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John 13: 16-20 | King James Audio Bible KJV | Daily Verses
16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
17 If ye know these things, happy are ye if ye do them.
18 ¶ I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
Jesus has washed his disciples’ feet as an example to the disciples of how they should behave to one another. Jesus, the master, has performed the duty of a most menial servant. It was a custom at the start of a feast for such a servant to wash the feet of the guests, who might have walked a long way to be at the meal and whose feet might be very sore, and relieved by the act of washing. Now Jesus has performed this office. There must be such humility, mutual love and care among the disciples, especially as they head toward difficult times.
In these Bible verses, Jesus speaks again of his relationship with his Father. Throughout his ministry, and now as his Passion and crucifixion are very close, he has been the servant, performing his Father’s will. All he has done has been true to this spirit of utter obedience and humility, even as he is himself divine and of one substance with the Father. This is the example we are called upon to imitate and follow.
Jesus speaks of Judas’ treachery. The evil one has for a time been worming his way into Judas’ soul and Judas has given himself up to evil. Judas has ‘lifted up his heel’ against Jesus. The verse suggests a brutal act of violence, and so it is; this is the violent enmity of a friend; it is a terrible betrayal. The verse recalls Psalm 41/40:
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
Once more, the Old Testament has prefigured the New.
We are all of us asked to be Christ’s followers, to imitate his example and to show to one another great love and service. Through Christ, we are then all the sons of God. Christ reconnects us with the Father.
We are all called to the Supper of the Lord. Where we have sinned, we are asked to repent and to trust in God’s mercy, so that we may be truly friends with Christ as we share the Eucharist.
‘It is true that love renews those who hear, or rather those who obey; but not any love, only that love which the Lord distinguished from natural love by adding the words: “As I have loved you.” Such love renews us: we become new men, heirs of the New Testament, singers of a new song.’ St Augustine
King James Audio Bible | Endnotes
Interpretations of Judas Iscariot:
- ‘Judas was, in some ways, the greatest of the apostles. He was the one who was trusted with the money, and he was the one who was closest to Jesus. But he was also the one who betrayed him. And that is what makes his story so tragic.’ – N.T. Wright, New Testament scholar
- ‘Judas’ betrayal was an act of calculated treachery, not a misguided attempt to further Jesus’ cause. It was a selfish and evil act, and it remains a warning to all who would put their own interests above those of others.’ – Billy Graham, Evangelical preacher
- ‘Judas’ betrayal was the ultimate act of unfaithfulness, not only to Jesus but to the entire community of believers. It was a betrayal of trust and a violation of the covenant that bound the disciples together.’ – Elizabeth Johnson, Catholic theologian
- ‘Judas’ betrayal was not simply a matter of his own personal failings but was part of a larger pattern of human sin and brokenness. It reminds us that we are all capable of betraying those we love and that we must constantly guard against the forces that would lead us astray.’ – Rowan Williams, former Archbishop of Canterbury
- ‘Judas’ betrayal was a necessary part of the story of salvation, but it was also a tragedy that should not be minimized or overlooked. We must remember that Judas was a human being with his own fears, hopes, and dreams, and that his actions had real consequences for himself and for those around him.’ – James Martin, Jesuit priest and author
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 […]
This poem centres on themes of spiritual nourishment and intimate connection between the divine and the individual soul. The poem begins by contrasting superficial wealth, symbolized by ‘rich furniture’ and ‘a wedge of gold’, with the poet’s experience of spiritual fulfilment. Here, material objects hold no power to convey the divine presence. Instead, the poet emphasizes a more personal and humble approach: sustenance provided by Christ in the Eucharist, which enters into the poet ‘by the way of nourishment and strength’. This nourishment implies a steady, almost unseen influence that fills the body and soul, offering rest and inner strength while combating the forces of sin [ … ]
Jesus has come to Jerusalem before, but previously he has not wanted to be recognized as the Messiah. Now he accepts the acclaim of the crowd and presents himself triumphantly. He chooses a fine young donkey to carry him, an honest beast of burden, and in so doing he recalls the prophecy of Zechariah 9:9, telling us that the Messiah will enter Jerusalem on a donkey [ … ]
