George Herbert: 1593-1633: poet and English priest. ‘The Sacrifice’, part of his collection ‘The Temple’, is a profound meditation on the Passion of Christ. The poem is distinctive for its focus on Christ’s voice and its refrain, ‘Was ever grief like mine?’ which underscores the unique nature of Christ’s suffering.
Herbert structures the poem as a dramatic monologue, with Christ narrating his journey to the Cross. The refrain not only highlights the unmatched sorrow of Christ’s ordeal but also serves as a rhetorical question that invites readers to contemplate such depth of Christ’s sacrifice. The refrain anchors each stanza and reinforces a theme of unparalleled grief.
The poem’s imagery and direct address create an intimate and immediate connection with the reader. Herbert vividly recounts scenes such as Judas’s betrayal, Peter’s denial, and the crowd’s condemnation. Each of these moments is depicted through Christ’s perspective, offering a detailed exploration of Christ’s emotional and spiritual anguish.
Herbert’s formal choices are deliberate and significant. The poem’s quatrains and regular rhyme-scheme mirror the relentless progression of Christ’s suffering. This structure reflects Herbert’s view of divine providence and order, even amidst the chaos and pain of the Passion. The disciplined form of the poem underscores the steadfast nature of Christ’s sacrifice and unwavering love it represents.
The voice of Christ in ‘The Sacrifice’ conveys a dual sense of resignation and questioning. Jesus recounts the events with calm acceptance, and yet a tension captures the mystery of the Passion: coexistence of divine foreknowledge and human pain. Christ’s voice serves as a bridge, connecting the divine to the human experience of suffering.
Themes of betrayal, injustice and sacrifice permeate the poem. Herbert does not present these acts merely as historical occurrences but as human behaviors with ongoing relevance. Judas’s kiss, Peter’s denial, and the crowd’s shouts resonate with readers, inviting us to reflect on our actions and their implications.
The Sacrifice | George Herbert | Christian Poems
Oh all ye, who pass by, whose eyes and mind To worldly things are sharp, but to me blind; To me, who took eyes that I might you find: Was ever grief like mine?
The Princes of my people make a head Against their Maker: they do wish me dead, Who cannot wish, except I give them bread: Was ever grief like mine?
Without me each one, who doth now me brave, Had to this day been an Egyptian slave. They use that power against me, which I gave: Was ever grief like mine?
Mine own Apostle, who the bag did bear, Though he had all I had, did not forbear To sell me also, and to put me there: Was ever grief like mine?
For thirty pence he did my death devise, Who at three hundred did the ointment prize, Not half so sweet as my sweet sacrifice: Was ever grief like mine?
Therefore my soul melts, and my heart’s dear treasure Drops blood (the only beads) my words to measure: Oh let this cup pass, or pass by this measure: Was ever grief like mine?
Saint John Fisher (1469–1535), a scholar, bishop and martyr during the English Reformation, is remembered for his unshakable fidelity to the Catholic Church and the sacramental life of the Church. His Commentary on the Penitential Psalms, written before his imprisonment, is rich in theological clarity and pastoral care. This particular reflection—focused on the priesthood, atonement, and the mercy of Christ—is a deeply Lenten meditation, inviting the sinner to repentance and trust in the sufficiency of Christ’s sacrifice [ … ]
The poet describes himself as a ‘tenant’ to a ‘rich Lord’, establishing a relationship with God in terms of landlord and tenant. The poet indicates dissatisfaction with his spiritual ‘tenancy’, explaining that he has not ‘thrived’ in this role. Consequently, he decides to be ‘bold’ and approach God to ask for a ‘new, small-rented lease’, a metaphorical request for a fresh start or new terms in his relationship. The desire to ‘cancel the old’ lease reflects the poet’s wish to move beyond his past shortcomings and seek a more achievable agreement with God [ … ]
In Jesus’ time, the swearing of oaths was common, and the casuistry surrounding such oaths was intricate. There were what we would now term loopholes – ‘perfectly’ legal ways of doing wrong. The letter of the Law, rather than the spirit, had proliferated – the whole of the Sermon on the Mount concerns this subject – and thereby our knowledge of the will of God had been deliberately obscured [ … ]
