1 Commentary

1.1 Lamentations 3:22-33

Lamentations 3:22 steadfast love of the L ORD never ceases – The author of this
portion of Lamentations asserts that one of God’s attributes is God’s pas-
sion. In the light of the rest of Scriptures, this affection extends not only to
the Trinity but also to all of creation.

Lamentations 3:23 they are new every morning – This love renews continually
itself.

Lamentations 3:24 The L ORD is my portion – Since the L ORD gives what is
needed, the author places his trust in the L ORD.

Lamentations 3:25 The L ORD is good – This text is difficult to hear with all the
suffering that is found in the world. Surely, the L ORD is grace but that fact
is often hard to see with all the pain that we have caused.

Lamentations 3:26 It is good that one should wait quietly – Rather than working
out your salvation with fear and trembling (Philippians 2:12), the author of
Lamentations tells us to sit tight since this is the L ORD’s work.

Lamentations 3:27 It is good for one to bear the yoke in youth – Rather than
following the current mantra that we should not submit our children to any-
thing that they do no want to do, the narrator tells us that children need to
be trained.

Lamentations 3:28 to sit alone in silence when the L ORD has imposed it – When
the L ORD give us a command, the author suggests that we should do what
the L ORD asks.

Lamentations 3:29

Lamentations 3:30

Lamentations 3:31 For the L ORD will not reject for ever. – This is an amazing
statement from the narrator when the history of the Jewish and Christian
traditions is one of exclusion rather than inclusion.

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Lamentations 3:32 Although he causes grief, he will have compassion according
to the abundance of his steadfast love – The author reminds us that the
L ORD is responsible for everything. This includes breaking our hearts.

Lamentations 3:33 for he does not willingly afflict or grieve anyone – The previ-
ous thought is softened in this verse. While this idea follows what is found
in verse 31, it does not line up with the other portions of Scripture that talk
of the L ORD’s judgement. This discrepancy can be resolved if we not that it
is our actions and inactions that cause our pain.

1.2 Psalm 30
Psalm 30:1 for you have drawn me up, and did not let my foes rejoice over me. –
The narrator praises the L ORD for his salvation.

Psalm 30:2 I cried to you for help, and you have healed me – While this echoes
the Gospel assigned for the day, it leaves out an important fact that the
woman suffered for 12 years. Surely, she wanted healing during this time.

Psalm 30:3 O L ORD, you brought up my soul from Sheol, restored me to life from
among those gone down to the Pit. – This transformation was astounding. It
transferred someone who was good as dead back into life.

Psalm 30:4 Sing praises to the L ORD, O you his faithful ones, and give thanks to
his holy name. – This command holds even when healing does not come.

Psalm 30:5 For his anger is but for a moment; his favour is for a lifetime. Weeping
may linger for the night, but joy comes with the morning. – The author tells
us that confession of sin brings with it happiness.

Psalm 30:6

Psalm 30:7 you had established me as a strong mountain; you hid your face; I
was dismayed – While the narrator believes that he is strong, this strength
turns to weakness when God leaves.

Psalm 30:8

Psalm 30:9 What profit is there in my death, if I go down to the Pit? Will the dust
praise you? Will it tell of your faithfulness? – Generation after generation
has asked this same question. Who will honor the L ORD when I die?

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 Psalm 30:10 be my helper – Simply, save me L ORD.

Psalm 30:11 You have turned my mourning into dancing; you have taken off my
sackcloth and clothed me with joy – Only the L ORD has the ability to make
this dramatic transformation.

Psalm 30:12 I will give thanks to you for ever. – Even when life is over, I will
give you praise.

1.3 2 Corinthians 8:7-15

2 Corinthians 8:7 Now as you excel in everything – in faith, in speech, in knowl-
edge, in utmost eagerness, and in our love for you – so we want you to excel
also in this generous undertaking. – The sentence structure of 2 Corinthians
8:7 is “extremely unusual.”1

2 Corinthians 8:8

2 Corinthians 8:9 For you know the generous act of our Lord Jesus Christ, that
though he was rich, yet for your sakes he became poor, so that by his poverty
you might become rich. – Reflection on 2 Corinthians 8:9 also has included
the concept of two natures in a single person.2
Poor and rich in 2 Corinthians 8:9 is a allusion to existing in heaven and on
earth.3 This does not mean that one must sacrifice to be a follower of Jesus,
instead this verse describes Christ’s action.

2 Corinthians 8:10 began last year – This verse reminds the Corinthians that
the collection has been ongoing. Paul uses the word πέρυσι to indicate the
length of time and this lemma is only used here and in 2 Corinthians 9:2.

2 Corinthians 8:11 readiness – Paul uses a rare word to indicate willingness.4 In

the LXX, προθυμία is only found in Sirach 45:23 and in the New Testament
προθυμία is found in Acts 17:11 ; 2 Corinthians 8:11, 12, 19, 9:2.
1
Dieter Georgi, Remembering The Poor: The History of Paul’s Collection for Jerusalem,
(Nashville, TN: Abingdon Press, 1992), p. 82.
2
Jan Lambrecht, S.J.; Daniel J. Harrington, S.J., editor, Second Corinthians, Volume 8, Sacra
Pagina, (Collegeville, MN: The Liturgical Press, 1999), p. 143.
3
Georgi, Remembering The Poor, p. 83.
4
Walter Bauer et al., editors, A Greek-English Lexicon Of The New Testament and Other Early
Christian Literature, (The University of Chicago Press, 1979), p. 706.

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 2 Corinthians 8:12

2 Corinthians 8:13 fair balance – In this verse, Paul opens a discussion on equal-
ity (ἰσότης).5 By using this phrase, Paul associates equality with a divine
force that can also be thought of as God’s own self.6 The practical appli-
cation of this idea is that God’s actions that is grace, is the same for every
person in the world.7 God does not love one person more than another.
I do not mean that there should be relief for others and pressure on you,
but it is a question of a fair balance – Note that in 2 Corinthians 8:13-15,
neither God nor Jesus appears.8 The logic here appears to be a natural law.9
Thus this seems to be “wisdom,” which knows that God is the source of
all of these gifts.10 This is why 2 Corinthians 8:16 can immediately thank
God.11

2 Corinthians 8:14 your present abundance – Paul can see the difference between
the two groups. He is asking for a visible change so that the differences will
be minimized.

2 Corinthians 8:15 As it is written, “The one who had much did not have too
much, and the one who had little did not have too little.” – This quote is
taken from Exodus 16:18 and dove-tails with the discussion in 2 Corinthians
8:13. Once again, God’s love is an equalizer since God loves all people.
5
᾿Ισότης is a fundamental concept in Greek and Hellenistic thought and this power indicates
the equality of all citizens in the Greek democracy. Georgi, Remembering The Poor, p. 85. Georgi
states that Philo’s Quis Rerum Divinarum Heres 141-206 has six attributes of ἰσότης: ἰσότης is a
divine force, equality is cosmic in nature, righteousness δικαιοσύνη is seen as superior to ἰσότης,
this force is mystic in nature, using an example from Exodus 16:18, ἰσότης is identified as grace
from above, and when this force is used the identity of community is minimized. ibid., p. 86.
Georgi does not think that Paul was working from Philo’s works but that they were working from
a common tradition. ibid., p. 86-87.
6
Ibid., p. 88-89.
7
Ibid., p. 91.
8
Ibid.
9
Ibid., p. 92.
10
Ibid.
11
Ibid.

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1.4 Mark 5:21-43
This and the previous miracles of calming the storm and healing the daemonic
show Christ’s power over the forces of this world. But there is something else
happening. When He returns to His own home, His teaching are rejected (Mark
6:1-4) and He no longer can heal (Mark 6:5).

Mark 5:21 again in the boat to the other side – The group is back in Jewish
territory.

Mark 5:22 one of the leaders of the synagogue – These individuals were respon-
sible for the general upkeep along with the finances.12
Jairus – This individual and Bartimaeus are the only proper names given in
the parables in Mark.
he saw him, fell at his feet – The Greek is πίπτει πρὸς πόδας αὐτοῦ. It does
not appear that Jairus is not worshiping.

Mark 5:23 and begged him repeatedly – Unlike what we heard in Mark 3:6 where
the leaders are planning to kill Jesus, not all Jewish leaders are opposed to
Jesus.
My little daughter – The Greek τὸ θυγάτριόν μου could be translated as
“my dear daughter” since θυγάτριον also conveys affection.13
she may be made well – The σῴζω verb indicates saving and this daughter
needs to be rescued from death.14

Mark 5:24

Mark 5:25 who had been suffering from haemorrhages – The Greek is ῥύσει
αἵματος “being with flowing blood.”15 In the LXX, this phrase is found
in Leviticus 15:19 for menstrual bleeding and in 15:25 for other forms of
vaginal blood.16 In the case of menstruation, ritual impurity lasts seven days
and it affects all that come in contact with the woman.17 In Leviticus 15:25,
12
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 173.
13
Ibid.
14
Ibid.
15
Ibid.
16
Ibid.
17
Ibid., p. 174.

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 the impurity continues as long as the blood flows.18 Note that there is some
discontinuity in the text because if the woman was hemorrhaging for 12
years, she would have died.19

Mark 5:26 endured much under many physicians – Soranus of Ephesus (98 - 138
C.E.) lists many different ways to treat vaginal bleeding in his influential
work, Gynecology.20 According to Soranus, this would normally leave the
patient frail, have a palled look, and might not be able to eat (Gynecology
3.40).21 This condition might prevent having children.22
had spent all that she had – In this period of history, only those with wealth
saw physicians.23 Begin unable to have children was a cause for divorce.
Maybe this is the case for this woman since she appears by herself and is
spending her own money.24

Mark 5:27 She had heard about Jesus, and came up behind him in the crowd
and touched his cloak – This woman has been blessed by faith and she risks
public ridicule in her action of touching Him.
The author of Mark has already told us that even the daemons recognize Je-
sus as “the Holy One of God” (Mark 1:24). Observant Jews also no that any
woman in this situation should not touch any holy thing (Leviticus 12:4).25

Mark 5:28 for she said – The narrator tells us her thoughts.
If I but touch – This idea that healing comes by touching a powerful person
is common in this era.26 In the Old Testament see 1 Kings 17:17-24 and 2
Kings 4:25-37.27 Accounts about later rabbis tell how they heal by touch.28
I will be made well – The verb here is σωθήσομαι, which is σῴζω. She
wants to be saved.
18
Donahue and Harrington, Mark, p. 174.
19
Ibid.
20
Ibid.
21
Ibid., p. 180.
22
Ibid.
23
Ibid., p. 174.
24
Ibid., p. 180.
25
Ibid., p. 174.
26
Ibid., p. 175.
27
Ibid.
28
Ibid.

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Mark 5:29 her haemorrhage stopped – Jesus gives her a miracle.
her disease – The Greek reads “from her scourge” ἀπὸ τῆς μάστιγος29
Mark 5:30
Mark 5:31 You see the crowd pressing in on you – The disciples think that Jesus
has no knowledge about what has happened to Him
Mark 5:32
Mark 5:33 came in fear and trembling – This phrase does not tell us about the
woman’s psychological condition rather it is the appropriate response of a
human before the L ORD.
told him the whole truth – Unlike the disciples that cannot answer Christ’s
question, the woman speaks to Jesus.
Mark 5:34 He said to her – There are four actions here:
• Calling the woman a member of the family (daughter) – This re-
calls Mark 3:31-35 where those who do God’s will are part of Christ’s
family.30
• Commenting on her faith – Faith and salvation are listed together in
Mark 2:5; 5:36; 9:23; and 10:52.31
• Dismissing her – This is the normal blessing given by observant Jews
(e.g. Exodus 4:18; Judges 18:6; 1 Samuel 1:17; 20:42; 25:35; 2 Kings
5:19).32 It has both a blessing and a prayer that shalom is with the
person.33
• Telling her that she is well – “Remain healed of your affliction” is
how Donahue and Harrington translate the Greek because the verb “to
be” is imperative.34
This interaction in public between Jesus and a woman that was still ritually
impure is shocking.35
29
Donahue and Harrington, Mark, p. 175.
30
Ibid., p. 176.
31
Ibid.
32
Ibid.
33
Ibid.
34
Ibid.
35
Ibid.

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Mark 5:35 While he was still speaking, some people came from the leader’s house
to say – It seems that Jairus remains with Jesus.
Why trouble the teacher any further? – It might seem out of place to call
Jesus rabbi at this point in the text because it does not appear that He is
doing any teaching. However, other miracle workers such as Apollonius of
Tyana were known as teachers.36 More importantly, Jesus is redefining what
it means to be teaching (Mark 1:28).37

Mark 5:36 Do not fear, only believe. – There are two types of fear. One is that
God is powerless in a situation. The other one is terror that is felt when one
faces the L ORD of creation.

Mark 5:37 Peter, James, and John, the brother of James – These three men are
with Jesus as the transfiguration, this miracle and in Gethsemane.

Mark 5:38 he saw a commotion, people weeping and wailing loudly – It is well
known that this form of sorrow was displayed by the Jews and the Greeks.38
Early Christians show the same emotions at the death of Stephen (Acts 8:2).

Mark 5:39 not dead but sleeping – Both Testaments use sleep as a way of de-
scribing death (Daniel 12:2, Psalm 88:5; 1 Thessalonians 5:10).39 However,
God wakes us from the sleep of death (1 Thessalonians 4:13-18).40

Mark 5:40 And they laughed at him – Both “skepticism and mockery” are found
in miracles.41

Mark 5:41 He took her by the hand – Out of all the ritual impurities, touching a
corpse is the worst.42
Talitha cum – This phrase in Aramaic literally means “little lamb, arise.”43
Little girl, get up! – Rather than translating this as “little girl,” “young lady”
would be better since the Greek reads κοράσιον and we will soon learn she
36
Donahue and Harrington, Mark, p. 176.
37
Ibid.
38
Ibid., p. 177.
39
Ibid.
40
Ibid.
41
Ibid.
42
Ibid.
43
Ibid., p. 178.

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 is 12.44 The Greek for “get up” is ἔγειρε, which literally means to “wake
from sleep.”45

Mark 5:42 the girl got up – A much better translation of ἀνέστη would be “stood
up” since this verb (ἀνίστημι) will be used in the discussion of Christ’s
resurrection.46
This foreshadowing of Christ’s death and resurrection is also our own.

Mark 5:43

References
Bauer, Walter et al., editors, A Greek-English Lexicon Of The New Testament and
Other Early Christian Literature, (The University of Chicago Press, 1979).

Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Georgi, Dieter, Remembering The Poor: The History of Paul’s Collection for
Jerusalem, (Nashville, TN: Abingdon Press, 1992), This book is a trans-
lation of Geschichte def Kollet des Pauls für Jerusalem.

Lambrecht, S.J., Jan; Harrington, S.J., Daniel J., editor, Second Corinthians, Vol-
ume 8, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 1999).

44
Donahue and Harrington, Mark, p. 178.
45
Ibid.
46
Ibid.