Christian Art | Jesus’ Disciples Pluck Corn | Meditations On The Love Of Jesus Christ
Matthew 12: 1-8 – Week 15 Ordinary Time, Friday (King James Audio Bible KJV, Spoken Word)
1 AT that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
6 But I say unto you, That in this place is one greater than the temple.
7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
8 For the Son of man is Lord even of the sabbath day.
Jesus’ Ministry has entered into a time of conflict, during which people begin to react against Jesus’ teachings, despite the many and beautiful miracles he has performed. In today’s Bible verses, the Pharisees accuse Jesus and his disciples of breaking the Sabbath. Jesus defends himself, justifying his actions, and in doing so suggests both his own divinity and a greater dignity for all people than that which the Pharisees can admit.
The Sabbath, instituted by God, was the day set aside for the Jews to worship God. Certain kinds of work were forbidden, in order to enable people to have time to focus their thoughts upon God. By Jesus’ time, the list of prohibited activities had grown. It is sheer casuistry as the scribes accuse Jesus and his disciples of breaking the Sabbath, by plucking ears of corn as they walk and eating them – thereby ‘harvesting’ the corn and ‘milling’ it.
In response to the Pharisees, Jesus cites three examples, and aspects, of Scripture, which are historical, legislative, and prophetic. David himself ate the showbread, while the priests work very hard in the Temple on the Sabbath, more so than on other days of the week. Jesus then quotes the prophet Hosea: ‘I want mercy and not sacrifice.’ To show mercy, to live mercifully, is to place oneself at the service of those who live difficult, everyday lives; while the sacrifice would be a consecrated offering, set apart from the day to day traffic of human kind. To show mercy is to bring what is consecrated within oneself to the service of others. This concern for everyday well-being sits with Jesus at the heart of that which we hold most sacred. In this sense, the Sabbath was made for man, as we are brothers and sisters in Jesus, the Son of man, and Lord of the Sabbath.
Concluding Prayer
Almighty Father,
let your light so penetrate our minds,
that walking by your commandments
we may always follow you, our leader and guide.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
What Was The Shewbread?
The shewbread, also known as the bread of the Presence or the bread of the Face, was a special bread that was placed on a table in the Holy Place of the Tabernacle or Temple. According to Exodus 25:30, it was to be made of fine flour and baked into twelve loaves, which were arranged in two stacks of six on the table. The loaves were replaced every Sabbath, and the old ones were eaten by the priests in a holy place.
The name ‘shewbread’ comes from the Hebrew word lechem ha-panim, which literally means ‘bread of the face’, as it was placed before the face of God. This bread was a symbol of the covenant between God and the people of Israel, as it represented the twelve tribes of Israel and their communion with God.
The shewbread was also closely associated with the high priesthood. Only the priests were allowed to eat the bread, and it was considered holy food. In Leviticus 24:5-9, we read that the bread was to be set out on the table each Sabbath and remain there for a week, after which it would be replaced with fresh loaves. The old loaves were to be eaten only by the priests, and only in a holy place.
Over time, the shewbread became an important symbol of Israel’s relationship with God, and its ritual significance was highly valued by the Jewish people. According to some Jewish traditions, the shewbread was said to have miraculous properties, and it was believed to have the power to bring blessings and healings.
Christian scholars and theologians have offered various interpretations of the shewbread and its significance in the Bible. Some see it as a symbol of the Eucharist, the bread that is used in the Christian sacrament of Communion. Others view it as a symbol of the Word of God, which sustains and nourishes us spiritually.
One of the earliest Christian interpreters of the shewbread was the Church Father Origen, who saw it as a symbol of the divine Word that sustains and nourishes our souls. In his Homilies On Leviticus, Origen writes: ‘For just as the shewbread is the food of the priests, so too is the Word the food of the soul. And just as the shewbread was replaced every Sabbath, so too must we constantly receive the Word of God.’
In the Middle Ages, the shewbread continued to be an important symbol of the divine presence in the world. In his Summa Theologica, Saint Thomas Aquinas writes: ‘The shewbread was a figure of the Eucharist, which is the true bread of the Presence, for Christ is truly present in the Eucharist as He was in the shewbread.’
Today, the shewbread remains an important symbol in both Catholic and Protestant theology. In the Catholic Church, the shewbread is seen as a precursor to the Eucharist, which is believed to be the true body and blood of Christ. In Protestant theology, the shewbread is seen as a symbol of the Word of God, which sustains and nourishes our souls.
Throughout the ages, the shewbread has been seen as a symbol of the divine presence and a source of spiritual nourishment. In addition to the interpretations mentioned earlier, some have also seen the shewbread as a symbol of the unity of the church, as represented by the twelve loaves, or as a symbol of the consecrated life of the priesthood.
The significance of the shewbread reminds us of the importance of food in our relationship with God. Just as we need physical sustenance to survive, we also need spiritual nourishment to grow in our faith. The shewbread was a reminder to the people of Israel that their relationship with God was sustained by their faithfulness to his covenant and their obedience to his laws.
Jesus uses the example of David and his men eating the shewbread to illustrate the importance of compassion and mercy over legalistic adherence to the Law. Jesus reminds us that the law was given to serve us, not to enslave us, and that love and compassion should always take precedence over rigid adherence to rules and regulations.
Dylan Thomas’s Fern Hill is among the most charged and evocative meditations on childhood in modern poetry. Written in Thomas’s lyrical style, the poem expresses such joy and wonder associated with youth, only to reveal—gradually and with emotion—the passage of time. Fern Hill is not just a nostalgic recollection of a personal past; it is an elegy for innocence and inevitable transition from youthful bliss to sobering awareness of mortality, which nonetheless affirms an immortality of the childhood experience, which continues to sing through the very act of reading the poem [ … ]
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. 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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 […]
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