Christian Art | George Herbert | The Temple | The Church | The Holy Scriptures (1)
George Herbert | The Temple | The Church | The Holy Scriptures (1)
Oh Book! infinite sweetnesse! let my heart
Suck ev’ry letter, and a hony gain,
Precious for any grief in any part;
To cleare the breast, to mollifie all pain.
Thou art all health, health thriving, till it make
A full eternitie: thou art a masse
Of strange delights, where we may wish and take.
Ladies, look here; this is the thankfull glasse,
That mends the lookers eyes: this is the well
That washes what it shows. Who can indear
Thy praise too much? thou art heav’ns lieger here
Working against the states of death and hell.
Thou art joyes handsell: heav’n lies flat in thee,
Subject to ev’ry mounters bended knee.
George Herbert | The Temple | The Church | The Holy Scriptures (1)
In this poem, George Herbert reflects on the Bible, addressing it as a source of spiritual richness, healing, and profound wisdom. The poem opens with a direct address, calling the Bible an ‘infinite sweetness’ that nourishes the heart, suggesting that its contents offer a spiritual sustenance likened to honey, a substance both soothing and medicinal. Herbert compares the Bible’s words to a form of healing that reaches into any grief or pain one may experience, with the power to bring comfort and relief to the soul.
The poet expands this idea by describing the Bible as a wellspring of ‘health thriving’, one that ultimately leads to ‘a full eternity’. This line indicates Herbert’s belief in the Bible as a path to eternal life, where the scriptures are not only a source of comfort in this life but also serve as preparation for a life beyond. Herbert then characterizes the Bible as ‘a mass of strange delights’, a place where one can ‘wish and take’. This phrasing suggests that readers can find answers, inspiration, or even solace in its pages—whatever they may seek, they are free to discover within its text. For Herbert, the Bible is also a transformative mirror, ‘the thankful glass, that mends the lookers’ eyes’, meaning it not only reflects the inner state of the reader but also refines and clarifies their perspective.
Herbert explores a range of metaphors to emphasize the Bible’s unique qualities. It is a ‘well that washes what it shows’, implying a spiritual cleansing that purifies the reader’s vision, thoughts, or character. He questions if the praise given to the Bible could ever be sufficient, as he considers it ‘heaven’s lieger here’, suggesting that the Bible is an ambassador from heaven, acting on behalf of God within the earthly realm. In this role, the Bible works ‘against the states of death and hell’, an idea that emphasizes its power as a spiritual safeguard, offering divine protection and countering the forces of spiritual darkness.
Herbert also presents the Bible as an anticipation of divine joy, describing it as ‘joy’s handsell’—a foretaste of heavenly joy. This suggests that engaging with the Bible provides glimpses of the fulfillment promised in heaven. Herbert portrays the Bible as containing ‘heaven… flat in thee’, implying that it lays the essence of divine truth and joy within reach for those who read it. Lastly, the Bible is ‘subject to every mounter’s bended knee’, meaning that it is accessible to any person who humbles themselves in devotion and seeks its wisdom.
Through such imagery, Herbert presents the Bible as more than a religious text; it is a living, active presence of God’s grace, comfort, and wisdom. By engaging deeply with it, readers not only gain moral or spiritual insight but also align themselves with eternal life. The poem underscores the Bible’s unique role as a guide, healer, and bridge to the divine. For Herbert, it is a profound and dynamic entity, meeting believers at their level and lifting them towards a higher, eternal relationship with God.
In Matthew’s Gospel, this is Jesus’ second announcement of his Passion. This time, the reaction of the disciples has mellowed. It is less extreme, while they remain very sorry. The disciples begin to recognize the cross as a necessary step on Jesus’ journey. We may think of our own tears mingled with joy as we contemplate Christ’s sacrifice, for example as we give ourselves in prayer, in adoration of the Blessed Sacrament. We may also note that the sorrow of the disciples follows upon Jesus’ saying that he will be raised again. Our sorrow as we contemplate Jesus’ death includes the resurrection. We may weep for the necessity and the absolute love and self-giving of Jesus’ sacrifice [ … ]
‘Behold the Lamb of God.’ Throughout the Bible, we are called to know and to develop our relationship with the Lamb. It is in Genesis the Lamb is first mentioned, provided by God as a sacrifice to take the place of Isaac. Through the history of Jewish ritual, a lamb is offered in sacrifice, for expiation, reparation, sanctification. The prophets speak of a meek, tame lamb, sheared without opening its mouth. In the Book of Revelation, or Apocalypse, the full meaning of the Lamb will be revealed, as the king, the Spouse, the lamp, the temple, the place of our eternal dwelling. The Lamb spans all history. And John the Baptist has already, in John’s Gospel, recognised and declared Christ as the Lamb of God who will take away the sins of the world [ … ]
The parable teaches us that we must be ready, because we do not know when Christ will come to us, for the final account of our lives. This is a warning, edging our lives with the unpredictable. One positive effect of this parable is that it helps us to remain alert to the present moment. While it is easy to allow our thoughts to drift from where we are here and now, to recall the past, to worry or hope for the future, or to slip into daydreams and fantasy altogether, it is when we bring our attention to this very moment of time that we find sharpness, significance, and vibrancy in our life. We may realise just how extraordinary this great gift of life truly is, and feel empowered to live well and offer ourselves wholly to God. When we are attentive to this moment in time we may walk with Jesus [ … ]
