Commentary, Mark 5:25-34, Deborah K. Blanks, The African American Lectionary, 2009.
"Who knows what kind of story Mark is telling here, but the enormously moving part of it, I think, is the part where Jesus takes the little girl's hand and says, 'Talitha cum' - 'Little girl, get up' - and suddenly we ourselves are the little girl."
"Jairus' Daughter," sermon discussion from Frederick Buechner, Frederick Buechner Blog. "Funeral," from Whistling in the Dark.
"Can the Christian community alter the conditions of people's lives? Can it, too, bring healing into troubled circumstances? Must it not also cross boundaries -- whether they are related to ethnicity, gender, race, sexual orientation, politics or any other boundaries that divide our society -- and advocate life-giving meaning and change?"
Commentary, Mark 5:21-43, Emerson Powery, Preaching This Week,WorkingPreacher.org, 2012.
Textweek Resources for this week's Gospel
O God, in the paschal mystery of Christ, who became poor for our sake and obedient even unto death on a cross, you have chosen to enrich us with every good gift and to give us a share in Christ's exalted life. Let us fear neither teh cost of discipleship nor the inevitability of sharing in the cross but gladly announce to all our brothers and sisters the good news of life healed, restored and renewed. We ask this through Christ, with whom you have raised us up in baptism, the Lord who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.
From Prayers for Sunday and Seasons, Year B, Peter J. Scagnelli, LTP, 1992.
Some Thoughts on Mark 5:21-43
This week we move from an act of God in Jesus' voice which stills the stormy sea to the work of God in Jesus as his power heals a woman and raises a girl to life.
This passage comes after the exorcism of the Gerasene demoniac. In our narrative for this Sunday we are on our way; and we might remember we are always in Mark on our Way to the cross. Jarius, a man who led the local synagogue, approaches Jesus. We cannot help but see that in contrast to other religious leaders and other religious crowds, these are people flocking to Jesus and his teachings.
Jarius tells Jesus that his daughter is urgently in need of saving so that she might live again. Urgency, resurrection, and living again are all very particular and clear words used in this passage. We cannot but hear, perhaps as Mark's first readers, the parallel with the urgency by which Jesus makes his way to the cross, the death and resurrection which is to take place, and the opportunity we receive to live again. If we read the Greek here what we discover, in keeping with many scholars, is that his daughter is not sick but dead! (Joel Marcus, Mark, vol 1, 366)
|Raising of Jarius' Daughter by Gabriel Max, 1878|
The woman who is healed from her 12 year hemorrhage is paralleled in the new family by the other daughter of 12 years old who is healed and made to live again as well. Unlike the pouring out of his spirit that takes place with the woman, Jesus' intervention here with the girl is more like the stilling of the storm or the Gerasene demoniac. Here we see in the midst of the room, mourners cast out, death in power, a God of creation at work remaking the world. Death is vanquished with powerful words and she rises. (Marcus, 372)
This story is about Jesus' power and his authority. It makes real his teaching that God is at work in the world and the reign of God is at hand. These works of power are creating, perhaps recreating, the family of God. While it is true that in the very next chapter Jesus is going to be rejected because of this work, we the readers and hearers of this Gospel lesson are perhaps set in a mindset of amazement at the power of God to make all things, all people, even myself, new.
As I ponder these things I have in my minds eye the congregation that will sit before me as I preach. I am mindful of my own self presented before these texts. I am aware that Jarius sits before me. He sits in the pew and he is hoping God will save his daughter; save her from drugs, or alcohol, perhaps depression. He is sitting there and he is praying. The hemorrhaging woman is sitting there praying for deliverance from her physical ailing; her cancer, or her auto immune disorder, her pain. There will be people there who have lost their children, their parents, their brothers and sisters. I will be there with my own pains and desires for healing. I will be there with those things I have done which I am sorry for. I will be there with those things which I have not done and am sorry for. I will be there with my failings and my fear. We will all be there; the wounded and wounding brothers and sisters of Jesus.
It is an opportunity to be reminded that Jesus loves us and is with us in our suffering and in our wounding. That God is with us and that this story is about a God who loves and whose mercy is sure and steadfast. This is a story about a powerful God - yes. It is also a story of a loving God. As Dr. Paul Zahl puts it, this is a story about a God with one way love. Powerful, forgiving, healing, resurrecting love. This is a story about a God who looks at us as we reach out to him and calls us brother and sister. This is a story about a God who offers himself for the recreation of our lives in this world and the next.
The narrative tale of Mark's gospel reminds us quickly that the final deliverance from our sin and physical brokenness is in fact to be redeemed upon the cross. It is there in th midst of resurrection that the new creation of our lives springs forth. This one way loving, forgiving, and merciful God heals the world's wound. God is present with us in our sorrow and he turns it to joy.
This week I hope I can offer a gospel of God in Christ Jesus that heals the sin sick soul, and binds up the wounds of the heart, mind and body. May we all preach and teach a gospel that is healing and filled with grace! That is what the world is longing to hear. Yes. I think so. They are longing, as my own soul longs, to hear that God loves them and we are being gathered in as his family. We are being embraced and held and loved. We are being gathered in, sons and daughters, brothers and sisters.
From Psalm 42:
You have turned my mourning into dancing;
you have taken off my sackcloth
and clothed me with joy,
so that my soul* may praise you and not be silent.
O Lord my God, I will give thanks to you for ever.
2 Corinthians 8:1-15
Begging to Give," Bill O'Brien, The Christian Century, 2003.
"...for Christians, equality and justice are measured not only monetarily, but also relationally."
"Pressed into Service," Daniel Harrell, The Christian Century, 2006.
"While this text certainly forces us to think about what we do with our resources and, therefore, should inform our stewardship drives, Paul's passion in this text relates first of all to the gospel."
Commentary, 2 Corinthians 8:7-15, Carla Works, Preaching This Week,WorkingPreacher.org, 2012.
What happens when people chose to fight over issues of great importance and neglect the mission of the church? We get a letter like the correspondence of Paul to the Corinthians.
It is typical for us to be culture-centric and believe that our problems are more severe than problems of the past. It is easy to believe that they really were not complex people in those days or that they didn’t understand what real difference means. When we do this or say these things what we do is create an argument that allows us to release ourselves from the call of unity in the apostolic age.
There are a lot of problems in the first one hundred years of the church’s infancy. People are arguing about a lot of substantive issues that they feel (I imagine as we feel) are key to the orthodoxy of the faith.
I imagine them saying if you believe this then you are redefining what it means to be a Christ follower. I imagine that they are saying if you follow that person or do these things you cannot call yourself a Christian. And, I believe they are desirous (as all human beings are) to have it their way and to go it alone.
Certainly this is the battle of wills that is essentially driving the correspondence between Paul and the Corinthians. Furthermore, Paul is not only trying to get them to come along he is pointing out in this passage that their using disagreements to release themselves from the shared and unified funding of the church’s mission is not faithful.
Paul is blunt, “Now finish doing it.” Finish raising the funds even if you disagree with the church in Jerusalem or disagree with me…
Paul is clear that the purpose of all that they undertake is the spread of the Gospel and that this work takes money and unity. Regardless of the circumstances and feelings about the wider church people in Corinth are to give. They are to give in accordance with their means, they should be eager and committed to the cause of the Gospel, and they should themselves seek a good balance in their own life helping others while not creating a financial crisis of their own.
Paul is very clear that the Christians, those who claim to follow Jesus, are to give such that people have sufficient to live on and that there are no huge disparities between the wealthy and those without.