Sunday, June 24, 2018

Proper 8 - Series B notes

Proper 8 - Series B study
Mark 5:21-43
For Sunday 1 July, 2018

Related Scripture Readings
Lamentations 3:22-33 
Psalm 30 
2 Corinthians 8:7-15

The Lord Jesus Is Faithful, and in Mercy He Raises You Up from Death to Life

The Lord is faithful. His steadfast love never ceases, and “his mercies never come to an end” (Lam. 3:22–23). To keep us in repentance and to make our faith grow, He causes grief for a while, but He does not cast off forever; in due time, “he will have compassion” (Lam. 3:31–33). Therefore, “hope in him,” and “wait quietly for the salvation of the Lord,” for “the Lord is good to those who wait for him” (Lam. 3:24–26). 

That is what the woman did who had “a discharge of blood,” and also the ruler whose daughter “was at the point of death.” Each waited on the mercy of the Lord Jesus, and each received His saving help (Mark 5:21–28). The woman had suffered much for 12 years, and the ruler’s daughter had already died before Jesus arrived. Yet at the right time, the woman was immediately “healed of her disease,” and the little girl “got up and began walking” (Mark 5:29, 42). 

Such is “the grace of our Lord Jesus Christ,” who humbled Himself unto the extreme poverty of death “so that you by his poverty might become rich,” even unto life everlasting (2 Cor. 8:9). 

Mark 5:21-43

Heavenly Father, during His earthly ministry Your Son Jesus healed the sick and raised the dead. By the healing medicine of the Word and Sacraments pour into our hearts such love toward you that we may live eternally; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. 

Alternate Prayers of the Day
Almighty and merciful God, we implore you to hear the prayers of your people. Be our defense against all harm and danger, that we may live and grow in faith and hope, through Jesus Christ, our Savior and Lord.

Lord, grant us to believe without doubting that You can heal every illness. Give us patience, as well, that we might be unmoved while waiting for You to act in Your own good time and in accord with Your gracious will.

See also Matthew 9:18–34 and Luke 8:40-56

In these two mighty acts the majesty of Him whom men dare to contradict is apparent. Jesus is Lord not only over the sea and the demons but over death itself; and His vigilant compassion can hear and answer the unuttered petition of the woman who dared only to touch His garment. He who has eyes to see and ears to hear cannot rank Him with John or Elijah or one of the prophets (8:28); He must be confessed as the Christ. (8:29)

The sequence of incidents around the lake (4:35-5:43) reaches its climax with a narrative unit in which two miracles occur, in the second of which the revelation of Jesus ἐξουσια reaches a new height with the raising of the dead. Following his control over wind and water and over the most intimidating of demonic power, this pericope leaves the reader with the impression that nothing can be impossible for Jesus, and the question Τις ἀρα οὑτος ἐστιν; (4:41) becomes ever more insistent.

Jesus heals Jairus' daughter and a woman with a chronic ailment. Like Jairus, we often worry that the Lord's delay in answering our prayers may end up in catastrophe. But the Eternal One, who overcame death by rising from the dead, never runs out of time. In fact, His gracious promise is that we shall share eternal life with Him. 

Both stories center on females, and both mention a span of 12 years; the girl was 12 years old, and the woman had suffered from a hemorrhage for 12 this the same family? Mother and daughter?

Greek Text (NA27)

Jesus Heals a Woman and Raises Jairus's Daughter

21Καὶ διαπεράσαντος τοῦ Ἰησοῦ [ἐν τῷ πλοίῳ] πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν.
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.

>       ἐν τῷ πλοίῳ (en to ploio|in the boat) - ἐν τῳ πλοιῳ should probably be omitted with p45 D Θ f1 28 it sys. The majority of the UBS Committee thought the omission in some MSS either accidental or an assimilation to Luke 8:40.

22 Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ
Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet

> ἀρχισυναγώγων (archisunagogon|synagogue rulers/leaders) - A ruler of the synagogue was a layman whose responsibilities were administrative and included such things as looking after the building and supervising the worship. Though there were exceptions (Acts 13:15), most synagogues had only one ruler. Sometimes the title was honorary, with no administrative responsibilities assigned. The designation was sometimes used as an honourary title for distinguished members of the synagogue. The plural could indicate that Jairus was one of the elders of the synagogue.

> ὀνόματι (onomati|by name) - Some have suggested that ὀνοματι Ἰαιρος should be omitted, but the evidence for omission is small (D and a few Old Latin MSS).

> Ruler of the synagogue - see Luke 8:41 -The layman responsible for the local house of worship. Today, an Elder or Deacon. 

23 καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 
and implored him earnestly, 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.”

> …lay your hand on her.” Jesus had healed with a touch before and would several additional times. Put your hands upon her...Jesus was perfectly capable of effecting cures simply by saying a word.

24 καὶ ἀπῆλθεν μετ᾽ αὐτοῦ. καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς καὶ συνέθλιβον αὐτόν. 
And he went with him. And a great crowd followed him and thronged about him.

25 Καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 
And there was a woman who had had a discharge of blood for twelve years,

And a woman was there who had been subject to bleeding for twelve years. The dead girl is twelve years of age. Is this a mother/daughter relationship? A double healing within the same family?

This and the next two verses contain an example of something very rare in Mark, a long sentence built up by means of subordinate participial clauses.

αἵματος (haimatos|of blood) - The precise nature of the woman’s problem is not known. Her existence was wretched because she was shunned by people generally, since anyone having contact with her was made ceremonially unclean (Leviticus 15:19–33). This woman's long and fruitless search for a cure was therefore motivated not only by physical distress but by her social and religious isolation.

A discharge of blood likely a uterine hemorrhage. - Abnormal menstrual blood flow is addressed in these verses. Once the abnormal flow ceased, the woman was to mark off seven days. On the eight day, she presented the required doves or pigeons to the priest. 

26 καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα,
and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse.

> ἰατρῶν (iatron|physicians/doctors) - The Jewish Talmud preserves a record of medicines and treatments prescribed for illnesses of this sort.

> The woman had tried all sorts of remedies. The Talmud listed 11 cures for such ailments, all of which we would consider superstitious today. She likely tried such remedies. Yet how many today resort to alternative forms and practices of medicine and medications when they become desperate? When nothing else seems to work why not try the unconventional? What else is there to lose?   

27 ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ• 
She had heard the reports about Jesus and came up behind him in the crowd and touched his garment.

> ὄπισθεν (opisthen|[from] behind) - Her desire for secrecy was dictated, not only by natural modesty, but by the fact that her complaint made her permanently ritually unclean so that she was generally shunned.

28 ἔλεγεν γὰρ ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 
For she said, “If I touch even his garments, I will be made well.”

> ἅψωμαι (hapsomai|I may touch) - Although it needed to be bolstered by physical contact, her faith was rewarded (verse 34 and Acts 19:12).

> touched His garment,” See Matthew 14:36 - May refer to the tassel that Israelite men were to wear on the four corners of their outer garment - see Numbers 15:38-39 Deuteronomy Jesus gets closer to the cross people grow further away from Him…

29 καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 
And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease.

30 καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν• τίς μου ἥψατο τῶν ἱματίων; 

And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?”

> ἐξελθοῦσαν (exelthousan|having gone out) - The woman was healed because God graciously determined to heal her through the power then active in Jesus. The words need careful translation. ἐξ αὐτου qualifies δυναμιν, it does not go with ἐξελθουσαν. The sequence might suggest an almost mechanical sense of physical 'transfer' of δυναμις from one body to the other (Luke 6:19, where in response to a touch δυναμις παρ αὐτου ἐξηρχετο και ἰατο παντας), though Mark is careful to counter this impression both by stressing that it was not mere physical contact that mattered (since many others were pressing against Jesus at this time) and that the basis of this healing, as in other synoptic miracles, is in fact πιστις (34). Underlying the physical contact is a 'transaction' at a deeper level. It is this that takes the woman herself by surprise when she finds that what she planned as a secret one way contact proves in fact to be two-way, and is thus brought into the open.

> ἥψατο (hepsato|touched) - See also verse 27. Some commentators think that Jesus knew all the time who had touched him and asked simply to make her confess her faith. Others comment that it may be that he did not know and sought the information, not because he wished to make the miracle conspicuous – which would be inconsistent with his injunction to secrecy – but because he desired to draw away from his clothes to himself an imperfect faith which was seeking his help apart from a personal relationship with himself.

> Vv.30-31 “power…from Him.”  He felt the faith...Does not mean Jesus performed this miracle unawares or involuntarily.  Difference between healed and saved…

> "Who touched My garments?" Not an accusatory question but an invitation for the woman to confess her faith.

31 καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ• βλέπεις τὸν ὄχλον συνθλίβοντά σε καὶ λέγεις• τίς μου ἥψατο; 
And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’”

> συνθλίβοντά (sunthlibonta|pressing against) - See also verse 24. The disciples' disrespectful protest (softened by Luke and omitted in Matthew) is more evidence of the reliability of Mark.

32 καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 
And he looked around to see who had done it.

> περιεβλέπετο (perieblepeto|he was looking around) - Jesus would not allow the woman to recede into the crowd without publicly commending her faith and assuring her that she was permanently healed.

33 ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 
But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.

> τρέμουσα (tremousa|trembling) - Since a woman with a flow of blood was unclean according to the Law, she feared rebuke from the Man whom her touch had defiled. But Jesus, who had touched and healed the unclean leper (1:41), cannot be defiled. The woman's illness involved impurity and thus left her open to the charge that she had defiled Jesus by touching Him. 

34 ὁ δὲ εἶπεν αὐτῇ• θυγάτηρ, ἡ πίστις σου σέσωκέν σε• ὕπαγε εἰς εἰρήνην καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

> Θυγάτηρ (thegater|Daughter) - No one else in the gospels is addressed by Jesus as θυγατηρ; the nearest parallel is the use of τεκνον for the paralytic in 2:5. Here, as there, the effect is to offer reassurance.

> πίστις (pistes|faith/trust/belief)

> σέσωκέν (sesoken|has healed/saved) - The Greek for “healed” actually means “saved.” Here both physical healing (be freed from your suffering) and spiritual salvation (go in peace) are meant. The two are often seen together in Mark’s Gospel (2:1–12; 3:1–6).

> Your faith has made you well…” Jesus speaks as a father..."Daughter…your faith has saved you…go in peace…you are healed."To be clear, this woman's faith was not the main cause of her healing. Rather, her faith was the means whereby healing was received from the outpouring of Jesus power and grace. 

> εἰρήνην (eirenen|peace) - The OT formula of reassurance and blessing, ὕπαγε εἰς εἰρήνην (Judges 18:6; 1 Samuel 1:17; 2 Samuel 15:9), confirms that she may now enjoy at last the shalom which she has long needed, and the further assurance ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου makes it clear that her cure is not a merely temporary remission.

>  μάστιγός (mastigos|affliction) - See also verse 29. From this exhortation we may infer that the benefit which she had obtained was fully ratified when she heard from the lips of Christ what she had already learned from experience: for we do not truly, or with a safe conscience, enjoy God's benefits in any other way than by possessing them as contained in the treasury of His promises.

35 Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι ἡ θυγάτηρ σου ἀπέθανεν• τί ἔτι σκύλλεις τὸν διδάσκαλον; 
While he was still speaking, there came from the ruler's house some who said, “Your daughter is dead. Why trouble the Teacher any further?”

> Teacher” Jesus spent many hours teaching. He was far more than an instructor, however, as His miracles forcefully underscored.

36 ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ• μὴ φοβοῦ, μόνον πίστευε. 
But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”

> παρακούσας (parakousas|having overheard/paid attention to) - The verb could here mean 'ignore', but it is probably better to understand it in the sense 'overhear'. Most MSS read ἀκουσας but it is more likely that ἀκουω, as a more familiar verb, was substituted for παρακουω than vice versa.

37 καὶ οὐκ ἀφῆκεν οὐδένα μετ᾽ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου. 
And he allowed no one to follow him except Peter and James and John the brother of James.

> συνακολουθῆσαι (sunakolouthesai|to follow/accompany) - For these disciples as the inner circle of the Twelve see 9:2; 14:33, and (with the addition of Andrew) 13:3.

> Peter, James, John.” The three disciples had as His inner circle. Why three? By the testimony of two or three witnesses the matter will be determined.

38 καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 
They came to the house of the ruler of the synagogue, and Jesus saw a commotion, people weeping and wailing loudly.

> ἀλαλάζοντας πολλά (alalazontas polla|wailing loudly/much) - It was customary for professional mourners to be brought in at the time of death. In this case, however, it is not certain that enough time had elapsed for professional mourners to have been secured. και κλαιοντας και ἀλαλαζοντας πολλα explains θορυβον, to which it is in apposition. The presence of noisy mourners is a clear indication that there was no doubt about the girl's death.

39 καὶ εἰσελθὼν λέγει αὐτοῖς• τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 
And when he had entered, he said to them, “Why are you making a commotion and weeping? The child is not dead but sleeping.”

> καθεύδει (katheudei|is sleeping) – See also Luke 8:52. Although there are alternative interpretations, it is more natural to take the words to mean that, though she is dead, yet, since he is going to raise her up, her death will be no more permanent than sleep. For Mark, the words had also – besides their particular significance in this context – a general significance, as a reminder to Christians that death is not the last word but a sleep from which Christ will wake us up at the last day, and therefore a rebuke to those who in the presence of death behave as those who have no hope.

> Not dead but sleeping.” The girl had, in fact, died, but Jesus was about to awaken her as easily as from natural sleep. Because of the Lord's mastery over death and the resurrection promise the NT repeatedly speaks of death in terms of "sleeping".

40 καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ᾽ αὐτοῦ καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον.
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.

> κατεγέλων (kategelon|they were laughing at) - This is the only place in the NT where Jesus’ presence evokes laughter and derision, just where He manifests Himself as Overcomer of death, which silences laughter.

41 καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ• ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον• τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 
Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.”

> Ταλιθα κουμ (talitha koum|Talitha koum) – Aramaic for '[little] girl stand up) - Mark is the only Gospel writer who here preserves the original Aramaic—one of the languages of Palestine in the first century A.D. and probably the language Jesus and his disciples ordinarily spoke (they probably spoke also Hebrew and Greek). Several variants have arisen owing to the unfamiliarity of the Aramaic words, and the chance similarity of ταλιθα to the name Ταβιθα in the raising formula in Acts 9:40. κουμ ( א B C etc.) represents the masculine form of the imperative, which could be used for male or female subjects; the strictly feminine form κουμι in most later MSS and versions is probably a deliberate correction.

> "Talitha cumi” Aramaic "young one (feminine), arise." The power of these simple words from Jesus' lips was such that those witnessing their effect never forgot them. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed."

> μεθερμηνευόμενον (metherumneuomenon|translated means) - The original words were remembered and valued as being the actual words used by Jesus on a memorable occasion.

42 καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει• ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν [εὐθὺς] ἐκστάσει μεγάλῃ. 43καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement.

> εὐθὺς (euthus|immediately) - It is exceedingly difficult to decide whether εὐθυς was inserted by copyists in imitation of εὐθυς in the previous sentence, or whether it was deleted as inappropriate and otiose. The UBS Committee finally made its decision on the basis of the general excellence of the Alexandrian text, but considered it necessary to use square brackets in order to indicate the uncertainty of the reading.

> ἐκστάσει (ekstasei|amazement) - In the LXX the dative of a cognate noun is used with a verb to represent the infinitive absolute used with a finite verb in Hebrew (Genesis 2:16-f).

43 καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
And he strictly charged them that no one should know this, and told them to give her something to eat.

> γνοῖ (gnoi|should know) - In the vicinity of Galilee Jesus often cautioned people whom he healed not to spread the story of the miracle. His great popularity with the people, coupled with the growing opposition from the religious leaders, could have precipitated a crisis before Jesus’ ministry was completed (1:44; 5:19; 7:36; 8:26).

> no one should know…” - Secrecy Jesus exercised his authority to guide the spread of His popularity, which had brought Him into conflict with political and religious authorities. Outside the jurisdiction of Jesus' main opponents, He actually encourages a man to proclaim His miracles see Mark 5:19-20

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Time in Word - Pentecost 6 - Proper 8

Pentecost 6 – Proper 8
 June 25-30, 2018

Collect for Pentecost 6: Heavenly Father, during His earthly ministry Your Son Jesus healed the sick and raised the dead. By the healing medicine of the Word and Sacraments pour into our hearts such love toward You that we may live eternally; through the same Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen

Prayer for one who is sick: O Father of mercies and God of all comfort, our only help in time of need, look with favor upon Your servant(s) [name(s)]. Assure [him/her/them] of Your mercy, deliver [him/her/them] from the temptations of the evil one, and give [him/her/them] patience and comfort in [his/her/their] illness. If it please You, restore [him/her/them] to health, or give [him/her/them] grace to accept this tribulation with courage and hope; through Jesus Christ, Your Son, our Lord,

Prayer for one near death: Eternal Father, You alone make the decisions concerning life and death. We ask You to show mercy to Your servant [name], whose death seems imminent. If it be Your gracious will, restore [him/her] and lengthen [his/her] earthly life; but if not, keep [him/her] in [his/her] baptismal grace and in Your abiding care. Give [him/her] a repentant heart, firm faith, and a lively hope. Let not the fear of death cause [him/her] to waver in confidence and trust. At Your chosen time, grant [him/her] a peaceful departure and a joyous entrance into everlasting life with the glorious company of all Your saints; through Jesus Christ, our Savior,

Prayer for the hope of eternal life in Christ: Almighty, everlasting God, Your Son has assured forgiveness of sins and deliverance from eternal death. Strengthen us by Your Holy Spirit that our faith in Christ may increase daily and that we may hold fast to the hope that on the Last Day we shall be raised in glory to eternal life; through Jesus Christ,

The Lord Jesus Is Faithful, and in Mercy He Raises You Up from Death to Life

The Lord is faithful. His steadfast love never ceases, and “His mercies never come to an end” (Lam. 3:22–23). To keep in repentance and to make our faith grow, He causes grief for a while, but He does not cast off forever; in due time, “He will have compassion” (Lam. 3:31–33). Therefore, “hope in Him,” and “wait quietly for the salvation of the Lord,” for “the Lord is good to those who wait for Him” (Lam. 3:24–26). That is what the woman did “who had a discharge of blood,” and the ruler whose daughter “was at the point of death.” Each waited on the mercy of the Lord Jesus, and each received His saving help (Mark 5:21–28). The woman had suffered much for twelve years, and the ruler’s daughter had already died before Jesus arrived. Yet, at the right time, the woman was immediately “healed of her disease,” and the little girl “got up and began walking around” (Mark 5:29, 42). Such is “the grace of our Lord Jesus Christ,” who humbled Himself, unto the extreme poverty of death, “so that you by His poverty might become rich,” unto life everlasting (2 Cor. 8:9).

Monday, 25 June 2018—Psalm 121:5–8; Antiphon, Psalm 121:1–2—Like yesterdays Psalm of the Day (Psalm 124), this is a Song of Ascents, that pilgrims sang on their way up to Jerusalem. On the journey, they had to go through mountains, or hills. To whom do they—and we—look to keep them safe, not just on the way to Jerusalem, but throughout life? My help comes from the Lord, who made heaven and earth…The Lord will keep you from all evil; He will keep your life . . . The Lord will keep your going out and your coming in from this time forth and forevermore.

Tuesday, 26 June 2018—Psalm 30—This Psalm of David praises the Lord for having preserved his life, granting him healing. When he seemed to be at the brink of death, the Lord restored him to life among those who go down into the pit. More than just physical healing, however, the Lord also granted David spiritual healing: when David, trusting in himself, said, ‘I shall never be moved,’ the adversity made him repent of his pride. As a result of physical and spiritual healing, David proclaims, ‘You have turned for me my mourning into dancing . . . O Lord my God, I will give thanks to you forever!’

Wednesday, 27 June 2018—Lamentations 3:22–33—In the midst of a lament over the fall of Jerusalem, the prophet Jeremiah extols the mercy of the Lord: His steadfast love never ceases…the Lord is good to those who wait for Him. When the Lord’s chastisement has brought about its intended results, he will have compassion according to the abundance of his steadfast love. This gives comfort to us, too: when we repent of our sins, the Lord is quick to bestow forgiveness upon us.

Thursday, 28 June 2018—2 Corinthians 8:1–9, 13–15—When the Christians in Jerusalem were in distress, the churches in Macedonia, though they were also beset by poverty and affliction, gave beyond their means to support their suffering brethren.

This was not of themselves, but a display of the grace of God that allowed them to give themselves first to the Lord and then by the will of God to us. Paul then explains also the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.

Friday, 29 June 2018—Mark 5:21–43—Jesus demonstrates His great love for those suffering from some of the consequences of the Fall, sickness and death. Out of compassion, he agrees to go to the home of Jairus, whose daughter is near death. On the way, he is sought out by a woman with an issue of blood. Tenderly, He tells her, ‘Daughter, your faith has made you well.’ At Jairus’ house, He is met with the news that the little girl is dead. Christ Jesus, who will conquer death on the cross, raises her from the dead, showing His power over death and beginning the work of the restoration of creation. This compassion and mercy flows from the great love God has for us.

Saturday, 30 June 2018—The first stanza of Sunday’s hymn of the day, In the Very Midst of Life (LSB 755), dates back to the ninth century. Luther altered it somewhat and added two stanzas. It is one of the foremost hymns we have for the dying. It strongly proclaims that by Jesus’ blood alone we have atonement for sin and, consequently, refuge from sin and peace with God.

Prayers from Lutheran Service Book © 2006 Concordia Publishing House
Artwork by Ed Riojas © Higher Things
Lectionary summary on front page from the LCMS Commission on Worship

This week’s Time in the Word is written by  Pr. Jeffrey M. Keuning.

Friday, June 22, 2018

Pentecost 5 - Proper 7

Pentecost 5 – Proper 7
June 24, 2018
Mark 4:35-41
“The perfect storm – a perfect peace”
Creatures in awe of Jesus' authority over the creation

When the woes of life o'ertake me,
hopes deceive, and fears annoy,
never shall the cross forsake me.
Lo! it glows with peace and joy.
In the Cross of Christ I Glory
 LSB #427


Following a day. Full of teaching activity. Jesus and His disciples. Get into a boat. To sail. Across the Sea of Galilee.

A windstorm arose. Beating waves into the boat. Jesus was sleeping. But He was awakened by His disciples. Concerned for their lives. They feared a great fear.  

Jesus rebuked the wind. And calmed the seas. He then reproached His disciples. For their fear. And lack of faith. Filled with great fear. His disciples expressed their awe of Jesus to each other.

This account of Jesus calming the storm is well-known. It’s popular in many children's Bible story books. It is the setting for the hymn, "Jesus Savior Pilot Me." What might we learn from this event in the life of Jesus?



Situated in a basin. Surrounded by mountains. The Sea of Galilee was particularly susceptible to sudden, violent storms. Cool air. From the Mediterranean. Drew down through the narrow mountain passes. Clashed with the hot, humid air lying over the lake. The results. Were always terrific storms.

We live in a world where there are many storms. Both literal. And figurative.

Christians experience actual tornados. Hurricanes. Windstorms. Just like everyone else.

Christians likewise face storms such as sickness. Accidents. Disappointments. Death.

Paul certainly experienced the perils of storms and shipwrecks - “Three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren.” - 2Corinthians 11:25-26  

Jesus does not promise exemption from the normal storms of life. If you think Jesus is merely a good luck charm. - Stop thinking that way.

"God should fix my problems” some might say. Believing that Christ is some sort of genie. Which I depend on. To make sure. That life goes my way. You are not exempt from storms. Storms happen. Because we are living in a broken world. Outside of Eden.


Being Jesus' disciples did not protect them from storms.

Jesus warned that we will experience tribulation as His disciples. The Savior reminds us, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.” - John 16:33

Paul suffered for confessing the faith. And warned his fellow disciples; “Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned.” - 2Corinthians 11:24-25  

In Acts 14:22 we are reminded; “Strengthening the disciples and encouraging them to remain true to the faith. We must go through many hardships to enter the kingdom of God."

Paul would remind young Timothy; “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.” Διωχθήσονται- 2Timothy 3:12 - Persecuted. Yes. But not forsaken. Cast down. Yup. But not destroyed. – 2 Corinthians 4:9

Peter wrote that we should not be surprised by this. “Dear friends, do not be surprised at the painful trials you are suffering, as though something strange were happening to you.” - 1Peter 4:12 – Jesus does not promise exemption from the storms of religious persecution.

So. If you find yourselves in the midst of storms. Whether literal or figurative. Whether it's because you are human. Or because we are Christian. Do not think it strange.  Instead. Take heart. Knowing that Jesus is present. Even in the midst of the storm. And He has overcome them all.  



During storms. We are often afraid. We can cry out. Like the disciples. Who said, "We are perishing!"     

Jesus teaches that fear is indicative of a lack of faith. To overcome fear in storms. We need to grow in faith!

Faith that God will protect us. If it be His will. The Psalmist reminds us. “God is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth gives way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging.” Psalm 46:1-3

Faith trusts that God will deliver us. To His heavenly city. Even if we die. “There is a river whose streams make glad the city of God, the holy place where the Most High dwells. God is within her, she will not fall; God will help her at break of day.  Nations are in uproar, kingdoms fall; he lifts his voice, the earth melts.” - Psalm 46:4-5 The psalmist reveals the role of faith. Even in the midst of storms.


Jesus' words prepare us to withstand the storms of life.  Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” - Matthew 7:24-27.

Jesus teaches how to pray in order to be heard by God. “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth; they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him. - Matthew 6:5-8

Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.” - Matthew 6:19-20

So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” - Matthew 6:31-34 Jesus shares the secrets to standing strong against the storms of life.


Jesus is always ready to give mercy and grace to help in time of need; “Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess.  For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are- yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” -Hebrews 4:14-16

In anxious times, God offers peace to guard our hearts and minds in Christ Jesus through prayer. Jesus stands ready to calm our hearts and minds when facing storms.


The greatest "storm" all of us will face will be the Day of Judgment, Peter reminds us, and “By the same word the present heavens and earth are reserved for fire, being kept for the Day of Judgment and destruction of ungodly men.” - 2Peter 3:7

A day in which we will all stand before the judgment seat of Christ  For we must all appear before the judgment seat of Christ, that each one may receive what is due to him for the things done while in the body, whether good or bad.” - 2Corinthians 5:10

But Christ shed His blood to spare us on that Day. “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!” - Romans 5:6-10

By believing the gospel, we can have our names added to the Lamb's book of life and escape condemnation for our sins; “Jesus said to them, Go into all the world and preach the good news to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. - cf. Mark 16:15-16 Jesus stands ready to save us and protect us from the "perfect storm" to come.

Everyone will face one or more storms in his or her life. Whether literally or symbolically. Storms will come. Whether atheist or believer. You are not exempt.

How shall we react when the time comes?

Shall we cry out like the disciples who were weak in faith saying, "we   are perishing!"? Or shall we weather the storms with confident faith and calm repose?

And how shall we stand on when the final storm comes. The "perfect storm." That is. The Day of Judgment?

Shall we hear Jesus say, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world"? Matthew 25:34

Or will we hear Him say, "Depart from Me, you cursed, into the everlasting fire prepared for the devil    and his angels"? -  Matthew 25:41

When Jesus rebuked the wind and spoke to the sea, "Peace, be still", the wind ceased and there was a great calm.  The disciples, with fear and amazement, said: "Who can this be, that even the wind and the sea obey Him?"

The wind and the sea obeyed Jesus.  Shall we not also trust Him? Who now has all authority in heaven and on earth? -  Matthew 28:18

Schnorr von Carolsfeld woodcuts © WELS for personal and congregational use.

Passive Sentences –3%
Readability – 84.7%
Reading Level – 3.8

Sunday, June 17, 2018

Proper 7 Series B notes

Proper 7 - Series B
Mark 4:35-41
Related Scripture Readings
Job 38:1-11
Psalm 107:1-3, 23-32 (29)
2 Corinthians 6:1-13

Prayer of the Day

God of creation, eternal majesty, you preside over land and sea, sunshine and storm. By your strength pilot us, by your power preserve us, by your wisdom instruct us, and by your hand protect us, through Jesus Christ, our Savior and Lord.

See also Matthew 8:23–9:8 & Luke 8:22-25

Greek Text (NA27)
Jesus Calms a Storm

35Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης• διέλθωμεν εἰς τὸ πέραν.
On that day, when evening had come, he said to them, “Let us go across to the other side.”  

36καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετ᾽ αὐτοῦ.
 And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him.

"As He was" a reference to Jesus' human nature

37καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. 
And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling.

γίνεται λαῖλαψ μεγάλη ἀνέμου (ginetai lailaps megale anemou|comes up furious/tempest large/great squall/storm/wind) – 

Situated in a basin surrounded by mountains, the Sea of Galilee is particularly susceptible to sudden, violent storms. Cool air from the Mediterranean is drawn down through the narrow mountain passes and clashes with the hot, humid air lying over the lake.

A furious squall...a bad storm...the boat suffers simply because it's there.

38καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ• διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα;
But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?”
We are being destroyed NOW

He's asleep at the wheel...we're perishing...Jesus matters to you don't you...expecting a positive answer... psalm 107:23-30; Psalm 89:8-9;

39καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ• σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος καὶ ἐγένετο γαλήνη μεγάλη.
And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm. 

The disciples are made conscious of their frail humanity in the presence of this Lord of the waves. Jesus deepens His communion with the disciples by using His power in the service of compassion for them and by using the event to build up their faith.

διεγερθεὶς (diegertheis|having awakened/woke up)

ἐπετίμησεν (epetimesen|he commanded/gave reproach/rebuked) - In Psalm 106:9 (104:7) Isaiah 50:2; Nahum 1:4 the Hebrew root g'r is used of God rebuking the sea. So Jesus is said to rebuke the wind.

θαλάσσῃ (thalasse|sea) - Not that the lake had any perception, but to show that the power of his voice reached the elements, which were devoid of feeling.

Σιωπα (siopa|be silent/calm/quiet)

πεφίμωσο (pephimoso|be halted/stopped/silenced) - The perfect imperative passive (which is more rare) is more emphatic than the aorist used in 1:25: so 'be silent and remain so.'
ἐκόπασεν (ekopasen|abated/ceased/stopped)

γαλήνη (galene|calm) - The aorist tenses indicate an immediate result, and γαληνη μεγαλη (replacing the λαιλαψ μεγαλη of verse 37) emphasizes the total transformation achieved by Jesus' intervention.

40καὶ εἶπεν αὐτοῖς• τί δειλοί ἐστε; οὔπω ἔχετε πίστιν;
He said to them, “Why are you so afraid? Have you still no faith?”

οὔπω (oupo|so/still like this) - The force of οὐπω here is that they should by this time have learned something of the secret of the kingdom of God (4:11), which is the secret that the kingdom is come in the person and work of Jesus. There are a number of textual variants here arising either from "a desire to soften somewhat Jesus' reproach spoken to his disciples" or from a misreading of οὐπω, replacing it with the more common οὐτω(ς) with various changes of word order to accommodate to the structure of the question.

πίστιν (pistin|trust/faith/belief) - Lack of faith makes disciples δειλοι, unable to respond to a crisis with the confidence in God (or, more pertinently, in Jesus) which is the mark of the true disciple.
Jesus does not explain each wave...yet He weeps with those who weep

Why are you cowards?

They feared a great fear...who is this? See Job...fear as in the First Commandment 

There is no better place to be then next to Him asleep in His sleep over death...

41καὶ ἐφοβήθησαν φόβον μέγαν καὶ ἔλεγον πρὸς ἀλλήλους• τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ;
And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”

φόβον (phobon|fear) – One greater than their previous fear of the storm (as Jonah 1:10).

ἀλλήλους (allelous|one another)

Τίς ἄρα οὗτός ἐστιν (tis ara houtos estin|who then this is) - In view of what Jesus had just done, the only answer to this rhetorical question was: He is the very Son of God! God’s presence, as well as his power, was demonstrated (Psalm 65:7; 107:25–30; Proverbs 30:4). Mark indicates his answer to this question in the opening line of his Gospel (Mark 1:1). By such miracles Jesus sought to establish and increase the disciples’ faith in his deity.

ὑπακούει (hupakouei|obey/are subject to) - In addition to the miracle's significance as a pointer to the secret of Jesus' person Mark probably saw in it, and meant his readers to see, a symbolic significance (1:31). The parallel between the situation of the disciples on the lake and that of the Church in the midst of persecution would naturally suggest itself. (Very early a ship was a symbol of the Church in Christian art.) In the midst of persecution and all manner of perils, if Jesus be truly with his Church, then, even though his help may not at once be felt, his own must never doubt him, and need have no fear.

Shut up! Be muzzeled!  Rude language true, but it's the enemy...even the grave and the jaws of death are shut up for you...He speaks with authority...He Doesn't grab a bucket he goes to the source of the problem...

Faith prays...because it known nothing the infant to her mother

Although miracles are hard for modern man to accept, the NT makes it clear that Jesus is Lord not only over his church but also over all creation. The story is told in simple language, and all the details of the account (other boats, boat was already filling, cushion, said to one another) leave the impression that the details come from one who experienced the event. The account indicates strongly that Mark became Peter’s interpreter. The vivid narrative suggests recollection of an eyewitness. There is a total of ten individual miracles recorded between 4:35 and 8:26, which are frequently seen as constituting two balancing groups, each of which begins with a lake miracle (4:35-41; 6:45-51) and contains a feeding miracle (6:34-44; 8:1-10). 

While Mark may have found these two 'catenae' already grouped in the tradition, some believe that the groupings are Mark's own construction. All five stories in the second 'catena' (6:45-51; 7:24-30; 7:32-37; 8:1-10; 8:22-26) take place outside of Galilee, and it has been suggested that Mark thus deliberately shows the mission of Jesus to the Jewish community of Galilee (though 5:1-20 is already set on the Gentile side of the lake) being repeated for the benefit of the surrounding Gentile population. 4:35-41 together with 6:45-52 (the other lake miracle), places Jesus in a more starkly 'supernatural' light even than the healing miracles. 

Control of the elements is even more extraordinary and inexplicable than the restoration of suffering human beings, and is in the OT a frequently noted attribute of God in distinction from human beings who find themselves helpless before the forces of nature (Job 38:8-11; Psalms 65:5-8; 89:8-9; 107:23-32, etc.; the last of these must surely have been on Mark's mind as he narrated this story). Here is divine power writ large, and it is appropriate that these two pericopes therefore conclude not only with the astonishment and fear of the disciple, but also with a note of their human inability to cope with the new dimension of understanding and faith which these events demanded (4:40-41; 6:52). 

The christological question, 'Who is this?' which has already been raised by previous miracles (1:27; 2:7-12; 3:11-12) becomes more insistent and more sharply defined in verse 41. The variation in tenses throughout this pericope makes an interesting study in Mark's narrative style. Historical presents form the main framework of the first part of the story (λεγει ... παραλαμβανουσιν ... γινεται ...ἐγειρουσιν ... λεγουσιν), but they are interspersed with imperfects to indicate the continuing features of the situation (ἠν ... ἐπεβαλλεν ... ἠν). 

But when the climax is reached, the narrative goes consistently into the aorist, to indicate Jesus' decisive action (ἐπετιμησεν ... εἰπεν ... ἐκοπασεν ... ἐγενετο ... εἰπεν), after which the disciples' immediate reaction of fear is described in the aorist (ἐθοβηθησαν), followed by an imperfect to denote their continuing discussion of what it all meant (ἐλεγον). The tenses are far from haphazard; rather, they demonstrate the natural ability of the storyteller to focus his audience's attention appropriately on the different aspects of the story as it develops.
image Schnorr von Carolsfeld Woodcuts © WELS for personal and congregational use

Time in the Word - Pentecost 5 - Proper 7

The Word of Christ Bestows Peace on His Creation through His Forgiveness of Sins
  Pentecost 5 – Proper 7

Collect for Peace: O God, from whom come all holy desires, all good counsels, and all just works, give to us, Your servants, that peace which the world cannot give, that our hearts may be set to obey Your commandments and also that we, being defended from the fear of our enemies, may live in peace and quietness; 

Prayer for Peace: Almighty and everlasting God, King of Glory, and Lord of heaven and earth, by whose Spirit all things are governed, by whose providence all things are ordered, the God of peace and the author of all concord, grant us, we implore You, Your heavenly peace and concord that we may serve You in true fear, to the praise and glory of Your name; through Jesus Christ, Your Son, our Lord, 

Prayer for one suffering from anxiety, apprehension, or fear: O most loving Father, You want us to give thanks for all things, to fear nothing except losing You, and to lay all our cares on You, knowing that You care for us. Strengthen [name] in [his/her] faith in You. Grant that the fears and anxieties of this mortal life may not separate [him/her] from Your love shown to us in Jesus Christ, Your Son, our Lord, 

Prayer at the close of the day: Abide with us, Lord, for it is toward evening and the day is far spent. Abide with us and with Your whole Church. Abide with us at the end of the day, at the end of our life, at the end of the world. Abide with us with Your grace and goodness, with Your holy Word ad Sacrament, with Your strength and blessing. Abide with us when the night of affliction and temptation comes upon us, the night of fear and despair, the night when death draws near. Abide with us and with all the faithful, now and forever.

Collect for Pentecost 4: Almighty God, in Your mercy guide the course of this world so that Your Church may joyfully serve You in godly peace and quietness; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.
In his anguish and affliction, Job must be reminded that, as a finite creature, he is in no position to question the Maker of the heavens and the earth. Job’s “words without knowledge” are unable to penetrate the wisdom of the Lord (Job 38:1–2). For the Lord has “prescribed limits” and “set bars and doors,” so that “here shall your proud waves be stayed” (Job 38:9–11).That’s how He humbles us unto repentance. But also by His powerful Word He calms the “great windstorm” and the waves “breaking into the boat.” He does not permit the chaos of this fallen world to overwhelm us or bring us to despair. By the Word of His Gospel, He speaks “Peace” to us, which bestows the “great calm” of His New Creation (Mark 4:37–39). Therefore, do not be afraid, and do not receive this grace of God in vain. “Now is the favorable time,” and “now is the day of salvation” (2 Corinthians 6:1–2).

Monday, 18 June 2018—Psalm 107:29–32; Antiphon, Psalm 107:28—This psalm recounts many of the things that the LORD has done for His people, and exhorts them to praise Him for them. In the section appointed for Sunday’s Introit, the LORD is given praise for manifesting His might by delivering His people from the storms of nature. This sets the theme for the day, where all the readings point to the authority of the Creator over His creation, and His continuing governance.

Tuesday, 19 June 2018—Psalm 124—This Song of Ascents, that pilgrims sang on their way up to Jerusalem, praises the Lord for His deliverance of His people from catastrophes of nature. Twice, it is sung, If the Lord had not been on our side…Those who sing the psalm recognize that their only hope of salvation is in the Lord. We echo this in the daily offices, such as Matins and Vespers, and when we confess our sins in the Divine Service, when we repeat verse eight: Our help is in the name of the Lord, who made heaven and earth.

Wednesday, 20 June 2018—Job 38:1–11—At the end of the book of Job, God answers Job, who has demanded the opportunity to interrogate Him for the calamities which have befallen Job. God answers with an interrogation of His own: Who is Job to question the Creator of all things? The Lord, who laid the foundation of the earth and determined its measurements, who prescribed limits for the sea, knows what He is doing. How can the creature second-guess the Creator?

Thursday, 21 June 2018—2 Corinthians 6:1–13—In Sunday’s epistle reading, St Paul speaks of his experiences as Christ’s Ambassador of Reconciliation (2 Corinthians 5:20). He tells of these things not to boast, but because what people see in the messenger affects the credibility of the message.

In verse 6, he speaks of the reason he was able to withstand these hardships and still bring forth the fruits of righteousness: it is solely the work of God, especially the Holy Spirit. God, the Creator of all things, is also able to create the New Man, who lives before God in righteousness and purity,

Friday, 22 June 2018—Mark 4:35–41—Terrified by a storm which came upon them quickly on the Sea of Galilee, the disciples were powerless to escape it or overcome it. Jesus, however, through whom all things were created (John 1:3), is able to calm the seas by the command of His voice. After all, He is God, who brought all things into existence by speaking, ‘Let there be…’ (Genesis 1)

Saturday, 23 June 2018Sunday’s hymn of the day, Jesus, Savior, Pilot Me (LSB 715), uses the imagery of a stormy sea to represent the trials and tribulations which are part of our lives as long as we live in this fallen, sinful world. But Jesus is able to still those seas, as He did the Sea of Galilee, and bring comfort to us. True comfort can come only through Jesus, for He is our Salvation.

Pr.  Jeffrey M. Keuning, wrote this week’s “Time in the Word”. He serves St John's Evangelical Lutheran Church Casey, and Zion Lutheran Church, Dexter, Iowa

Prayers from Lutheran Service Book © 2006 Concordia Publishing House
Artwork by Ed Riojas © WELS for personal and congregational use 
Lectionary summary on front page from the LCMS Commission on Worship