Episcopal Church of the Incarnation
The Third Sunday after Pentecost [Proper 7 B]
Job 38.1-11, 16-18 Psalm 107.1-32 2 Cor. 6.1-13 Mark 4.35-5.20
Job 38.1-11, 16-18
1) This lesson comprises the beginning of the key section (38.1-42.6) of the entire book. The book has proceeded with a prologue in heaven, the catastrophes which befall Job, and with sophisticated debate in the tradition of Wisdom literature (contained in the dialogue between Job and his friends). Now, God speaks directly from heaven to Job.
a) The Lord of the prologue now addresses the tormented, devout, rebellious Job who has raged against the human situation and demanded that God “justify” His ways to humans.
i) God now speaks, and sweeps away all the irrelevancies and false problems in which the argument with his friends had entangled Job, the righteous man.
ii) God puts Job’s problem and questions in a new perspective, opening up a new frame-of-reference in which answer (while still elusive) is no longer necessary.
(1) Because no answer can be given to any of the questions posed, rhetorically, by God, how can Job (mankind) engage in any debate with Him? How can God explain to Him the deeper mystery of His providence over mankind?
2) God is depicted as intimately interested in and involved in the lives of His creatures, and creation is depicted as of infinite variety and richness.
3) The Lord speaks, and in this lesson the questions include those speaking of knowledge of past, present and future (speaking of creation and origins, and of the way of creation).
a) In speaking, God begins with a pointed reminder of the insignificance of Job (of mankind) compared to the Author of Creation, when He asks, “Who is this that darkens counsel by words without knowledge? (38.1).
Psalm 107.1-32
1) A communal thanksgiving hymn, marked by an alternating double refrain:
a) “They cried to the Lord in their trouble, and He delivered them from their distress” (vv. 6, 13, 19, 28).
b) “Let them give thanks to the Lord for His mercy/ and the wonders He does for His children” (vv. 8, 15, 21, 31).
2)
The gathering of all those redeemed by God (referred to
in vv. 2 and 3) suggests a post-exilic composition date for this psalm. The reference is to the return of the those who had been scattered from
3) The people are referred to as wandering in the desert and hungry, then as imprisoned, then as in the danger of the sea.
a) In each case their peril has resulted from rebellion against God. In each case God, in His mercy, delivers the people.
4) God’s power is extolled in how He calms the stormy sea (v. 29). This demonstration of power will return in the Gospel lesson (at Mark 4.39).
2 Corinthians 6.1-13
1) Having described the process of reconciliation (reconciliation is initiated by God, effected through Jesus Christ by means of the forgiveness of sins, with human beings as agents to mediate God’s grace [1 Cor. 3.5-9]), Paul proceeds to urge that God’s grace be accepted.
2) Paul begins by noting that he (and Timothy and Apollos) are “[w]orking together with him ...” (6.1), i.e., with God. The bearers of the Good News are God’s co-workers (1 Cor. 3.9; 1 Thess. 3.2).
a) Human acceptance of God’s grace is essential if the power of the Gospel (Rom. 1.16) is to act effectively (1 Cor. 15.10).
3)
In antithesis to his opponents in
a) Speaking of how he has accepted no support from the Corinthians (for which he has been criticized by his opponents, see 1 Cor. 9.1-18), Paul asks that the Corinthians open their hearts to his message.
i) This message has no obstacle. Ministers can nullify the power of the Gospel (1 Cor. 1.17), but Paul seeks to be open, fully, to the Corinthians.
Mark 4.35-5.20
1) Having taught the people and His disciples with parables, Jesus now demonstrates His power. Notably, this demonstration is not gratuitous, but is in response to the need of the disciples.
a) Mark’s Gospel “shifts gears” here, from speaking of the call of the disciples, and from the parables, to describing who Jesus is through a series of miracles.
2) In each miracle story a pattern may be observed. First there is an obstacle to be overcome (here, the storm). This obstacle is met with Jesus’ mighty action (Jesus commands the elements), followed by a confirmation of power (the sea becomes calm).
a) In Ancient Near Eastern understanding, the sea symbolizes chaos (as in the waters of Creation in Gen. 1). Jesus, exercising dominion over chaos, does what God does; He commands chaos and controls evil.
b) His confrontation with evil is direct and immediate in the story of the Gerasene demoniac. The demons recognize who Jesus is, and Jesus recognizes who they are. (He says “Come out of him ...” [Mk. 5.8], addressing the demons and not the possessed man.)
3) In the case of the storm, Mark confirms Jesus’ identity through the question of the disciples: “Who then is this, that even the wind and sea obey him?” (Mk. 4.41).
a) His identity is confirmed by His dominion over the demons.
i) They ask to remain (“Send us to the swine ...” [Mk. 5.12], indicating that this is a non-Jewish area [which Gerasa was]), and He gives them leave, but the swine destroy themselves in the sea.
(1) The demons’ request is to find a dwelling place, lest they reach their place of eternal punishment (compare Luke 11.24 and Rev. 9.1; 20.10).
(a) Jesus gives them “leave,” but this is a part of their destruction.
4) The man who was possessed begs Jesus that he might remain with Him. The language Mark uses here suggests that the man seeks to become a disciple. He recognizes the exercise of the power of God.