church. We have to act with clarity and responsibility. It would be fatal to be deaf to his call, to turn a deaf ear to his life-giving message, not to listen to the good news, or refuse to interpret the signs of the times and remain isolated in our deafness. The healing power of Jesus can cure us.
JOSÉ A PAGOLA—Following in the Footsteps of Jesus, Year B
Today's gospel passage is a healing story. We must be careful to interpret these stories correctly. For example, we would be wrong to draw the conclusion that since Jesus healed miraculously, all his followers are called to do the same. That would be to misunderstand the meaning of the miracles.
St John gives us the key to interpret Jesus' miracles. Whereas the other evangelists refer to the miracles as "wonders" or "powers", John calls them "signs"; for him the miracles point beyond themselves to the "kingdom of God". This is the world as God wills it to be. It is what Jesus lived and died for. The miracles therefore are living lessons on the kingdom. They are also signs that the kingdom is already present in the world. We can see fleeting glimpses of it, its first fruits, its heralds.
Jesus' miracles are like the educational films made nowadays which show the processes of nature speeded up.
The passage concludes with one of the several stories of Jesus imposing what biblical scholars have called the "messianic secret." At present, scholars are divided on the issue. Some think of the deep significance of this mysterious aspect of Jesus' ministry, a meaning which is always manifested slowly. We need to enter into this mystery as we can.
My own feeling however is different. I take it to mean that the “secret” of Jesus reminds us that as always we must interpret the story of Jesus from our own experience. Jesus is then the model of those who choose to minister from the truth of who they are. He does not start from the false idea of what status society finally confers on them.
MICHEL DE VERTEUIL—Lectio Divina on the Sunday Gospels
St John gives us the key to interpret Jesus' miracles. Whereas the other evangelists refer to the miracles as "wonders" or "powers", John calls them "signs"; for him the miracles point beyond themselves to the "kingdom of God". This is the world as God wills it to be. It is what Jesus lived and died for. The miracles therefore are living lessons on the kingdom. They are also signs that the kingdom is already present in the world. We can see fleeting glimpses of it, its first fruits, its heralds.
Jesus' miracles are like the educational films made nowadays which show the processes of nature speeded up.
The passage concludes with one of the several stories of Jesus imposing what biblical scholars have called the "messianic secret." At present, scholars are divided on the issue. Some think of the deep significance of this mysterious aspect of Jesus' ministry, a meaning which is always manifested slowly. We need to enter into this mystery as we can.
My own feeling however is different. I take it to mean that the “secret” of Jesus reminds us that as always we must interpret the story of Jesus from our own experience. Jesus is then the model of those who choose to minister from the truth of who they are. He does not start from the false idea of what status society finally confers on them.
MICHEL DE VERTEUIL—Lectio Divina on the Sunday Gospels