• 22 Alban, First Martyr of Britain, c. 304 was the first British Christian martyr. • 23 • 24 The Nativity of Saint John the Baptist a prophet who foretold the coming of the Messiah in the person of Jesus and who baptized Jesus. • 25 James Weldon Johnson, Poet, 1938 was an American author, politician, diplomat, critic, journalist, poet, anthologist, educator, lawyer, songwriter, and early civil rights activist • 26 Isabel Florence Hapgood, Ecumenist and Journalist, 1929 • 27 Cornelius Hill, Priest and Chief among the Oneida, 1907 • 28 Irenaeus, Bishop of Lyon, c. 202 was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France). He was an early church father and apologist, and his writings were formative in the early development of Christian theology. • 29 Saint Peter and Saint Paul, Apostles is a liturgical feast in honour of the martyrdom in Rome of the apostles Saint Peter and Saint Paul, OLD TESTAMENT: 1 Samuel 17: (1a, 4 - 11, 19 - 23) 32 - 49 (RCL) 1Sam 17:1 (NRSV) Now the Philis'tines gathered their armies for battle; 4 And there came out from the camp of the Philis'tines a champion named Goliath, of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze. 6 He had greaves of bronze on his legs and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver's beam, and his spear's head weighed six hundred shekels of iron; and his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philis'tine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us." 10 And the Philis'tine said, "Today I defy the ranks of Israel! Give me a man, that we may fight together." 11 When Saul and all Israel heard these words of the Philis'tine, they were dismayed and greatly afraid. 19 Now Saul, and they, and all the men of Israel, were in the valley of E'lah, fighting with the Philis'tines. 20 David rose early in the morning, left the sheep with a keeper, took the provisions, and went as Jesse had commanded him. He came to the encampment as the army was going forth to the battle line, shouting the war cry. 21 Israel and the Philis'tines drew up for battle, army against army. 22 David left the things in charge of the keeper of the baggage, ran to the ranks, and went and greeted his brothers. 23 As he talked with them, the champion, the Philis'tine of Gath, Goliath by name, came up out of the ranks of the Philis'tines, and spoke the same words as before. And David heard him. 32 David said to Saul, "Let no one's heart fail because of him; your servant will go and fight with this Philis'tine." 33 Saul said to David, "You are not able to go against this Philis'tine to fight with him; for you are just a boy, and he has been a warrior from his youth." 34 But David said to Saul, "Your servant used to keep sheep for his father; and whenever a lion or a bear came, and took a lamb from the flock, 35 I went after it and struck it down, rescuing the lamb from its mouth; and if it turned against me, I would catch it by the jaw, strike it down, and kill it. 36 Your servant has killed both lions and bears; and this uncircumcised Philis'tine shall be like one of them, since he has defied the armies of the living God." 37 David said, "The LORD, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philis'tine." So Saul said to David, "Go, and may the LORD be with you!" 38 Saul clothed David with his armor; he put a bronze helmet on his head and clothed him with a coat of mail. 39 David strapped Saul's sword over the armor, and he tried in vain to walk, for he was not used to them. Then David said to Saul, "I cannot walk with these; for I am not used to them." So David removed them. 40 Then he took his staff in his hand, and chose five smooth stones from the wadi, and put them in his shepherd's bag, in the pouch; his sling was in his hand, and he drew near to the Philis'tine. 41 The Philis'tine came on and drew near to David, with his shield-bearer in front of him. 42 When the Philis'tine looked and saw David, he disdained him, for he was only a youth, ruddy and handsome in appearance. 43 The Philis'tine said to David, "Am I a dog, that you come to me with sticks?" And the Philis'tine cursed David by his gods. 44 The Philis'tine said to David, "Come to me, and I will give your flesh to the birds of the air and to the wild animals of the field." 45 But David said to the Philis'tine, "You come to me with sword and spear and javelin; but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. 46 This very day the LORD will deliver you into my hand, and I will strike you down and cut off your head; and I will give the dead bodies of the Philis'tine army this very day to the birds of the air and to the wild animals of the earth, so that all the earth may know that there is a God in Israel, 47 and that all this assembly may know that the LORD does not save by sword and spear; for the battle is the LORD's and he will give you into our hand." 48 When the Philis'tine drew nearer to meet David, David ran quickly toward the battle line to meet the Philis'tine. 49 David put his hand in his bag, took out a stone, slung it, and struck the Philis'tine on his forehead; the stone sank into his forehead, and he fell face down on the ground. h/t Montreal Anglican Israel’s arch-enemy was Philistia, a nation on the Mediterranean coast. The two armies face each other across a river valley in the hills west of Bethlehem. In ancient times, a dispute between nations might be decided by individual combat, as David and Goliath do here. “Goliath” (v. 4), “the/this Philistine” (in other verses) is very tall, wears a heavy “coat of mail” (v. 5) and bronze “greaves” (v. 6, shin pads), and carries a javelin (v. 7). Saul and the Israelites are intimidated by the sight of him. David prepares himself (vv. 20, 22); he says: “... who is this ... that he should defy the armies of the living God?” (v. 26) In v. 32 David offers to represent Israel, but Saul questions David’s military experience. David replies: as a shepherd, to protect the sheep, I have killed “lions and bears” (v. 36); I intend to kill Goliath using the same weapon (a sling). God has protected me from wild animals; he will protect me from Goliath (v. 37). Saul agrees to David’s offer (he has little choice!); he offers David his “armour” (v. 38), but David, unused to a coat of mail and a helmet, finds them cumbersome, and so removes them. He takes his sling, and stones from the river bed (“wadi”, v. 40). “The Philistine” disdains David, curses him (v. 43) and insults him (v. 44). David answers: “I come ... in the name of the Lord ...” (v. 45); God will give him victory so that “all the earth may know that there is a God in Israel” (v. 46), that God prevails over material advantage (v. 47). David, using his unconventional weapon (one highly accurate in the hands of a specialist), slays “the Philistine” (v. 49). This victory is the start of David’s move towards the throne. The text usually refers to Goliath as the/this Philistine, so it is likely that in the original story (before later editing), David’s opponent was not identified. [JBC] In 2 Samuel 21:19, it is Elhanan, one of David’s warriors, who kills Goliath; in 1 Chronicles 20:5 (written much later), Elhanan kills Lahmi, brother of Goliath. [NOAB] [JBC] In this part of 1 Samuel, at least two stories have been combined, but they are not fully harmonized: A folktale-type story of a young shepherd who distinguishes himself in battle in the hope of winning royal favour and the hand of the king’s daughter in marriage (17:12-14, 17-30, 41, 48b, 50, 55-18:5, 18:17-19, 21b-30) A sophisticated and theologically oriented story, a prelude to the collection of stories portraying David’s rise to the throne of Israel (16:14-23, 17:1-11, 32-40, 42-48a, 49, 51-54). [NJBC] JBC says that 17:32-40, 42-48a, 49 and 51-54 are shared with the stories. For individuals representing armies, rather than the whole armies fighting, see 2 Samuel 2:14-16. [JBC] Verses 5-7: Goliath’s height is “six cubits and a span” (three metres or 10 feet) in the Masoretic Text, but “four cubits and a span” (two metres or 6 feet) in other texts. Three metres is the stuff of folktales (fish stories!); two metres is more believable (at least to us). People are generally taller now than in earlier ages. Both his name and armour are atypical for the age. His “coat of mail” weighs about 65 kg (150 lbs); the REB says that it was made of bronze. “Greaves” are like modern-day shin pads. The REB has for v. 6b: “one of his weapons was a bronze dagger”. The head of his spear weighs 7 kg (15 lbs). This is ultra high-tech equipment for the day. See also the Clipping on v. 38. Verses 12-18: These verses are an insertion, not connected with our story. Verses 24-31: Saul will give his daughter to the man who kills the Philistine. “Eliab” (v. 28) is angry because David has left the sheep; he suggests that David has just come to see the battle. Saul sends for David. Verse 33: Saul’s objection is that David does not have military experience – as is shown in v. 39 by his inability to walk in armour. Verse 36: “lions”: The range of Asiatic lions then extended to Palestine. (They are now an endangered species, found only in a wildlife park in India.) Verse 38: Unlike Goliath, Saul has only a bronze helmet and a mail shirt. He offers David his own armour, perhaps because such equipment is not available from the normal supply of armour. Perhaps Saul, as king, has collected his armour from the spoils of another battle; perhaps Philistine military equipment was more advanced at the time than Israelite equipment. Verse 40: “wadi”: An Arabic word for a stream or stream bed. Many streams in this area only flow seasonally. Verse 49: Goliath is stunned (knocked unconscious) by the stone, but is killed with a sword (v. 51) – although v. 50 may say that he was actually killed by the stone: perhaps he was (in one version of the story) just run through with the sword for good measure. Comments: “one highly accurate in the hands of a specialist”: Judges 20:16 tells us of the Israelite army on another occasion: “Of all this force, there were seven hundred picked men who were left-handed; every one could sling a stone at a hair, and not miss”. [NJBC] Job 38: 1 - 11 (alt. for RCL but not Can. BAS) Job 38: 1, 8 - 11 (Roman Catholic) Job 38:1 (NRSV) Then the LORD answered Job out of the whirlwind: 2 "Who is this that darkens counsel by words without knowledge? 3 Gird up your loins like a man, I will question you, and you shall declare to me. 4 "Where were you when I laid the foundation of the earth? Tell me, if you have understanding. 5 Who determined its measurements--surely you know! Or who stretched the line upon it? 6 On what were its bases sunk, or who laid its cornerstone 7 when the morning stars sang together and all the heavenly beings shouted for joy? 8 "Or who shut in the sea with doors when it burst out from the womb?-- 9 when I made the clouds its garment, and thick darkness its swaddling band, 10 and prescribed bounds for it, and set bars and doors, 11 and said, "Thus far shall you come, and no farther, and here shall your proud waves be stopped'? 16 "Have you entered into the springs of the sea, or walked in the recesses of the deep? 17 Have the gates of death been revealed to you, or have you seen the gates of deep darkness? 18 Have you comprehended the expanse of the earth? Declare, if you know all this. PSALM 9: 9 - 20 (RCL - goes with the Goliath reading) Psal 9:9 (NRSV) The LORD is a stronghold for the oppressed, a stronghold in times of trouble. 10 And those who know your name put their trust in you, for you, O LORD, have not forsaken those who seek you. 11 Sing praises to the LORD, who dwells in Zion. Declare his deeds among the peoples. 12 For he who avenges blood is mindful of them; he does not forget the cry of the afflicted. 13 Be gracious to me, O LORD. See what I suffer from those who hate me; you are the one who lifts me up from the gates of death, 14 so that I may recount all your praises, and, in the gates of daughter Zion, rejoice in your deliverance. 15 The nations have sunk in the pit that they made; in the net that they hid has their own foot been caught. 16 The LORD has made himself known, he has executed judgment; the wicked are snared in the work of their own hands. [Higgai'on. Se'lah] 17 The wicked shall depart to She'ol, all the nations that forget God. 18 For the needy shall not always be forgotten, nor the hope of the poor perish forever. 19 Rise up, O LORD! Do not let mortals prevail; let the nations be judged before you. 20 Put them in fear, O LORD; let the nations know that they are only human. [Se'lah] 9 Confitebor tibi (ECUSA BCP) 9 The LORD will be a refuge for the oppressed, * a refuge in time of trouble. 10 Those who know your Name will put their trust in you, * for you never forsake those who seek you, O LORD. 11 Sing praise to the LORD who dwells in Zion; * proclaim to the peoples the things he has done. 12 The Avenger of blood will remember them; * he will not forget the cry of the afflicted. 13 Have pity on me, O LORD; * see the misery I suffer from those who hate me, O you who lift me up from the gate of death; 14 So that I may tell of all your praises and rejoice in your salvation * in the gates of the city of Zion. 15 The ungodly have fallen into the pit they dug, * and in the snare they set is their own foot caught. 16 The LORD is known by his acts of justice; * the wicked are trapped in the works of their own hands. 17 The wicked shall be given over to the grave, * and also all the people that forget God. 18 For the needy shall not always be forgotten, * and the hope of the poor shall not perish for ever. 19 Rise up, O LORD, let not the ungodly have the upper hand; * let them be judged before you. 20 Put fear upon them, O LORD; * let the ungodly know they are but mortal. Psalm 133 (alt. for ECUSA - goes with the Saul / David reading) Psal 133:1 (NRSV) How very good and pleasant it is when kindred live together in unity! 2 It is like the precious oil on the head, running down upon the beard, on the beard of Aaron, running down over the collar of his robes. 3 It is like the dew of Hermon, which falls on the mountains of Zion. For there the LORD ordained his blessing, life forevermore. 133 Ecce, quam bonum! (ECUSA BCP) 1 Oh, how good and pleasant it is, * when brethren live together in unity! 2 It is like fine oil upon the head * that runs down upon the beard, 3 Upon the beard of Aaron, * and runs down upon the collar of his robe. 4 It is like the dew of Hermon * that falls upon the hills of Zion. 5 For there the LORD has ordained the blessing: * life for evermore. Psalm 107: 23 - 26, 28 - 31 (Roman Catholic) Psalm 107: 1 - 3, 23 - 32 (alt. for RCL - goes with Job reading) Psal 107:1 (NRSV) O give thanks to the LORD, for he is good; for his steadfast love endures forever. 2 Let the redeemed of the LORD say so, those he redeemed from trouble 3 and gathered in from the lands, from the east and from the west, from the north and from the south. 23 Some went down to the sea in ships, doing business on the mighty waters; 24 they saw the deeds of the LORD, his wondrous works in the deep. 25 For he commanded and raised the stormy wind, which lifted up the waves of the sea. 26 They mounted up to heaven, they went down to the depths; their courage melted away in their calamity; 27 they reeled and staggered like drunkards, and were at their wits' end. 28 Then they cried to the LORD in their trouble, and he brought them out from their distress; 29 he made the storm be still, and the waves of the sea were hushed. 30 Then they were glad because they had quiet, and he brought them to their desired haven. 31 Let them thank the LORD for his steadfast love, for his wonderful works to humankind. 32 Let them extol him in the congregation of the people, and praise him in the assembly of the elders. 107 (ECUSA BCP) 1 Give thanks to the LORD, for he is good, * and his mercy endures for ever. 2 Let all those whom the LORD has redeemed proclaim * that he redeemed them from the hand of the foe. 3 He gathered them out of the lands; * from the east and from the west, from the north and from the south. 23 Some went down to the sea in ships * and plied their trade in deep waters; 24 They beheld the works of the LORD * and his wonders in the deep. 25 Then he spoke, and a stormy wind arose, * which tossed high the waves of the sea. 26 They mounted up to the heavens and fell back to the depths; * their hearts melted because of their peril. 27 They reeled and staggered like drunkards * and were at their wits’ end. 28 Then they cried to the LORD in their trouble, * and he delivered them from their distress. 29 He stilled the storm to a whisper * and quieted the waves of the sea. 30 Then were they glad because of the calm, * and he brought them to the harbor they were bound for. 31 Let them give thanks to the LORD for his mercy * and the wonders he does for his children. 32 Let them exalt him in the congregation of the people * and praise him in the council of the elders. NEW TESTAMENT: 2 Corinthians 6: 1 - 13 (RCL) 2 Cor 6:1 (NRSV) As we work together with him, we urge you also not to accept the grace of God in vain. 2 For he says, "At an acceptable time I have listened to you, and on a day of salvation I have helped you." See, now is the acceptable time; see, now is the day of salvation! 3 We are putting no obstacle in anyone's way, so that no fault may be found with our ministry, 4 but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet are well known; as dying, and see--we are alive; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything. 11 We have spoken frankly to you Corinthians; our heart is wide open to you. 12 There is no restriction in our affections, but only in yours. 13 In return--I speak as to children--open wide your hearts also. Verse 1: “we”: See also 1 Corinthians 3:9; 1 Thessalonians 3:2; Acts 19:1. [NJBC] Verse 1: Human cooperation is essential if the power of the gospel is to act effectively. In 1 Corinthians 15:10, Paul says: “But by the grace of God I am what I am, and his grace toward me has not been in vain”. The word translated “in vain” is kenos, meaning (in Paul’s usage) non-productive. [NJBC] Note also 1 Corinthians 1:17: “For Christ did not send me to baptise but to proclaim the gospel ... so that the cross of Christ might not be emptied of its power”. Emptied here is kenou. (The REB translates this clause lest the cross of Christ be robbed of its effect.) In 1 Corinthians 10:1-13, Paul says that being baptized and sharing in the Lord’s Supper alone do not assure us of salvation: we also need to be productive (in spreading the good news). Verse 2: “have listened” and “have helped” are in the prophetic perfect. Isaiah 49:8 is a verse in one of the Servant Songs. [JBC] Verses 3-7: Paul’s ministry is characterized not by success by human standards, but by hardship – and virtues which God bestows through his power at work through the apostles. [CAB] Paul’s self-recommendation is the antithesis of that of his opponents (see 5:12); he stresses suffering (see 4:10-11) and internal attitudes, not external trappings of spiritual power. [NJBC] Verse 4: See also 11:23-29: “Are they ministers of Christ? I am talking like a madman – I am a better one: with far greater labours, far more imprisonments, with countless floggings, and often near death ...”. [NOAB] Verses 4-5: What Paul has endured. The words in Greek translated “afflictions” and “calamities” have similar meanings. V. 5a is a list of “afflictions/calamities”: (not all are recorded in the New Testament): • “beatings” – with rods, a Roman punishment (see Acts 16:23), and stoning (see Acts 14:19) • “imprisonments” (see Acts 16:22-23) • “riots” – i.e. mob action (see Acts 14:5, 19; 17:5; 18:12; 19:23) [JBC] “Hardships”: • “labours” – tiring work Paul has had to do to fulfill his basic needs, as a tentmaker (see 1 Thessalonians 2:9, 2 Thessalonians 3:8, Acts 18:3, 1 Corinthians 4:12) • “sleepless nights” – see 2 Corinthians 11:27 and 2 Thessalonians 3:8 • “hunger” – he has had little to eat, because of his way of life [JBC] Verses 6-7: He has endured them through gifts of the Spirit: • “purity” – integrity, holiness of life • “knowledge” – of the gospel and how to apply it to concrete situations (see 1 Corinthians 14:6 and Romans 15:14) • “patience” – acceptance of the shortcomings of others • “kindness” – his attitude towards those with shortcomings (see 1 Corinthians 9:19-22) • “holiness of spirit” – godliness • “truthful speech” – a quality his opponents definitely lack [JBC] He has received these gifts “in the power of God” – Paul’s success is from God, not himself (see also 1 Corinthians 2:4, 2 Corinthians 2:17, 4:2) [JBC] Verse 9: “dying, and see – we are alive”: This is a summary of 4:7-5:10. Verse 10: “sorrowful”: Paul has refused help from the Christians at Corinth because “friends who came from Macedonia” had already helped him sufficiently (see 11:7-11). He did not wish to burden the Christians at Corinth with a request for support (see 12:14-18). Verse 13: “children” : In 1 Corinthians 13:11, Paul writes: “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways”. 2 Corinthians is a composite of several letters. In 7:2-13, Paul says that he has learnt through Titus that his letter (the one we are reading) has led his critics to a change of heart, that they desire to correct the problems in the community. They have developed obedience and a sense of awe, realizing what God is doing amongst them through the apostle and his aides. The parallels are Matthew 8:18, 23-27 and Luke 8:22-25. [NOAB] Jesus saves the lives of the disciples and demonstrates the power over all creation granted to him by the Father. This is the first of four stories showing Jesus’ ability to act in ways beyond human ability: • 4:35-41: (this story): he has power over evil (Satan) in nature • 5:1-20: In exorcising a demon, he defeats possession by the devil • 5:25-34: In healing the woman with vaginal bleeding, he demonstrates his power over disease • 5:21-24, 35-43: In healing Jairus’ daughter, he shows power over death. [NJBC] Verse 38: “asleep”: A sign of his complete confidence in God. Jesus may fulfil Psalm 4:8 and Proverbs 3:24-26. [NJBC] Verse 38: “Teacher”: For other uses of such titles as expressions of the disciples’ attitude toward Jesus, see also Matthew 17:4 (the Transfiguration); Mark 9:5; 11:21 (Jesus curses the fig tree); 14:45 (Judas); Luke 8:24; 17:13 (Jesus cleanses ten lepers); John 1:38 (the first disciples). [NOAB] Verse 38: “do you not care ...”: Both Matthew and Luke soften this question. [NJBC] Verse 39: For God alone as ruler of the sea, of chaos, see Psalms 74:13-14; 89:9 (There, “Rahab” is a mythical monster symbolizing the powers of chaos.) [NJBC] Verse 39: “Peace! Be still!”: A similar formula in 1:25 (where Jesus performs an exorcism) suggests that here Jesus is manifesting control over the powers of evil. [NJBC] Verse 39: “dead calm”: This shows Jesus’ complete and effective action over evil. [NJBC] Verse 39: God’s work in creation is the conquest of the sea or of the sea dragon (see Genesis 1:2; Psalm 89:9; Job 9:8; 26:12-13) and is parallelled by the deliverance of Israel (see Psalm 74:12-14; Isaiah 51:9; 63:12-13; Exodus 15:8). In Psalm 107:23-31, God is portrayed as stilling a storm. [NJBC] Verse 40: “faith”: Faith trusts God to achieve his purpose, even through apparent destruction. See also Matthew 6:25-33; 10:38; Mark 14:35-36 (Garden of Gethsemane). [NOAB] GOSPEL: Mark 4: 35 - 41 (all) Mark 4:35 (NRSV) On that day, when evening had come, he said to them, "Let us go across to the other side." 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, "Teacher, do you not care that we are perishing?" 39 He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. 40 He said to them, "Why are you afraid? Have you still no faith?" 41 And they were filled with great awe and said to one another, "Who then is this, that even the wind and the sea obey him?" Jesus has told the good news of the Kingdom to the crowds, in a way they could understand, but he has gone further with those close to him: “he explained everything in private to his disciples” (vv. 33-34). After teaching from a boat, with the crowds along the shore, he now suggests to the disciples that they “go across to the other side” (v. 35), to the eastern shore of the Sea of Galilee. A flotilla of boats follow, but they scatter before the storm. (He is “just as he was”, v. 36, in the same posture as earlier, in the boat.) Squalls (“windstorm”, v. 37) are common on the Sea of Galilee, for the hills around it are high. Jesus is “in the stern”, v. 38, on the helmsman’s seat, well above the waves. He is “asleep”: he has complete confidence in God. The disciples see him as “teacher”; they do not yet know him fully. Jesus is awoken and rebukes (v. 39) the wind – as though it is a demon (see 1:25). To ancients, the sea symbolized the powers of chaos and evil. Jesus commands it to be still: only God can control nature. He castigates the disciples (v. 40): either they lack faith in God (do not follow Jesus’ example of trust in him) or in him (as a worker of wonders). Their question in v. 41 is an implicit confession of Jesus’ divinity: the sea obeys him as it does God in the Old Testament (Genesis 1:2). Jesus’ power extends even to power over natural disasters, then thought to be the work of the devil. The parallels are Matthew 8:18, 23-27 and Luke 8:22-25. [NOAB] Jesus saves the lives of the disciples and demonstrates the power over all creation granted to him by the Father. This is the first of four stories showing Jesus’ ability to act in ways beyond human ability: • 4:35-41: (this story): he has power over evil (Satan) in nature • 5:1-20: In exorcising a demon, he defeats possession by the devil • 5:25-34: In healing the woman with vaginal bleeding, he demonstrates his power over disease • 5:21-24, 35-43: In healing Jairus’ daughter, he shows power over death. [NJBC] Verse 38: “asleep”: A sign of his complete confidence in God. Jesus may fulfil Psalm 4:8 and Proverbs 3:24-26. [NJBC] Verse 38: “Teacher”: For other uses of such titles as expressions of the disciples’ attitude toward Jesus, see also Matthew 17:4 (the Transfiguration); Mark 9:5; 11:21 (Jesus curses the fig tree); 14:45 (Judas); Luke 8:24; 17:13 (Jesus cleanses ten lepers); John 1:38 (the first disciples). [NOAB] Verse 38: “do you not care ...”: Both Matthew and Luke soften this question. [NJBC] Verse 39: For God alone as ruler of the sea, of chaos, see Psalms 74:13-14; 89:9 (There, “Rahab” is a mythical monster symbolizing the powers of chaos.) [NJBC] Verse 39: “Peace! Be still!”: A similar formula in 1:25 (where Jesus performs an exorcism) suggests that here Jesus is manifesting control over the powers of evil. [NJBC] Verse 39: “dead calm”: This shows Jesus’ complete and effective action over evil. [NJBC] Verse 39: God’s work in creation is the conquest of the sea or of the sea dragon (see Genesis 1:2; Psalm 89:9; Job 9:8; 26:12-13) and is parallelled by the deliverance of Israel (see Psalm 74:12-14; Isaiah 51:9; 63:12-13; Exodus 15:8). In Psalm 107:23-31, God is portrayed as stilling a storm. [NJBC] Verse 40: “faith”: Faith trusts God to achieve his purpose, even through apparent destruction. See also Matthew 6:25-33; 10:38; Mark 14:35-36 (Garden of Gethsemane). [NOAB]