Christian Art | Parables Of Jesus | King James Audio Bible | Parable Of The Barren Fig Tree
Luke 13: 1-9 | King James Audio Bible KJV | Parables Of Jesus | Daily Bible Verses 29 Saturday & Sunday Lent 3
1 THERE were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.
2 And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?
3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
6 ¶ He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
The Galileans Herod has had killed have not behaved any better or worse than other people; they were not worse sinners than whose to whom Jesus addresses his words. God does not always punish sinners in this life. Accidents and acts of brutality may constitute no particular moral judgement. We are sinners. We stand in need of God’s mercy. We must repent.
Through these sayings Jesus calls the people to conversion of heart. They have heard of and perhaps witnessed others’ suffering and death. They must know that those people were not much different from themselves. It could just as easily have been them. Jesus extends this thought into a warning: the people will indeed suffer should they fail to repent, should they not look to themselves, in the light of their own mortality, and realise they have great need of God’s mercy. This knowledge is a part of what it means to be true to ourselves, rather than to live in denial of God, to live a lie.
God is merciful. The parable of the barren fig tree illustrates this. When the owner of the vineyard decides to have the unfruitful fig tree chopped down, the vinedresser intercedes, promising to nurture the fig tree to help it be fruitful. So Christ intercedes for us, and so he came to teach us, to call us to follow him.
Through Christ, we have every encouragement and every resource to enable us to be truly fruitful. Christ, indeed, becomes our spiritual nourishment. It is our duty and our joy to respond energetically, and with great generosity of spirit. Our lives are not meant by God to be sterile. We are asked to respond to God’s grace.
‘He tells us that, without Holy baptism, no one will enter the Kingdom of heaven; and, elsewhere, that if we do not repent we will all perish. This is all easily understood. Ever since man sinned, all his senses rebel against reason; therefore, if we want the flesh to be controlled by the spirit and by reason, it must be mortified; if we do not want the body to be at war with the soul, it and all our senses need to be chastened; if we desire to go to God, the soul with all its faculties needs to be mortified.’ (St John Mary Vianney, Ash Wednesday.)
King James Audio Bible | Endnotes
The Parable of the Barren Fig Tree, as told in Luke 13:1-9, is a powerful teaching from Jesus about the importance of bearing fruit in our lives and the consequences of not doing so. This as with all parables is a parable of the Kingdom of God. The imagery of the vineyard and the fig tree is rich in meaning, conveying the message that God expects fruitfulness from those who claim to follow Him.
In the parable, the fig tree is described as barren, meaning it has no fruit. In a figurative sense, this represents a life that is lacking in good works and productivity. Just as a tree that bears no fruit is of no use to the farmer, a person who fails to live a productive and meaningful life is of no use to God.
The relationship between faith and good works is a central theme in the parable. It is not enough to simply have faith in God; our faith must be expressed through good works and spiritually accomplished actions. This is why the owner of the vineyard gives the fig tree one more chance to produce fruit. He is showing mercy and giving the tree the opportunity to prove its worth, but if it continues to be barren, it will be cut down and cast aside.
The reality of judgment is another important aspect of the parable. Just as the fig tree will be judged and either preserved or destroyed, so too will all people be judged by God. This is a sobering reminder of the ultimate accountability we will face for the choices we make in this life. The concepts of heaven and hell are present this theme, destinations for the souls of the righteous and the wicked respectively.
As we explore through the parables of Jesus relationship with God, an understanding of the meaning of parables is that within the context of engagement with the parables we are present with Jesus in the Garden of Gethsemane – toward crucifixion of Jesus and hence redemption.
Jesus’ critique of the scribes and the Pharisees continues in today’s Gospel verses. The accusation is constant: they are hypocrites. The imagery in part remains constant: these hypocrites put on outward shows of purity, and yet their hearts are corrupt and their behaviour is corrupt. This imagery now develops. Woe unto you! For you are as painted tombs, all white and purportedly pure and true on the outside, while within the dead flesh rots. In their souls, the scribes and the Pharisees are unclean. Ironically, they are in themselves a violation of the laws of purity. In their hearts, the scribes and the Pharisees carry spiritual death [ … ]
Give not that which is holy unto the dogs, neither cast ye your pearls before swine. This is difficult text. The dogs, the pigs – these would be terms to describe the non-Jewish, yet in acknowledging this we are aware of Jesus’ ministering to everybody, gathering crowds of disparate people, and enjoining them to coexist peacefully, while he walked in the land of the Gentiles [ … ]
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 […]
