1 Commentary

1.1 Jeremiah 23:1-6

The prophet has harsh words for the leaders that ignore the L ORD’s command to
take care of His people. Because of their inattention not only will they be punished
but the people also will be taken away from them. The L ORD will raise up a new
shepherds that follow His commandments. In addition to the people who work out
in the fields, the L ORD will give His people a king who is an authentic ruler.

Jeremiah 23:1 Woe to the shepherds who destroy and scatter the sheep of my pas-
ture! – The Old Testament identifies the bad leaders as those who would let
the sheep die (Jeremiah 23:1-8; Ezekiel 34; 22:27; Zephaniah 3:3; Zechariah
10:2-3; 11:4-7).1 Unfortunately, terrible leaders continue in every age.

Jeremiah 23:2 Therefore . . . you have not attended to them. So I will attend to
you – The punishment is not visited on the people. Rather it is reserved for
the leaders that refused to do their job.

Jeremiah 23:3 Then I myself will gather the remnant – The L ORD’s work is
difficult. He must find the missing sheep and bring them home.

Jeremiah 23:4 I will raise up shepherds – This replacement workforce is from

the L ORD.
they shall not fear any longer, or be dismayed, nor shall any be missing –
The effectiveness of the shepherd can be only seen from the sheep’s view-
point.

Jeremiah 23:5 The days are surely coming – The prophet turns from speaking in
the abstract to the concrete.
I will raise up for David a righteous Branch – The L ORD will remember
His promise to David.
he shall reign as king and deal wisely, and shall execute justice and righ-
teousness in the land – This is the work of the new king.

Jeremiah 23:6 In his days Judah will be saved and Israel will live in safety – The
identifying characteristics of this rule are listed here.
1
Francis J. Moloney, S.D.B.; Daniel J. Harrington, S.J., editor, The Gospel of John, Volume 4,
Sacra Pagina, (Collegeville, Minnesota: The Liturgical Press, 1998), p. 301.

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1.2 Psalm 23
In the twenty-third psalm, the community is composed of the sheep that God
brings together into a flock. The sheep are people just like you and I (Psalm 23:1).
We are the ones who do not know what to eat, so Jesus brings us the food that truly
fills us (Psalm 23:2). We cannot find the water that gives us life (Psalm 23:2). That
is why Jesus brings us where this water flows (Psalm 23:3). We continually want
to wander off from this community and Jesus always brings us back to the flock
(Psalm 23:4). Jesus patiently does all this work while we are surrounded by our
enemies (Psalm 23:5).
Psalm 23:1 I shall not want. – We lack nothing because L ORD leads us.
Psalm 23:2 He makes me . . . he leads me – The work done by the L ORD happens
even when we do not want to follow Him.
Psalm 23:3 he restores my soul – The L ORD every day gives us the “stuff” of
life. This is what allows us to be renewed.
He leads me in right paths – For a sheep, this would be the way to good
food and water. And of course, to shearing and slaughter. While the last two
might not be beneficial for the sheep, it certainly is good for the sheep’s
owner. We have to trust that God is not “fleecing” us because we have no
recourse if He is.
Psalm 23:4 Even though I walk through the darkest valley, I fear no evil – The au-
thor of the psalm knows that life comes with its ups and downs. Sometimes,
it looks as if there is no way out. Even in those situations, the Shepherd is
there.
your rod and your staff – they comfort me. – The work of discipline is some-
thing that we should accept.
Psalm 23:5 You prepare a table before me in the presence of my enemies – De-
spite all the problems that face me daily, the L ORD feeds me.
Psalm 23:6 Surely goodness and mercy shall follow me – All around us are gifts
that the L ORD brings. They are nearby even when we do not see them.
I shall dwell in the house of the L ORD my whole life long. – While this might
sound like a promise made by the author, this cannot be the case because a
sheep does not select its Shepherd. The blessing of being with the L ORD is
given to us.

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1.3 Ephesians 2:11-22
Ephesians 2:11 So then, remember that at one time you Gentiles – The author
of this letter who is currently not considered to be the Apostle Paul, tells
the church at Ephesus that their heritage makes them lie outside of God’s
people.

Ephesians 2:12 remember that you were at that time without Christ – The same
point raised in the previous verse is emphasized here. This church is not
composed of Jews.
having no hope and without God in the world – While this is a true state-
ment, since it applies to those that live without God, the author’s arguments
in this section do not hold water. The Gentiles certainly could have become
Jews and through the adoption into God’s family be given all the rights and
privileges of children. For whatever reason, this is not the case. Perhaps, the
author knows of the first council held in Jerusalem (Acts 21:25) where the
leaders of the church decided what held for the Gentiles: stay away from
idols, no consumption of the life of the living (blood), no eating of life im-
properly offered to God (strangled), and nothing perverse. If this is true,
then why did not the author just refer to this decision?

Ephesians 2:13 But now in Christ Jesus you who once were far off have been
brought near by the blood of Christ. – If this author’s arguments are true,
then salvation for the Gentiles is different from God’s saving work for the
Jews.

Ephesians 2:14 in his flesh he has made both groups into one and has broken
down the dividing wall, that is, the hostility between us. – In anticipation of
the realization that verse 13 divides God’s work into two groups, the author
brings them back together here in this phrase. The NRSV has the phrase
“in his flesh” that does not appear in the RSV, KJV, nor the Vulgate. This
translation with its variant reading of the text is problematic since it divides
humanity into spirit and flesh. Christ’s salvation only effects His flesh.

Ephesians 2:15 He has abolished the law with its commandments and ordinances
so that he might create in himself one new humanity in place of the two –
The reason for the removal of the law is to eliminate it as a way of salvation.
This is what divides the Jews and the Gentiles. If this statement refers to the

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 total abolition of the law, then it stands in direct opposition to the prophets
and Gospel that tells us that the Savior rules with law.

Ephesians 2:16 might reconcile both groups to God – One of Christ’s works is to
make both the Jews and the Gentiles one.

Ephesians 2:17 So he came and proclaimed peace to you who were far off and
peace to those who were near – This is the Gospel preached to both the
Jews and the Gentiles.

Ephesians 2:18 for through him both of us have access in one Spirit to the Father
– The Jews and the Gentiles both are given the gifts of the Holy Spirit along
with a way to address the Father.

Ephesians 2:19 So then you are no longer strangers and aliens, but you are citi-
zens with the saints and also members of the household of God – While this
incorporates the discussion of being one in Christ through his sacrifice on
the cross, the arguments presented here are much weaker than what is found
in the other letters of Paul.

Ephesians 2:20 built upon the foundation of the apostles and prophets, with
Christ Jesus himself as the cornerstone – A cornerstone is placed on the
foundation. This is a strange assertion that Jesus needs the work of the apos-
tles and the prophets.

Ephesians 2:21 In him the whole structure is joined together – The metaphor is
slightly corrected in this image because everything needs Christ.

Ephesians 2:22 in whom you also are built together spiritually into a dwelling-
place for God – The RSV has “in whom you also are built into it for a
dwelling place of God in the Spirit.” Similar phrases are found in the KJV
and the Vulgate. This translation with its variant reading of the text is prob-
lematic since it divides humanity into spirit and body.

1.4 Mark 6:30-34, 53-56

Mark 6:30 – The apostles gathered around Jesus Except for the disputed text
at Mark 3:14, this is the only time that the disciples are called apostles in

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 Mark.2
told him all that they had done and taught – This ties the reading back to
Mark 6:12-13 where the disciples were commanded to preach repentance,
exorcise demons, and healed the sick.

Mark 6:31 leisure even to eat – This may recall the Psalm 23:2 (ἀναπαύω and
resting. Other images present here may be green grass in Mark 6:39 and a
meal 6:41-42.

Mark 6:32

Mark 6:33 Now many saw them going and recognized them – Their hope for
some time away is dashed again (Mark 1:44-45; 5:20; 7:24; 7:36).3
they hurried there on foot from all the towns and arrived ahead of them –
The people were watching and told everyone that Jesus and the disciples
were on the move.

Mark 6:34 he had compassion for them – The verb compassion actually ἐσπλαγ-
χνίσθη is the verbal form of σπλαγχνίζομαι. Christ’s guts hurt when He saw
the state of the people.
they were like sheep without a shepherd – This reminds us of Israel who
needs a leader (Numbers 27:17; 1 Kings 22:17; 2 Chronicles 18:16).4
he began to teach – Teaching and eating go together (Sirach 15:3; 24:19-21;
Proverbs 9:5).5 This idea is explored in John 6:35-50.6

Mark 6:35
...
This part of Mark can give us a glimpse on the actions of the church. She
is to stop in a town and when she does, everyone should run to her because
she brings Christ to the people. There, before the powers of the world, Jesus
heals all the sick neglected by the rest of the world.
2
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 104.
3
Ibid., p. 205.
4
Ibid.
5
Ibid.
6
Ibid.

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Mark 6:53 they came to land at Gennesaret – Gennesaret, only used in Mark,
is not a town.7 Rather it describes a location between Tiberias and Caper-
naum.8 This part of the world is densely populated and the ground is fertile.9

Mark 6:54 people at once recognized him – The “nameless people” know Jesus
while the disciples in Mark 6:49 thought that He was a ghost.10 Additionally,
the Greek here shows that the crowd is very enthusiastic.11 These points are
missed when we edit the story to our liking.

Mark 6:55 they heard he was – Preaching the Good News is happening.
the sick on mats – This phrase along with “begged” and “fringe of his cloak”
in Mark 6:56 should bring to mind other cases of healing.12

Mark 6:56 And wherever he went, into villages or cities or farms – In contrast
to what some interpreters want to believe, Jesus is not a preacher limited to
the backwaters of the world.13
in the market-places – Jesus heals the sick in the place of commerce, which
traditionally is found in the town’s center. Contrast this work by Jesus with
our current situation. We want to divide the world into two areas. A part that
Christ controls (church) and one ruled by the
and begged him – The verb παρακαλέω literally means “call to the side
of.”14 The sick want Jesus on their side. The nominal form of παρακαλέω it
is used in John 14-16 for the Holy Spirit (παράκλητος) (advocate/defender).
all who touched it were healed – Literally, were saved.15
7
Donahue and Harrington, Mark, p. 216.
8
Ibid.
9
Ibid.
10
Ibid., p. 217.
11
Ibid.
12
Ibid., p. 218.
13
Ibid., p. 217.
14
Ibid.
15
Ibid.

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References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Moloney, S.D.B., Francis J.; Harrington, S.J., Daniel J., editor, The Gospel of
John, Volume 4, Sacra Pagina, (Collegeville, Minnesota: The Liturgical
Press, 1998).