Christian Art | Scribes And Pharisees | King James Audio Bible KJV
Luke 11: 47-54 – Week 28 Ordinary Time, Thursday (King James Audio Bible KJV, Spoken Verse)
47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:
50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Today’s Gospel verses again speak of the conflict between Jesus and the scribes and Pharisees, and again we sense the verses reflecting the breaking away of Christianity from Judaism, and the tensions in the aftermath of the fall of Jerusalem. Jesus’ rebuke of the scribes and Pharisees, the lawyers, is stinging. Jesus associates them with the history of murder of the righteous through Scripture, from the first murder of Abel to the murder of Zechariah, a prophet who died by stoning in Jerusalem around the year 800 BC because he accused the Jewish people of being unfaithful to God’s law (cf. 2 Chronicles 24: 20-22).
Jesus’ expression may seem strange as he speaks of those he accuses as building the tombs of those killed by their forefathers. The meaning seems to be that, by behaving in the way they do, the scribes and Pharisees implicitly approve of the murders, and indeed perhaps institutionalize them; they continue an unwholesome tradition of failing to see what is good, which is now Jesus, and sticking obstinately to what is evil. Were they freely as one with truth, they would recognize Jesus, as the one foretold through Scripture.
The scribes and Pharisees have, then, taken away the key of knowledge, refusing to enter into truth and also working to prevent others from doing so. While many flock to listen to Jesus, the scribes and Pharisees seek to turn the people away from Jesus. They seek to catch Jesus out, hoping that Jesus might say something they could use against him. The atmosphere of Luke’s Gospel is beginning to darken and become threatening.
Concluding prayer | Love Revealed By Jesus Christ
Grant us, Lord, a true knowledge of salvation,
so that, freed from fear and from the power of our foes,
we may serve you faithfully,
all the days of our life.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
Old Testament Prophets | Isaiah
The book of Isaiah is a compilation of the writings of multiple authors over a period of time, spanning from the 8th to the 6th centuries BC. The prophet Isaiah himself was active during the reigns of four kings of Judah: Uzziah, Jotham, Ahaz and Hezekiah. However, the book also includes the works of other prophets and writers who lived before, during, and after Isaiah’s time. Essentially, Isaiah becomes a tradition – like a school – and so a history of writings bears the name.
Some scholars identify three distinct sections within the book: First Isaiah (chapters 1-39), Second Isaiah (chapters 40-55), and Third Isaiah (chapters 56-66).
First Isaiah is believed to have been written by the prophet Isaiah himself during the 8th Century BC. He lived during the reigns of King Uzziah, Jotham, Ahaz, and Hezekiah, and was called by God to prophesy to the people of Judah. Isaiah’s messages were directed primarily at the southern kingdom of Judah, warning them of impending destruction if they did not turn from their wicked ways and return to God.
Second Isaiah is believed to have been written during the Babylonian exile in the 6th Century BC, and was likely authored by several anonymous prophets. The messages of Second Isaiah are characterized by a message of hope and restoration, promising that God would bring the exiles back to their homeland and restore them to a position of prominence.
Third Isaiah is believed to have been written in the post-exilic period, after the return of the Jews to Jerusalem. The messages of Third Isaiah focus on rebuilding the Temple and restoring proper worship practices, as well as warning against social injustices and corruption.
The book of Isaiah has a clear message regarding the fate of the prophets. Throughout the book, the prophets are depicted as being persecuted, rejected, and even killed for their message. Isaiah himself experiences this fate, as he is believed to have been martyred during the reign of Manasseh, one of Judah’s most wicked kings.
Isaiah’s Warning Against Sin
Isaiah’s message was one of warning against Judah’s sin and disobedience to God. He spoke out against social injustice and religious corruption, calling for the people to turn back to God and repent. This message was not always well-received, and Isaiah faced opposition and rejection from his own people. In fact, in Isaiah 6:9-10, God tells Isaiah that the people will not listen to his message and that their hearts will be hardened.
The fate of the prophets in the book of Isaiah is not limited to Isaiah himself. The book also includes the story of Uriah, a prophet who spoke out against the wickedness of King Jehoiakim and was subsequently put to death (Jeremiah 26:20-23). Additionally, in Isaiah 53, there is a prophetic portrayal of a suffering servant who is rejected and despised by men, leading to his eventual death.
The book of Isaiah provides a powerful commentary on the fate of the prophets in the Old Testament. The book of Isaiah emphasizes persecution, rejection and martyrdom that many prophets faced for their message of warning and repentance.
Isaiah’s calling as a prophet is described in the first chapter of the book that bears his name. In a vision, Isaiah saw the Lord sitting on a throne, high and lifted up, and heard the angels singing: ‘Holy, holy, holy is the Lord Almighty.’ (Isaiah 6:1-3) Isaiah recognized his own sinfulness and unworthiness to be in the presence of God, but he was cleansed by a burning coal from the altar and commissioned to go and speak for God.
Calling Of The Prophet Isaiah And Message Of Hope
Isaiah’s message was one of warning against social injustice and religious corruption. Isaiah condemned the people of Judah for their idolatry, their oppression of the poor, and their empty rituals of worship. Isaiah called for repentance and urged the people to turn back to God.
Isaiah’s message of hope is not just a prediction of a future event, but a call to faith and obedience in the present. Isaiah challenges Israel’s leaders and people to turn away from their sins and return to God, who alone can save them. In Isaiah 1:16-17, the prophet exhorts:
‘Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.’
Isaiah’s message of hope and redemption is grounded in his vision of God’s holiness and righteousness. In Isaiah 6, the prophet has a vision of God’s glory and is overwhelmed by his own sinfulness. He cries out: ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ (Isaiah 6:5) This experience of encountering the holiness of God transforms Isaiah and shapes his prophetic ministry.
Isaiah’s prophetic message is also characterized by his denunciation of social injustice and religious corruption. He speaks out against the exploitation of the poor and the marginalized by the wealthy and powerful, and he condemns the false worship and idolatry that have infiltrated Israel’s religious practices. In Isaiah 5:7, he laments:
‘For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.’
Isaiah’s message of judgment is not intended to be punitive or vindictive, but to call Israel back to a right relationship with God. He sees God’s judgment as a means of purifying his people and preparing them for the coming of the Messiah.
Psalm 40 is a song of deep personal reflection attributed to King David. It tells a powerful narrative of waiting patiently for the Lord, being lifted from depths of despair, and responding with heartfelt praise [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
The Church teaches that marriage is a sacrament, which means that it is an outward sign of an inward grace. In marriage, a man and a woman are united in a way that reflects the union between Christ and the Church [ … ]
