Today’s Reflection:
Before this trip, I might have said my heart was in Nashville, where my apartment, my friends, my church, and my job are. Nashville is my home. Yet traveling through Peru, Paraguay, and Brazil, living out of a suitcase, I realized I may have misunderstood. Your heart is not where your home is. Home is where your heart is.
You cannot leave your heart behind. It comes with you, making itself known through its steady beat, racing when you think you might miss a flight, or opening wide when you see a beautiful skyline or a breathtaking view.
If the saying is true, we are always at home. With each beat of our heart, we are reminded that we are here and alive and at home in our bodies, in the world, in God. …
By having heart, I have everything I need to be at home. …
It took traveling thousands of miles for me to realize that I can’t leave my treasure behind because my heart is my treasure. I can’t leave my home because I can’t leave the ability to love, to connect, to be one of God’s beloved. (devozine, March/April 2015)
From “My Heart, My Home” by Rachel Kenney, pages 25-26 in devozine, the devotional lifestyle magazine for teens, March/April 2015. Copyright © 2015 by The Upper Room. All rights reserved. Used by permission. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question: What meaning have you given to “home is where your heart is”?
Today’s Scripture: My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. (Psalm 139:15, NRSV)
This Week: pray for persons who are making life-changing decisions.
Did You Know?
In need of prayer? The Upper Room Living Prayer Center is a 7-day-a-week intercessory prayer ministry staffed by trained volunteers. Call 1-800-251-2468 or visit The Living Prayer Center website.
This week we remember: Joan of Arc (May 30).
St. Joan of Arc
Author and Publisher - Catholic Online
Facts
Feastday: May 30
Patron of soldiers and France
Birth: 1412
Death: 1431
Canonized By: Pope Benedict XV
St. Joan of Arc is the patroness of soldiers and of France.On January 6, 1412, Joan of Arc was born to pious parents of the French peasant class in the obscure village of Domremy, near the province of Lorraine. At a very early age, she was said to have heard the voices of St. Michael, St. Catherine, and St. Margaret.
At first the messages were personal and general, but when she was 13-years-old, she was in her father's garden and had visions of Saint Michael, Saint Catherine, and Saint Margaret, each of whom told her to drive the English from French territory. They also asked that she bring the Dauphin to Reims for his coronation.
After their messages were delivered and the saints departed, Joan cried, as "they were so beautiful."
When she was sixteen-years-old, she asked her relative, Durand Lassois, to take her to Vaucouleurs, where she petitioned Robert de Baudricourt, the garrison commander, for permission to visit the French Royal Court in Chinon.
Despite Baudricourt's sarcastic response to her request, Joan returned the following January and left with the support of two of Baudricourt's soldiers: Jean de Metz and Bertrand de Poulengy.
Jean de Metz admitted Joan had confided in him, saying, "I must be at the King's side ... there will be no help if not from me. Although I would rather have remained spinning [wool] at my mother's side ... yet must I go and must I do this thing, for my Lord wills that I do so."
With Metz and Poulengy at her side, Joan met Baudricourt and predicted a military reversal at the Battle of Rouvray near Orléans, which were confirmed several days later by a messenger's report. When Baudricourt realized the distance of the battle's location and the time it would have taken Joan to make the journey, he concluded she had seen the reversal by Divine revelation, which caused him to believe her words.
Once she had Baudricourt's belief, Joan was granted an escort to Chinon through hostile Burgundian territory. For her safety, she was escorted while dressed as a male soldier, which later led to charges of cross-dressing, but her escorts viewed as a sound precaution.
Two members of her escort confirmed they and the people of Vaucouleurs gave her the clothing and had been the ones to suggest she don the outfit.
When she arrived in the Royal Court, she met in a private conference with Charles VII and won his trust. Yolande of Aragon, Charles' mother-in-law, planned a finance relief expedition to Orléans and Joan asked to travel with the army while wearing armor, which the Royal government agreed to. They also provided Joan's armor and she depended on donations for everything she took with her.
With a donated horse, sword, banner, armor, and more, Joan arrived to Orléans and quickly turned the Anglo-French conflict into a religious war.
Charles' advisors worried Joan's claims of doing God's work could be twisted by his enemies, who could easily claim she was a sorceress, which would link his crown to works of the devil. To prevent accusations, the Dauphin ordered background inquiries and a theological exam at Poitiers to verify Joan's claims.
In April 1429, the commission of inquiry "declared her to be of irreproachable life, a good Christian, possessed of the virtues of humility, honesty and simplicity." Rather than deciding on whether or not Joan was acting on the basis of divine inspiration, theologians at Poitiers told the Dauphin there was a "favorable presumption" on the divine nature of her mission.
Charles was satisfied with the report but theologians reminded him Joan must be tested. They claimed, "[t]o doubt or abandon her without suspicion of evil would be to repudiate the Holy Spirit and to become unworthy of God's aid."
They suggested her test should be a test of her claim to lift the siege of Orléans, as she originally predicted would happen.
In response to the test, Joan arrived at Orléans on April 29, 1429, where Jean d'Orléans, the acting head of the ducal family of Orléans, ensured she was excluded from war councils and kept ignorant of battles.
During the five months prior to Joan's arrival to Orléans, the French had only attempted one offensive assault, which resulted in their defeat, but after her arrival, things began to change.
Though Joan claimed the army was always commanded by a nobleman and that she never killed anyone in battle since she preferred only to carry her banner, which she preferred "forty times" better than a sword, several noblemen claimed she greatly effected their decisions since they accepted she gave Divinely inspired advice.
On May 4, the Armagnacs captured the fortress of Saint Loup and the next day led to fortress Saint-Jean-le-Blanc, which was deserted. With Joan at the army's side, English troops approached the army to stop their advance but a cavalry charge was all it took to turn the English away without a fight.
The Armagnacs captured an English fortress build around the Les Augustins monastery and attacked the English stronghold Les Tourelles on May 7. Joan was shot with an arrow between her neck and shoulder as she held her banner outside Les Tourelles, but returned to encourage the final assault to take the fortress. The next day, the English retreated from Orléans and the siege was over.
When Joan was in Chinon and Poitiers, she had declared she would show a sign at Orléans, which many believe was the end of the siege. Following the departure of the English, prominent clergymen began to support her, including the Archbishop of Embrun and the theologian Jean Gerson, each of which wrote supportive treatises.
After the Orléans victory, Joan was able to persuade Charles VII to allow her to march into other battles to reclaim cities, each of which ended in victory. When the military supplies began to dwindle, they reached Troyes, where Brother Richard, a wandering friar, had warned the city about the end of the world and was able to convince them to plant beans, which yields an early harvest. Just as the beans ripened, Joan and the army arrived and was able to restore their supplies.
Following their march to Troyes, Joan and the French military made its way to Paris, where politicians failed to secure Duke Philip of Burgundy's agreement to a truce. Joan was present at the following battles and suffered a leg wound from a crossbow bolt. Despite one failed mission - taking La-Charité-sur-Loire" - Joan and her family were ennobled by Charles VII in reward of her actions on the battlefield.
A truce with England came following Joan's ennoblement but was quickly broken. When Joan traveled to Compičgne to help defend against an English and Burgundian siege, she was captured by Burgundian troops and held for a ransom of 10,000 livres tournois. There were several attempts to free her and Joan made many excape attempts, including jumping from her 70-foot (21m) tower, landing on the soft earth of a dry moat, but to no avail. She was eventually sold to the English for 10,000 gold coins and was then tried as a heretic and witch in a trial that violated the legal process of the time.
Clerical notary Nicolas Bailly, who was responsible to collect testimony against Joan, was unable to find any evidence against her. Without evidence, the courts lacked grounds to initiate trial but one was opened anyway. They denied Joan the right to a legal advisor and filled the tribunal with pro-English clergy rather than meeting the medieval Church's requirement to balance the group with impartial clerics.
When the first public examination opened, Joan pointed out that the partisans were against her and she asked for "ecclesiastics of the French side" to provide balance, but her request was denied.
Jean Lemaitre, the Vice-Inquisitor of Northern France, objected to the trial from the beginning and many eyewitnesses later reported he was forced to cooperate after the English threatened to kill him. Other members of the clergy were threatened when they refused as well, so the trial continued.
The trial record includes statements from Joan that eyewitnesses later claimed astonished the court since she was an illiterate peasant who was able to escape theological traps. The most well-known exchange was when Joan was "[a]sked if she knew she was in God's grace, she answered: 'If I am not, may God put me there; and if I am, may God so keep me.'"
The question is a trap because the church doctrine was that no one could be certain of being in God's grace. If she answered yes, she would have been charged with heresy, but if she answered no, she would have been confessing her own guilt. Notary Boisguillaume later testified that "[t]hose who were interrogating her were stupefied."
Many members of the tribunal later testified important parts of the transcript were altered.
Joan was held in a secular prison guarded by English soldiers, instead of being in an ecclesiastical prison with nuns as her guards per Inquisitorial guidelines. When Joan appealed to the Council of Basel and the Pope to be placed in a proper prison, Bishop Cauchon denied her request, which would have stopped his proceeding.
While imprisoned, Joan wore military clothing so she could tie her clothing together, making it harder to be raped. There was no protection in a dress, and a few days after she started wearing one she told a tribunal member that "a great English lord had entered her prison and tried to take her by force." Following the attempted rape, Joan returned to wearing male clothing as a precaution and to raise her defenses against molestation.
Jean Massieu testified her dress had been taken by the guards and she had nothing else to wear.
When she returned to male clothing, she was given another count of hersy for cross-dressing, though it was later disputed by the inquisitor presiding over court appeals after the war. He found that cross-dressing should be evaluated based on context, including the use of clothing as protection against rape if it offered protection.
In accordance to the inquisitor's doctrine, Joan would have been justified in wearing armor on a battlefield, men's clothing in prison and dressing as a pageboy when traveling through enemy territory.
The Chronique de la Pucelle states it deterred molestation when Joan was camped in the field but she donned a dress when men's garments were unnecessary.
Clergy who testified at the posthumous appellate trial confirmed that she wore male clothing in prison to deter molestation.
Though the Poitiers record did not survive the test of time, Joan had referred the court to the Poitiers inquiry when questioned about her clothing and circumstances indicate the Poitiers clerics approved the practive. She had also kept her hair short through the military campaigns and during her imprisonment, which Inquisitor Brehal, theologian Jean Gerson and all of Joan's supporters understood was for practical reasons.
Despite the lack of incriminating evidence, Joan was condemned and sentenced to die in 1431.
Eyewitness accounts of Joan's execution by burning on May 30, 1431 describe how she was tied to a tall pillar at the Vieux-Marché in Rouen. She asked Fr. Martin Ladvenu and Fr. Isambart de la Pierre to hold a crucifix before her and an English soldier made a small cross she put in the front of her dress. After she died, the English raked the coals to expose her body so no one could spread rumors of her escaping alive, then they burned her body two more times to reduce it to ashes so no one could collect relics. After burning her body to ash, the English threw her remains into the Seine River and the executioner, Geoffroy Thérage, later said he "... greatly feared to be damned."
In 1452, during an investigation into Joan's execution, the Church declared a religious play in her honor at Orléans would let attendees gain an indulgence by making a pilgrimage to the event.
A posthumous retrial opened following the end of the war. Pope Callixtus III authorized the proceeding, which has also been called the "nullification trial," after Inquisitor-General Jean Bréhal and Joan's mother Isabelle Romée requested it.
The trial was meant to determine if Joan's condemnation was justly handled, and of course at the end of the investication Joan received a formal appeal in November 1455 and the appellate court declared Joan innocent on July 7 1456.
Joan of Arc was a symbol of the Catholic League during the 16th century and when Félix Dupanloup was made bishop of Orléans in 1849, he pronounced a panegyric on Joan of Arc and led efforts leading to Joan of Arc's beatification in 1909. On May 16, 1920, Pope Benedict XV canonized her.
Centuries after her death, Joan became known as a semi-legendary figure. There were several sources of information about her life, time on the battlefield and trials, with the main sources being chronicles.
Many women have seen Joan as a brave and active woman who operated within a religious tradition that believed a person of any class could receive a divine calling.
Joan of Arc has been depicted in several works by famous writers such as William Shakespeare (Henry VI, Part 1), Voltaire (The Maid of Orleans), Mark Twain (Personal Recollections of Joan of Arc), and many many more.
Images depicting Joan of Arc often show her with short hair adorned in armor.
There are several prayers to Joan of Arc, including the "Prayer of Thanks and Gratitude to St. Joan of Arc," written by Andrea Rau:
Dear Patron Saint,
Thank you for accompanying me throughout the day, and in the work that I did. Thank you also for your guidance and your counsel. Please help me to listen to God and to you, dear Saint, that I may do what I am called to do. Please intercede on my behalf and beg God to take all my faults and turn them into virtues. I thank you for all you have done for me, and all the things you have interceded for on my behalf. Please continue to pray for me and for all the souls who need it.
St. Joan of Arc, Pray for us.
Amen.
Lectionary Readings for Sunday, 3 June 2018(Courtesy of Vanderbilt Divinity Library)
1 Samuel 3:1-10, (11-20)
Psalm 139:1-6, 13-18
2 Corinthians 4:5-12
Mark 2:23-3:6
1 Samuel 3:1- The child Sh’mu’el continued ministering to Adonai under ‘Eli’s direction. Now, in those days Adonai rarely spoke, and visions were few. 2 Once, during that period, ‘Eli had gone to bed — his eyes had begun to grow dim, so that it was hard for him to see. 3 The lamp of God had not yet gone out; and Sh’mu’el had lain down to sleep in the sanctuary of Adonai, where the ark of God was.
4 Adonai called, “Sh’mu’el!” and he answered, “Here I am.” 5 Then he ran to ‘Eli and said, “Here I am — you called me?” But he said, “I didn’t call you; go back, and lie down.” So he went and lay down. 6 Adonai called a second time, “Sh’mu’el!” Sh’mu’el got up, went to ‘Eli and said, “Here I am — you called me.” He answered, “I didn’t call, my son; lie down again.” 7 Now Sh’mu’el didn’t yet know Adonai; the word of Adonai had not yet been revealed to him. 8 Adonai called, “Sh’mu’el!” again, a third time. He got up, went to ‘Eli and said, “Here I am — you called me.” At last ‘Eli realized it was Adonai calling the child. 9 So ‘Eli said to Sh’mu’el, “Go, and lie down. If you are called again, say, ‘Speak, Adonai; your servant is listening.’ Sh’mu’el went and lay down in his place.
10 Adonai came and stood, then spoke as at the other times: “Sh’mu’el! Sh’mu’el!” Then Sh’mu’el said, “Speak; your servant is listening.” 11 Adonai said to Sh’mu’el, “Look! I am going to do something in Isra’el that will make both ears of everyone who hears about it tingle. 12 On that day I will do against ‘Eli everything I have said with regard to his family, from beginning to end. 13 For I have told him that I will execute judgment against his family forever, because of his wickedness in not rebuking his sons, even though he knew that they had brought a curse on themselves. 14 Therefore I have sworn to the family of ‘Eli that the wickedness of ‘Eli’s family will never be atoned for by any sacrifice or offering.”
15 Sh’mu’el lay there until morning; then he opened the doors of the house of Adonai. But Sh’mu’el was afraid to tell ‘Eli the vision. 16 Then ‘Eli called Sh’mu’el: “Sh’mu’el, my son!” He answered, “Here I am.” 17 ‘Eli said, “What did he say to you? Please, don’t hide it from me; may God do whatever he said and worse, if you hide from me anything he said to you.” 18 So Sh’mu’el told him every word and hid nothing. ‘Eli replied, “It is Adonai; let him do what seems good to him.”
19 Sh’mu’el kept growing, Adonai was with him, and he let none of his words fall to the ground. 20 All Isra’el from Dan to Be’er-Sheva became aware that Sh’mu’el had been confirmed as a prophet of Adonai.
Psalm 139:1 (0) For the leader. A psalm of David:
(1) Adonai, you have probed me, and you know me.
2 You know when I sit and when I stand up,
you discern my inclinations from afar,
3 you scrutinize my daily activities.
You are so familiar with all my ways
4 that before I speak even a word, Adonai,
you know all about it already.
5 You have hemmed me in both behind and in front
and laid your hand on me.
6 Such wonderful knowledge is beyond me,
far too high for me to reach.
13 For you fashioned my inmost being,
you knit me together in my mother’s womb.
14 I thank you because I am awesomely made,
wonderfully; your works are wonders —
I know this very well.
15 My bones were not hidden from you
when I was being made in secret,
intricately woven in the depths of the earth.
16 Your eyes could see me as an embryo,
but in your book all my days were already written;
my days had been shaped
before any of them existed.
17 God, how I prize your thoughts!
How many of them there are!
18 If I count them, there are more than grains of sand;
if I finish the count, I am still with you.2 Corinthians 4:5 For what we are proclaiming is not ourselves, but the Messiah Yeshua as Lord, with ourselves as slaves for you because of Yeshua. 6 For it is the God who once said, “Let light shine out of darkness,” who has made his light shine in our hearts, the light of the knowledge of God’s glory shining in the face of the Messiah Yeshua.
7 But we have this treasure in clay jars, so that it will be evident that such overwhelming power comes from God and not from us. 8 We have all kinds of troubles, but we are not crushed; we are perplexed, yet not in despair; 9 persecuted, yet not abandoned; knocked down, yet not destroyed. 10 We always carry in our bodies the dying of Yeshua, so that the life of Yeshua may be manifested in our bodies too. 11 For we who are alive are always being handed over to death for Yeshua’s sake, so that Yeshua’s life also might be manifested in our mortal bodies. 12 Thus death is at work in us but life in you.
Mark 2:23 One Shabbat Yeshua was passing through some wheat fields; and as they went along, his talmidim began picking heads of grain. 24 The P’rushim said to him, “Look! Why are they violating Shabbat?” 25 He said to them, “Haven’t you ever read what David did when he and those with him were hungry and needed food? 26 He entered the House of God when Evyatar was cohen gadoland ate the Bread of the Presence,” — which is forbidden for anyone to eat but the cohanim — “and even gave some to his companions.” 27 Then he said to them, “Shabbat was made for mankind, not mankind for Shabbat; 28 So the Son of Man is Lord even of Shabbat.”
3:1 Yeshua went again into a synagogue, and a man with a shriveled hand was there. 2 Looking for a reason to accuse him of something, people watched him carefully to see if he would heal him on Shabbat. 3 He said to the man with the shriveled hand, “Come up where we can see you!” 4 Then to them he said, “What is permitted on Shabbat? Doing good or doing evil? Saving life or killing?” But they said nothing. 5 Then, looking them over and feeling both anger with them and sympathy for them at the stoniness of their hearts, he said to the man, “Hold out your hand.” As he held it out, it became restored. 6 The P’rushim went out and immediately began plotting with some members of Herod’s party how to do away with him. (Complete Jewish Bible).1 Samuel 3:1-10, (11-20)
Verse 1
[1] And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.
Before Eli — That is, under his inspection and direction.
Word — The word of prophecy, or the revelation of God's will to and by the prophets.
Precious — Rare or scarce, such things being most precious in mens' esteem, whereas common things are generally despised.
Open vision — God did not impart his Mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might privately reveal himself to some pious persons for their particular direction. This is premised, as a reason why Samuel understood not, when God called him once or twice.
Verse 2
[2] And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
His place — In the court of the tabernacle.
Verse 3
[3] And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;
Went out — Before the lights of the golden candlestick were put out in the morning.
Verse 7
[7] Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.
(1) Adonai, you have probed me, and you know me.
2 You know when I sit and when I stand up,
you discern my inclinations from afar,
3 you scrutinize my daily activities.
You are so familiar with all my ways
4 that before I speak even a word, Adonai,
you know all about it already.
5 You have hemmed me in both behind and in front
and laid your hand on me.
6 Such wonderful knowledge is beyond me,
far too high for me to reach.
13 For you fashioned my inmost being,
you knit me together in my mother’s womb.
14 I thank you because I am awesomely made,
wonderfully; your works are wonders —
I know this very well.
15 My bones were not hidden from you
when I was being made in secret,
intricately woven in the depths of the earth.
16 Your eyes could see me as an embryo,
but in your book all my days were already written;
my days had been shaped
before any of them existed.
17 God, how I prize your thoughts!
How many of them there are!
18 If I count them, there are more than grains of sand;
if I finish the count, I am still with you.2 Corinthians 4:5 For what we are proclaiming is not ourselves, but the Messiah Yeshua as Lord, with ourselves as slaves for you because of Yeshua. 6 For it is the God who once said, “Let light shine out of darkness,” who has made his light shine in our hearts, the light of the knowledge of God’s glory shining in the face of the Messiah Yeshua.
7 But we have this treasure in clay jars, so that it will be evident that such overwhelming power comes from God and not from us. 8 We have all kinds of troubles, but we are not crushed; we are perplexed, yet not in despair; 9 persecuted, yet not abandoned; knocked down, yet not destroyed. 10 We always carry in our bodies the dying of Yeshua, so that the life of Yeshua may be manifested in our bodies too. 11 For we who are alive are always being handed over to death for Yeshua’s sake, so that Yeshua’s life also might be manifested in our mortal bodies. 12 Thus death is at work in us but life in you.
Mark 2:23 One Shabbat Yeshua was passing through some wheat fields; and as they went along, his talmidim began picking heads of grain. 24 The P’rushim said to him, “Look! Why are they violating Shabbat?” 25 He said to them, “Haven’t you ever read what David did when he and those with him were hungry and needed food? 26 He entered the House of God when Evyatar was cohen gadoland ate the Bread of the Presence,” — which is forbidden for anyone to eat but the cohanim — “and even gave some to his companions.” 27 Then he said to them, “Shabbat was made for mankind, not mankind for Shabbat; 28 So the Son of Man is Lord even of Shabbat.”
3:1 Yeshua went again into a synagogue, and a man with a shriveled hand was there. 2 Looking for a reason to accuse him of something, people watched him carefully to see if he would heal him on Shabbat. 3 He said to the man with the shriveled hand, “Come up where we can see you!” 4 Then to them he said, “What is permitted on Shabbat? Doing good or doing evil? Saving life or killing?” But they said nothing. 5 Then, looking them over and feeling both anger with them and sympathy for them at the stoniness of their hearts, he said to the man, “Hold out your hand.” As he held it out, it became restored. 6 The P’rushim went out and immediately began plotting with some members of Herod’s party how to do away with him. (Complete Jewish Bible).1 Samuel 3:1-10, (11-20)
Verse 1
[1] And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.
Before Eli — That is, under his inspection and direction.
Word — The word of prophecy, or the revelation of God's will to and by the prophets.
Precious — Rare or scarce, such things being most precious in mens' esteem, whereas common things are generally despised.
Open vision — God did not impart his Mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might privately reveal himself to some pious persons for their particular direction. This is premised, as a reason why Samuel understood not, when God called him once or twice.
Verse 2
[2] And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;
His place — In the court of the tabernacle.
Verse 3
[3] And ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep;
Went out — Before the lights of the golden candlestick were put out in the morning.
Verse 7
[7] Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him.
Did not know — He was not acquainted with God in that extraordinary or prophetical way. And this ignorance of Samuel's served God's design, that his simplicity might give Eli the better assurance of the truth of God's call, and message to Samuel.
Verse 10
[10] And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
Came and stood — Before, he spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all farther mistake, the voice came near to him, as if the person speaking had been standing near him.
Verse 12
[12] In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
In that day — In that time which I have appointed for this work, which was about twenty or thirty years after this threatning. So long space of repentance God allows to this wicked generation.
When I begin, … — Tho' this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist 'till I have made a full end.
Verse 13
[13] For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
Restrained them not — He contented himself with a cold reproof, and did not punish, and effectually restrain them. They who can, and do not restrain others from sin, make themselves partakers of the guilt. Those in authority will have a great deal to answer for, if the sword they bear be not a terror to evil-doers.
Verse 14
[14] And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.
Have sworn — Or, I do swear: the past tense being commonly put for the present in the Hebrew tongue.
Unto — Or, concerning it.
Purged — That is, the punishment threatened against Eli and his family, shall not he prevented by all their sacrifices, but shall infallibly be executed.
Verse 15
[15] And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision.
Doors — Altho' the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building, which had doors and posts, and other parts belonging to it.
Feared — The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity.
Verse 17
[17] And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
God do so, … — God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too.
Verse 18
[18] And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good.
It is the Lord — This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept.
Verse 19
[19] And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.
Fail, … — That is, want its effect: God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless.
Verse 20
[20] And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the LORD.
From Dan, … — Thro' the whole Land, from the northern bound Dan, to the southern, Beersheba; which was the whole length of the Land.
Psalm 139:1-6, 13-18
Verse 2
[2] Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Afar off — Thou knowest what my thoughts will be in such and such circumstances, long before I know it, yea from all eternity.
Verse 3
[3] Thou compassest my path and my lying down, and art acquainted with all my ways.
Compassest — Thou discernest every step I take. It is a metaphor from soldiers besieging their enemies, and setting watches round about them.
Verse 5
[5] Thou hast beset me behind and before, and laid thine hand upon me.
Beset me — With thy all-seeing providence.
And laid — Thou keepest me, as it were with a strong hand, in thy sight and under thy power.
Verse 6
[6] Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
I cannot — Apprehend in what manner thou dost so presently know all things.
Verse 16
[16] Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Imperfect — When I was first conceived.
Book — In thy counsel and providence, by which thou didst contrive and effect this great work, according to that model which thou hadst appointed.
Verse 17
[17] How precious also are thy thoughts unto me, O God! how great is the sum of them!
Thoughts — Thy counsels on my behalf. Thou didst not only form me at first, but ever since my conception and birth, thy thoughts have been employed for me.
Verse 18
[18] If I should count them, they are more in number than the sand: when I awake, I am still with thee.
Them — Thy wonderful counsels and works on my behalf come constantly into my mind.
2 Corinthians 4:5-12
Verse 5
[5] For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
For — The fault is not in us, neither in the doctrine they hear from us.
We preach not ourselves — As able either to enlighten, or pardon, or sanctify you.
But Jesus Christ — As your only wisdom, righteousness, sanctification.
And ourselves your servants — Ready to do the meanest offices.
For Jesus' sake — Not for honour, interest, or pleasure.
Verse 6
[6] For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
For God hath shined in our hearts — The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it.
To enlighten us with the knowledge of the glory of God — Of his glorious love, and of his glorious image.
In the face of Jesus Christ — Which reflects his glory in another manner than the face of Moses did.
Verse 7
[7] But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
But we — Not only the apostles, but all true believers.
Have this treasure — Of divine light, love, glory.
In earthen vessels — In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.
Verse 8
[8] We are troubled on every side, yet not distressed; we are perplexed, but not in despair;
We are troubled, etc.-The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety.
Perplexed — What course to take, but never despairing of his power and love to carry us through.
Verse 10
[10] Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
Always — Wherever we go.
Bearing about in the body the dying of the Lord Jesus — Continually expecting to lay down our lives like him.
That the life also of Jesus might be manifested in our body — That we may also rise and be glorified like him.
Verse 11
[11] For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
For we who yet live - Who are not yet killed for the testimony of Jesus.
Are always delivered unto death — Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
Verse 12
[12] So then death worketh in us, but life in you.
So then death worketh in us, but life in you — You live in peace; we die daily.
Yet — Living or dying, so long as we believe, we cannot but speak.
Mark 2:23-3:6
Verse 23
[23] And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
Matthew 12:1; Luke 6:1.
Verse 26
[26] How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
In the days of Abiathar the high priest — Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of Abiathar, who was afterward the high priest. 1 Samuel 21:6.
Verse 27
[27] And he said unto them, The sabbath was made for man, and not man for the sabbath:
The Sabbath was made for man — And therefore must give way to man's necessity.
Verse 28
[28] Therefore the Son of man is Lord also of the sabbath.Moreover the Son of man is Lord even of the Sabbath — Being the supreme Lawgiver, he hath power to dispense with his own laws; and with this in particular.
Verse 2
[2] And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
And they — The scribes and Pharisees, watched him, that they might accuse him - Pride, anger, and shame, after being so often put to silence, began now to ripen into malice.
Verse 4
[4] And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
Is it lawful to save life or to kill? — Which he knew they were seeking occasion to do.
But they held their peace — Being confounded, though not convinced.
Verse 5
[5] And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
Looking round upon them with anger, being grieved — Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.
Verse 6
[6] And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.The Pharisees going out — Probably leaving the scribes to watch him still: took counsel with the Herodians - as bitter as they usually were against each other. (John Wesley’s Explanatory Notes).
Verse 10
[10] And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.
Came and stood — Before, he spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all farther mistake, the voice came near to him, as if the person speaking had been standing near him.
Verse 12
[12] In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end.
In that day — In that time which I have appointed for this work, which was about twenty or thirty years after this threatning. So long space of repentance God allows to this wicked generation.
When I begin, … — Tho' this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist 'till I have made a full end.
Verse 13
[13] For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.
Restrained them not — He contented himself with a cold reproof, and did not punish, and effectually restrain them. They who can, and do not restrain others from sin, make themselves partakers of the guilt. Those in authority will have a great deal to answer for, if the sword they bear be not a terror to evil-doers.
Verse 14
[14] And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.
Have sworn — Or, I do swear: the past tense being commonly put for the present in the Hebrew tongue.
Unto — Or, concerning it.
Purged — That is, the punishment threatened against Eli and his family, shall not he prevented by all their sacrifices, but shall infallibly be executed.
Verse 15
[15] And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision.
Doors — Altho' the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building, which had doors and posts, and other parts belonging to it.
Feared — The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity.
Verse 17
[17] And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee.
God do so, … — God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too.
Verse 18
[18] And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good.
It is the Lord — This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept.
Verse 19
[19] And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.
Fail, … — That is, want its effect: God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless.
Verse 20
[20] And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the LORD.
From Dan, … — Thro' the whole Land, from the northern bound Dan, to the southern, Beersheba; which was the whole length of the Land.
Psalm 139:1-6, 13-18
Verse 2
[2] Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Afar off — Thou knowest what my thoughts will be in such and such circumstances, long before I know it, yea from all eternity.
Verse 3
[3] Thou compassest my path and my lying down, and art acquainted with all my ways.
Compassest — Thou discernest every step I take. It is a metaphor from soldiers besieging their enemies, and setting watches round about them.
Verse 5
[5] Thou hast beset me behind and before, and laid thine hand upon me.
Beset me — With thy all-seeing providence.
And laid — Thou keepest me, as it were with a strong hand, in thy sight and under thy power.
Verse 6
[6] Such knowledge is too wonderful for me; it is high, I cannot attain unto it.
I cannot — Apprehend in what manner thou dost so presently know all things.
Verse 16
[16] Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
Imperfect — When I was first conceived.
Book — In thy counsel and providence, by which thou didst contrive and effect this great work, according to that model which thou hadst appointed.
Verse 17
[17] How precious also are thy thoughts unto me, O God! how great is the sum of them!
Thoughts — Thy counsels on my behalf. Thou didst not only form me at first, but ever since my conception and birth, thy thoughts have been employed for me.
Verse 18
[18] If I should count them, they are more in number than the sand: when I awake, I am still with thee.
Them — Thy wonderful counsels and works on my behalf come constantly into my mind.
2 Corinthians 4:5-12
Verse 5
[5] For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
For — The fault is not in us, neither in the doctrine they hear from us.
We preach not ourselves — As able either to enlighten, or pardon, or sanctify you.
But Jesus Christ — As your only wisdom, righteousness, sanctification.
And ourselves your servants — Ready to do the meanest offices.
For Jesus' sake — Not for honour, interest, or pleasure.
Verse 6
[6] For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
For God hath shined in our hearts — The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it.
To enlighten us with the knowledge of the glory of God — Of his glorious love, and of his glorious image.
In the face of Jesus Christ — Which reflects his glory in another manner than the face of Moses did.
Verse 7
[7] But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
But we — Not only the apostles, but all true believers.
Have this treasure — Of divine light, love, glory.
In earthen vessels — In frail, feeble, perishing bodies. He proceeds to show, that afflictions, yea, death itself, are so far from hindering the ministration of the Spirit, that they even further it, sharpen the ministers, and increase the fruit. That the excellence of the power, which works these in us, may undeniably appear to be of God.
Verse 8
[8] We are troubled on every side, yet not distressed; we are perplexed, but not in despair;
We are troubled, etc.-The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the "earthen vessels;" the latter, "the excellence of the power." Not crushed - Not swallowed up in care and anxiety.
Perplexed — What course to take, but never despairing of his power and love to carry us through.
Verse 10
[10] Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
Always — Wherever we go.
Bearing about in the body the dying of the Lord Jesus — Continually expecting to lay down our lives like him.
That the life also of Jesus might be manifested in our body — That we may also rise and be glorified like him.
Verse 11
[11] For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
For we who yet live - Who are not yet killed for the testimony of Jesus.
Are always delivered unto death — Are perpetually in the very jaws of destruction; which we willingly submit to, that we may "obtain a better resurrection."
Verse 12
[12] So then death worketh in us, but life in you.
So then death worketh in us, but life in you — You live in peace; we die daily.
Yet — Living or dying, so long as we believe, we cannot but speak.
Mark 2:23-3:6
Verse 23
[23] And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
Matthew 12:1; Luke 6:1.
Verse 26
[26] How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
In the days of Abiathar the high priest — Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of Abiathar, who was afterward the high priest. 1 Samuel 21:6.
Verse 27
[27] And he said unto them, The sabbath was made for man, and not man for the sabbath:
The Sabbath was made for man — And therefore must give way to man's necessity.
Verse 28
[28] Therefore the Son of man is Lord also of the sabbath.Moreover the Son of man is Lord even of the Sabbath — Being the supreme Lawgiver, he hath power to dispense with his own laws; and with this in particular.
Verse 2
[2] And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
And they — The scribes and Pharisees, watched him, that they might accuse him - Pride, anger, and shame, after being so often put to silence, began now to ripen into malice.
Verse 4
[4] And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
Is it lawful to save life or to kill? — Which he knew they were seeking occasion to do.
But they held their peace — Being confounded, though not convinced.
Verse 5
[5] And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
Looking round upon them with anger, being grieved — Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.
Verse 6
[6] And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.The Pharisees going out — Probably leaving the scribes to watch him still: took counsel with the Herodians - as bitter as they usually were against each other. (John Wesley’s Explanatory Notes).
The Upper Room Ministries ®. Copyright © 2018
PO Box 340004
Nashville, Tennessee 37203-0004, United States
***
No comments:
Post a Comment