Christian Art | George Herbert | The Temple | The Church | Our Life Is Hid With Christ In God
George Herbert | The Temple | The Church | Our Life Is Hid With Christ In God (Colossians 3:3)
My words and thoughts do both expresse this notion,
That Life hath with the sun a double motion.
The first Is straight, and our diurnall friend,
The other Hid, and doth obliquely bend.
One life is wrapt In flesh, and tends to earth.
The other winds towards Him, whose happie birth
Taught me to live here so, That still one eye
Should aim and shoot at that which Is on high:
Quitting with daily labour all My pleasure,
To gain at harvest an eternall Treasure.
George Herbert | The Temple | The Church | Our Life Is Hid With Christ In God (Colossians 3:3)
George Herbert meditates on dual nature of human life, aligning life’s movements with the sun’s dual motion. This interplay of the physical and spiritual mirrors central theological concerns of the 17th century, particularly the relationship between earthly existence and pursuit of eternal salvation.
The poem opens with an analogy between life and the sun, introducing the idea of ‘double motion’. The sun moves in two ways: directly visible in its daily, diurnal path, and indirectly in its less perceivable, oblique course. Herbert parallels this with human life, which operates on two levels. The first is physical, grounded in earthly existence, while the second is spiritual, aimed toward God. The contrast between the ‘straight’ and ‘hidden’ motions captures the tension between the visible, tangible aspects of life and the invisible, divine purposes that guide the soul.
Herbert uses simple yet precise language to articulate this theological duality. The ‘life…wrapt in flesh’ represents human mortality and material concerns, tethered to earth. In contrast, the spiritual life ‘winds towards Him’, emphasizing the soul’s journey back to God. The verb ‘winds’ suggests a gradual, deliberate ascent, highlighting effort required to align one’s life with divine will. This juxtaposition of two lives emphasizes their coexistence and mutual influence.
Reference to Christ’s ‘happie birth’ situates the poem within the Christian narrative of redemption. The incarnation, Christ taking on human form, provides the model for how to navigate this dual existence. Herbert suggests that Christ’s life teaches believers to keep ‘one eye’ fixed on heavenly goals, even while engaging in the labour of daily life. This imagery of aiming and shooting evokes both precision and intention, reflecting Herbert’s view that spiritual discipline requires constant focus.
Herbert’s exploration of the tension between labour and pleasure reveals his theological priorities. The line ‘Quitting with daily labour all My pleasure’ suggests that earthly enjoyment must be sacrificed for spiritual reward. The ‘harvest’ metaphor draws on biblical imagery, particularly the parable of the sower, where life’s actions yield eternal consequences. The ‘eternal Treasure’ is both the culmination of this labour and the ultimate goal of the Christian life—union with God.
Formally, the poem is tightly structured, with balanced lines that reflect the harmony Herbert seeks between the earthly and divine. The rhyme scheme and rhythmic flow reinforce the contemplative tone, guiding the reader through Herbert’s logical progression. The poem’s structure itself mirrors its theme, with its ordered form suggesting the divine order inherent in life’s dual motions.
The tone of the poem is instructive yet reflective, offering a personal account of the poet’s spiritual journey. Herbert presents himself as a model for the reader, embodying struggle to balance temporal duties with eternal aspirations. The final lines emphasize resolution and hope, suggesting that by aligning one’s life with God’s purposes, earthly toil becomes meaningful.
Herbert’s poem is a concise yet profound reflection on the dual nature of human existence. By aligning the movements of life with the sun’s dual motion, he explores the tension between temporal labour and eternal reward, offering a vision of life rooted in divine purpose and ultimate fulfilment.
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King James Audio Bible | KJV | King James Version King Herod There were several individuals named Herod who played significant roles in ancient history, particularly in the history of the Roman Empire and the region of Palestine. Here is a brief overview of the most notable Herods: Herod the Great: Also known as Herod I, he was a Roman client king of Judea, ruling from 37 BC to 4 BC. He is perhaps most famous for his role in the biblical story of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. Herod Antipas: Also known as Herod II, he was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He is mentioned in the New Testament as the ruler who imprisoned John the Baptist and later had him beheaded. Herod Agrippa I: Also known as Herod III, he was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He is mentioned in the New Testament as the ruler who imprisoned the apostle Paul. Herod Agrippa II: Also known as Herod IV, he was the great-grandson of Herod the Great and ruled over parts of Palestine and Syria from 50 to 100 AD. He is mentioned in the New Testament as the ruler who heard Paul’s defence before the Roman governor Festus. These rulers, who were known as the Herodian dynasty, were not Jewish but rather descended from a Greek family that had converted to Judaism. Despite this, they were appointed as rulers by the Roman Empire and were generally unpopular among the Jewish population due to their collaboration with the Roman occupation and their often brutal methods of rule. Herod The Great Herod the Great, also known as Herod I, was a Roman client king of Judea who ruled from 37 BC to 4 BC. He was born in 73 BC in Idumea, a region in southern Palestine, and was the son of Antipater the Idumean, an Edomite who had been appointed as a governor of Judea by the Roman general Pompey. Herod rose to power after the Roman general Julius Caesar appointed him as king of Judea in 40 BC. He consolidated his power over the next few years by defeating his rivals and establishing himself as the undisputed ruler of the region. As king, Herod embarked on a massive building program that included the expansion and renovation of the Temple in Jerusalem, the construction of the port city of Caesarea Maritima, and the fortification of several cities in Judea. He also commissioned the construction of a number of palaces and other buildings, including the famous Herodium, a palace-fortress located south of Jerusalem. Despite his many accomplishments, Herod was a controversial figure who was known for his harsh rule and his willingness to use violence to maintain his power. He was married several times and had a large number of children, several of whom he had executed when they posed a threat to his rule. One of the most famous stories associated with Herod is the biblical account of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. According to the New Testament, Jesus was saved by his parents, who fled to Egypt, and later returned to Palestine after Herod’s death. Herod died in 4 BC at the age of 70, leaving a legacy as one of the most significant rulers in the history of ancient Palestine. Herod Antipas Herod Antipas, also known as Herod II, was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He was born in 20 BC and was named after his father’s patron, the Roman emperor Augustus. Like his father, Herod Antipas was known for his ambitious building projects, including the construction of the city of Tiberias on the Sea of Galilee and the expansion of the Temple in Jerusalem. He was also known for his political cunning and his ability to navigate the complex political landscape of the Roman Empire. Herod Antipas is mentioned in the New Testament as the ruler who imprisoned John the Baptist, a prominent religious figure who criticized Herod’s marriage to his sister-in-law, Herodias. According to the New Testament, John was eventually beheaded at the request of Herodias’ daughter, Salome, who danced for Herod and his guests at a banquet. Herod Antipas is also mentioned in the New Testament as the ruler who oversaw the trial and execution of Jesus. Although he initially wanted to release Jesus, he ultimately handed him over to the Roman authorities at the urging of the Jewish religious leaders. Herod Antipas’ rule came to an end in 39 AD when the Roman emperor Caligula exiled him to Gaul, modern-day France. He died in exile a few years later. Herod Agrippa I Herod Agrippa I, also known as Herod III, was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He was born in 10 BC and was the son of Aristobulus and Bernice, two of Herod the Great’s children. Herod Agrippa I was well-educated and fluent in both Greek and Hebrew, and he was highly regarded by the Roman authorities for his loyalty and his ability to maintain order in Judea. He was appointed as king of Judea in 41 AD by the Roman emperor Claudius, who was impressed by his abilities and saw him as a reliable ally in the region. As king, Herod Agrippa I continued the building projects of his grandfather and expanded the Temple in Jerusalem. He also implemented a number of reforms aimed at improving the lives of the […]
