Jun 30, 2024: 13th Sunday in Ordinary Time (B)

1st Reading – Wisdom 1:13-15; 2:23-24

God did not make death,
nor does he rejoice in the destruction of the living.
For he fashioned all things that they might have being;
and the creatures of the world are wholesome,
and there is not a destructive drug among them
nor any domain of the netherworld on earth,
for justice is undying.
For God formed man to be imperishable;
the image of his own nature he made him.
But by the envy of the devil, death entered the world,
and they who belong to his company experience it.

The Book of Wisdom was written about a hundred years before Christ, in Greek. Its author, whose name is not known, was a member of the Jewish community at Alexandria, Egypt, where the book is believed to have been composed. Until the discovery of the Dead Sea scrolls, the Book of Wisdom was not known to have existed in Hebrew, but its discovery there shows that it was accepted and used by the Jews of Jesus’ time in the area of Palestine.

The Book of Wisdom is an example of wisdom literature, which uses reason to explore the mysteries of faith.

Today’s reading offers insights into human nature, death, and the afterlife. Using the Hellenistic understanding of the soul and immortality, the author reflects on the Genesis account of creation and sin.

God did not make death, nor does he rejoice in the destruction of the living. For he fashioned all things that they might have being;

God is not the author of death. Man, like everything else, was made to live.

This counters any notion that death is a natural part of God’s creation or something that pleases him.

and the creatures of the world are wholesome, and there is not a destructive drug among them nor any domain of the nether world on earth,

The author conveys a deep appreciation for creation, contradicting any view that sees the natural world as evil or inferior to a spiritual reality. The Jewish view was that the created world came from the hand of God, and nothing was to be disparaged.

The original Greek translated here as “drug” is pharmakon, which refers to any substance with the power to affect the body. This substance can be used for healing (a medicine) or for harm (a poison).

for justice is undying.

God is the author of life, the immortal and all-powerful creator of the universe. What God desires — i.e., righteousness — never dies.

This perspective on the immortality (athanasía) of justice is unique, borrowing concepts from Jewish and Greek schools of thought. The author’s general teaching is this: righteousness characterizes the relationship of human beings with the immortal God; therefore, righteousness itself is also immortal. See also Isaiah 51:6-8.

For God formed man to be imperishable; the image of his own nature he made him.

Genesis 1:26 states that mankind was made in God’s image. Though we are mortal by nature, as images of God we are meant to be imperishable. In other words, the immortality of our souls is a divine gift.

But by the envy of the devil, death entered the world, 

Diabolos (“the devil”) means “accuser, slanderer.” It is often used in the Septuagint (the Greek translation of the Hebrew Bible) as the equivalent of the Hebrew term “Satan,” which also means “adversary” or “accuser.”

While the author does not quote Genesis explicitly, it is widely accepted that this refers to the story of the fall in Genesis 3, where the serpent’s deception leads to humanity’s downfall. This is the first biblical text to equate the serpent in Genesis with the devil, an interpretation that became more common in later Jewish and Christian writings.

In the creation account in Genesis, God created Adam and Eve and placed them in the garden, where their every need was met. They were not content with what God provided; they violated his command and brought death upon themselves.

and they who are in his possession experience it.

Those who follow Satan (“they who are in his possession”) experience death, the moral and spiritual consequence for aligning with evil.

2nd Reading – 2 Corinthians 8:7, 9, 13-15

Brothers and sisters:
As you excel in every respect, in faith, discourse,
knowledge, all earnestness, and in the love we have for you,
may you excel in this gracious act also.

For you know the gracious act of our Lord Jesus Christ,
that though he was rich, for your sake he became poor,
so that by his poverty you might become rich.
Not that others should have relief while you are burdened,
but that as a matter of equality
your abundance at the present time should supply their needs,
so that their abundance may also supply your needs,
that there may be equality.
As it is written:
Whoever had much did not have more,
and whoever had little did not have less.

At this point in his second letter to the Corinthians, Paul broaches a new topic: taking up a collection for the impoverished Christians in Jerusalem. He encourages the relatively well-off believers in Corinth to excel in the grace of giving, just as they do in other virtues.

Paul’s perspective is both humanitarian and theological.

Brothers and sisters: As you excel in every respect, in faith, discourse, knowledge, all earnestness,

Paul begins by acknowledging the Corinthians’ strengths in various Christian virtues: faith, speech, knowledge, earnestness, and love. These qualities reflect a mature and committed Christian community.

Note the flattery here: The Corinthians have not only demonstrated these gifts, they have excelled in them.

and in the love we have for you,

The original Greek here is en tē agapē hēmōn tē eis hymas, which some translations (and some early manuscripts) render as “in the love we have kindled in you,” which makes more sense as an item on a list of spiritual gifts.

may you excel in this gracious act also.

Paul encourages them to extend their excellence to the act of giving. He refers to giving as a “grace,” highlighting it as a divine gift and an integral part of their spiritual life. Giving is not just an obligation but a reflection of God’s generosity working through them.

For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, 

This is one of the many intricate plays on words found throughout Paul’s writings, the depth and elegance of which are generally impossible to fully capture in English.

Paul reminds the Corinthians of the ultimate example of generosity: Jesus Christ. Jesus, who was rich in his divine nature and glory, chose to become poor by taking on human form and suffering for humanity’s sake.

This poverty wasn’t merely a relinquishment of divine privileges; it was an immersion into extreme destitution. The Greek word here for “poverty” (ptōcheia) means pauperism or beggary.

Jesus entered the world as a helpless infant, living in poverty from the time of his birth until his death on the cross.

so that by his poverty you might become rich.

Through this incomprehensible generosity, Christians have been endowed with the spiritual riches of salvation, grace, and eternal life.

Not that others should have relief while you are burdened, but that as a matter of equality your abundance at the present time should supply their needs, 

The goal is not to burden the Corinthians while others are at ease. Paul is asking them to share their surplus, no matter how little it may be. Believers should not hoard what others need to simply survive.

so that their abundance may also supply your needs, that there may be equality.

In return, the beneficiaries of the Corinthians’ generosity have non-material riches to share.

As it is written: “Whoever had much did not have more, and whoever had little did not have less.”

Paul grounds his argument in a quote from Exodus 16:18, which refers to the Israelites gathering manna in the desert. Some gathered a larger amount of manna than others, but when it was measured no one had too much or too little.

God provided according to the needs of each.

Gospel – Mark 5:21-43

When Jesus had crossed again in the boat to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
“My daughter is at the point of death.
Please, come lay your hands on her that she may get well and live.”
He went off with him,
and a large crowd followed him and pressed upon him.

There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors
and had spent all that she had.
Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd
and touched his cloak.
She said, “If I but touch his clothes, I shall be cured.”
Immediately her flow of blood dried up.
She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him,
turned around in the crowd and asked, “Who has touched my clothes?”
But his disciples said to Jesus,
“You see how the crowd is pressing upon you,
and yet you ask, ‘Who touched me?’”
And he looked around to see who had done it.
The woman, realizing what had happened to her,
approached in fear and trembling.
She fell down before Jesus and told him the whole truth.
He said to her, “Daughter, your faith has saved you.
Go in peace and be cured of your affliction.”

While he was still speaking,
people from the synagogue official’s house arrived and said,
“Your daughter has died; why trouble the teacher any longer?”
Disregarding the message that was reported,
Jesus said to the synagogue official,
“Do not be afraid; just have faith.”
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
“Why this commotion and weeping?
The child is not dead but asleep.”
And they ridiculed him.
Then he put them all out.
He took along the child’s father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, “Talitha koum,”
which means, “Little girl, I say to you, arise!”
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.

Today’s gospel reading is another example of Mark’s use of intercalation, a method of weaving together two seemingly unrelated stories into a single narrative.

We encountered this technique three weeks ago, when Jesus responded to accusations of being possessed by demons with teachings on the true family of God.

When Jesus had crossed again in the boat to the other side,

Mark 5:1-20 tells of Jesus healing a demon-possessed man on the eastern shore of the Sea of Galilee, in Gentile territory. He has now returned to the western shore.

a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward.

As a synagogue official, Jairus would have been a man of significant status.

Seeing him he fell at his feet and pleaded earnestly with him,

It would have been quite shocking for a man of authority to throw himself at the feet of an itinerant preacher.

Jairus’ desperation to help his daughter would have overridden concerns about social propriety.

saying, “My daughter is at the point of death.

According to Matthew 9:18 and Luke 8:42, the daughter was already dead.

Please, come lay your hands on her that she may get well and live.”

The imposition of hands on the sick was a common feature in ancient healing rituals. It is found throughout Mark’s gospel, as well as Matthew, Luke, and Acts.

Note the absolute faith of Jairus that Jesus has the power to heal his daughter. He likely did not recognize Jesus as the Messiah, or truly God, but he had likely heard about Jesus’ miraculous healings and teachings and knew Jesus was a conduit of God’s power.

He went off with him, and a large crowd followed him and pressed upon him.

Luke 8:42 uses stronger language to describe the stifling crowds: As he went, the crowds almost crushed him.

There was a woman afflicted with hemorrhages for twelve years.

The story of Jairus and his daughter is interrupted by the story of a hemorrhaging woman. Because of this affliction, she was ritually unclean. Anything she touched also became unclean (Leviticus 15:25-27).

All the synoptic Gospels point out that the woman had been suffering for twelve years, emphasizing the severity of her condition and the social and religious implications of her illness.

She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse.

The woman has endured both the affliction itself and the failed attempts of those who sought to cure her. For twelve years, she has borne the weight of her suffering, compounded by the financial hardship incurred from seeking treatments that ultimately failed.

She had heard about Jesus and came up behind him in the crowd

Unlike Jairus, she does not approach Jesus directly. Her status as a woman and her condition of ritual uncleanness likely prevented her from doing so.

In Jewish society during that time, women were expected to maintain modesty and discretion in their interactions, especially with male figures of authority like Jesus. Her ritual uncleanness mandated separation from communal activities and religious practices, as well as social isolation to prevent the spread of impurity.

She was also probably quite feeble due to her affliction. If so, it would have been a challenge to venture into a crushing crowd in that condition.

and touched his cloak.

This is a bold violation of both social norms (a woman touching a man who is not her relative) and religious laws (a ritually unclean person coming into contact with others).

She said, “If I but touch his clothes, I shall be cured.”

Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction.

The cure is instantaneous and complete.

Notice that this occurs without Jesus speaking a word or laying hands on the afflicted person. This is the only miracle story in which Jesus does not initiate the cure.

Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?’”

Many people are touching Jesus due to the crowded conditions, but only one has touched him with faith.

As the second person of the Trinity, Jesus, in his divine nature, possesses omniscience — knowledge of all things past, present, and future. He already knew who the woman was, where she was, and what had transpired.

Jesus is creating a teaching moment for the woman, the disciples, and the crowd. Remember that Jairus, in his great distress, is walking with Jesus to his daughter’s bedside.

The woman, realizing what had happened to her, approached in fear and trembling.

Having directly experienced the power of God, we can guess that the woman was filled with humility, awe, and fear.

Given that the woman has violated the law by merely appearing in public during her uncleanness (Leviticus 15:25), she is probably also afraid of being reproved for her actions.

She fell down before Jesus and told him the whole truth.

This public confession was a powerful witness to Jesus’ miraculous healing power, reinforcing the faith of all who heard and inspiring others to seek Jesus for their own needs.

For Jairus, this would have affirmed Jesus’ ability to heal even the most desperate cases, bolstering his hope and trust in Jesus’ intervention for his dying daughter.

He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”

Not only does Jesus not reprove her, he speaks to her tenderly, addressing her as “daughter” and emphasizing the central role her faith played in her healing.

Faith is consistently portrayed throughout the gospels as a prerequisite for Christ’s miracles, highlighting the profound link between belief and divine intervention. Many instances illustrate individuals approaching Jesus with unwavering faith, trusting in his ability to heal their afflictions; examples include the centurion’s servant (Matthew 8:5-13) and Bartimaeus, a blind beggar (Mark 10:46-52). Conversely, doubt and lack of faith served to limit demonstrations of Christ’s healing power (Matthew 13:58).

But was the woman healed by her faith alone? She had to take action, to reach out, to touch; remaining faithful but idle would not have had this result.

While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?”

With the story of the hemorrhaging woman concluded, the story of Jairus and his daughter now resumes.

News arrives that all hope has been lost, the intervention of a healer is no longer needed. The stage for a miracle has been set.

Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.”

Having faith in Jesus’ power to heal a sick person is one thing; believing that Jesus can help even after the person has died is entirely another.

He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James.

There are many reasons why Jesus limited the number of people who joined him inside:

• Peter, James, and John comprised Jesus’ inner circle. They were present at other pivotal events, such as the Transfiguration (Mark 9:2) and Jesus’ prayer in Gethsemane (Mark 14:33). Jesus is providing them with direct experiences of his power, to strengthen their faith and understanding of his mission.
• Three witnesses were necessary to satisfy the law’s requirement for testimony in any life and death situation (Deuteronomy 19:15). By minimizing the witnesses to a few he deeply trusts, Jesus ensures that the miracle is reported accurately. The testimony of Peter, James, and John would carry weight and be less likely to be misunderstood or misrepresented.
• Raising someone from the dead is a profound miracle, one that demands reverence and solemnity. A smaller, more controlled group creates the respectful atmosphere appropriate for the sacredness of Jesus’ actions. This is not a publicity stunt.
• An intimate setting allows the family to experience the miracle in a personal and profound way, strengthening their faith and providing comfort in their moment of grief.

When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly.

The typical mourning practices of the time included loud weeping and wailing. This underscores the perceived finality of death and the deep grief experienced by those who have lost a loved one.

So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him.

Mourning turns to ridicule. They may have believed that he could cure her disease, but they scoff at the suggestion that he can bring her back to life.

Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was.

Jesus’ dismissal of the mourners underscores the need for an environment of faith for the miracle, as discussed earlier.

Only those who believed or had faith in Jesus’ power were allowed to witness the miracle.

He took the child by the hand

Numbers 19:11-13 specifies that anyone who touches a dead body will be ritually unclean for seven days.

As he did with the hemorrhaging woman, Jesus reverses the expected outcome. Instead of contracting uncleanness, he imparts healing and life, demonstrating his authority over the law and over the forces of death and disease.

The touch that would have rendered Jesus unclean is the very means by which he transfers the power of God.

and said to her, “Talitha koum,” 

Jesus speaks in Aramaic, which was probably his primary language. He may have also spoken some Hebrew and/or Greek.

which means, “Little girl, I say to you, arise!”

Mark translates Jesus’ words to Greek, for the benefit of his readers.

The Greek word used here for “arise” (egeirein) is the verb commonly used in the New Testament to denote resurrection from death. It conveys the idea of rising up, being raised, or awakening from sleep.

In fact, Mark later uses it in reference to Jesus’ resurrection when the angel at the tomb says, “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here” (Mark 16:6).

The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded.

If Jesus had employed lengthy incantations or administered complex curative compounds, and the girl had struggled over hours to awaken from death, it would still have been an incredible miracle. The fact he simply commands her to arise and she instantly responds underscores the astounding nature of his power.

No wonder those present were utterly astounded.

The mention of the girl’s age is one of several links between her and the hemorrhaging woman. The girl has been alive for twelve years, exactly the duration of the woman’s affliction; both are unnamed; both are ritually unclean.

He gave strict orders that no one should know this

How could people not know? Everyone is going to know.

Jesus frequently instructed people not to publicize his miracles. This “Messianic Secret” theme is prevalent in Mark’s Gospel.

Scripture scholars suggest two reasons for this:

• Jesus might have wanted to prevent the crowds from misunderstanding his mission. People might have seen him only as a miracle worker or political messiah rather than the suffering servant who would bring spiritual salvation. Only in the context of Jesus’ own resurrection will they understand his ability to give this child new life.
• Publicizing such miracles could escalate tensions with religious authorities and hasten the conflict that would ultimately lead to his crucifixion. Jesus had a specific timeline for his ministry, and premature publicity could disrupt this.

and said that she should be given something to eat.

The instruction to feed the girl involves her family in the process of her restoration, suggesting that while Jesus performs miracles, there is also a role for human participation in caring for one another.

It also provides a clear, physical confirmation of her restored life, removing any doubts among the witnesses about the reality and completeness of the miracle.

“For whenever He raised anyone from the dead He ordered that food should be given him to eat, lest the resurrection should be thought a delusion.” [Saint Jerome (ca. 393 AD), Against Jovinian, 2,17].

Connections and Themes

• Life overcoming death. Our first reading and the gospel reading both emphasize God’s power over death. The Wisdom reading declares that God did not create death and that humans were made for immortality, providing a framework in which we understand Jesus’ miraculous raising of Jairus’ daughter from the dead. God created life and defends it, even among those whom society has marginalized, like women (the woman with the hemorrhage) and children (Jairus’ daughter).

• The character and identity of Christ. Last week, we saw that Jesus has authority over creation when he calmed the storm by his spoken word. This week, we see his authority extend even further, to victory over death itself. Jesus is truly the God-Creator.

  Yet, Christ’s identity is multifaceted. Paul’s letter to the Corinthians reveals another dimension: Christ’s compassionate sacrifice, choosing to become poor for humanity’s sake. In Mark’s gospel, we see this compassion in action as Jesus responds tenderly to Jairus’ desperate plea and the woman’s silent faith. His willingness to disregard social conventions to heal and restore life showcases his deep concern for human suffering.

  This composite portrait of Christ — as both the all-powerful Creator and the humble, compassionate healer — provides a profound understanding of his character and mission.

• Generosity and mutual support. Paul’s exhortation to generosity in Corinth mirrors the mutual support seen in the Gospel, where Jesus responds to the needs of individuals with compassion and care. The act of giving and supporting one another is seen as an extension of living out the faith and reflecting Christ’s love, whether through financial support or acts of healing and compassion. As Christians called to model Christ’s behavior, we should seek to extend this kind of generosity to others.