Luke 11: 14-23 – Lent Week 3, Thursday (Audio Bible, Spoken Word)
14 ¶ And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
15 But some of them said, He casteth out devils through Beelzebub the chief of the devils.
16 And others, tempting him, sought of him a sign from heaven.
17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
21 When a strong man armed keepeth his palace, his goods are in peace:
22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
23 He that is not with me is against me: and he that gathereth not with me scattereth.
Jesus has performed miracles and his redeeming power over the devils which possess people is clearly apparent; Jesus’ power over evil is manifest. The people marvel, and yet their hearts are hardened to the truth of Jesus. Rather than see with their eyes and understand, they reject the truth of Christ. They retreat to within the evil that holds them captive, which prevents them from seeing the truth of Jesus. They mutter and grumble and gossip, actively seeking to suggest the worst possible and false interpretation of what they have witnessed. They have seen the work of absolute good. They choose to accuse this good of being evil. They do not rise to the message of Christ.
Jesus sees how the minds of the people are closed and he challenges them. He tells the people that a house divided against itself cannot stand. Evil will consume itself. Evil is an entirely destructive force that will inevitably bring about its own destruction. In order to understand this moment of Christ’s life on earth, we should remember that Christ is only doing good, and yet those who witness his good works are so dedicated to evil that they seek to interpret what they see in Christ’s actions as being evil. This is utterly false, and this tells us much about the predicament of the people whom Christ wishes to save.
Jesus goes on to describe Satan as a strong man, fully armed, guarding his house. The people are Satan’s captives. Christ is the stronger one, come to defeat Satan and take away from Satan those who believe in Jesus and see Jesus truthfully as what he really is, their salvation.
We are called to unity in our faith in Jesus. We are called to see beyond prison walls and to recognize our Saviour. We are called to be with Christ and to help every other human on earth to understand the redemption Christ brings to us.
The devil has no power over us when we approach Christ’s teachings with an open and honest mind. Through hearing and obeying Christ’s message, the prison walls of Satan’s evil are made nothing.
‘In the past prayer brought plagues, put to flight the hosts of the enemy, brought on drought. Now, however, the prayer of righteousness turns aside the whole wrath of God, is concerned for enemies, makes supplication for persecutors. Is it surprising that it knows how to squeeze out the waters of heaven, seeing it did have power even to ask for fire and obtain it? Prayer alone it is that conquers God. But it was Christ’s wish for it to work no evil: he has conferred upon it all power concerning good.’ Tertullian
Audio Bible KJV | Endnotes
Jesus The Exorcist | Casting Out Of Devils In The Bible
In Luke 11:14-23, Jesus is depicted as an exorcist who casts out a devil from a man who was mute. This miracle leads to a discussion about the power of Jesus and his relationship with the devil. Jesus explains that he is able to cast out devils because he is Godly, empowered by the Spirit of God, and that this is a sign of the coming of the Kingdom of God.
The casting out of devils was a common practice in the time of Jesus. It could be seen as a sign of the power of God at work, though there was belief in the time of Jesus that evil spirits could only be cast out by other evil spirits.
Christians believe in the reality of Satan and demons, and some priests specialize in exorcism. However, our understanding of illness and disability has changed over time, and we no longer attribute these conditions to demonic possession.
Nevertheless, this account of the exorcism guides us yet towards Jesus and to the Kingdom. It reminds us of the power of Jesus over evil and of the importance of recognizing the presence of God’s Spirit at work in the world. It also reminds us that the coming of the Kingdom of God is not just a future event, but is something that can be experienced in the present through the power of the Spirit.
Through the season of Lent, we may reflect on ways in which we may be held captive by the power of sin and evil in our lives, and we may look to Jesus as the one who has the power to set us free. We also seek to be filled with the Spirit of God, so that we may be empowered to live in a way that reflects the values of the Kingdom of God.
Jesus warns that those who speak against the Holy Spirit are in danger of committing an unforgivable sin. The ultimatum ‘he that is not with me is against me’ makes it clear that there is no neutral ground when it comes to Jesus’ ministry and message. Jesus explains that he is the gateway to salvation, and that there is no in-between; the commitment must be made.
There is to be a positive choice to conversion – to this revolution in terms of our understandings of life and death, good and evil, heaven and hell. We do not passively wander into heaven. There is to be a change of heart to be with Jesus.
It was a sin for Levi to collect taxes for the occupying Roman power. His company would be anathema to the Jews. In calling Levi, in giving him a vocation, Jesus is calling a sinner to leave behind his former self to follow him [ … ]
Jesus’ Passion is near. It is almost time for Jesus to permit himself to be crucified. It is true to this that the Greeks, non-Jews, have come to seek Jesus and to hear his word. Jesus’ mission, to come to earth to save everyone, is becoming fulfilled [ … ]
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 […]
