"God has left us abandoned in time. God and humanity are like two lovers who have missed their rendezvous. Each is there before the time, but each at a different place, and they wait and wait and wait. He stands motionless, nailed to the spot for the whole of time. She is distraught and impatient. But alas for her if she gets tired and goes away. The crucifixion of Christ is the image of the fixity of God. God is attention without distraction. One must imitate the patience and humility of God." (Simone Weil, "The Fathers Silence" in The Simone Weil Reader, edited by George A Panichas, David McKay Company, 1977, 424-25)

Gospel for the Thirteenth Sunday in Ordinary Time (27 June 2021)

Gospel Notes by Michael Whelan SM
JWho touched me

Click for a video presentation of the Homily

When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet and begged him repeatedly, “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.” So he went with him.

And a large crowd followed him and pressed in on him. Now there was a woman who had been suffering from hemorrhages for twelve years.

She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. She had heard about Jesus, and came up behind him in the crowd and touched his cloak, for she said, “If I but touch his clothes, I will be made well.” Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” He looked all around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” He allowed no one to follow him except Peter, James, and John, the brother of James. When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” And they laughed at him. Then 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. He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. He strictly ordered them that no one should know this, and told them to give her something to eat. (Mark 5:21-43 – NRSV)

Introductory notes

General

The large crowd that greets Jesus when he returns to the west bank of the lake – perhaps Capernaum? – is in stark contrast with the lonely figure of the Gerasene demoniac who met him when he arrived on the other (Gentile) side of the lake.

The people gather “by the sea” just as the first disciples, Simon and his brother Andrew, James and his brother John, are called “by the sea” (1:16-20); Levi the tax collector is called as Jesus walks “by the sea” (2:13-15); Jesus delivers a major teaching in parables “by the sea” (4:1-34). And there is a similar scene when Jesus “departed with his disciples for the seaside” and the crowds caught up with him (3:7).

Are we dealing with a simple matter of fact – that Jesus’ ministry was centred on the area near the Lake of Galilee – or is there some deeper symbolism in the repeated references to the “sea” and the “seaside”? One commentary suggests the latter. Virgil Howard and David B Peabody note the theological significance of the “mountain” – see the calling of the Twelve in 3:16-19 and the transfiguration in 9:2 – the “wilderness” – see the witness of John the Baptist and the temptations of Jesus in 1:1-13, Jesus seeking a place to be alone and pray in 1:35 and his seeking a place for a bit of privacy in 1:45, his withdrawal with the disciples after hearing the news of John’s execution in 6:31, his feeding the people in the wilderness in 6:34-44 and similarly in 8:1-10 – and the “sea”. (Cf Virgil Howard and David B Peabody, “Mark” in The International Bible Commentary, editor William R Farmer, Collegeville Minnesota, The Liturgical Press, 1998, 1343.)

The mountain, the wilderness and the sea are all redolent with echoes of the Exodus Event. There is a New Exodus unfolding here.

The two miracles deal with two women and – implicitly their capacity to bring life into the world. Both are referred to as “daughter”. The twelve-year old girl is on the verge of those years when she would normally become a mother. But she dies instead. The woman has had the issue of blood for twelve years. One commentary notes: “In these two narratives Jesus not only rescues the two women from death but also restores to them their life-giving capacity. Both can bring forth life from their bodies, one once racked with disease, the other deprived of life itself” (J R Donahue, & D J Harrington, The Gospel of Mark, Collegeville, MN: The Liturgical Press, 2002, 181).

Specific

fell at his feet: The Gerasene demoniac also fell at Jesus’ feet – see 5:6. Though the demoniac is worshipping, Jairus is petitioning. In both instances Mark makes clear the special dignity of Jesus. Mark is also reminding us that not all of the Jewish authorities were hostile to Jesus. Jairus, for one, is deeply appreciative and affirming of Jesus. Yet we also recall that the last time Jesus appeared in a synagogue they threatened to kill him – see 3:6.

lay your hands on her: The expression can be positive or negative. One commentary notes: “Laying on of hands, which is sometimes used in the negative sense of harm (Gen 37:27; Lev 24:14; Neh 13:21; Luke 20:19), appears in different positive contexts: blessings (Acts 8:19), consecration (Lev 8:10), sacrificial ritual (Exod 29:10; Lev 4:15; 16:21), and healing (2 Kgs 4:34; Mark 16:18; Acts 9:12; 28:8). In Genesis Apocryphon 20:28–29 Abraham exorcises the plague visited upon the Egyptian king for abducting Sarai by placing his hands on him.” (J R Donahue, & D J Harrington, op cit, 173.)

a woman who had been suffering from hemorrhages for twelve years: We must see the cure of the woman with the bleeding, as part of a broader picture that begins with the calming of the storm (4:35-41), includes the healing of the Gerasene demoniac and the subsequent rejection by the Gerasene people (5:1-28), the cure of Jairus’ daughter (5:35-43) and concludes with Jesus’ visit to Nazareth where he is rejected (6:1-6). One commentary notes: “Yet in the four miracles of 4:35–5:43 the power of Jesus over chaotic nature, destructive demons, debilitating illness, and death itself is portrayed in a more sustained and graphic manner than anywhere else in the gospel. This grand tableau, which visually spreads across these chapters of Mark like a medieval tapestry, ends with a visit of Jesus to his home city where his teaching is rejected (6:1–4) and his power to perform mighty works proves ineffectual (6:5). (J R Donahue & D J Harrington, op cit, 179.)

It is worth calling to mind the Syrophoenician woman – see 7:24-30. Like her, this woman with a bleeding condition, is introduced to the reader as a distinctive individual. This woman is beset by a twofold tragedy. In the first place, her continuous bleeding would have made her always “unclean”. In the second place she would not have been able to conceive and bear children. Her actions, therefore, suggest a person of some strength of character and courage. Perhaps also a person who recognized in Jesus an opening to a world beyond the restraints of societal custom and cultural limits. No wonder Jesus praises her – see 5:34.

Reflection

Unlike the Gospels of Matthew and Luke, Mark’s Gospel has no account of Jesus’ birth or early life. Mark plunges straight into the story of John the Baptist and the baptism of Jesus. A brief reference is made to the temptations in the desert then Jesus begins his public ministry. There is a sense of urgency. The first disciples are called, the sick are healed, demons are cast out, parables are told, Jesus sails back and forth across the Sea of Galilee, from the Jewish side to the Gentile side . . . he is on a mission!

In todays’ Gospel – Mark 5:21-43 – we meet a number of different people, all drawn to Jesus. Clearly, they see in this man “something” that is important to them. What is it? Two individuals – Jairus and the lady with the hemorrhage – are definite about what they want. And “the great crowd” – what do they want? The apostles – called/appointed earlier by Jesus (see 3:13-19) – are probably not entirely clear yet about what they want. Whether they realise it or not, what all these individuals are seeking – or what they are caught up in – is implied in the essential message of Mark’s Gospel: “‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news’” (Mark 1:14-15).

Jairus “fell at (Jesus’) feet and begged him repeatedly, ‘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’.” Of course, we cannot be sure that Jairus is not just a desperate parent grasping at straws. But it does not seem that way. The detail with which Mark tells the story, and his description of Jesus’ response to Jairus, suggests otherwise. Jairus believes in Jesus. Though some encouragement from Jesus is necessary in the face of the skepticism from the onlookers: “Do not fear, only believe.”

“The woman who had been suffering from hemorrhages for twelve years” is more timid than Jairus. Perhaps because what she is about to do is more daring? And she is a woman. She has no particular authority in the community. Given her medical condition, it is entirely possible that she is divorced. In any case, she is “unclean” and she is going to “touch” him. She is not supposed to do that! Social and religious customs – with their potentially dire consequences – cannot hold her back though. Amidst great fear she expresses her belief in Jesus. He affirms her: “Your faith has made you well”.

So what does it take to become part of what Jesus is offering?

Desire looks like a good place to start. Desire! Do you really want to throw in your lot with him? You can try the direct approach of Jairus. Or you can try the indirect (yet brave) approach of the woman. Just be honest. Be yourself. Jesus is fulfilling his promise every minute of every day: “I am here for you!” He is waiting for your response: “Count me in!”.