Christian Art | Invite The Poor | King James Audio Bible KJV
Luke 14: 12-14 – Week 31 Ordinary Time, Monday (King James Audio Bible KJV, Spoken Word)
12 ¶ Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:
14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
A ruler of the Pharisees has invited Jesus to his house to share a meal, and here Jesus teaches those present concerning the way of blessedness. Jesus teaches us how to live so as to be as much like Jesus as we can be, and so to be included in the Kingdom of God. This, our heavenly reward, should be the only reward we look for.
The normal custom was to share table fellowship with friends and relatives. So it is now. To share a meal represented a great bond of trust between people – ironic here, as the Pharisees hold their silence and study Jesus; and we may think also of Judas Iscariot’s violation of this trust at the Last Supper.
Jesus tells us to break open this closed circle of friendship and mutual interest, and to invite the poor, the sick, the socially excluded. This was unheard of: nobody would wish to share a meal with an unknown person. Yet this is charity.
Jesus tells his listeners that the reason they will be blessed for inviting such people is precisely because they have no way to repay them. This is to give without thought of a return. It is totally gratuitous.
To give in this way brings happiness. Jesus says it is the happiness which God will give us in the resurrection, the resurrection which comes not only at the end of history, but even now. To act in this way is already a resurrection: our way of being has opened to a greater reality; we have been reborn.
19 For it pleased the Father that in him should all fulness dwell;
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight. (Colossians 1: 19-22)
Concluding Prayer | Love Revealed By Jesus Christ
King of heaven and earth, Lord God,
rule over our hearts and bodies this day.
Sanctify us,
and guide our every thought, word and deed
according to the commandments of your law,
so that now and for ever
your grace may free and save us.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
Invite The Poor | Give With No Thought Of Receiving Back
Luke 14:12-14 instructs us to invite the poor and marginalized to our banquets and feasts, and to give without thought of receiving anything in return. This teaching is grounded in the wider biblical tradition of caring for the poor and oppressed.
Throughout the Bible, we see numerous examples of individuals who put their faith into action by caring for the poor and needy. In the book of Proverbs, we read: ‘He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.’ (Proverbs 14:31, KJV) This verse reminds us that our treatment of the poor is a reflection of our relationship with God, and that showing kindness and generosity to those in need is a way of honoring God.
Similarly, in the book of James, we read: ‘Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.’ (James 1:27, KJV) This verse emphasizes the importance of caring for those who are vulnerable and marginalized, and of living a life that is focused on pleasing God rather than pursuing worldly pleasures and ambitions.
In Old Testament, we see God’s concern for the poor and oppressed. The book of Isaiah speaks out against those who neglect the poor and oppressed. In Isaiah 58:6-7, we read: ‘Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?’ (KJV) This passage reminds us that true devotion to God involves not only spiritual practices like fasting, but also concrete actions to help those who are suffering.
The book of Amos condemns the wealthy for exploiting the poor and failing to act justly. In Amos 2:6-7, we read: ‘Thus saith the Lord; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name.’ (KJV) This passage reminds us that neglecting the needs of the poor and marginalized is a serious sin in the eyes of God.
The book of Proverbs contains numerous sayings about the importance of generosity and compassion: ‘He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again.’ (Proverbs 19:17, KJV)
The call to care for the poor and marginalized is not limited to the Old Testament. In Matthew 25:31-46, Jesus teaches that we will be judged based on how we treat the least of these – those who are hungry, thirsty, naked, sick, and in prison. Jesus identifies himself with these vulnerable people, saying: ‘ And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’ (Matthew 25:40, KJV) This passage reminds us that our treatment of the poor and vulnerable is directly linked to our relationship with Christ, and that we will be held accountable for our actions.
Jesus lived a life of compassion and care for the poor and marginalized. Jesus spent time with lepers, prostitutes, and tax collectors – those who were considered outcasts in society. Jesus taught his followers to love their enemies and to turn the other cheek, emphasizing the importance of forgiveness and reconciliation. In the Sermon on the Mount, Jesus proclaimed: ‘Blessed are the poor in spirit: for theirs is the kingdom of heaven.’ (Matthew 5:3, KJV) This statement highlights the value and worth of those who are poor and marginalized in the eyes of God.
In the Catholic tradition the principle of ‘preferential option for the poor’ emphasizes the importance of prioritizing the needs of the poor and vulnerable in our actions and decisions. Pope Francis has frequently spoken out about the need to care for the poor and marginalized, calling on Christians to ‘defend the dignity of every person, especially the poorest and most vulnerable’.
There is such over-flowing of goodness and joy in our response to Jesus. Faced with such overwhelming power of truth, it is paradoxically to be expected that people will object. We may all have felt a certain closing off at times, a rejection of what might be best in favour of what we know and are accustomed to. Too many of the people of Jesus’ time look set to reject him, just because of who he is and what he represents – i.e. the truth and the new and better way – rather than because of all that he says and does. These people seek evil where there is only good [ … ]
Jesus speaks of his crucifixion as he speaks of his being sent by his Father and of his being consubstantial with his Father. Jesus has made himself man, and this was necessary for our sakes. However, his being is most truly in heaven. He is divine. The entirety of Jesus’ being, as God the Son, is beyond our human comprehension. In order to be with Jesus, we must surrender our fears and our doubts and have faith in what has been promised to us. Jesus is from above – and he asks us to join him [ … ]
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 […]
