Monday prior to Proper 9

Psalm 132:13-16; Antiphon, Psalm 34:8— David reminds us to “taste and see that the Lord is good” The circumstances surrounding each of our lessons for next week might suggest that all is not well. Yet the Psalmist reminds us that our Lord’s care for His people goes beyond circumstance. He is our Lord in good times and in stressful times. He is with us when we are successful in life and when there are objects “in our road”. Despite obstacles to ministry, the Lord’s church moves forward. As we see the Lord active in His church and in the individual lives of His people, we can join with the Psalmist and say, “taste and see that the Lord is good!”

The theme for the Seventh Sunday after Pentecost (Proper 9) will focus upon the word of the minister (prophet). His work of proclamation is very difficult due to the unreceptive attitude of the people to whom he is sent to preach. Even Jesus in the Gospel lesson (Mark 6:1–13) didn’t do a good work in His hometown because the people do not believe in Him. 

Ezekiel is called in the Old Testament lesson (Ezekiel 2:1-5) to preach to a people whom God describes as “impudent and stubborn.” Paul, in the Epistle lesson (2 Corinthians 12:1-10) prays to have a thorn removed that he might be more effective in his ministry, but the request is denied. We are blessed when pastor and people work in harmony and peace. Yet we live in a broken world outside of Eden. May we pray the Spirit’s help to always be open and receptive to the preaching of God’s Holy Word. 

Collect for Psalm 132: Lord God, our King, you have chosen the new ion as your dwelling-place, the church as your place of rest; you have kindled in it a lamp that will burn brightly forever before Christ your anointed one. May our hearts your tabernacle, clothe your people with holiness, and give bread to the poor, that we may rejoice and sing to you now and forever.  

Collect for Psalm 34: Lord, graciously hear us, for we seek you alone. Calm our bodies and minds with that peace which passes understanding and make us radiant with joy; through your Son, Jesus Christ our Lord.

Sources:

Lift High the Cross copyright © Ed Riojas, Higher Things

Collect for Psalm 34 and 134, For All the Saints, A Prayer Book For and By the Church Vol. IV The American Lutheran Publicity Bureau, © 1996 Delhi, NY  

Proper 9 Series B study notes

 

Proper 9 – Series B

Ezekiel 2:1–5

Psalm 123:2 

2 Corinthians 12:1–10

Mark 6:1–13

For July 8, 2018

For July 4, 2021

For July 1, 2024  

It’s Still Repentance
Rev. Dr. Daniel J Brege

“So they went out and proclaimed that people should repent.” - Mark 6:12

The proclamation of repentance has been God’s central proclamation since the Fall of mankind.  Every prophet, apostle and preacher (including the greatest preacher, Jesus Himself) has proclaimed this message. Appropriately, as recorded in Sunday’s Gospel, Jesus sends out preachers who proclaimed that people should repent. 

Repentance begins with the command to turn from sin, and sin can only be recognized by the proclamation of God’s Law.  God invites and empowers turning from sin through such command and through the preaching of the Law. However simply turning from sin is not the full message of repentance; it does not bring salvation. When sin and its opposition to God is realized in an individual this is called contrition, and such a person is said to have a contrite heart, but this does not bring salvation.  Repentance in its fullest sense points the contrite heart to Christ, in whom there is full forgiveness.  Those contrite folks who lived before Christ died on the cross looked forward to and believed in this coming Savior.  Those contrite sinners who live after Christ are shown exactly how He atoned for sin by His propitiatory death and how we are justified in His resurrection. 

After Christ’s death and resurrection, Holy Baptism is then God’s means by which individuals realize they have been united with Christ’s saving death and resurrection.  From this sacrament the contrite know they are truly forgiven, born again.  Thus on Pentecost, when God made the sinful Jews contrite by the proclamation of His Law, they rightly asked, “What shall we do?”  Peter responded, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself [Acts 2:38-39].”  Be baptized.  In this Holy Washing the contrite receive forgiveness and the gift of the Holy Spirit.  Such a promise is for the adults who can understand this (for the reasoning mind must be appealed to in such matters), but it is also for their children who cannot yet understand.  Such an application of Baptism—that it is even for infants—demonstrates the realization that it is God who causes a person to turn from sin, and it is God that brings people into union with Christ. Salvation is for you and for your children. God creates repentance through His Word.

The Ministers of Christ Are Sent with His Authority to Forgive Sins and Give Life

The prophet Ezekiel was raised up by the Spirit of the Lord and sent to speak an unpopular Word to the rebellious house of Israel. As a prophet, he was not to speak his own word, but to preach the Law and the Gospel: “Thus says the Lord God,” whether the people “hear or refuse to hear” (Ezekiel 2:4–5). So, too, in the footsteps of the prophets before Him, the Lord Jesus “went about among the villages teaching” (Mark 6:6). In His hometown, as elsewhere, “many who heard him were astonished,” marveling at His wisdom and at the “mighty works done by his hands,” and yet, “they took offense at him” (Mark 6:2–3). 

The offense culminates in His cross, which is, ironically, the heart and center of His “authority over the unclean spirits” (Mark 6:7). It is by that authority of His cross that those He sends preach repentance, “cast out many demons” and heal the sick (Mark 6:12–13). Thus, the apostle Paul boasts in the cross of Christ and in his own weaknesses, knowing that God’s grace is sufficient and that the power of Christ “is made perfect in weakness” (2 Corinthians 12:8–9). 

Collect for Proper 9 - O God, Your almighty power is made known chiefly in showing mercy. Grant us the fullness of Your grace that we may be called to repentance and made partakers of Your heavenly treasures; through Your Son, Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, One God, now and forever. Amen

God of the covenant, in our baptism you call us to proclaim the coming of your kingdom. Give us the courage you gave the apostles, that we may faithfully witness to your love and peace in every circumstance of life, in the name of Jesus Christ, our Savior and Lord.

Mark 6:1-13-The rejection by one's own people. Obstacles to ministry may occur with rejection. Jesus' hometown of Nazareth takes offense at Him and His work.  Earlier Jesus was rejected by His family and religious leaders. Now He is rejected by the people (friends and relatives) of His hometown, Nazareth.

They were astonished at His teaching and mighty works. They could not explain His greatness; they referred to Him as a carpenter and as the son of Mary along with brothers and sisters. Unable to explain Him, they took offense or were scandalized by Him. Jesus reacted by saying that a prophet was without honor among His own people. He was unable to do mighty works because of the people's unbelief. Therefore, Jesus left with His disciples to teach in other towns. 

As we celebrated our country's independence. God has blessed America in that given our representative form of democracy and our rights to practice our faith as outlines in the constitution the Gospel has had free reign. 

Not all however is well within our country. Many would want to stifle the Gospel. We have no guarantee that America will last forever. The Lord could allow the Gospel to flourish in another place. Many of our Lutheran forefathers (and others) came to America to escape religious persecution happening in Europe. If the church in America received the same reception as did the Savior in His hometown would many simply stop coming?  How do some today practice their faith because it is convenient?   Is the church today in need of a reformation? Is it due to burn out or rust out?

(NA27)

Jesus Rejected at Nazareth/A Prophet Without Honor
See also Matthew 13:53-58; Luke 4:16-30.

The men of Nazareth are astonished at the wisdom and the mighty works of Jesus of Nazareth but take offense at the carpenter whose mother, brothers, and sisters they know so well. Their unbelief makes revelation impossible; He who met every need of man with God’s creative power but gave no sign to questioning and demanding unbelief (8:11–13) could do no mighty work there. 

The triumphal progress of Jesus through the recent part of the narrative (since the explanatory discourse of chapter 4) is in danger of leaving the reader with a false sense of security. One after another the forces of wind and water, demonic possession, illness, and even death have yielded to his authority. 

Forgetting the picture of divided response in chapters 2-3, the reader may be beginning to feel there is something almost automatic about the 'success' of Jesus. This pericope therefore serves to redress the balance, and to remind us that the effect of his ἐξουσια cannot be taken for granted. If πιστις has been the key to at least some of the preceding miracles of deliverance (4:40; 5:34, 36), what is to be expected where it is absent?

Mark 6:1 

Καὶ ἐξῆλθεν ἐκεῖθεν καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 

He went away from there and came to his hometown, and his disciples followed him.

Mark 6:2 

καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 

And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands?

διδάσκειν ἐν τῇ συναγωγῇ (didaskein en te sunagoge |teach in the synagogue) - See also 1:21-ff; 39; 3:1-ff. The invitation to teach in the synagogue reveals at first a degree of goodwill, or at least the recognition that Jesus is now a person of significance. 

Mark6:3 

οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 

Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

τέκτων (tekton |carpenter/wood craftsman/stone cutter) - Matthew reports that Jesus was called “the carpenter’s son” (Mt 13:55); only in Mark is Jesus himself referred to as a carpenter. The Greek word can apply also to a mason or smith, but it seems to have its usual meaning (“carpenter”) here. In a small village the τεκτων would need to be versatile, able to deal both with agricultural and other implements and also with the construction and repair of buildings. As such he was a significant figure in the village economy, probably also undertaking skilled work in the surrounding area. The question is derogatory, meaning, “Is he not a common worker with his hands like the rest of us?”

υἱὸς τῆς Μαρίας (huios tes Marias |son of Mary) - All uncials, many minuscules, and important early versions read "is not this the carpenter, the son of Mary...?" Objection was early felt to this description of Jesus as carpenter, and several witnesses assimilate the text to Matthew 13:55 and read, "Is not this the son of the carpenter, the son of Mary?" The Palestinian Syriac achieves the same result by omitting ὁ τεκτων. The absence of any reference to Joseph may suggest that he had died before Jesus began his ministry.

ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος (adelphos Iakobou kai Iwsetos kai Iouda kai Simonos |brother of James and Joseph and Judas and Simon) - See also Luke 8:19. The much-debated question whether the brothers of Jesus were children of Joseph and Mary born after Jesus or children of Joseph by a previous marriage or Jesus’ cousins will probably never be settled to everyone’s satisfaction. The first suggestion (that they were children of Joseph and Mary) seems the most natural. See John 2:1-11

ἀδελφαὶ (adelphai| sisters)

ἐσκανδαλίζοντο (eskandalizonto |they were stumbled) – Meaning cause (someone) to sin or give up the faith, but usually translated as ‘they took offense at him.’ They saw no reason to believe that he was different from them, much less that he was specially anointed by God. The meaning here is not just that they were provoked by him; there is also present the idea that to reject Jesus is to turn away from God.

Mark 6:4

καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 

And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.”

Mark 6:5 

καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν. 

And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.

οὐκ ἐδύνατο (ouk edunato |not he was able)- Matthew 13:58 rightly explains the οὐκ ἐδυνατο by reference to the ἀπιστια of the people. The point of οὐκ ἐδυνατο is not that Jesus was powerless apart from men's faith, but that in the absence of faith he could not work mighty works in accordance with the purpose of his ministry. 

It was not that Jesus did not have power to perform miracles at Nazareth, but that he chose not to in such a climate of unbelief (verse 6). For to have worked miracles when faith was absent would, in most cases anyway, have been merely to have aggravated men's guilt and hardened them against God.

ἐθεράπευσεν (etherapeusen |he cured/healed/served) - There is a delightful irony in the juxtaposition of the two clauses of this verse: for most people the healing of a few invalids by laying hands on them would hardly constitute οὐδεμίαν δύναμιν (not even one powerful work).

Mark 6:6a 

καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν.

And he marveled because of their unbelief.

ἐθαύμαζεν (ethaumazen |he marveled/wondered/was amazed) - Only here and in Matthew 8:10/Luke 7:9 is θαυμαζειν used of Jesus. He marvels at the Gentile centurion's faith: here he marvels at the lack of faith of those who most of all ought to have had it.

Jesus Sends Out the Twelve Apostles

See also Matthew 9:35-10:15; Luke 9:1-6.

Jesus draws His disciples closer to Himself by employing them in the extension of His Messianic mission. When Jesus called fishermen as his first disciples (1:16-20), he promised them that they would soon be fishing for people. When he selected the Twelve, it was in order that 'they might be with him and that he might send them out' (3:14-15). 

The first part of that job description (being with him) has been amply fulfilled in the story since then; wherever Jesus has gone the disciples (or at least some of them, 5:37) have gone with him, their presence being noted even when they contribute nothing to the events recorded (6:1). This second aspect of the disciples' job description is the subject of the next section of the story. In 6:7-13 they are sent out, and in 6:30 they report back to Jesus.

Mark 6:6b 

Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 

And he went about among the villages teaching.

Mark 6:7

Καὶ προσκαλεῖται τοὺς δώδεκα καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 

And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits.

δύο δύο (duo duo |two [by] two/in pairs) - The purpose of going in pairs may have been to bolster credibility by having the testimony of more than one witness (Deuteronomy 17:6), as well as to provide mutual support during their training period. The repetition is perhaps Semitic (Genesis 7:8-9).

Mark 6:8 

καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 

He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts—

ῥάβδον (hrabdon |rod/stick/staff/scepter) - This exception is peculiar to Mark. In both Matthew 10:10 and Luke 9:3 the staff is expressly forbidden. Various reasons for the difference may be conjectured, either in terms of the context of writing (differing sociological contexts for the gospels or different lengths of mission envisaged) or arising from the process of tradition (including the possibility of a common source other than Mark for Matthew and Luke – a 'Mark-Q overlap' higher criticism would suggest), but the disagreement about the staff remains unresolved.

Mark 6:9 

ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας. 

but to wear sandals and not put on two tunics.

As the list of instructions continues the syntax becomes increasingly ragged. The third-person indirect command of verse 8 (using ἱνα), with its extended series of objects, is followed by two coordinate clauses (introduced by ἀλλα and και) in the first of which a participle does duty for a main verb while the subjunctive verb of the second (presumably still governed by ἱνα, though it could equally be a change to direct speech) has gone over to the second person. The style is unliterary but quite intelligible as colloquial reported speech.

ὑποδεδεμένους (hupodedemenous |wear/put on)

σανδάλια (sandalia |sandals) sandal - In Matthew 10:10 and Luke 10:4 ὑποδηματα, which are not to be distinguished from σανδαλια, are forbidden. As with the staff (8) the stricter version is probably original, Mark having modified it in view of western conditions. It is possible that the prohibition in Matthew and Luke is of carrying spare pairs (while the permission in Mark is specifically for wearing sandals), but that is certainly not the natural reading of the text, especially in Luke 10:4.

μὴ ἐνδύσησθε δύο χιτῶνας (me endusesthe duo chitomas| not put on two tunics) - At night an extra tunic was helpful as a covering to protect from the cold night air, and the implication here is that the disciples were to trust in God to provide lodging each night. Jesus' intention in sending them out in this way is not so much to encourage asceticism as such (they are after all to expect and accept hospitality), but to emphasize that loyalty to the kingdom of God leaves no room for a prior attachment to material security.

Mark 6:10 

καὶ ἔλεγεν αὐτοῖς· ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. 

And he said to them, “Whenever you enter a house, stay there until you depart from there.

ἐκεῖθεν (ekeithen |from there) - The point of this verse is that, having once accepted a household's hospitality, they are not to dishonor it by moving elsewhere in the same village if more comfortable accommodation is offered. ἐκει refers to the household, ἐκειθεν to the locality. Good advice for men when considering a call to another local or the desire for another field of service. Are you seeking a call just for comfortable accommodations or better salary and benefits? 

Mark 6:11

καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. 

And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.

μαρτύριον (marturion |testimony/witness) - The dust of a heathen land was carefully removed from the feet and clothing of pious Jews before re-entering Jewish territory, as something defiling. So the significance of the action here enjoined is to declare the place which rejects them as heathen. At the same time it gives warning that the missionaries have fulfilled their responsibility towards the place and henceforth the inhabitants must answer for themselves. See also Acts 18:6 where the shaking off of the dust is accompanied by the words, 'Your blood be upon your own heads.' See also Acts 13:51.

Mark 6:12 

Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν, 

So they went out and proclaimed that people should repent.

ἐκήρυξαν (ekeruzan |the proclaimed/preached) - This mission marks the beginning of the disciples’ own ministry in Jesus’ name (3:14–15), and their message was precisely the same as his (1:15). Even though not included explicitly in Jesus' charge in verse 7, proclamation (κηρυσσω) is an essential element in the disciples' commission (3:14), just as it is in Jesus' own ministry (1:14, 38-39).

μετανοῶσιν (metanoosin |they should repent/turn from their sins) - See also 1:4. Repent is shorthand for the message summed up in 1:15. The purpose of the mission was, we may assume, to bring the summons to repentance in view of the nearness of the kingdom of God to as many people as possible in Galilee. The urgency of their mission was the urgency which in all circumstances appertains to the message of God.

Mark 6:13

καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.

And they cast out many demons and anointed with oil many who were sick and healed them.

ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους (elesiphon elaio pollous arrostous |anointed with [olive]oil many sick/ill [ones]) - In the ancient world olive oil was widely used as a medicine (Isaiah 1:6; Luke 10:34; James 5:14; Rabbinic literature, Josephus, etc.). Healing by anointing with oil is mentioned only here and in James 5:14 as an act involving the power of God (Luke 10:34 records common medicinal practice). Neither passage explains the significance of the oil, but James stresses the power of the accompanying prayer. Its use by the Twelve was probably symbolic rather than medical in intention - a visible token of spiritual grace, by which the healing that was administered by them was declared to proceed from the secret power of God.

Luther's Seal copyright Ed Riojas, Higher Things

https://sites.google.com/site/briansgreekscripture/pentecost-6---mark-6-1-13

St. Peter and St. Paul, Apostles (June 29)

 Acts 15:1–12 (13–21)
Galatians 2:1–10
Matthew 16:13–19

St. Peter and St. Paul, Apostles

“Jesus is the Christ, the Son of the living God.” So confessed St. Peter. And Christ promised to build His Church on it by the forgiveness of sins (Matt. 16:16–19). He does this so we don’t try to build the Church ourselves, on this or that person, or by any human means. Let no one boast in men, whether Paul or Cephas, for all are yours, and you are Christ’s, and Christ is God’s (1 Cor. 3:21–23). 

The same Lord who worked through Peter’s ministry worked also through Paul’s and is still at work in His Gospel and Sacraments (Gal. 2:7–8).The Church of every age must be recalled to hear the Word of this Gospel—the free forgiveness of sins for Christ’s sake apart from the Law—and believe. The Holy Spirit makes no distinction among men, but cleanses hearts by faith alone. So will we be saved through the grace of the Lord Jesus (Acts 15:7–11). Both were imprisoned (Acts 12:1–11), both wrote Scripture (2 Pet. 3:15–16), both opposed the world—and sometimes each other (Gal. 2:11–16)—but all that the truth of the gospel might be preserved for us (v. 5).

Luther's Seal copyright Ed Riojas, Higher Things

Lectionary Summary copyright LCMS  commission on worship

Saturday prior to Proper 8

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.

The midst of death.  The midst of life.  They are the same thing.  They are the stuff of what it is to be alive as God has given it. And as long as there is love, there is life.  Death does not end love.  It is all grace.  “This grace was given to us in Christ Jesus before the ages began, but it has now been revealed through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel.” (2 Timothy 1:9b-10).

Martin Luther, born at Eisleben, November 10, 1483; entered the University of Erfurt, 1501 (B.A. 1502, M.A.. 1503); became an Augustinian monk, 1505; ordained priest, 1507; appointed Professor at the University of Wittenberg, 1508, and in 1512 D.D.; published his 95 Theses, 1517; and burnt the Papal Bull which had condemned them, 1520; attended the Diet of Worms, 1521; translated the Bible into German, 1521-34; and died at Eisleben, February 18, 1546. The details of his life and of his work as a reformer are accessible to English readers in a great variety of forms. Luther had a huge influence on German hymnody. 1

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. 2

Sources:
Luther’s Seal copyright © Ed Riojas, Higher Things
1. https://hymnary.org/person/Luther_Martin 
2. Collect for Pentecost 5, Lutheran Worship © 1980 Concordia Publishing House. St. Louis

Friday prior to Proper 8

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.

Jesus had just gotten out of the boat after crossing the lake. Soon a crowd gathered around Jesus. One of them was Jairus, leader of the local synagogue. “Seeing him,” Jairus pleaded for his daughter’s recovery. In a crowd, whom do you see? What do you see in Jesus if you see him? Unlike the scribes and Pharisees, Jairus did not see in Jesus as one who was out of his mind or in league with the devil. Jairus saw a man of compassion and power. He saw in Jesus one who could help him by healing his daughter. 

Jesus takes the girl by the hand and says, ‘I say to you, arise.’ The dead hear his voice and obey! Here is an instance demonstrating the authority and power of Jesus’ word. What he says happens! Who but God can with a word bring life out of death? It is not wonder Jesus ordered his disciples and Jairus to tell no one of the miracle. He did not want people to see or accept him as Messiah on the basis of miracles. The revelation of his identity was to come on the cross.  1

A 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. 2

Sources:

 Luther’s Seal copyright © Ed Riojas, Higher Things

1. Lectionary Preaching Workbook Series B, John Brokhoff © 1981 CSS Publishing, Lima, OH

2. A Prayer for Someone near death, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

Proper 8 reflection

 

Sometimes we might be tempted to worry. Especially when the LORD is delayed in answering our prayers. Will everything fall apart? But what we will see today is that our heavenly Father, who sent Jesus to overcome sin and death by rising from the grave, never runs out of time. In fact, He gives us His promise. That we shall share eternal life with Him. He encourages us to never, ever give up.

Lord, help 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.

Hymn: # 19 Blessed Assurance, Jesus is Mine!

Confession/Absolution:

LORD - we pray to you also for the forgiveness of our sins. Have mercy upon us, most merciful Father.

In Your compassion forgive us our sins. Known and unknown. Things done. And left undone. And so uphold us by Your Spirit.

That we may live and serve you in newness of life. To the honor and glory of Your Name. Through Jesus Christ our Lord. Amen.

Almighty God have mercy on you. Forgive you all your sins.

Through our Lord Jesus Christ. And may He strengthen you in all goodness.

And by the power of the Holy Spirit keep you in eternal life. Amen.

Mark 5:21-43

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. Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 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.”  And he went with him.

And a great crowd followed him and thronged about him. And there was a woman who had had a discharge of blood for twelve years, and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. For she said, “If I touch even his garments, I will be made well.”  And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd, and said, “Who touched my garments?”  And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’”  And he looked around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, and fell before him and told him the whole truth. And he said to her, “Daughter, your faith has made you well; go in peace and be healed of your disease.”

Hymn #18 Beautiful Savior

We know that Jesus can and will do anything. However, it is also important to know that sometimes we might have to wait... Prayers might be answered with “no, not now” or “wait,” despite hope and faith. Yet we know that Jesus heals our hearts. By providing redemption from sin. No matter what happens this side of Heaven. We can be confident that He has saved us and that we will one day be with Him forever.

Do you know what the word “faith” means? It has to do with believing things. Before you see them. The Bible says that faith is the assurance of things hoped for. And believing what we don’t see. Sometimes you might eventually see. But sometimes not!

Jesus talked about faith. Our Gospel lesson has to do with faith. And with touching things. Jesus did a lot of amazing miracles while He was on this earth.

And many of them had to do with healing people. There was one woman in the story today. Who believed that Jesus could heal her. Even though she didn’t know Him yet. She looked for Jesus. And reached out to touch Him. Trusting that He could help her. And it worked! Jesus knew that she had amazing faith. To trust that He could heal her.

Another story. Deals with a man who wanted Jesus to help his daughter. Who was sick. The man was a ruler in the synagogue. He knew that Jesus could help him.

By the time Jesus arrived at this man’s house. His daughter had died. And people were already crying for her. But nothing is too hard for Jesus! Jesus went to this girl and said: “Oh, she’s only sleeping. Get up, little girl!” And she got up. And was alive again! All it took was a word from Jesus.

Yes! These are some amazing stories. They remind us of the power of Jesus Christ. But it’s important to recognize something else as well. Sometimes we must trust in God. And have faith. Even when we don’t understand what He is doing. And even when He doesn’t give us what we want. In our time frame.

We might desire physical healing. And not get it right away. We might have to wait. For an exceptionally long time. Yet God is still in control. Jesus has already given us a greater healing than we can imagine.

Because He has healed our hearts. He cleanses us of sin. And grants new life in Him! We can have faith in His promises. Believing without seeing. Because we know the remarkable things He does. Jesus might not heal in this life. But we are guaranteed a new life with Him one day in the resurrection.

So even though it can be difficult. And even though we don’t always get immediate healing. When we want it. When we must wait. We know that Jesus is still with us. And He will provide for us. Exactly what we need. Day by day!

Let’s say a prayer to thank God for being faithful. And ask Him to help us trust in His power for healing in our lives:

Lord thank you for your love and care. Thank you for your power. You keep your promises. And you can heal anything. Help me to trust in you for all things. Even when it’s hard.

Words - 1,085

Readability –88.2%

Reading Level -3.0

Passive Sentences –4.

-Schnorr Von Carolsfeld woodcuts The Raising of Jarius' Daughter copyright WELS for personal and congregational use. 

http://ministry-to-children.com/the healing of Jairus' daughter-mark-childrens-sermon/ 

Thursday prior to Proper 8

 

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.

The LORD’s grace is shown in the poor’s liberality. In chapters 8 and 9 Paul discusses stewardship of money. The immediate need was an appeal for the poor and hungry in Jerusalem. Paul and Barnabas were going to take the funds to Jerusalem. Paul tells the Corinthians about the sacrificial giving the Macedonian Christians and urges them to match their giving. This practical matter has theological implications. Liberal giving, he writes, is evidence of the grace of God (v.1). The king of giving results from consecration, for the Macedonians first gave themselves to Christ (v. 5). He calls attention to the example of Jesus who, being rich became poor for our sakes.

Can you believe it? Christians beg for the favor of giving to the poor! Usually we must beg people to help the needy. Consider the annual United Fund appeal. The Macedonian Christians were so full of the grace of God and thereby so thankful that they insisted upon helping the poor in Jerusalem even when they themselves were in a famine. It is amazing grace that would motivate poor people to want to share with other poor people. It indicates that giving has a spiritual source, the experience of the LORD’s mercy.  1

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.  2

Sources:
Luther’s Seal copyright © Ed Riojas, Higher Things
1. Lectionary Preaching Workbook Series B, John Brokhoff, © 1981 CSS Publishing, Lima, OH
2. A Collect for the hop of eternal life in Christ, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

Wednesday prior to Proper 8

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.

God’s love never fails even though we experience adversity. The background of this week’s Old Testament lesson is the affliction of God’s people, the captivity and destruction of Jerusalem in 586 BC  

The author is believed to be Jeremiah. Chapter 3 consists of an acrostic poem. The lesson consist of part one and two of the poem. It begins with thanksgiving which is the basis for hope, for God is love and mercy. Then the lesson urges patience in a time of trouble. The passage concludes with an exhortation to accept suffering because God does not punish but has compassion. It is a call for patience and hope in times of adversity because God is merciful and compassionate. 

“God loves you” has become a popular slogan. What evidence is there for this claim? How could you prove it? In this week’s Gospel (Mark 5:21-24a; 35-43) Jesus had compassion for Jairus’ daughter who died. To relieve the father’s grief, Jesus raised the girl from the dead.  The Old Testament lesson (Lamentations 3:22-33) gives us a picture of disaster and destruction. Yet, God has compassion for all who have lost everything. Paul in this week’s epistle (2 Corinthians 8:1-9; 13-14) says that God’s love can be seen in the generosity of the poor who give liberally to those who were poorer. Because the LORD is love, mercy and compassion, believers will show mercy to their fellow human beings.  1   

A 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, and because it is You will give [him/her/them] grace to accept this tribulation with courage and hope; through Jesus Christ, Your Son, our Lord, 2

Sources:
Luther’s Seal copyright © Ed Riojas, Higher Things
1. Lectionary Preaching Workbook Series B, John Brokhoff © 1981 CSS Publishing, Lima, OH
2. A Prayer for one who is sick, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

Tuesday prior to Proper 8

 

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!’

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 1.

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. 2

Sources:

Luther’s Seal copyright © Ed Riojas, Higher Things

1. https://enduringword.com/bible-commentary/psalm-30/ 

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

The Nativity of St. John the Baptist (June 24)

 Isaiah 40:1–5

Acts 13:13–26

Luke 1:57–80

The Nativity of St. John the Baptist 

St. John the Baptist is not the Christ, only His Forerunner (Acts 13:25). He was called from the womb to bring Jacob back to God through his baptism of repentance for the forgiveness of sins (Is 49:5), just as Christ was the true Servant of the Lord. Miraculously conceived by Zechariah the priest of barren Elizabeth, John was marked to be the greatest born of women (Matt. 11:11). The Church rejoices over the Lord’s mercy just as Elizabeth’s neighbors and relatives did at John’s birth. But when Zechariah’s tongue was loosed, John was not the subject of his song. Blessed be the Lord God of Israel, who has visited and redeemed His people. John is the voice preparing the way of the Lord (Isa. 40:3); Jesus, the virgin-born Son of God, is that Lord. John is the prophet of the Most High. He is born to give knowledge of salvation to God’s people by the forgiveness of their sins, because Christ the Dayspring is visiting (Luke 1:76–79). Thus, what John preaches is the comfort of iniquity pardoned by Jesus, the promised Savior of Israel (Acts 13:23) and the nations, that His salvation may reach to the end of the earth (Isa. 49:6).

Luther's Seal copyright Ed Riojas, Higher Things

Lectionary Summary copyright LCMS commission on worship

Monday prior to Proper 8

 

Psalm 121:5–8; Antiphon, Psalm 121:1–2—Like 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). 1

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. 2

Sources:
Luther’s Seal copyright © Ed Riojas, Higher Things
1. Lectionary notes © LCMS Commission on Worship
2. 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 study notes

 

Proper 8 - Series B study
Mark 5:21-43
For Sunday 30 June, 2024

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

Mark 5:21

Καὶ 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.

Mark 5:22

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  honorary 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. 

Mark 5:23

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.

Mark 5:24

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.

Mark 5:25

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.

• 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. 

Mark 5:26

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?   

Mark 5:27

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.

Mark 5:28

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…

Mark 5:29

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.

Mark 5:30

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 (see 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.

Mark 5:31

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.

Mark 5:32

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.

Mark 5:33

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. 

Mark 5:34

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.

Mark 5:35

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.

Mark 5:36

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.

Mark 5:37

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.

Mark 5:38

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.

Mark 5:39

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".

Mark 5:40

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.

Mark 5:41

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.

Mark 5:42

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).

 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).

Mark 5:43 

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

Sources:

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

Luther's seal copyright Ed Riojas, Higher Things