Christian Art | Sign Of The Times
Luke 11: 29-32 – Lent Week 1, Wednesday | Week 28 Ordinary Time, Monday (Audio Bible KJV, Spoken Word)
29 ¶ And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
The crowds gather to see and to hear Jesus. Among them, as Matthew relates in his Gospel (Matthew 12: 38-42), are the scribes and Pharisees, who ask for a sign from Jesus to prove his divinity. Jesus refuses to confirm his preaching with dramatic signs. It is his teaching Jesus wishes the people to hear. Through seeking to taunt Jesus, and through their unbelief, the scribes and the Pharisees express the hardness of their hearts. Christ is present to them and they refuse to see. Christ is speaking to them and they refuse to hear. Through the Gospel, we have witnessed Christ’s miracles. And we are called to hear his word. ‘An evil and adulterous generation seeketh after a sign.’
Christ throws the taunts of the scribes and the Pharisees back at them: ‘This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.’ Jesus replies, in other words, by announcing the mystery of his death and resurrection, using the parallel of the case of Jonah. Matthew tells us of Christ’s explanation of what he has said: ‘For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.’
Jonah was sent by God to Nineveh, in Mesopotamia. He was a sign to them. Through his preaching, the people of Nineveh were converted and did penance, accepting his message. It is a striking contrast with the response of the people to Jesus, one infinitely greater than he who prefigured him.
The crowds are also reminded of the great journey of the Queen of Sheba to hear the wisdom of Solomon. Jesus is prefigured also in Solomon, whom Jewish tradition saw as the epitome of the wise man. The pagan Queen makes such effort to hear Solomon’s wisdom, and yet the Jews, the people of God, cannot recognise Christ, who is infinitely greater than Solomon.
It is the converts who will rise to condemn this generation who reject Christ when the day of judgement is here. Christ’s message, the Gospel, will spread through the world to the Gentiles, and as St Paul teaches, Christ does not require circumcision of us. We are called to a deep conversion through our hearing of Christ’s word. We are called to hear the word of God and keep it.
‘When Jesus the son of Nun passed over the Jordan with his people, he circumcised them a second time with a stone knife. Jesus our Saviour circumcises a second time, with circumcision of the heart, those who believe in him and are washed in baptism. They are circumcised with a sword which is his word, sharper than any two-edged sword… Blessed are those who are circumcised in their hearts and are born again of water in this second circumcision. They will share in the inheritance of Abraham.’ Aphraates
Audio Bible KJV | Endnotes
Sign Of The Times
The passage begins with the people asking for a sign, saying: ‘Master, we would see a sign from thee.’ (Luke 11:29, KJV) They were seeking some kind of proof that Jesus was who he claimed to be. Jesus responds by telling them that ‘an evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas’ (Luke 11:29-30, KJV). In other words, Jesus is saying that the people’s desire for a sign is a symptom of their unbelief and lack of faith.
Jesus then goes on to explain what he means by the sign of Jonah: ‘For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.’ (Luke 11:30, KJV) The story of Jonah is well-known: Jonah was sent by God to preach to the people of Nineveh, warning them of impending judgment. The people of Nineveh repented and were spared. Jesus is saying that just as Jonah was a sign to the people of Nineveh, so Jesus himself will be a sign to the people of his generation.
What does this mean for us today? There are a few different ways to interpret this passage. One way is to see it as a warning against seeking after signs and wonders as a way of proving one’s faith. As Jesus says in Matthew 24:24: ‘For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.’ (KJV) In other words, just because someone can perform miracles doesn’t necessarily mean that they are sent by God.
Another way to interpret this passage is to see it as a call to repentance. The people of Nineveh repented when Jonah preached to them, and Jesus is saying that the people of his generation need to do the same. As the apostle Peter writes in 2 Peter 3:9: ‘The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.’ (KJV) God is patient with us, giving us time to turn away from our sins and turn to him.
Finally, this passage can also be seen as a foreshadowing of Jesus’ death and resurrection. Just as Jonah was in the belly of the fish for three days and three nights, so Jesus would be in the tomb for three days before rising again. As the apostle Paul writes in 1 Corinthians 15:3-4: ‘For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.’ (KJV)
Theologians and scholars have offered their own interpretations of this passage. For example, Saint Augustine of Hippo saw the sign of Jonah as a symbol of Christ’s resurrection, while John Calvin saw it as a warning against seeking after signs and wonders.
Saint Augustine appeals for Christian unity with a characteristic blend of pastoral urgency, theological depth, and spiritual realism. Preaching on Psalm 32, Saint Augustine addresses the tensions between the Catholic Church and the schismatic Donatists of his time. Augustine’s central plea is rooted in love: a love not merely for those within the visible bounds of the Church, but also for those who remain separated — those who, despite their divisions, share the same sacraments, pray the same Our Father, and invoke the same Christ [ … ]
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 […]
The Gospel of Matthew tells us that Jesus was brought to Pilate, the Roman governor, and was then scourged by the soldiers. They stripped Jesus, tied him to a pillar or post, and whipped im with a whip that had sharp pieces of bone or metal embedded in the cords. The blows would have torn into Jesus’ flesh, causing excruciating pain and leaving Jesus covered in blood [ … ]
