Monday, June 21, 2021

Tuesday prior to Proper 8

 


Psalm 30This 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!’

This psalm has a unique title: ‘A Psalm, A Song at the dedication of the house of David.’ Though the title of the psalm (as it is in the English translation) indicates it was written for the dedication of David’s palace. Many Bible scholars thought that it was actually written prophetically for the dedication of the temple – which David prepared for, but Solomon built. Nevertheless, we take this psalm as being written for the dedication of David’s palace. It says nothing about the house itself; rather the focus is on God and the greatness of His deliverance. At the dedication of David’s house, David wanted God to be praised, not himself.

The Hebrew word schir may be here taken not simply for a “song,” but for a “joyful song,” as it is in Genesis 31:27; Exodus 15:1; Psalm 33:3[2].

Collect for Psalm 30: God our Father, glorious in giving life and even more glorious in restoring it. In his last night on earth your Son knew anguish and deep sorrow. Do not turn away from us, or we shall fall back into dust but rather turn our mourning into joy by raising us up with your Son, Christ our Lord.[3] -22 June 2021


[1] Luther’s Seal copyright © Ed Riojas, Higher Things

[3] Collect for Psalm 30, For All the Saints, A Prayer Book For and By the Church, © 1996 The American Lutheran Publicity Bureau, Delhi, NY


Sunday, June 20, 2021

Monday prior to Proper 8

 

 Psalm 121:5–8; Antiphon, Psalm 121:1–2Like yesterday’s 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.

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” (Lamentations 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” (Lamentations 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” (Lamentations 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 Corinthians 8:9).[2]

Collect for Psalm 121: Lord Jesus, give us the peace of the new Jerusalem. Bring all nations into your kingdom to share your gifts, that they may render thanks to you without end and may come to your eternal city, where you live and reign with the Father and the Holy Spirit, now and forever.[3]    - 21 June 2021



[1] Luther’s Seal copyright © Ed Riojas, Higher Things

[2] Lectionary notes © LCMS Commission on Worship

[3] Collect for Psalm 212, For All the Saints, A Prayer Book For and By the Church © 1996 The American Lutheran Publicity Bureau, Delhi, NY


Proper 8 -Series B


Proper 8 - Series B study
Mark 5:21-43
For Sunday 26 June, 2021

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 years...is 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 practises 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?  Desperate times call for desperate measures.  

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 22:12...as 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. 

> Is this similar to the Father's question of Adam and Eve in the garden, "where are you?"

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? Probably so. 

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

https://sites.google.com/site/briansgreekscripture/pentecost-5---mark-5-21-43

Image: Schnorr von Carolsfeld woodcuts © WELS for personal and congregational use

Time in the Word - Proper 8


Pentecost 6 – Proper 8
 June 21-26, 2021

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).

Collect for Pentecost 5: 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,

Monday, 21 June 2021Psalm 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, 22 June 2021Psalm 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, 23 June 2021Lamentations 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, 24 June 20212 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, 25 June 2021Mark 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, 26 June 2021—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.

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




Friday, June 18, 2021

Proper 7

 

June 20, 2021
Job 38: 1-11
What God’s Greatness say about you?

Today we look at our humanity in the perspective of God’s glory; his majesty and power. We can see this when it is evidenced by the Father’s creation. Most often, we tend to think of ourselves in relation to others. Yet, do we ever stop and think of ourselves with respect to God?

The LORD God lets Job know about His greatness in His power of creation.

With the Father’s creative power as a background, we see ourselves as we really are. This morning’s Old Testament lesson asks us to consider, what God’s greatness says about you and me.

1.    We see a human as temporal – Vs. 4

A.                  To make Job realize his humanness, finiteness and smallness, God asks, “Where were you? Where were you at the time of creation?” (v.4)  Obviously to be there at the dawn of time – or before there was such a thing as time; or a “sun, moon and stars which mark time - would simply mean that man was eternal, yet we humansare temporal. We are born in time, we live in time, (Psalm 90:10) and we end in time.

What some refer to as our “time of grace.”  In eternity, we will live forever - yet on this earth, our days are numbered.

B.       “Where were you when the sea was put in its boundaries?” the Lord asks. If you were not there – how then can you know or understand God’s power and wisdom? His way is beyond and past finding out. God is to humans incomprehensible.

Transition: Man is temporal. We may ask, “Why then does God allow a good person to suffer?” No one knows. The finite is incapable of the Infinite. This is the first supposition in religious thought. We simply cannot presume to know the mind and the will of God. He is higher than we are.  Yet, you can trust that the Father knows what He is doing. 

2.    We see humans as finite – Vs. 5 “Who marked off its dimensions? Surely, you know! Who stretched a measuring line across it?”

A.       The Lord calls Job to an account. Who can answer God? Can Job, or any man, stand before God in light of his sin? Our sins rise before us. They condemn us.

B.       Because man is finite and God is Infinite God is too great for man’s comprehension. Job realizes his insignificance and is quiet – he is shut up in silence.

C.       There is no answer to why the righteous suffer. The Lord does not give Job the answer to his question. Why do bad things happen to good people? Is it left to fate? Does man deserve what he gets? Is God somehow out to get even?

Transition: This question has been asked for centuries. We can only trust in the power, wisdom and goodness of God.

3.    We see a human as powerless – Vv. 8-11

A.       Luther best summed up man’s utter helplessness in these words, “I believe that by my own reason or strength I cannot believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has called me through the Gospel, enlightened me with his gifts, and sanctified and preserved me in true faith, just as he calls, gathers, enlightens, and sanctifies the whole Christian church on earth and preserves it in union with Jesus Christ in the one true faith. In this Christian church, he daily and abundantly forgives all my sins, and the sins of all believers, and on the last day, he will raise me and all the dead and will grant eternal life to me and to all who believe in Christ. This is most certainly true.” [1] 

B.       Because of this condition – the Father sent His Son Jesus Christ into time and space to be our Savior. Paul put it this way, “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!”  Romans 5:6-9

John would remind us “The Word became flesh and dwelt among us…” It was your flesh; your mortality that the Word took on, it was your flesh that the Lord of Life made himself a beggar.  Patiently, he assumed your frail weak flesh as he hid his divinity in your humanity so that you might once again learn to love him, to have the image of God restored. 

I was ready to be sought by those who did not ask for me. I was ready to be found by those who did not seek me. I said, ‘Here I am, here I am’ to a nation that was not called by my name, I spread out my hands all the day to a rebellious people says the LORD in the Book of Isaiah. The maker of heaven and earth begging for a rebellious people to return to him, so that he might love them.

Yet it wasn’t enough only to know that this world is broken and that the righteous suffer so often indiscriminately. Knowing we are helpless only goes so far.

Instead, the Savior left his throne, set apart his divinity, took upon himself your flesh, and dwelt among us; actively seeking you out, redeeming you by the patience of his love, allowing himself to be known to us not in a burning bush or a pillar of fire; not in the parting of season or in the creation of the sun, moon, or stars; instead he became human.

Your poverty became his. Your impatience became his. Your anxiety his own. Your disease his own. Your anger his own. And perhaps, most importantly, your sins became his. All in patience, all kin love; the invisible God becomes visible, for us men, and for our salvation; Christ was made man.

He bore your sin in his own body so that in your weakness you may look to him and live. The pinnacle of God's wisdom is His plan of salvation that culminated in the Cross and the Blood of the Lamb shed for you.  The incredible love of the Father for you is a love that knows no end.

Like Job, our pathetic intellect cannot compare to God's wisdom.  We must repent of the constant attempts of our sinful flesh to darken God's wisdom.

No matter how many times God speaks to us out of the whirlwind of His Law, our sinful nature still wants to ignore the Law.  No matter how many times we drown our old Adam, he keeps coming up for air.  The Word of God shows us a clear path to follow, but our weak flesh keeps steering us crooked.

This is why we need to be constantly taught by the Gospel of grace: We cannot be faithful to God.  He must be faithful for us.  We cannot do all the things we must.  So He does them for us.

The same God who set limits on the sea and controls the waves, He has created even more marvelous in you.  He who brought forth life in the sea has brought forth life from the waters of Baptism in you.  He who knows every drop of water in every ocean, He gave His Son and sent His Spirit so that He could know you eternally.

Everything the LORD created, from the tiniest to the grandest, from the most beautiful to the most powerful, among all the wonders of God's masterwork of the universe, the great treasure that He cherishes above all things is you.  He did not send His Son to die for any other part of His Creation.  He sent Christ in human flesh to redeem you.

Job learned of the vastness of God; the enormity of his power. Today you are reminded of his clemency, his rescue, His mercy His grace. And grace trumps all; for his mercy endures forever.[1]

Words-1,430
Passive Sentences –6%
Readability – 80.8%
Reading Level -5.2

 

 [1]Tappert, T. G. © 2000, 1959. The book of Concord: The confessions of the evangelical Lutheran church (The Small Catechism: II, 6). Philadelphia: Fortress Press.

 



[1]  Portions  of this homily credited to Andrew Eckert, Wellston, OK;  Trinity 4 Ken Kelly, Johnstown,  PA Christmas Day


Saturday prior to Proper 7

 

Sunday’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.

Edward Hopper was born in New York City on February 17, 1818. His father was a merchant and his mother a descendant of the Huguenots, the persecuted French Protestants. In 1870, he began the most fruitful phase of his ministry when he became pastor of a church in New York harbor known as the “Church of Sea and Land.” Here he ministered most effectively for the remaining years of his life to the many sailors who made their way to and from their ships.

It was while ministering at his sailor’s mission that Edward Hopper wrote this hymn text especially for the spiritual needs of these sea-faring men. He wrote it anonymously, as he did all of his works, and for some time no one ever knew that the pastor of the sailors was also the author of the sailor’s favorite hymn. Jesus, Savior, Pilot Me has been included in nearly every evangelical hymnal published until the present time. Through the years it has been a hymn that is especially meaningful to young people sincerely concerned about knowing God’s will for their lives.

At the age of seventy-two, Edward Hopper’s prayer expressed in the third stanza of his immortal hymn had its complete fulfillment when he died in 1888. He was found sitting in his study chair, pencil in hand, writing a new poem on the subject of heaven. [2]

When at last I near the shore, and the fearful breakers roar
Twixt me and the peaceful rest —then, while leaning on Thy breast,
May I hear Thee say to me, “Fear not — I will pilot thee.”

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.[3]

19 June 2021



[1]-Schnorr Von Carolsfeld woodcuts “Jesus asleep in the ship” copyright © WELS for personal and congregational use

[3] Collect at the close of the day, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis


Thursday, June 17, 2021

Friday prior to Proper 7

 


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)

How soundly Jesus must have slept! Can you imagine anyone sleeping when waves toss the boat around like a cork, with water splashing into the boat, and twelve men scampering and yelling in fear of drowning? His sleepingindicate4s how worn out Jesus was from his constant ministering, but it also indicates his complete relaxation resulting from his faith in the Father’s providence and protection, It was not the sleep of a Jonah who used sleep as an escape from reality. Jesus’ sleep was one of perfect trust in the Father’s care.

Jesus asked the men in the boat “have you no faith?” Scared to death from the storm, the disciples awaken Jesus and rebuke him “Don’t you care that we perish?” Jesus not care – how could they accuse him after all the good things they already had seen him do? These hardened, seasoned men – some professional fishermen – were scared to death. Jesus asked them why they were afraid. In the light of the storm, it seemed like a foolish question. Who wouldn’t be scared except maybe Jesus only? The answer to fear is faith. If they had faith, they would not have been frightened. A storm calls for faith in the care and protection of God.[2]  

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.[3] 18 June 2021


[1]-Schnorr Von Carolsfeld woodcuts “Jesus asleep in the ship” copyright © WELS for personal and congregational use

[2] Lectionary Preaching Workbook Series B, John Brokhoff © 1981 CSS Publishing, Lima, OH

[3] Collect for Pentecost 4, Lutheran Worship © 1980 Concordia Publishing House, St., Louis