Today’s Reflection:
By the time Jesus arrives on the scene, his invitation to conversation is not exactly a radical innovation but a continuation of the traditions of God’s people. The church, in different ways and in different eras, has adopted structures for facilitating this conversation and drawing us back to it. Almost five hundred years ago, Ignatius of Loyola, founder of the Jesuits, recommended regular, honest conversation with God — a practice named colloquy— at the conclusion of a time of meditation on scripture. These days, Christians from many traditions engage in “listening prayer,” “conversational prayer,” or “dialogical prayer.” As they do so, they are surrounded by a great cloud of witnesses. The experiment we’re about to undertake aims at this ancient mystery. If we do sense a voice speaking back to us, addressing us in these questions, we’ve found more than a new personal spiritual practice; we’ve stumbled into the way of life of the people of God from around the world and across millennia. (Matthew Croasmun, Let Me Ask You a Question)
From pages 9–10 of Let Me Ask You a Question: Conversations with Jesus by Matthew Croasmun. Copyright © 2018 by Matthew Croasmun. All rights reserved. Used by permission of Upper Room Books. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question: Do you agree that prayer is a conversation with God? How does God speak to you?
Today’s Scripture: He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.” (Mark 5:34, NRSV)
This Week: pray a prayer of praise every day this week
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: Irenaeus (June 28).
Irenaeus
June 28
Irenaeus was lived approximately 130-200. He was bishop of Lyons. Growing up in Smyrna under Polycarp, Irenaeus studied in Rome in the school of Justin Martyr (ca. 100 - ca. 165). Sometime after 164 he moved to Lyons, where he was ordained a presbyter.
He narrowly missed martyrdom in 177 when the aged bishop of Lyons, Pothinus, dispatched him to Rome with a letter for Pope Eleutherius (175-89). While he was away, Pothinus and other church leaders in Lyons were arrested and executed. When Irenaeus returned he succeeded Pothinus as bishop.
We know little of Irenaeus's activities as a bishop, but two of his major writings have survived -- Refutation and Overthrow of Knowledge Falsely So-Called(usually referred to as Against Heresies) and Proof of the Apostolic Preaching, a manual for use by someone trying to win inquirers to the Christian faith. ... Irenaeus contended that Jesus lived to age fifty on the basis of John 8:57, passing through every stage of human life. He also laid a base for the Eastern Christian concept of deification with the remark that Jesus became human in order that we might become divine. His statement that all churches must agree with the Church of Rome on account of its greater antiquity or more powerful authority has occasioned much debate among Protestant, Catholic, and Orthodox scholars.
If Irenaeus had taken the Spiritual Types Test, he probably would have been a Sage. We remember Irenaeus on June 28.
[Excerpted with permission from the entry on Irenaeus by E. Glenn Hinson, from The Upper Room Dictionary of Christian Spiritual Formation, edited by Keith Beasley-Topliffe. Copyright © 2003 by Upper Room Books®. All rights reserved.]
"Saint Irenaeus". Licensed under Public Domain via Wikimedia Commons - https://commons.wikimedia.org/wiki/File:Saint_Irenaeus.jpg#/media/File:Saint_Irenaeus.jpg
Lectionary Readings for Sunday, 1 July 2018
(Courtesy of Vanderbilt Divinity Library)
2 Samuel 1:1, 17-27
Psalm 130
2 Corinthians 8:7-15
Mark 5:21-43
2 Samuel 1:1 Sha’ul had died, and David had been two days in Ziklag after returning from the slaughter of the ‘Amaleki., 17 Then David pronounced this lament over Sha’ul and over Y’honatan his son, 18 in order to teach the people of Y’hudah [not to underestimate] archery (the lament has been written down in the book of Yashar):
19 “Your glory, Isra’el, lies dead on your high places!
How the heroes have fallen!
20 Don’t speak of it in Gat;
don’t proclaim it in the streets of Ashkelon;
then the daughters of the P’lishtim won’t rejoice,
the daughters of the uncircumcised won’t gloat.
21 “Mountains of Gilboa — may there be on you
no dew, no rain, no fields with good crops;
because there the shields of the heroes were dishonored,
the shield of Sha’ul was no longer rubbed with oil.
22 “From the blood of the dead, from the flesh of heroes,
the bow of Y’honatan did not retreat
or the sword of Sha’ul return unsatisfied.
23 Sha’ul and Y’honatan, loved and gracious while alive,
were not separated even in death;
they were swifter than eagles, stronger than lions.
24 “Daughters of Isra’el, weep over Sha’ul!
He clothed you luxuriously in scarlet
and put gold jewelry on your clothing.
25 “How the heroes have fallen in the heat of battle,
Y’honatan killed on your high places!
26 I grieve for you, my brother Y’honatan,
you meant so much to me!
Your love for me was deeper
than the love of women.
27 How the heroes have fallen
and the weapons of war perished”
Irenaeus
June 28
Irenaeus was lived approximately 130-200. He was bishop of Lyons. Growing up in Smyrna under Polycarp, Irenaeus studied in Rome in the school of Justin Martyr (ca. 100 - ca. 165). Sometime after 164 he moved to Lyons, where he was ordained a presbyter.
He narrowly missed martyrdom in 177 when the aged bishop of Lyons, Pothinus, dispatched him to Rome with a letter for Pope Eleutherius (175-89). While he was away, Pothinus and other church leaders in Lyons were arrested and executed. When Irenaeus returned he succeeded Pothinus as bishop.
We know little of Irenaeus's activities as a bishop, but two of his major writings have survived -- Refutation and Overthrow of Knowledge Falsely So-Called(usually referred to as Against Heresies) and Proof of the Apostolic Preaching, a manual for use by someone trying to win inquirers to the Christian faith. ... Irenaeus contended that Jesus lived to age fifty on the basis of John 8:57, passing through every stage of human life. He also laid a base for the Eastern Christian concept of deification with the remark that Jesus became human in order that we might become divine. His statement that all churches must agree with the Church of Rome on account of its greater antiquity or more powerful authority has occasioned much debate among Protestant, Catholic, and Orthodox scholars.
If Irenaeus had taken the Spiritual Types Test, he probably would have been a Sage. We remember Irenaeus on June 28.
[Excerpted with permission from the entry on Irenaeus by E. Glenn Hinson, from The Upper Room Dictionary of Christian Spiritual Formation, edited by Keith Beasley-Topliffe. Copyright © 2003 by Upper Room Books®. All rights reserved.]
"Saint Irenaeus". Licensed under Public Domain via Wikimedia Commons - https://commons.wikimedia.org/wiki/File:Saint_Irenaeus.jpg#/media/File:Saint_Irenaeus.jpg
Lectionary Readings for Sunday, 1 July 2018
(Courtesy of Vanderbilt Divinity Library)
2 Samuel 1:1, 17-27
Psalm 130
2 Corinthians 8:7-15
Mark 5:21-43
2 Samuel 1:1 Sha’ul had died, and David had been two days in Ziklag after returning from the slaughter of the ‘Amaleki., 17 Then David pronounced this lament over Sha’ul and over Y’honatan his son, 18 in order to teach the people of Y’hudah [not to underestimate] archery (the lament has been written down in the book of Yashar):
19 “Your glory, Isra’el, lies dead on your high places!
How the heroes have fallen!
20 Don’t speak of it in Gat;
don’t proclaim it in the streets of Ashkelon;
then the daughters of the P’lishtim won’t rejoice,
the daughters of the uncircumcised won’t gloat.
21 “Mountains of Gilboa — may there be on you
no dew, no rain, no fields with good crops;
because there the shields of the heroes were dishonored,
the shield of Sha’ul was no longer rubbed with oil.
22 “From the blood of the dead, from the flesh of heroes,
the bow of Y’honatan did not retreat
or the sword of Sha’ul return unsatisfied.
23 Sha’ul and Y’honatan, loved and gracious while alive,
were not separated even in death;
they were swifter than eagles, stronger than lions.
24 “Daughters of Isra’el, weep over Sha’ul!
He clothed you luxuriously in scarlet
and put gold jewelry on your clothing.
25 “How the heroes have fallen in the heat of battle,
Y’honatan killed on your high places!
26 I grieve for you, my brother Y’honatan,
you meant so much to me!
Your love for me was deeper
than the love of women.
27 How the heroes have fallen
and the weapons of war perished”
Psalm 130:1 (0) A song of ascents. By David:
(1) Adonai, I call to you from the depths;
2 hear my cry, Adonai!
Let your ears pay attention
to the sound of my pleading.
3 Yah, if you kept a record of sins,
who, Adonai, could stand?
4 But with you there is forgiveness,
so that you will be feared.
5 I wait longingly for Adonai;
I put my hope in his word.
6 Everything in me waits for Adonai
more than guards on watch wait for morning,
more than guards on watch wait for morning.
7 Isra’el, put your hope in Adonai!
For grace is found with Adonai,
and with him is unlimited redemption.
8 He will redeem Isra’el
from all their wrongdoings.
(1) Adonai, I call to you from the depths;
2 hear my cry, Adonai!
Let your ears pay attention
to the sound of my pleading.
3 Yah, if you kept a record of sins,
who, Adonai, could stand?
4 But with you there is forgiveness,
so that you will be feared.
5 I wait longingly for Adonai;
I put my hope in his word.
6 Everything in me waits for Adonai
more than guards on watch wait for morning,
more than guards on watch wait for morning.
7 Isra’el, put your hope in Adonai!
For grace is found with Adonai,
and with him is unlimited redemption.
8 He will redeem Isra’el
from all their wrongdoings.
2 Corinthians 8:7 Just as you excel in everything — in faith, in speech, in knowledge, in diligence of every kind, and in your love for us — see that you excel in this gift too. 8 I am not issuing an order; rather, I am testing the genuineness of your love against the diligence of others. 9 For you know how generous our Lord Yeshua the Messiah was — for your sakes he impoverished himself, even though he was rich, so that he might make you rich by means of his poverty. 10 As I say, in regard to this matter I am only giving an opinion. A year ago you were not only the first to take action but the first to want to do so. Now it would be to your advantage 11 to finish what you started, so that your eagerness in wanting to commence the project may be matched by your eagerness to complete it, as you contribute from what you have. 12 For if the eagerness to give is there, the acceptability of the gift will be measured by what you have, not by what you don’t have. 13 It is not that relief for others should cause trouble for you, but that there should be a kind of reciprocity: 14 at present your abundance can help those in need; so that when you are in need, their abundance can help you — thus there is reciprocity. 15 It is as the Tanakh says,
“He who gathered much had nothing extra,
and he who gathered little had nothing lacking.”[2 Corinthians 8:15 Exodus 16:18]
“He who gathered much had nothing extra,
and he who gathered little had nothing lacking.”[2 Corinthians 8:15 Exodus 16:18]
Mark 5:21 Yeshua crossed in the boat to the other side of the lake, and a great crowd gathered around him. 22 There came to him a synagogue official, Ya’ir by name, who fell at his feet 23 and pleaded desperately with him, “My little daughter is at the point of death. Please! Come and lay your hands on her, so that she will get well and live!”
24 He went with him; and a large crowd followed, pressing all around him. 25 Among them was a woman who had had a hemorrhage for twelve years 26 and had suffered a great deal under many physicians. She had spent her life savings; yet instead of improving, she had grown worse. 27 She had heard about Yeshua, so she came up behind him in the crowd and touched his robe; 28 for she said, “If I touch even his clothes, I will be healed.” 29 Instantly the hemorrhaging stopped, and she felt in her body that she had been healed from the disease. 30 At the same time, Yeshua, aware that power had gone out from him, turned around in the crowd and asked, “Who touched my clothes?” 31 His talmidim responded, “You see the people pressing in on you; and still you ask, ‘Who touched me?’” 32 But he kept looking around to see who had done it. 33 The woman, frightened and trembling, because she knew what had happened to her, came and fell down in front of him and told him the whole truth. 34 “Daughter,” he said to her, “your trust has healed you. Go in peace, and be healed of your disease."
35 While he was still speaking, people from the synagogue official’s house came, saying, “Your daughter has died. Why bother the rabbi any longer?” 36 Ignoring what they had said, Yeshua told the synagogue official, “Don’t be afraid, just keep trusting.” 37 He let no one follow him except Kefa, Ya‘akov and Yochanan, Ya‘akov’s brother. 38 When they came to the synagogue official’s house, he found a great commotion, with people weeping and wailing loudly. 39 On entering, he said to them, “Why all this commotion and weeping? The child isn’t dead, she’s just asleep!” 40 And they jeered at him. But he put them all outside, took the child’s father and mother and those with him, and went in where the child was. 41 Taking her by the hand, he said to her, “Talita, kumi!” (which means, “Little girl, I say to you, get up!”). 42 At once the girl got up and began walking around; she was twelve years old. Everybody was utterly amazed. 43 He gave them strict orders to say nothing about this to anyone, and told them to give her something to eat. (Complete Jewish Bible).
24 He went with him; and a large crowd followed, pressing all around him. 25 Among them was a woman who had had a hemorrhage for twelve years 26 and had suffered a great deal under many physicians. She had spent her life savings; yet instead of improving, she had grown worse. 27 She had heard about Yeshua, so she came up behind him in the crowd and touched his robe; 28 for she said, “If I touch even his clothes, I will be healed.” 29 Instantly the hemorrhaging stopped, and she felt in her body that she had been healed from the disease. 30 At the same time, Yeshua, aware that power had gone out from him, turned around in the crowd and asked, “Who touched my clothes?” 31 His talmidim responded, “You see the people pressing in on you; and still you ask, ‘Who touched me?’” 32 But he kept looking around to see who had done it. 33 The woman, frightened and trembling, because she knew what had happened to her, came and fell down in front of him and told him the whole truth. 34 “Daughter,” he said to her, “your trust has healed you. Go in peace, and be healed of your disease."
35 While he was still speaking, people from the synagogue official’s house came, saying, “Your daughter has died. Why bother the rabbi any longer?” 36 Ignoring what they had said, Yeshua told the synagogue official, “Don’t be afraid, just keep trusting.” 37 He let no one follow him except Kefa, Ya‘akov and Yochanan, Ya‘akov’s brother. 38 When they came to the synagogue official’s house, he found a great commotion, with people weeping and wailing loudly. 39 On entering, he said to them, “Why all this commotion and weeping? The child isn’t dead, she’s just asleep!” 40 And they jeered at him. But he put them all outside, took the child’s father and mother and those with him, and went in where the child was. 41 Taking her by the hand, he said to her, “Talita, kumi!” (which means, “Little girl, I say to you, get up!”). 42 At once the girl got up and began walking around; she was twelve years old. Everybody was utterly amazed. 43 He gave them strict orders to say nothing about this to anyone, and told them to give her something to eat. (Complete Jewish Bible).
2 Samuel 1:1, 17-27
Verse 1
[1] Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
Ziklag — Which though burnt, yet was not so consumed by the fire, that David and his men could not lodge in it.
Verse 18
[18] (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher. #1#
Judah — These he more particularly teacheth, because they were the chief, and now the royal tribe, and likely to be the great bulwark to all Israel against the Philistines, upon whose land they bordered; and withal, to be the most true to him, and to his interest.
The bow — That is, of their arms, expressed, under the name of the bow, which then was one of the chief weapons; and for the dextrous use whereof Jonathan is commended in the following song: which may be one reason, why he now gives forth this order, that so they might strive to imitate Jonathan in military skill, and to excel in it, as he did.
Jasher — It is more largely and particularly described in the book of Jasher.
Verse 19
[19] The beauty of Israel is slain upon thy high places: how are the mighty fallen!
Beauty — Their flower and glory. Saul and Jonathan, and their army.
High places — Heb. upon thy high places; that is, those which belong to thee, O land of Israel.
How — How strangely! How suddenly! How universally!
Verse 20
[20] Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
Tell it not — This is not a precept, but a poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be impossible; as, express his great sorrow, because it would be done, to the dishonour of God, and of his people.
The daughters — He mentions these, because it was the custom of women in those times and places to celebrate those victories which their men obtained, with triumphant songs and dances.
Verse 21
[21] Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.
Let there be, … — This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain.
Fields of offerings — That is, fruitful fields, which may produce fair and goodly fruits fit to be offered to God.
Vilely — Dishonourably: for it was a great reproach to any soldier, to cast away or lose his shield.
Cast away — By themselves, that they might flee more swiftly as the Israelites did, and Saul with the rest.
As though, … — As if he had been no more, than a common soldier: he was exposed to the same kind of death and reproach as they were.
Verse 22
[22] From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.
Not back — Without effect: their arrows shot from their bow, and their swords did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels.
Returned not, … — But filled and glutted with blood: for the sword is metaphorically said to have a mouth, which we translate an edge; and to devour. And this their former successfulness is mentioned as an aggravation of their last infelicity.
Verse 23
[23] Saul and Jonathan were lovely and pleasant #1# in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.
Lovely — Amiable, and obliging in their carriage and conversation, both towards one another, and towards their people: for, as for Saul's fierce behaviour towards Jonathan, it was only a sudden passion, by which his ordinary temper was not to be measured; and for his carriage towards David, that was from that jealousy and reason of state which usually engageth even well-natured princes, to the same hostilities. But it is observable, that David speaks not a word here of his piety; but only commends him for those things which were truly in him. A fit pattern for all preachers in their funeral commendations.
Swifter, … — Expeditious in pursuing their enemies, and executing their designs; which is a great commendation in a prince, and in a soldier.
Stronger, … — In regard of their bodily strength, and the courage of their mind.
Verse 24
[24] Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.
Daughters — These he mentions; because the women then used to make songs both of triumph, and of lamentation, and, because they usually are most delighted with the ornaments of the body here following.
Clothed you — This he did, because he procured them so much peace as gave them opportunity of enriching themselves: and, because he took these things as spoils from the enemies, and clothed his own people with them.
Verse 25
[25] How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places.
Thine — Which were in thy country, and (had not thy father disinherited thee by his sins) in thy dominions.
Verse 26
[26] I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
Distressed — That is, for the loss of thee. For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions.
Of women — That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.
Psalm 130
Verse 3
[3] If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Mark — Observe them accurately and punish them as they deserve.
Stand — At thy tribunal.
Verse 4
[4] But there is forgiveness with thee, that thou mayest be feared.
Forgiveness — Thou art able and ready to forgive repenting sinners.
Feared — Not with a slavish, but with a childlike fear. This mercy of thine is the foundation of all religion, without which men would desperately proceed in their impious courses.
Verse 5
[5] I wait for the LORD, my soul doth wait, and in his word do I hope.
I wait — That he would pardon my sins.
Verse 6
[6] My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
They — Whether soldiers that keep the night-watches in an army, or the priests or Levites who did so in the temple.
Verse 7
[7] Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.
Israel — Every true Israelite.
Plenteous — Abundantly sufficient for all persons who accept it upon God's terms.
2 Corinthians 8:7-15
Verse 9
[9] For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
For ye know — And this knowledge is the true source of love.
The grace — The most sincere, most free, and most abundant love.
He became poor — In becoming man, in all his life; in his death.
Rich — In the favour and image of God.
Verse 12
[12] For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
A man — Every believer.
Is accepted — With God.
According to what he hath — And the same rule holds universally. Whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flies for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may in every circumstance of life apply this indulgent declaration to himself.
Verse 14
[14] But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
That their abundance — If need should so require.
May be — At another time.
A supply to your want: that there may be an equality — No want on one side, no superfluity on the other. It may likewise have a further meaning:-that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.
Verse 15
[15] As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack — That is, in which that scripture is in another sense fulfilled. Exodus 16:18
Mark 5:21-43
Verse 21
[21] And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
Luke 8:40.
Verse 22
[22] And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
One of the rulers of the synagogue — To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Matthew 9:18; Luke 8:41.
Verse 25
[25] And a certain woman, which had an issue of blood twelve years,
Matthew 9:20; Luke 8:43.
Verse 37
[37] And he suffered no man to follow him, save Peter, and James, and John the brother of James.
John, the brother of James — When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than that of John himself.
Verse 40
[40] And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
Them that were with him — Peter, James, and John.
Verse 43
[43] And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
He charged them that no man should know it — That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, being not yet come.
He commanded something should be given her to eat — So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it. (John Wesley’s Explanatory Notes).***
Verse 1
[1] Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
Ziklag — Which though burnt, yet was not so consumed by the fire, that David and his men could not lodge in it.
Verse 18
[18] (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher. #1#
Judah — These he more particularly teacheth, because they were the chief, and now the royal tribe, and likely to be the great bulwark to all Israel against the Philistines, upon whose land they bordered; and withal, to be the most true to him, and to his interest.
The bow — That is, of their arms, expressed, under the name of the bow, which then was one of the chief weapons; and for the dextrous use whereof Jonathan is commended in the following song: which may be one reason, why he now gives forth this order, that so they might strive to imitate Jonathan in military skill, and to excel in it, as he did.
Jasher — It is more largely and particularly described in the book of Jasher.
Verse 19
[19] The beauty of Israel is slain upon thy high places: how are the mighty fallen!
Beauty — Their flower and glory. Saul and Jonathan, and their army.
High places — Heb. upon thy high places; that is, those which belong to thee, O land of Israel.
How — How strangely! How suddenly! How universally!
Verse 20
[20] Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
Tell it not — This is not a precept, but a poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be impossible; as, express his great sorrow, because it would be done, to the dishonour of God, and of his people.
The daughters — He mentions these, because it was the custom of women in those times and places to celebrate those victories which their men obtained, with triumphant songs and dances.
Verse 21
[21] Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.
Let there be, … — This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain.
Fields of offerings — That is, fruitful fields, which may produce fair and goodly fruits fit to be offered to God.
Vilely — Dishonourably: for it was a great reproach to any soldier, to cast away or lose his shield.
Cast away — By themselves, that they might flee more swiftly as the Israelites did, and Saul with the rest.
As though, … — As if he had been no more, than a common soldier: he was exposed to the same kind of death and reproach as they were.
Verse 22
[22] From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.
Not back — Without effect: their arrows shot from their bow, and their swords did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels.
Returned not, … — But filled and glutted with blood: for the sword is metaphorically said to have a mouth, which we translate an edge; and to devour. And this their former successfulness is mentioned as an aggravation of their last infelicity.
Verse 23
[23] Saul and Jonathan were lovely and pleasant #1# in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.
Lovely — Amiable, and obliging in their carriage and conversation, both towards one another, and towards their people: for, as for Saul's fierce behaviour towards Jonathan, it was only a sudden passion, by which his ordinary temper was not to be measured; and for his carriage towards David, that was from that jealousy and reason of state which usually engageth even well-natured princes, to the same hostilities. But it is observable, that David speaks not a word here of his piety; but only commends him for those things which were truly in him. A fit pattern for all preachers in their funeral commendations.
Swifter, … — Expeditious in pursuing their enemies, and executing their designs; which is a great commendation in a prince, and in a soldier.
Stronger, … — In regard of their bodily strength, and the courage of their mind.
Verse 24
[24] Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel.
Daughters — These he mentions; because the women then used to make songs both of triumph, and of lamentation, and, because they usually are most delighted with the ornaments of the body here following.
Clothed you — This he did, because he procured them so much peace as gave them opportunity of enriching themselves: and, because he took these things as spoils from the enemies, and clothed his own people with them.
Verse 25
[25] How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places.
Thine — Which were in thy country, and (had not thy father disinherited thee by his sins) in thy dominions.
Verse 26
[26] I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
Distressed — That is, for the loss of thee. For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions.
Of women — That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.
Psalm 130
Verse 3
[3] If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Mark — Observe them accurately and punish them as they deserve.
Stand — At thy tribunal.
Verse 4
[4] But there is forgiveness with thee, that thou mayest be feared.
Forgiveness — Thou art able and ready to forgive repenting sinners.
Feared — Not with a slavish, but with a childlike fear. This mercy of thine is the foundation of all religion, without which men would desperately proceed in their impious courses.
Verse 5
[5] I wait for the LORD, my soul doth wait, and in his word do I hope.
I wait — That he would pardon my sins.
Verse 6
[6] My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
They — Whether soldiers that keep the night-watches in an army, or the priests or Levites who did so in the temple.
Verse 7
[7] Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.
Israel — Every true Israelite.
Plenteous — Abundantly sufficient for all persons who accept it upon God's terms.
2 Corinthians 8:7-15
Verse 9
[9] For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
For ye know — And this knowledge is the true source of love.
The grace — The most sincere, most free, and most abundant love.
He became poor — In becoming man, in all his life; in his death.
Rich — In the favour and image of God.
Verse 12
[12] For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
A man — Every believer.
Is accepted — With God.
According to what he hath — And the same rule holds universally. Whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flies for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may in every circumstance of life apply this indulgent declaration to himself.
Verse 14
[14] But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
That their abundance — If need should so require.
May be — At another time.
A supply to your want: that there may be an equality — No want on one side, no superfluity on the other. It may likewise have a further meaning:-that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.
Verse 15
[15] As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack — That is, in which that scripture is in another sense fulfilled. Exodus 16:18
Mark 5:21-43
Verse 21
[21] And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
Luke 8:40.
Verse 22
[22] And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
One of the rulers of the synagogue — To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Matthew 9:18; Luke 8:41.
Verse 25
[25] And a certain woman, which had an issue of blood twelve years,
Matthew 9:20; Luke 8:43.
Verse 37
[37] And he suffered no man to follow him, save Peter, and James, and John the brother of James.
John, the brother of James — When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than that of John himself.
Verse 40
[40] And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
Them that were with him — Peter, James, and John.
Verse 43
[43] And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
He charged them that no man should know it — That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, being not yet come.
He commanded something should be given her to eat — So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it. (John Wesley’s Explanatory Notes).***
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