Christian Art | Jesus Fulfils The Law
Matthew 5: 17-19 – Lent Week 3, Wednesday; Ordinary Time Week 10, Wednesday (King James Audio Bible KJV, Spoken Word)
17 ¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
It is the Sermon on the Mount. Our Lord has presented the crowd with the Beatitudes. We have been taught to know the gateway to heaven. These are the great Christian truths to which we aspire.
Jesus now wishes to explain the relationship between what he has just said and given to the people, and the Old Law. Jesus’ preaching of the Beatitudes has already been revolutionary in terms of the Law. To be poor, to be hungry, to be peaceful, to be merciful – these are among the cardinal virtues of Christ’s New Law.
Now Jesus aligns his present teaching with the teachings of the Law through the Bible preceding his Incarnation. Jesus tells the people present at the Sermon on the Mount that what he is telling them is a completion of all that they part-know already. Jesus is the crucial piece that has been missing from what they thought they knew. He is the corner-stone. It is now that we receive again the teaching of mercy and love – and, through this, of perfection.
The mercy and love of God are present throughout all of the Bible. Jesus comes both to remind his people of this key strand of the Bible which they have neglected, and also to embody this truth of love and mercy and bring it and us to perfection.
Matthew’s Gospel is particularly concerned to heal rifts among the communities of those following Jesus. By the time that Matthew is writing this book of the Bible, there are some people who continue to wrap themselves up in all the minutiae of the Old Law, at the expense of the spirit of the New. At the other extreme, there are those who imagine themselves freed by the Holy Spirit from all Law, even including the teachings of Jesus Christ. And there is a spectrum of faith between. Matthew wishes to show all of these people that, through Jesus, the Old Law, truly realised, and our salvation in Christ are one.
Jesus asks us to consider the Old Law and to consider it properly. We are not to be saved by empty ritual and empty observances. We are not saved by external parades of piety. Rather, considered properly and through faith, the whole of the Bible teaches us that we are here to obey the Law in our relationship with God and our fellow human beings. We are to look to the heart of it: justice, mercy, faith, hope, charity. We are to know, as the whole of the Bible teaches us, God is love.
These great truths of the Law are one. Justice, faith, hope, mercy, charity, love. Because these truths are one it is impossible to take away one piece of it – because there is only one piece; it is not divisible. Even speaking of the truth of God like this is imperfect: we see aspects of the one Law as several when really they are only different glimpses of the one. This is why Jesus says: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’
At this point of fulfilment, our several words and ways of comprehending shall pass away and we shall be one with the Word of God.
We are called now to consider the least of the commandments. We are called to examine the things we have overlooked. No-one is without sin. We have broken His commandments. God knows this.
Now is the time to be reconciled. God will forgive us.
‘If you know these things, and live in purity, holiness and righteousness, you can see God. But before all, faith and the fear of God must take the lead in your heart; then you will understand these things. When you put off what is mortal and put on imperishability, then you will rightly see God. For God raises up your flesh immortal with your soul; after becoming immortal you will then see the Immortal, if you believe in him now.’ St Theophilus of Antioch
King James Audio Bible | Endnotes
Jesus Is The Law And The Prophets
At its core, this passage emphasizes the continuity between the Law and the Prophets and the teachings of Jesus. Jesus asserts that he did not come to abolish the Law and the Prophets but to fulfill them, which can be interpreted as a call to understand his teachings in light of the Jewish legal tradition.
Scholars have identified several key themes in this passage, including the importance of obedience to God’s commands and the notion of righteousness as a prerequisite for entry into the kingdom of heaven. Jesus’ warning against setting aside even the least of these commands and teaching others to do the same highlights the seriousness with which he viewed obedience to God’s law.
Jesus’ claim that not the smallest letter, not the least stroke of a pen, will disappear from the Law until everything is accomplished underscores the enduring importance of the Jewish legal tradition. It is a call to understand Jesus’ teachings in light of this tradition and to recognize the continuity between the Old and New Testaments.
Lent is a time for Christians to reflect on their own sinfulness and the sacrifice that Jesus made for them on the cross. As we approach Easter, we are reminded of the importance of Jesus’ death and resurrection, and how it fulfilled the prophecies of the Old Testament.
Jesus himself experienced deep sorrow during his time on earth. Jesus wept at the tomb of his friend Lazarus and in the Garden of Gethsemane before his crucifixion. Jesus understands the pain we feel, and invites us to bring our sorrows to him. In our mourning, we can find solace and comfort in knowing that Jesus is with us, empathizing with our pain, and offering his peace [ … ]
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 […]
In listening to these Gospel verses, questions present themselves. We might ask both why the children are brought to Jesus to be blessed, and why then the disciples rebuke the people bringing the children. We try to see within this scene [ … ]
