Listen To the Bible! | King James Audio Bible | KJV | King James Version
Listen To the Bible! | King James Audio Bible | KJV | King James Version
Psalm 55 is a heartfelt and poignant prayer, a cry for divine help in a time of profound distress and betrayal. The psalmist beseeches God to listen to his supplication, expressing deep anguish caused by treachery of enemies and weight of oppression [ … ]
The two parables make it clear that Christ intended the newly inaugurated phase of the history of our salvation to be the work of ages. His second coming was not to be an apocalyptic end of the world as we know it in weeks, months or just a few years after that first Easter. The world’s faith would grow with time. Christ’s Church would grow, to encompass the whole world. Christ intended the Gospel be preached to everyone the world over and through all subsequent history [ … ]
In the face of Judas’ betrayal, Jesus openly and honestly acknowledges himself to those who are come to arrest him. ‘I am he.’ Jesus does this three times, even while those who have come to arrest him shrink back from such simplicity of giving. The courage of Jesus at this point is absolutely remarkable. Jesus has reconciled himself through prayer to his Father. His self-composure at this point as he goes to save us is a shining example to us all [ … visit YouTube – like and share and ring that bell 🙂 … ]
It can be good to consider Pentecost as not having been only a once-in-a-lifetime event of the Church – indeed the birthday of the Church. It can be good to consider a renewal of our lives on the day of Pentecost, and to celebrate as such, just as we and our friends celebrate on our birthdays [ … ]
Genesis 28:10-22, the account of ‘Jacob’s Ladder’, tells the story of Jacob as he embarks on both a physical and spiritual journey. Through a visionary dream that unveils a ladder stretching from earth to heaven, with angels ascending and descending upon it, Jacob encounters the divine in a manner that profoundly impacts his life and leaves an enduring imprint on theological narratives of Abrahamic faith [ … ]
Dear Jesus, In times of trouble and distress, I come to you, seeking comfort and peace. You understand the depths of my heart and the challenges I face. I bring my burdens to you, as they feel heavy and overwhelming. I trust that you will provide the rest and strength I need during these difficult moments [ … ]
The psalmist highlights upright behaviour and righteous deeds as signs of integrity. Truthful speech rooted in the heart is emphasized. Harmful words and actions are avoided. Backbiting and tale-bearing are rejected [ … ]
Psalm 114 recounts the Israelites’ journey out of Egypt, focusing on God’s power over natural elements. Psalm 114 describes the sea fleeing, the Jordan River reversing its course, and mountains and hills moving, all in response to God’s presence. These images serve as metaphors for divine intervention during the Exodus. The psalm is traditionally linked with significant events in Jewish history, and its vivid imagery reflects a theme of liberation and divine guidance [ … ]
When he saw the young man who had died, and his mother, Jesus had compassion. Compassion means literally to suffer with. This is what Jesus experienced as he entered Nain: Jesus suffered with the young man who had died and with his mother. Then Jesus touched the bier and he restored the young man to life. Jesus said to the man who was dead: Arise [ … ]
In Matthew’s Gospel, this is Jesus’ second announcement of his Passion. This time, the reaction of the disciples has mellowed. It is less extreme, while they remain very sorry. The disciples begin to recognize the cross as a necessary step on Jesus’ journey. We may think of our own tears mingled with joy as we contemplate Christ’s sacrifice, for example as we give ourselves in prayer, in adoration of the Blessed Sacrament. We may also note that the sorrow of the disciples follows upon Jesus’ saying that he will be raised again. Our sorrow as we contemplate Jesus’ death includes the resurrection. We may weep for the necessity and the absolute love and self-giving of Jesus’ sacrifice [ … ]
Elizabeth is introduced in Luke 1:5 as a woman ‘of the daughters of Aaron,’ indicating her priestly lineage, which complements her husband Zachariah’s role as a priest ‘of the course of Abia’ (Luke 1:5). Both Elizabeth and Zachariah are described as ‘righteous before God, walking in all the commandments and ordinances of the Lord blameless’ (Luke 1:6). This emphasizes their piety and faithfulness to God’s law. Despite their righteousness, the couple is childless because Elizabeth is barren, and both are advanced in age (Luke 1:7) [ … ]
Mary has expressed complete obedience to the angel Gabriel and to the will of God, declaring herself the handmaid of the Lord. Now she shows her love and compassion for her cousin and friend as she travels with haste to visit Elizabeth, who, she has learnt from Gabriel, is miraculously pregnant, despite her age [ … ]
In these Gospel verses, Jesus goes to the Mount of Olives with his disciples, and at a particular place, Jesus separates himself to pray. Jesus urges his disciples to pray against temptation. In his prayer, Jesus expresses his desire for the cup of suffering to be removed but ultimately submits to God’s will. An angel appears from heaven to strengthen Jesus, and Jesus prays with such intensity that his sweat becomes like drops of blood falling to the ground [ … read more and listen … ]
As I meditate upon the love of Jesus Christ, I am struck by its boundlessness and its depth. His love is not limited by time or space, nor is it conditional upon our worthiness. Jesus loves us simply because we are his creation, his beloved children. In Jesus’ love, there is no fear, no judgment, only grace and mercy [ … ]
The parable teaches us that we must be ready, because we do not know when Christ will come to us, for the final account of our lives. This is a warning, edging our lives with the unpredictable. One positive effect of this parable is that it helps us to remain alert to the present moment. While it is easy to allow our thoughts to drift from where we are here and now, to recall the past, to worry or hope for the future, or to slip into daydreams and fantasy altogether, it is when we bring our attention to this very moment of time that we find sharpness, significance, and vibrancy in our life. We may realise just how extraordinary this great gift of life truly is, and feel empowered to live well and offer ourselves wholly to God. When we are attentive to this moment in time we may walk with Jesus [ … ]
Jesus teaches his listeners the parable of the unjust judge in order to affirm for them the efficacy of prayer. If even this unrighteous judge will grant the widow’s request, he tells us, how much more will God vindicate his elect, and speedily. We are called upon by Jesus to live a life of prayer – to express and to strengthen our faith through prayer and to channel our ever enriched faith into further prayer. This is the way to orient our lives to God [ … ]
Just as Jesus teaches in these parables of that which is small becoming great, through the process of being hidden, in the earth or in the as yet unleavened dough, so Jesus teaches us, as the Gospel Evangelist teaches us, that the parables themselves reveal that which has been hidden, drawing the listener from a particular instance, readily recognizable from everyday life, to an understanding of matters of deep spiritual and cosmic significance [ … ]
The crowds gather to see and to hear Jesus. Among them, as Matthew relates in his Gospel (Matthew 12: 38-42), are the scribes and Pharisees, who ask for a sign from Jesus to prove his divinity. Jesus refuses to confirm his preaching with dramatic signs. It is his teaching Jesus wishes the people to hear. Through seeking to taunt Jesus, and through their unbelief, the scribes and the Pharisees express the hardness of their hearts. Christ is present to them and they refuse to see. Christ is speaking to them and they refuse to hear. Through the Gospel, we have witnessed Christ’s miracles. And we are called to hear his word. ‘An evil and adulterous generation seeketh after a sign.’ [ … ]
The parables which comprise the eschatological discourse – following the Sermon in the Temple and, on the Mount of Olives, to Christ’s disciples privately – are completed with Christ’s announcement of a rigorous last judgement. The structure of time will be complete. Those who have been true to Christ and his teaching will be admitted to glory. Those who have failed, who have remained in sin, will be forever excluded. There will be justice. Just as we will have implicitly judged ourselves, so Christ will judge [ … ]
This is the Passion and crucifixion of our Lord Jesus Christ. For us all, this is a tremendously saddening and painful part of our Easter journey, as, in a sense, we die again with Jesus to be reborn on Easter Sunday. The church is dark. There is an emptiness to the building as Jesus rests. Through this time, we acknowledge our need for Jesus and pray that he may come again to be with us [ … ]
John speaks of the Last Supper in a different way from the Synoptic Gospels. He omits, for example, the institution of the Eucharist, because the other Gospels and Paul have already spoken of this in their accounts of the Last Supper. Through chapters thirteen to seventeen, John gives an extensive account of Jesus’ teaching at the Last Supper, in which Jesus builds on his teachings so far and leads his disciples to a greater understanding of the love that they must share and of the way ahead [ … ]
We are given different accounts of Jesus teaching his disciples the Lord’s Prayer, the Our Father, in today’s verses from the Gospel of Luke, and also in the Gospel of Matthew, during the Sermon on the Mount. Here the situation is quite different from that of Matthew. Jesus has been praying, seemingly apart, to his Father, and so it is after this that the disciples ask Jesus to teach them how to pray. This is unusual: prayer, especially of the psalms, would have been an integral part of these Jewish people’s daily routine. We are alerted to the Lord’s Prayer being an additional offering, an innovation of grace, and a further initiation for the Christian. The prayer furthermore reflects John the Baptist’s teaching of his disciples [ … ]
Saint Valentine is believed to have been a Christian priest in Rome during the reign of Emperor Claudius II, also known as Claudius Gothicus, in the third century. At that time, the Roman Empire was engaged in various military campaigns, and Claudius was having difficulty recruiting soldiers. Believing that unmarried men made better soldiers, he issued an edict prohibiting young men from marrying. The emperor thought that marriage would make men emotionally attached and therefore less willing to leave for war [ … ]
The psalmist stands amidst challenges. He seeks a source of strength and refuge. He shares an account of encountering God amidst life’s adversities. From the outset, he establishes a bond with the divine rooted in trust, an anchor that steadies him in life’s tempests. Through imagery as sturdy as a rock and as secure as a fortress, God is portrayed as a source of strength [ … ]
Psalm 59 is attributed to King David. The psalm resonates with themes of seeking protection from enemies, finding refuge in God, and grappling with the challenges of a troubled world. The psalm embodies a deep sense of trust and reliance on the divine, portraying God as the ultimate source of strength, defence, and justice in the face of adversity [ … ]
Psalm 136 is a mosaic of praise, history, and theology. The psalm invites the community of believers to remember, recite and relive manifold demonstrations of God’s mercy. Each of the psalm’s 26 verses ends with the refrain, ‘for his mercy endureth for ever.’ This structure not only provides rhythm but also deeply ingrains the core truth of God’s steadfast love. From creation to historical events, from personal deliverance to provision for all life, the psalm celebrates the enduring and comprehensive nature of God’s mercy [ … ]
This poem reflects George Herbert’s meditative approach to the relationship between Scripture and human understanding. He portrays the Bible as a source of ‘lights’ and ‘constellations’ whose complexity and hidden meanings illuminate human experience. Herbert expresses a desire to understand the Bible not just as individual verses but as a unified whole, where each part contributes to a larger, interconnected narrative. The ‘lights’ and ‘configurations of their glory’ in the poem evoke a metaphorical night sky, where each verse shines like a star. Herbert suggests that, like stars forming constellations, individual passages in scripture connect in ways that provide a grander, cohesive vision [ … ]
Jesus’ words to us in these verses may seem very strange indeed, even brutal. Are we really to hate our father, our mother, our family? We may recall the time when Jesus rejects his mother and family when they are calling him [ … ]
In this poem, George Herbert reflects on the Bible, addressing it as a source of spiritual richness, healing, and profound wisdom. The poem opens with a direct address, calling the Bible an ‘infinite sweetness’ that nourishes the heart, suggesting that its contents offer a spiritual sustenance likened to honey, a substance both soothing and medicinal. Herbert compares the Bible’s words to a form of healing that reaches into any grief or pain one may experience, with the power to bring comfort and relief to the soul [ … ]
The Jews of Christ’s time thought of the coming of the Messiah and the restoration of Israel in terms of a great banquet, where poverty would give way to plenty and conflict to fellowship. Jesus has told two parables, while he dines at the house of the leader of the Pharisees, one of the choice of places at a feast and one of inviting the sick and the poor. In the light of the parables, a guest at the meal is moved to express the hope of the coming of the Messiah [ … ]
A ruler of the Pharisees has invited Jesus to his house to share a meal, and here Jesus teaches those present concerning the way of blessedness. Jesus teaches us how to live so as to be as much like Jesus as we can be, and so to be included in the Kingdom of God. This, our heavenly reward, should be the only reward we look for [ … ]
This poem challenges the convention that poetry must rely on embellishment, elaborate imagery, or artifice to be meaningful or beautiful. Herbert begins with rhetorical questions that critique the idea that only fiction or outward, artificial beauty can be the subjects of verse: ‘Who says that fictions only and false hair / Become a verse? Is there in truth no beauty?’ This opening begins the thought of Herbert’s argument that truth and simplicity have their inherent worth in poetry [ … ]
