Catholic Caucus: Daily Mass Readings 06-27-2021; Memorial of St. Cyril of Alexandria

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 5

5:21–34

21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.

22. And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

23. And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

24. And Jesus went with him; and much people followed him, and thronged him.

25. And a certain woman, which had an issue of blood twelve years,

26. And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27. When she had heard of Jesus, came in the press behind, and touched his garment.

28. For she said, If I may touch but his clothes, I shall be whole.

29. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

32. And he looked round about to see her that had done this thing.

33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

THEOPHYLACT. After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, And when Jesus was passed over again by ship unto the other side, much people gathered unto him.

AUGUSTINE. (de Con. Evan. 2. 28) But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself shews that the narrative follows the order of time. It goes on, There cometh one of the rulers of the synagogue, &c.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He has recorded the name on account of the Jews of that time, that it might mark the miracle. It goes on, And when he saw him, he fell at his feet, and besought him greatly, &c. Matthew indeed relates that the chief of the synagogue reported that his daughter was dead, but Mark says that she was very sick, and that afterwards it was told to the ruler of the synagogue, when our Lord was about to go with him, that she was dead. The fact then, which Matthew implies, is the same, namely, that He raised her from the dead; and it is for the sake of brevity, that he says that she was dead, which was evident from her being raised.

AUGUSTINE. (ubi sup.) For he attaches himself not to the words of the father, but to what is of most importance, his wishes; for he was in such despair, that his wish was that she should return to life, not thinking that she could be found alive, whom he had left dying.

THEOPHYLACT. Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not shew as much faith as he ought. For he ought to have said, Speak the word only, and my daughter shall be healed. There follows, And he went away with him, and much people followed him, and thronged him; and a woman, which had an issue of blood twelve years, &c.

CHRYSOSTOM. (Hom. in Mat. 31) This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole. There follows, For she said, If I may but touch his clothes, I shall be whole.

THEOPHYLACT. Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health; wherefore it goes on, And straightway the fountain of her blood was dried up, and she felt in her body that she was healed.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils. Therefore it says, Jesus, knowing in himself the virtue which had gone out of him, to shew that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, Who touched me? although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculons work should be consigned to oblivion. It goes on, And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? But the Lord asked, Who touched me, that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith. There follows, And he looked round about to see her that had done this thing.

THEOPHYLACT. For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. For the woman feared because she had stolen health; wherefore there follows, But the woman, fearing and trembling, &c.

BEDE. (in Marc. ii. 22) Observe that the object of His question was that the woman should confess the truth of her long 1want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.

CHRYSOSTOM. (Vict. Ant. e Cat. in Macr. v. Chrys. Hom. in Mat. 31.) He calls her daughter because she was saved by her faith; for faith in Christ makes us His children.

THEOPHYLACT. But He saith to her, Go in peace, that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else He says, Go in peace, sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins

PSEUDO-JEROME. Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. (v. Rom. 11) Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of the letter, enlightened by the Spirit, and enlightening others, falling at the feet of the Word, that is, humbling itself before the Incarnation of Christ, prays for her daughter, for when a man lives himself, he makes others live also. Thus Abraham, and Moses, and Samuel, intercede for the people who are dead, and Jesus comes upon their prayers.

BEDE. (ubi sup.) Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, he is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judæa, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.

THEOPHYLACT. Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is, by the wise men of this world, and of the Law and the Prophets; but the moment that it touched the hem of Christ’s garment, that is, His flesh, it was healed, for whosoever believes the Son of man to be Incarnate is he who touches the hem of His garment.

BEDE. (ubi sup.) Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.

5:35–43

35. While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?

36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

37. And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41. And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42. And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43. And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

THEOPHYLACT. Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already expired, they thought that He ought not to be asked to do so. Therefore it is said, While he yet spake, there came messengers to the ruler of the synagogue, which said, Thy daughter is dead; why troublest thou the Master any further? But the Lord Himself persuades the father to have confidence. For it goes on, As soon as Jesus heard the word which was spoken, he saith to the ruler of the synagogue, Be not afraid; only believe.

AUGUSTINE. (ubi sup.) It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, Fear not, only believe, is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already. But if the Evangelist had related, that the ruler of the synagogue joined the friends who came from his house, in saying that Jesus should not be troubled, the words which Matthew relates him to have said, namely, that the damsel was dead, would then have been contrary to what was in his mind. It goes on, And he suffered no man to follow him, save Peter, and James, and John the brother of James.

THEOPHYLACT. For Christ in His lowliness would not do any thing for display. It goes on, And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) But He Himself commands them not to wail, as if the damsel was not dead, but sleeping; wherefore it says, And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

PSEUDO-JEROME. It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.

BEDE. (ubi sup.) For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.

THEOPHYLACT. But they laugh at Him, as if unable to do any thing farther; and in this He convicts them of bearing witness involuntarily, that she was really dead whom He raised up, and therefore, that it would be a miracle if He raised her.

BEDE. (ubi sup.) Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her rising; wherefore it goes on, But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

CHRYSOSTOM. (non occ.) Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth. Wherefore it says, And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying; wherefore it follows, And straightway the damsel arose and walked.

JEROME. (ad Pam. Ep. 57) Some one may accuse the Evangelist of a falsehood in his explanation, in that he has added, I say unto thee, when in Hebrew, Talitha cumi only means, Damsel, arise; but He adds, I say unto thee, Arise, to express that His meaning was to call and command her. It goes on, For she was of the age of twelve years.

GLOSS. (non occ.) The Evangelist added this, to shew that she was of an age to walk. By her walking, she is shewn to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.

CHRYSOSTOM. (Hom. in Mat. 31) To shew that He had raised her really, and not only to the eye of fancy.

BEDE. (ubi sup.) Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shewn the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)

GREGORY. (Mor. 4, 27) Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the weight of habit.

BEDE. (ubi sup.) And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, Damsel, arise; but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward. But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man. The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise. Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Wisdom 1:13-15; 2:23-24

Life and Death
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[13] Because God did not make death, and he does not delight in the death of the living.
[14] For he created all things that they might exist, and the generative forces of the world are wholesome, and there is no destructive poison in them; and the dominion of Hades is not on earth.
[15] For righteousness is immortal.

The origin of evil and death
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[23] [F]or God created man for incorruption, and made him in the image of his own eternity,
[24] but through the devil's envy death entered the world, and those who belong to his party experience it.

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Commentary:

1:12-15. The central assertion here is that God is not the author of death, but that death came as a result of sin. This leads the inspired writer to see physical death as a symbol of spiritual death, which is true death, that is, permanent separation from God (cf. 3:1-9). These words become clearer in the light of 2:23-24, and from them St Paul interprets that death is a result of original sin (cf. Rom 5:12-15). These verses of Wisdom mean that we can take an optimistic view of created things; the germ of corruption does not come from creation, for God is the author of life and what God desires – righteousness – never dies.

1:16-2:24. This section describes the way the ungodly think and behave, and their error in so doing. Righteousness is immortal; but the ungodly think that life ends at death and therefore they try to strike a bargain with death (1:16-2:19). Moreover, they hound the righteous man because he thinks and acts differently from the way they do (2:10-20). They have no idea what life is all about (2:21-24).

2:21-24. The mistake of the ungodly is to think that nothing lies beyond death. But this way of thinking stems from the wickedness of their lives which prevents them from knowing God's purposes and causes them to despise the way upright people live. The inspired author takes issue with them and spells out God's plan for man and how death came to be (vv. 23-24). But here again "death" has a far-reaching meaning: it means losing that incorruptibility which, as the author sees it, lies beyond physical death. The death that entered the world through the devil's envy, the death experienced by those who belong to the devil's "party", means to be reduced to nothing, to become "dishonored corpses" (4:18), through losing the incorruptibility that comes from God. What the author is saying here presupposes the Genesis account of how man was created in the image and likeness of God (Gen 1:26) and therefore with a seed of immortality, and how the devil tempted man to commit the original sin that resulted in the loss of immortality (cf. Gen 3-4). But the author of Wisdom goes further than that: he says that only those who belong to the devil lose the "immortality" (which he terms "incorruption") of the human person as an entity made up of soul and body. On the basis of this interpretation and in the light of the resurrection of Jesus Christ, St Paul teaches that death, both physical and spiritual, reaches all human beings through the sin committed by Adam; but Christ, the new Adam, redeems all from death.

The devil, in Greek diabolos, means "accuser, calumniator" and is the usual translation given for the Hebrew "Satan". These verses do not quote Genesis explicitly, but Genesis is in the background, for it is there we find the serpent identified as God's enemy and man's. The New Testament writer remind us that the devil was a murderer from the beginning (cf. Jn 8:44); and in its account of the battle between good and bad angels, the book of Revelation will say: "The great dragon was thrown down, that ancient serpent, who called the Devil and Satan, the deceiver of the whole world" (Rev 12:9).

From: 2 Corinthians 8:7, 9, 13-15

Appeal for Generosity
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[7] Now as you excel in everything--in faith, in utterance, in knowledge, in all earnestness, and in your love for us see that you excel in this gracious work also.

[9] For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. [13] I do not mean that others should be eased and you burdened, [14] but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality. [15] As it is written, "He who gathered much had nothing over, and he who gathered little had no lack."

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Commentary:

8:1-9:15. Now, taking for granted that the Corinthians trust him once more, the Apostle begins the second part of his letter (chaps. 8-9), which has to do with the collection for the faithful in Jerusalem, a collection which he organized not only in Corinth but also in the other churches he had founded (cf. Rom 15:26; 1 Cor 16:1). This was indeed one of the points about which the apostolic council at Jerusalem (cf. Gal 2:10; Acts 15) reminded the churches to remember the poor, something St Paul always tried to do, as we can see clearly from these pages.

In addition to alleviating the material needs of the "saints"--that is, the Christians (cf. 1:1)--of the mother church, the Apostle sees this collection as a way of showing the fraternal unity Gentile converts have with that church (cf. 9:12-14).

He had already taken this matter up in 1 Corinthians 16:1-4; in fact, even before that, a year earlier, the Corinthians had indicated that they wanted to help Jerusalem and had begun to collect funds (cf. 8:10; 9:2). He must be bringing it up again--and at length--because the fervor of the Corinthians' first charity must have cooled somewhat due to the crisis in the Corinthian church.

It is interesting to note how delicately the Apostle broaches this subject: in the original text there is no mention of "money" or "alms". Instead, he uses more a spiritual vocabulary--"grace", "willing gift", "love", "relief of the saints".

St Paul begins by citing the generosity of the Macedonians (8:1- 6), and he then goes on to appeal to the Corinthians (8:7-15). After recommending those whom he is sending to organize the collection (8:16-24), he asks that it be done without delay (9:1- 5) and reminds them of the blessings that almsgiving brings (9:6-15).

1-15. St Paul wants to get the Corinthians to be generous. First, he points to the example given by the Macedonians (vv. 1-6). Macedonia was one of the two provinces into which the Romans had divided Greece; Achaia, the other, had Corinth as its capital (cf. note on 1:1-2). In Macedonia, from where the Apostle is writing, there were Christian communities at Philippi, Thessalonica, and Beroea, which he had founded during his second missionary journey (cf. Acts 16:17:15). He plays on the natural rivalry between the two provinces, raising it onto a supernatural plane. He also mentions our Lord (v. 9), who, in his Incarnation and throughout his life, gave us a wonderful example of generosity and detachment.

The Apostle also appeals directly to the Corinthians, reminding them of their earlier readiness to contribute and encouraging them to complete what they started to do so eagerly.

7-15. The Apostle now appeals directly to the generosity of the Corinthians and reminds them of our Lord's example (v. 9). They are already noted for other charisms--"in faith, in utterance, in knowledge" (cf. 1 Cor 1:5; 12:8f); now they should be seen to be outstanding in charity. He tells them this is not a command but rather advice (vv. 8, 10) and then encourages them to complete the collection they have begun; it is not designed to impoverish them but to have them help those in need.

7. "In your love for us": the New Vulgate, which relies on the best Greek manuscripts, translates this as "in the love that we have given you". St Paul is referring to Christian charity towards others, in which he formed them during the years when he preached to them. The variant, found in RSV and other versions, is not in our opinion as suitable to the context.

9. Jesus Christ is the example of detachment and generosity. Our Lord, because he is God, was in need of nothing; but by becoming man he voluntarily despoiled himself of the splendor of his divinity (cf. Phil 2:6f) and lived on earth as a poor man--from his birth in poverty in Bethlehem to his death on the cross; sometimes he did not even have the bare necessities of life (cf. Lk 9:58).

"If you do not believe that poverty is enriching," St John Chrysostom comments, "picture your Lord and you will doubt me no longer. For had he not become poor, you could not have become rich. By a miracle which men cannot understand, poverty has produced these riches--the knowledge of God and godliness, liberation from sin, justification, sanctification, the countless good things which he has bestowed on us and will bestow on us in the future. All those things have accrued to us through his poverty--through his taking our flesh and becoming man and suffering what he suffered. And yet, unlike us, he did not deserve punishment and suffering" (Hom. on 2 Cor., 17).

14. The spiritual abundance of the Christians of the church of Jerusalem can relieve the spiritual indigence of the new Christians of Corinth (cf. 9:12-14). St Paul also says in his Letter to the Romans in connection with this collection: "for if the Gentiles have come to share in their spiritual blessings, they agree also to be of service to them in material blessings" (15:27).

15. St Paul supports with the authority of Sacred Scripture what he has just been saying about equity (v. 14), by referring to the manna which God miraculously nourished the people of Israel in the wilderness. Everyone was gathering the manna--some more, other less--"when they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack; each gathered according to what he could eat" (Ex 16:18). St Paul is saying something similar: every Christian should have what he needs, and should be helped by his brothers in the faith wherever necessary.

From: Mark 5:21-43

Jairus' Daughter is Restored to Life.
The Curing of the Woman With a Hemorrhage
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[21] And when Jesus had crossed again in the boat to the other side, a great crowd gathered about Him; and He was beside the sea. [22] Then came one of the rulers of the synagogue, Jairus by name, and seeing Him, he fell at His feet, [23] and besought Him, saying, "My little daughter is at the point of death. Come and lay Your hands on her, so that she may be made well, and live." [24] And He went with him.

And a great crowd followed Him and thronged about Him. [25] And there was a woman who had a flow of blood for twelve years, [26] and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. [27] She had heard the reports about Jesus, and came up behind Him in the crowd and touched His garment. [28] For she said, "If I touch even His garments, I shall be made well." [29] And immediately the hemorrhage ceased; and she felt in her body that she was healed of her disease. [30] And Jesus, perceiving in Himself that power had gone forth from Him, immediately turned about in the crowd, and said, "Who touched My garments?" [31] And His disciples said to Him, "You see the crowd pressing around You, and yet You say, `Who touched Me?'" [32] And He looked around to see who had done it. [33] But the woman, knowing what had been done to her, came in fear and trembling and fell down before Him, and told Him the whole truth. [34] and He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease."

[35] While He was speaking, there came from the ruler's house some who said, "Your daughter is dead. Why trouble the Teacher any further?" [36] But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not fear, only believe." [37] And He allowed no one to follow Him except Peter and James and John the brother of James. [38] When they came to the house of the ruler of the synagogue, He saw a tumult, and people weeping and wailing loudly. [39] And when He had entered, He said to them, "Why do you make a tumult and weep? The child is not dead but sleeping." [40] And they laughed at Him. But He put them all outside, and took the child's father and mother and those who were with Him, and went in where the child was. [41] Taking her by the hand He said to her, Talitha cumi; which means, "Little girl, I say to you arise." [42] And immediately the girl got up and walked; for she was twelve years old. And immediately they were overcome with amazement. [43] And He strictly charged them that no one should know this, and told them to give her something to eat.

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Commentary:

21-43. Both Jairus and the woman with the flow of blood give us an example of faith in Christ's omnipotence, for only a miracle can cure Jairus' daughter, who is on her death-bed, and heal this lady, who has done everything humanly possible to get better. Similarly, the Christian should always expect God to help him overcome the obstacles in the way of his sanctification. Normally, God's help comes to us in an unspectacular way, but we should not doubt that, if it is necessary for our salvation, God will again work miracles. However, we should bear in mind that what the Lord expects of us is that we should every day fulfill His will.

22. At the head of each synagogue was the archisynagogist, whose function it was to organize the meetings of the synagogue on Sabbaths and holy days, to lead the prayer and hymns and to indicate who should explain the Sacred Scripture. He was assisted in his task by a council and also had an aide who looked after the material side of things.

25. This woman suffered from an illness which implied legal impurity (Leviticus 14:25ff). Medical attention had failed to cure her; on the contrary, as the Gospel puts it so realistically, she was worse than ever. In addition to her physical suffering--which had gone on for twelve years--she suffered the shame of feeling unclean according to the Law. The Jews not only regarded a woman in this position as being impure: everything she touched became unclean as well. Therefore, in order not to be noticed by the people, the woman came up to Jesus from behind and, out of delicacy, touched only His garment. Her faith is enriched by her expression of humility: she is conscious of being unworthy to touch our Lord. "She touched the hem of His garment, she approached Him in a spirit of faith, she believed, and she realized that she was cured [...]. So we too, if we wish to be saved, should reach out in faith to touch the garment of Christ" (St. Ambrose, Expositio Evangelii Sec. Lucam, VI, 56 and 58).

30. In all that crowd pressing around Him only this woman actually touched Jesus--and she touched Him not only with her hand but with the faith she bore in her heart. St. Augustine comments: "She touches Him, the people crowd Him. Is her touching not a sign of her belief?" (In Ioann. Evang., 26, 3). We need contact with Jesus. We have been given no other means under Heaven by which to be saved (cf. Acts 4:12). When we receive Jesus in the Holy Eucharist, we obtain this physical contact through the sacramental species. We too need to enliven our faith if these encounters with our Lord are to redound to our salvation (cf. Matthew 13:58).

37. Jesus did not want more than these three Apostles to be present: three was the number of witnesses laid down by the Law (Deuteronomy 19:15). "For Jesus, being humble, never acted in an ostentatious way (Theophilactus, Enarratio In Evangelium Marci, in loc.). Besides these were the three disciples closest to Jesus: later, only they will be with Him at the Transfiguration (cf. 9:2) and at His agony in the Garden of Gethsemane (cf. 14:33).

39. Jesus' words are in contrast with those of the ruler's servants; they say: "Your daughter is dead"; whereas He says: "She is not dead but sleeping". "To men's eyes she was dead, she could not be awoken; in God's eyes she was sleeping, for her soul was alive and was subject to God's power, and her body was resting, awaiting the Resurrection. Hence the custom which arose among Christians of referring to the dead, whom we know will rise again, as those who are asleep" (St. Bede, In Marci Evangelium Expositio, in loc.). What Jesus says shows us that, for God, death is only a kind of sleep, for He can awaken anyone from the dead whenever He wishes. The same happens with the death and resurrection of Lazarus. Jesus says: "Our friend Lazarus has fallen asleep, but I go to awaken him out of sleep." And, when the disciples think that it is ordinary sleep He is referring to, our Lord tells them plainly: "Lazarus is dead" (cf. John 11:11ff).

40-42. Like all the Gospel miracles the raising of the daughter of Jairus demonstrates Christ's divinity. Only God can work miracles; sometimes He does them in a direct way, sometimes by using created things as a medium. The exclusively divine character of miracles--especially the miracle of raising the dead--is noticed in the Old Testament: "The Lord wills and brings to life; He brings down to Sheol and raises up" (1 Samuel 2:6), because He has "power over life and death" (Wisdom 16:13). And also in the Old Testament God uses men to raise the dead to life: the prophet Elijah revives the son of the widow of Sarepta by "crying to the Lord" (cf. 1 Kings 17:21), and Elisha prevails on Him to raise the son of the Shunammite (2 Kings 4:33).

In the same way, in the New Testament the Apostles do not act by their own power but by that of Jesus to whom they first offer fervent prayer: Peter restores to life a Christian woman of Joppa named Tabitha (Acts 9:36ff); and Paul, in Troas, brings Eutychus back to life after he falls from a high window (Acts 20:7ff). Jesus does not refer to any superior power; His authority is sovereign: all He has to do is give the order and the daughter of Jairus is brought back to life; this shows that He is God.

Daily Word for Reflection—Navarre Bible Commentary

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 5
21.	And when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea.	Et cum transcendisset Jesus in navi rursum trans fretum, convenit turba multa ad eum, et erat circa mare.	και διαπερασαντος του ιησου εν τω πλοιω παλιν εις το περαν συνηχθη οχλος πολυς επ αυτον και ην παρα την θαλασσαν
22.	And there cometh one of the rulers of the synagogue named Jairus: and seeing him, falleth down at his feet.	Et venit quidam de archisynagogis nomine Jairus, et videns eum procidit ad pedes ejus,	και ιδου ερχεται εις των αρχισυναγωγων ονοματι ιαειρος και ιδων αυτον πιπτει προς τους ποδας αυτου
23.	And he besought him much, saying: My daughter is at the point of death, come, lay thy hand upon her, that she may be safe, and may live.	et deprecabatur eum multum, dicens : Quoniam filia mea in extremis est, veni, impone manum super eam, ut salva sit, et vivat.	και παρεκαλει αυτον πολλα λεγων οτι το θυγατριον μου εσχατως εχει ινα ελθων επιθης αυτη τας χειρας οπως σωθη και ζησεται
24.	And he went with him, and a great multitude followed him, and they thronged him.	Et abiit cum illo, et sequebatur eum turba multa, et comprimebant eum.	και απηλθεν μετ αυτου και ηκολουθει αυτω οχλος πολυς και συνεθλιβον αυτον
25.	And a woman who was under an issue of blood twelve years,	Et mulier, quæ erat in profluvio sanguinis annis duodecim,	και γυνη τις ουσα εν ρυσει αιματος ετη δωδεκα
26.	And had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse,	et fuerat multa perpessa a compluribus medicis : et erogaverat omnia sua, nec quidquam profecerat, sed magis deterius habebat :	και πολλα παθουσα υπο πολλων ιατρων και δαπανησασα τα παρ αυτης παντα και μηδεν ωφεληθεισα αλλα μαλλον εις το χειρον ελθουσα
27.	When she had heard of Jesus, came in the crowd behind him, and touched his garment.	cum audisset de Jesu, venit in turba retro, et tetigit vestimentum ejus :	ακουσασα περι του ιησου ελθουσα εν τω οχλω οπισθεν ηψατο του ιματιου αυτου
28.	For she said: If I shall touch but his garment, I shall be whole.	dicebat enim : Quia si vel vestimentum ejus tetigero, salva ero.	ελεγεν γαρ οτι καν των ιματιων αυτου αψωμαι σωθησομαι
29.	And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.	Et confestim siccatus est fons sanguinis ejus : et sensit corpore quia sanata esset a plaga.	και ευθεως εξηρανθη η πηγη του αιματος αυτης και εγνω τω σωματι οτι ιαται απο της μαστιγος
30.	And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?	Et statim Jesus in semetipso cognoscens virtutem quæ exierat de illo, conversus ad turbam, aiebat : Quis tetigit vestimenta mea ?	και ευθεως ο ιησους επιγνους εν εαυτω την εξ αυτου δυναμιν εξελθουσαν επιστραφεις εν τω οχλω ελεγεν τις μου ηψατο των ιματιων
31.	And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me?	Et dicebant ei discipuli sui : Vides turbam comprimentem te, et dicis : Quis me tetigit ?	και ελεγον αυτω οι μαθηται αυτου βλεπεις τον οχλον συνθλιβοντα σε και λεγεις τις μου ηψατο
32.	And he looked about to see her who had done this.	Et circumspiciebat videre eam, quæ hoc fecerat.	και περιεβλεπετο ιδειν την τουτο ποιησασαν
33.	But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.	Mulier vero timens et tremens, sciens quod factum esset in se, venit et procidit ante eum, et dixit ei omnem veritatem.	η δε γυνη φοβηθεισα και τρεμουσα ειδυια ο γεγονεν επ αυτη ηλθεν και προσεπεσεν αυτω και ειπεν αυτω πασαν την αληθειαν
34.	And he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.	Ille autem dixit ei : Filia, fides tua te salvam fecit : vade in pace, et esto sana a plaga tua.	ο δε ειπεν αυτη θυγατερ η πιστις σου σεσωκεν σε υπαγε εις ειρηνην και ισθι υγιης απο της μαστιγος σου
35.	While he was yet speaking, some come from the ruler of the synagogue's house, saying: Thy daughter is dead: why dost thou trouble the master any further?	Adhuc eo loquente, veniunt ab archisynagago, dicentes : Quia filia tua mortua est : quid ultra vexas magistrum ?	ετι αυτου λαλουντος ερχονται απο του αρχισυναγωγου λεγοντες οτι η θυγατηρ σου απεθανεν τι ετι σκυλλεις τον διδασκαλον
36.	But Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe.	Jesus autem audito verbo quod dicebatur, ait archisynagogo : Noli timere : tantummodo crede.	ο δε ιησους ευθεως ακουσας τον λογον λαλουμενον λεγει τω αρχισυναγωγω μη φοβου μονον πιστευε
37.	And he admitted not any man to follow him, but Peter, and James, and John the brother of James.	Et non admisit quemquam se sequi nisi Petrum, et Jacobum, et Joannem fratrem Jacobi.	και ουκ αφηκεν ουδενα αυτω συνακολουθησαι ει μη πετρον και ιακωβον και ιωαννην τον αδελφον ιακωβου
38.	And they come to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.	Et veniunt in domum archisynagogi, et videt tumultum, et flentes, et ejulantes multum.	και ερχεται εις τον οικον του αρχισυναγωγου και θεωρει θορυβον κλαιοντας και αλαλαζοντας πολλα
39.	And going in, he saith to them: Why make you this ado, and weep? the damsel is not dead, but sleepeth.	Et ingressus, ait illis : Quid turbamini, et ploratis ? puella non est mortua, sed dormit.	και εισελθων λεγει αυτοις τι θορυβεισθε και κλαιετε το παιδιον ουκ απεθανεν αλλα καθευδει
40.	And they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.	Et irridebant eum. Ipse vero ejectis omnibus assumit patrem, et matrem puellæ, et qui secum erant, et ingreditur ubi puella erat jacens.	και κατεγελων αυτου ο δε εκβαλων παντας παραλαμβανει τον πατερα του παιδιου και την μητερα και τους μετ αυτου και εισπορευεται οπου ην το παιδιον ανακειμενον
41.	And taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise.	Et tenens manum puellæ, ait illi : Talitha cumi, quod est interpretatum : Puella (tibi dico), surge.	και κρατησας της χειρος του παιδιου λεγει αυτη ταλιθα κουμι ο εστιν μεθερμηνευομενον το κορασιον σοι λεγω εγειραι
42.	And immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment.	Et confestim surrexit puella, et ambulabat : erat autem annorum duodecim : et obstupuerunt stupore magno.	και ευθεως ανεστη το κορασιον και περιεπατει ην γαρ ετων δωδεκα και εξεστησαν εκστασει μεγαλη
43.	And he charged them strictly that no man should know it: and commanded that something should be given her to eat.	Et præcepit illis vehementer ut nemo id sciret : et dixit dari illi manducare.	και διεστειλατο αυτοις πολλα ινα μηδεις γνω τουτο και ειπεν δοθηναι αυτη φαγειν

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Readings at Mass

God takes no pleasure in the extinction of the living

The Lord Jesus became poor for your sake, to make you rich

Little girl, I tell you to get up

Catena Aurea by St. Thomas Aguinas

Mark CHAP. 5

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