Listen To the Bible! | King James Audio Bible | KJV | King James Version
Jesus continues to preach the Sermon on the Mount with a further lesson in love and humility. Once more, Jesus teaches us about our proper relationships with God and with other people. This is a lesson against conceit and anger. It is a call to peace, such as can heal the divisions between people [ … ]
This is an extraordinary scene. Many, many people are gathered with Jesus to hear his teaching, which is the Sermon on the Mount. The people will not all be friends; there will be different, sectarian groups, and rivalries between them. Some of those gathered to listen to Jesus will be suspicious of others. Nor can the people yet understand what is happening here, just who and what Jesus is. The people have flocked to – see someone, hear someone, someone new and extraordinary, someone perhaps who can answer their needs. Their coming to Jesus is an expression of hope and longing. Who knows what thoughts there must have been as people looked around to see all those others gathered. This is a vast company of strangers [ … ]
Saint Augustine begins with what he calls ‘our glory’: the witness of our conscience. Here he draws on Pauline language (2 Corinthians 1:12) to highlight that true moral integrity does not depend on the shifting opinions of others, but on the sincere alignment of heart and action with God’s will. Conscience for Augustine is not a modern autonomous faculty but a God-given echo of divine law, written into the human heart (cf. Confessions X.1.1). It is not infallible — but it is the site of deepest accountability [ … ]
Saint Ambrose echoes a theme common among the early Church Fathers — the soul as God’s temple. Saint Paul’s exhortation in 1 Corinthians 3:16-17, ‘Do you not know that you are God’s temple and that God’s Spirit dwells in you?’ was a foundational text for this spiritual anthropology. Saint Ambrose, like Saint Origen before him and Saint Augustine after him, understood this not merely as a doctrinal point but as a deeply pastoral invitation: the human soul is made to receive and house the divine [ … ]
Saint Augustine develops his teaching on pastoral responsibility by focusing on how shepherds should address the realities of suffering and temptation in the Christian life. He begins with the principle from Hebrews 12:6: “God chastises every son whom he acknowledges.” This verse provides both warning and reassurance: chastisement is not a sign of rejection but of belonging, since even Christ, though sinless, endured suffering in the flesh. By sharing in discipline, the faithful are confirmed as adopted children of God and coheirs with Christ [ … ]
Psalm 35 is a plea for divine intervention and justice. This psalm, attributed to King David, encapsulates turmoil of a soul unjustly persecuted, seeking vindication and deliverance from those who harm him [ … ]
In this passage, the Lord appeared to Abraham in the plains of Mamre in the form of three men. Recognizing their divine nature, Abraham warmly welcomed them into his home and showed great hospitality. The Lord informed Abraham that He would soon return to him, and shared the news that Sarah, Abraham’s elderly wife, would conceive and bear a son. Sarah, who overheard the announcement from inside the tent, laughed in disbelief, considering her advanced age. The Lord gently confronted her doubts and affirmed that nothing is impossible for Him [ … ]
The story of Joseph is of a young man who endured trials and triumphs, demonstrating the power of faith, forgiveness, and God’s providence. Joseph was the favoured son of Jacob, receiving from his father the gift of his coat of many colours, causing jealousy among his brothers. In a moment of jealousy, they sold him into slavery. Joseph was taken to Egypt, where he served in the house of Potiphar. However, he was falsely accused of sexual assault and imprisoned [ … ]
In this Sunday’s Gospel reading we are reminded particularly of the devotion we offer to Mary and of the saving grace the Mother of God brings to our relationship with Jesus. We are reminded once again to think of Mary as the greatest intercessor to whom we may pray. We think as well of how through our relationship with Mary we help enable our knowledge of God within our hearts: it is as if through our love of the Mother of God, Christ may be continually born within us; we seek to become akin to Mary, to emulate her example, so that through the Mother we may the better know the Son [ … ]
Psalm 122, part of the ‘Songs of Ascents’, holds a unique place in the biblical Psalms. Attributed to King David, this psalm captures the essence of pilgrimage and communal worship. The text reflects on Jerusalem, not only as a city but as a symbol of unity and divine presence [ … ]
Psalm 111 likely originates from the post-exilic era, a time of rebuilding and re-establishing Jewish religious and community life after the Babylonian Exile. This background is essential to understanding the psalm’s emphasis on communal worship and remembering God’s acts [ … ]
The paralyzed man would not have been able to come to Jesus without the help of his friends. It is his friends’ faith, and their initiative and bravery, as well as his own that work together to find a way to come to Jesus. Jesus is touched by their faith and their friendship. We may think now as well about the help we give others and the help which we receive from others, in matters of faith and as we confess our sins and seek spiritual healing. Our sins can be like a form of spiritual paralysis, in which condition we may rely a great deal on our friends to bring us back to Jesus [ … ]
Jesus has fed the multitude, the multiplication of loaves and fish prefiguring the Eucharist, through which all share, in community, the body and blood of Christ, becoming one. Now Jesus sends his disciples ahead of him, to cross the Sea of Galilee to the pagan regions on the other side, where the evangelizing mission will continue. There is symbolism here, as the early Christians are called upon by Matthew’s Gospel to make transition from the old observances to the new Law of Jesus’ love. Jesus meanwhile takes time alone to pray [ … ]
On the Sabbath, the day of rest and prayer, the Jews would gather in synagogues to recite the Shema and the eighteen blessings, which would be followed by readings from the Book of the Law, the Pentateuch, and from the Prophets. In today’s Gospel verses, Jesus has returned home to Nazareth, where, in the synagogue, he volunteers to read [ … ]
Jesus’ public ministry begins as John the Baptist’s concludes, John being imprisoned by Herod for speaking out against the immorality of Herod’s sexual relationship with his brother’s wife. Mission comes with danger, and John the Baptist was not afraid. Nor now is Jesus. Indeed, Jesus begins to preach with the very same words with which John had warned the people to beware of their sins: Repent: for the kingdom of heaven is at hand [ … ]
Jesus teaches us to be bold and to have faith and confidence in the light of persecutions. His listeners are told that, when they are accused, the Spirit will be with them, guiding their words such that they become a living testimony to Jesus. The Christians’ accusers will be unable to answer their words then – the force of their witness will be irresistible [ … ]
In the Garden of Gethsemane, the presence of the angel becomes a symbol of divine comfort and support during Jesus’ moment of utmost agony. As Jesus withdrew a stone’s cast away from his disciples and fell on the ground to pray, sweating blood, the world’s sins and crucifixion-horror pressed heavily upon him [ … ]
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 [ … ]
There are people who say: I forgive, but I do not forget. Why? we may ask. Of what use is this? It is as if we were to attach a condition to our forgiveness, saying, in effect, that we forgive up to a point, but that our forgiveness is not total. Our forgiveness comes with a threat: Your crime is noted. We are really saying: we don’t forgive you all [ … ]
We are called as Christians not only to love God and to offer our days to Him, but also to shine as a living example to the people we meet each day. We are called to that apostolate which is a part of being a Christian, to proclaim the truth of Christ to the world. There are all sorts of ways in which we can approach this mission. There are those who feel called to preach the Gospel aloud in busy streets, asking passers by to pause for a moment and listen to the word of God. For others, it might seem a brave act to say to a person who might not know us very well, in the course of conversation: I am a Christian [ … ]
Our prayer must be true to God. It is natural to petition God for what we need. It would indeed be arrogant to ‘go it alone’ and not humbly to share with God our needs and to ask Him for help, as if He were not our Father and we His children and creation. We are called by Jesus to acknowledge that all we have, we have through God. And we are called to develop our conversation with God through a life of prayer [ … ]
Jesus has come to break Satan’s hold – on the people of Jesus’ time and for all time. Accused by some of being a servant to Beelzebub, Jesus exposes the error and absurdity of what his accusers are saying. If Satan casts out Satan, then Satan is divided against himself and his house falls – he self-destructs [ … ]
Saint Basil the Great’s Treatise on the Holy Spirit was written during a time of doctrinal instability when the Church faced serious challenges regarding the nature and divinity of the Holy Spirit. Basil’s work is both an affirmation of the Spirit’s divine identity and a profound meditation on the Spirit’s activity in creation, revelation and sanctification [ … ]
Saint Cyril of Alexandria considers how the Holy Spirit is given to humanity through Christ. Saint Cyril’s central point is that the renewal of human nature is inseparable from the gift of the Spirit. Without the Spirit, humanity cannot return to the peace and stability intended by God from the beginning.[ … ]
Saint Cyprian of Carthage, writing in the 3rd century during times of persecution and doctrinal unrest, offers a spiritually profound and pastorally sensitive reflection on the opening petitions of the Lord’s Prayer. His meditation on ‘Hallowed be thy name’ invites us to reflect not only on what we say in prayer, but how we live as those who call God ‘Father’ [ … ]
This is the third day of Holy Week. Through these verses of John’s Gospel, Jesus experiences great emotion, great sorrow, as he prepares for his betrayal and passion. He has given everything to Judas. He has washed his feet along with those of the other disciples. He shares an intimate and important meal with him. Judas has been one of the closest with Jesus for three years. Even now he shows compassion and does not name his betrayer to the other disciples. Instead he says: ‘One of you shall betray me.’ [ … ]
In this deeply moving catechesis, St. John Chrysostom leads us into the mystery of Christ’s Passion, focusing our attention on the extraordinary power and significance of his blood. For Chrysostom, this blood is not just a historical detail or a symbol of suffering—it is life itself. It is protection, healing, rebirth, and nourishment. It is the very source from which the Church is born [ … ]
Mark’s Gospel, thought by many to be the earliest written, does not present an account of the birth of Christ. He begins with the proclamation of Jesus Christ as the Son of God, leading into his baptism by John. Toward the end of the Gospel, when the crucified Christ dies, the centurion standing by him will affirm this, saying: ‘Truly this was the Son of God.’ Throughout this most fast paced of gospels, this is Mark’s message, to give his readers the knowledge that Christ is the Son of God [ … ]
Psalm 46 is a testament to God’s unwavering protection, strength, and sovereignty in the midst of life’s challenges. It is a source of solace, reminding readers of the enduring refuge found in God’s presence. This psalm is an enduring declaration of trust in God’s ultimate control over the world’s affairs, even in times of turmoil and uncertainty [ … ]
Psalm 140 is a prayer for deliverance from evil, invoking God’s protection against the schemes and violence of wicked adversaries. The psalmist appeals to God as shield and saviour, expressing trust in divine intervention to preserve from harm. Central to Psalm 140 is a contrast between the malice of the wicked and the steadfastness of divine justice. The psalm concludes with confidence in the Lord’s ability to uphold the cause of the afflicted and the assurance that righteousness will ultimately dwell in God’s presence [ … ]
Psalm 75 is a hymn of praise and reflection on the righteous judgment and sovereignty of God. It opens with an acknowledgment of gratitude and thanksgiving to God, whose name is near, and whose wondrous works are declared. This psalm contains themes of divine judgment, the importance of humility, and the contrast between the wicked and the righteous [ … ]
It is a striking moment. Nicodemus, a member of the Sanhedrin of Jerusalem, has come to visit Jesus. He does so secretly, by night, his whole reputation at risk. He must not be seen to be associating with Jesus, and yet he is compelled to seek Jesus and to ask him the questions he has. Nicodemus acknowledges Jesus as a teacher and master: Rabbi. He knows that Jesus’ teaching is truth and needs to speak with him more. Nicodemus would know every word of the teachings of Moses and the Old Testament [ … ]
The three synoptic Gospels tell us of this episode of Jesus’ life, when he returned home to Nazareth and preached in the synagogue there. Luke’s Gospel gives us the text of Isaiah read by Jesus, in which Jesus’ announces his messianic mission – to bring the good news to the poor, to live and to identify with the poor, to heal us and set us at liberty from sin. As Jesus closes the book, he omits the following from Isaiah 61: 2: ‘…and the day of vengeance of our God.’ This is deliberate interruption. Jesus is not come to maintain old enmities. Jesus’ way is peace. It is the people of all the world who are to be blessed in Christ [ … ]
In this reading, Saint Jerome offers a layered interpretation of Ecclesiastes, moving from a literal reading of human labour and enjoyment to a more developed spiritual understanding. The text reflects Jerome’s characteristic method: a progression from the observable realities of life to their theological fulfilment in Christ [ … ]
In this reading, Gregory of Nyssa returns to the text of Ecclesiastes but reads it through a distinctly spiritual and moral lens. The apparent inevitability of birth and death—presented in Scripture as part of the natural order—is reinterpreted as referring not merely to biological events but to the inner life of the soul [ … ]
This reading of Saint Gregory of Nyssa presents a concentrated meditation on the orientation of the human mind towards Christ as the condition for true wisdom. The argument is structured around a single governing image: the direction of one’s gaze. To ‘keep one’s eyes fixed’ on Christ is not merely a metaphor for devotion, but a description of the ordering of the whole person [ … ]
This is the third day of Holy Week. Through these verses of John’s Gospel, Jesus experiences great emotion, great sorrow, as he prepares for his betrayal and passion. He has given everything to Judas. He has washed his feet along with those of the other disciples. He shares an intimate and important meal with him. Judas has been one of the closest with Jesus for three years. Even now he shows compassion and does not name his betrayer to the other disciples. Instead he says: ‘One of you shall betray me.’ [ … ]
