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Psalm 82 | King James Audio Bible
YouTube : Psalm 82 | KJV | King James Version | Audio Bible | Word Aloud
Psalm 82 cries for justice and righteous governance. The psalm acknowledges God as the ultimate arbiter, who scrutinizes celestial rulers referred to as ‘gods’. This call to divine scrutiny explores governance, morality, and is a call for intervention to establish a more righteous order.
The psalmist opens with an image of God standing in judgment within the assembly of celestial beings. This divine assembly, a divine council, raises questions about fairness of rule. Celestial rulers, addressed as ‘gods’, are subject to divine investigation, accountability and moral evaluation.
The psalm includes a passionate plea for these celestial rulers to take up the cause of justice. The plea is not just a call for fairness but an invocation for the defence of the weak and vulnerable. The psalm goes beyond a theoretical concept of justice, urging a tangible and compassionate response to the cries of those oppressed. The psalmist paints a vivid picture of a world in need of divine intervention, where justice has been compromised, and the vulnerable are in desperate need of a defender.
There is acknowledgment of the imperfections of these celestial rulers. Despite their exalted status as ‘gods’ and ‘children of the Most High’, the psalmist states their mortality. Regardless of divine elevation, they share in the human condition and are subject to the inevitability of mortality. This bridges the celestial with the earthly, emphasizing interconnectedness of all beings in the grand narrative of existence.
The psalm concludes with a heartfelt appeal to God, the ultimate Judge, invoking a future divine rule characterized by righteousness. This plea extends beyond the immediate context of celestial governance, reaching towards a universal hope for a time when divine governance aligns harmoniously with virtuous principles. The psalmist, in envisioning this future, speaks to a timeless aspiration for justice, righteousness and divine intervention.
Psalm 82 | King James Audio Bible KJV | Love Revealed By Jesus Christ
God standeth in the congregation of the mighty; he judgeth among the gods.
How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Defend the poor and fatherless: do justice to the afflicted and needy.
Deliver the poor and needy: rid them out of the hand of the wicked.
They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
I have said, Ye are gods; and all of you are children of the most High.
But ye shall die like men, and fall like one of the princes.
Arise, O God, judge the earth: for thou shalt inherit all nations.
Key Themes Of The Psalm For Reflection | Love Revealed By Jesus Christ
Divine Scrutiny: The psalm vividly portrays God scrutinizing celestial rulers, questioning the fairness of their governance.
Call For Justice: A passionate plea urges these celestial rulers to champion the defence of the weak, emphasizing the necessity for divine intervention to restore justice on earth.
Imperfections Of Celestial Rulers: The psalm reflects on the mortality of celestial rulers despite their exalted status as ‘gods’ and ‘children of the Most High’.
Anticipation Of Divine Judgment: The psalm concludes with an earnest appeal to God, the ultimate Judge, anticipating a future divine rule characterized by righteousness.
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 […]
Psalm 111 likely originates from the post-exilic era, a time of rebuilding and re-establishing Jewish religious and community life after the Babylonian Exile. This background is essential to understanding the psalm’s emphasis on communal worship and remembering God’s acts [ … ]
John’s teaching of the journeys Jesus makes is more complete than the other Gospels. According to the other Gospels, Jesus travels only once to Jerusalem, when he goes to be crucified. According to John, Jesus travels at least two or three times to Jerusalem for the Feast of the Passover. This gives us the approximation of the duration of Jesus’ public life as being three years [ … ]
