13th Sunday in Ordinary Time, Cycle B (나해 연중 제13주일)


1st Reading: Wisdom 1:13-15; 2:23-24

Life and Death 
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[13] [B]ecause 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 se-
paration 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 like-
ness 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 "incorrup-
tion") 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 ex-
plicitly, but Genesis is in the background, for it is there we find the serpent iden-
tified 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).


2nd Reading: 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 ear-
nestness, 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 ga-
thered 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 sho-
wing 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 Jeru-
salem 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 pro-
vinces 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 superna-
tural plane. He also mentions our Lord (v. 9), who, in his Incarnation and through-
out his life, gave us a wonderful example of generosity and detachment.

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The Apostle also appeals directly to the Corinthians, reminding them of their ear-
lier 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 cha-
risms--"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 ra-
ther 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 manu-
scripts, translates this as "in the love that we have given you". St Paul is refer-
ring 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, libera-
tionfrom 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 suf-
fering 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 re-
lieve 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 miraculous-
ly 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 some-
thing similar: every Christian should have what he needs, and should be helped
by his brothers in the faith wherever necessary.
　

Gospel Reading: 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 be-
lieve." [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 im-
mediately the girl got up and walked; for she was twelve years old. And imme-
diately 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 pos-
sible 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 Gos-
pel 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 po-
sition as being impure: everything she touched became unclean as well. There-
fore, 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 Eu-
charist, 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 or-
dinary 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 demon-
strates 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 exclusive-
ly divine character of miracles--especially the miracle of raising the dead -- is no-
ticed 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.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


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