Luke 14:13
Luke 14:13 in Multiple Translations
But when you host a banquet, invite the poor, the crippled, the lame, and the blind,
But when thou makest a feast, call the poor, the maimed, the lame, the blind:
But when thou makest a feast, bid the poor, the maimed, the lame, the blind:
But when you give a feast, send for the poor and the blind and those who are broken in body:
Instead, when you give a banquet, invite the poor, the crippled, the lame, and the blind,
But when thou makest a feast, call ye poore, the maimed, the lame, and the blind,
but when thou mayest make a feast, be calling poor, maimed, lame, blind,
But when you make a feast, ask the poor, the maimed, the lame, or the blind;
But when thou makest a feast, call the poor, the maimed, the lame, the blind:
But when thou makest a feast, call the poor, the maimed, the lame, and the blind;
Instead, when you (sg) give a feast, invite poor people, crippled people, lame people, or blind people.
Instead of that, ask poor people to come and eat with you. Maybe they are crippled, or blind, or they can’t walk, so they can’t get jobs to get some money, so they are too poor to put on a dinner for you.
Berean Amplified Bible — Luke 14:13
BAB
Word Study
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Luke 14:13 Interlinear (Deep Study)
BIB
GRK
αλλ
οταν
ποιης
δοχην
καλει
πτωχους
αναπηρους
χωλους
τυφλους
αλλ
alla
G235
but
Conj
οταν
hotan
G3752
when(-ever)
Conj
ποιης
poieō
G4160
to do/make: do
Verb-PAS-2S
δοχην
dochē
G1403
banquet
Noun-ASF
καλει
kaleō
G2564
to call: call
Verb-PAM-2S
πτωχους
ptōchos
G4434
poor
Adj-APM
αναπηρους
anapēros
G376
crippled
Adj-APM
χωλους
chōlos
G5560
lame
Adj-APM
τυφλους
tuphlos
G5185
blind
Adj-APM
Greek Word Study
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Greek Word Reference — Luke 14:13
αλλ
alla
G235
"but"
Conj
But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.
Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)
Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.
οταν
hotan
G3752
"when(-ever)"
Conj
When or whenever refers to an uncertain future time, as in Matthew 6:2 and Mark 14:7, where it is used to describe expected events.
Definition: ὅταν (for ὅτ᾽ ἄν = ὅτε ἄν), temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future; __1. prop., whenever; __(a) (a) with subjc. praes.: Mat.6:2, 5 Mrk.14:7, Luk.11:36, Jhn.7:27, Act.23:35, 1Co.3:4, al.; ἕως τ. ἡμέρας ἐκείνης, ὅ., Mat.26:29, Mrk.14:25; before τότε, 1Th.5:3; __(b) with subjc. aor. (M, Pr., 185): Mat.5:11, Mrk.4:15, Luk.6:22, Jhn.2:10 8:28 (Field, Notes, 94), 10:4, al. __2. As in Hom. (LS, see word), but not in cl. prose, with indic., when (M, Pr., 167f.; Bl., §65, 9): with impf., Mrk.3:11(cf. Gen.38:9, al.); with praes., Mrk.11:25; with fut.. Rev.4:9 (Swete, in l.); with aor., Mrk.11:19, Rev.8:1 (Swete, in ll.; M, Pr., 168, 248; Field, Notes, 35). (AS)
Usage: Occurs in 118 NT verses. KJV: as long (soon) as, that, + till, when(-soever), while See also: 1 Corinthians 3:4; Luke 16:4; Hebrews 1:6.
ποιης
poieō
G4160
"to do/make: do"
Verb-PAS-2S
This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.
Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)
Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.
δοχην
dochē
G1403
"banquet"
Noun-ASF
In the Bible, this word means a banquet or feast, like the one Jesus attended in Luke 5:29. It refers to a grand reception with food and entertainment. The KJV translates it as 'feast'.
Definition: δοχή, -ῆς, ἡ (δέχομαι), [in LXX: Gen.21:8, Est.1:3, al. (מִשְׁתֶּה), Dan LXX 5:1 (לֶחֶם) ;] a feast, banquet: Luk.5:29 14:13.† (AS)
Usage: Occurs in 2 NT verses. KJV: feast See also: Luke 5:29; Luke 14:13.
καλει
kaleō
G2564
"to call: call"
Verb-PAM-2S
This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.
Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)
Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.
πτωχους
ptōchos
G4434
"poor"
Adj-APM
A poor person is someone who crouches and cowers, like a beggar, as seen in Luke 14:13 and 21. This term can also mean someone who is poor in a broader sense, not just financially, as in Matthew 11:5 and 19:21.
Definition: πτωχός, -ή, -όν (πτώσσω, to crouch, cower), [in LXX for עָנִי, דַּל, רָשׁ, etc. ;] of one who crouches and cowers, hence, __1. as subst., a beggar: Luk.14:13, 21 16:20, 22. __2. As adj., __(a) prop., beggarly: metaphorically, στοιχεῖα, Gal.4:9 (see Lft., in l); __(b) in broader sense (opposite to πλούσιος), poor: Mat.11:5 19:21 26:9, 11, Mrk.10:21 12:42-43 14:5, 7, Luk.4:18 7:22 18:22 19:8 21:3, Jhn.12:5-6, 8 13:29, Rom.15:26, 2Co.6:10, Gal.2:10, Jas.2:2-3, 6, Rev.13:16; π. τ. κόσμῳ, Jas.2:5; metaphorically, Luk.6:20, Rev.3:17; π. τ. πνεύματι, Mat.5:3.† SYN.: πένης, q.v (AS)
Usage: Occurs in 34 NT verses. KJV: beggar(-ly), poor See also: 2 Corinthians 6:10; Luke 16:22; James 2:2.
αναπηρους
anapēros
G376
"crippled"
Adj-APM
This word describes someone who is crippled or maimed, like the guests invited to a banquet in Luke 14:13. It emphasizes their physical limitations and need for help.
Definition: ἀνά-πηρος (WH, -ειρος; see Field, Notes, 67), -ον (πηρός, maimed) [in LXX: Tob.14:2 א, 2Ma.8:24 * ;] maimed, crippled: Luk.14:13, 21.† (AS)
Usage: Occurs in 2 NT verses. KJV: maimed See also: Luke 14:13; Luke 14:21.
χωλους
chōlos
G5560
"lame"
Adj-APM
This word describes someone who is lame or crippled, used in Matthew 11:5 to describe those healed by Jesus.
Definition: χωλός, -ή, -όν [in LXX for פִּסֵּחַ ;] lame, halt, maimed: Mat.11:5 15:30-31 18:8 21:14, Mrk.9:45, Luk.7:22 14:13, 21, Jhn.5:3, Act.3:2 8:7 14:8, Heb.12:13.† (AS)
Usage: Occurs in 15 NT verses. KJV: cripple, halt, lame See also: Acts 3:2; Luke 14:13; Hebrews 12:13.
τυφλους
tuphlos
G5185
"blind"
Adj-APM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.
Study Notes — Luke 14:13
Show Verse Quote Highlights
- Context
- Cross References
- Luke 14:13 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Luke 14:13
- Jamieson-Fausset-Brown on Luke 14:13
- Matthew Poole's Commentary on Luke 14:13
- Trapp's Commentary on Luke 14:13
- Ellicott's Commentary on Luke 14:13
- Cambridge Bible on Luke 14:13
- Barnes' Notes on Luke 14:13
- Sermons on Luke 14:13
Context — The Parable of the Guests
11For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”
12Then Jesus said to the man who had invited Him, “When you host a dinner or a banquet, do not invite your friends or brothers or relatives or rich neighbors. Otherwise, they may invite you in return, and you will be repaid.
13But when you host a banquet, invite the poor, the crippled, the lame, and the blind,
14and you will be blessed. Since they cannot repay you, you will be repaid at the resurrection of the righteous.” 15When one of those reclining with Him heard this, he said to Jesus, “Blessed is everyone who will eat at the feast in the kingdom of God.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 14:21 | The servant returned and reported all this to his master. Then the owner of the house became angry and said to his servant, ‘Go out quickly into the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’ |
| 2 | Isaiah 58:10 | and if you give yourself to the hungry and satisfy the afflicted soul, then your light will go forth in the darkness, and your night will be like noonday. |
| 3 | Proverbs 14:31 | Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him. |
| 4 | Job 29:15–16 | I served as eyes to the blind and as feet to the lame. I was a father to the needy, and I took up the case of the stranger. |
| 5 | Isaiah 58:7 | Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? |
| 6 | Nehemiah 8:10 | Then Nehemiah told them, “Go and eat what is rich, drink what is sweet, and send out portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, for the joy of the LORD is your strength.” |
| 7 | Hebrews 13:2 | Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it. |
| 8 | Job 31:16–20 | If I have denied the desires of the poor or allowed the widow’s eyes to fail, if I have eaten my morsel alone, not sharing it with the fatherless— though from my youth I reared him as would a father, and from my mother’s womb I guided the widow— if I have seen one perish for lack of clothing, or a needy man without a cloak, if his heart has not blessed me for warming him with the fleece of my sheep, |
| 9 | Matthew 22:10 | So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests. |
| 10 | Deuteronomy 16:14 | And you shall rejoice in your feast—you, your sons and daughters, your menservants and maidservants, and the Levite, as well as the foreigner, the fatherless, and the widows among you. |
Luke 14:13 Summary
This verse means that when we have the opportunity to show kindness and generosity, we should look for those who are truly in need and cannot repay us, like the poor, the crippled, the lame, and the blind. By doing so, we demonstrate our love and humility, and God promises to reward us, as seen in Luke 14:14 and Matthew 25:31-46. This is not just about hosting a banquet, but about living a life of kindness and compassion, as taught in Matthew 22:37-40. By following Jesus' teachings, we can show the world what it means to love and serve others, just as He did.
Frequently Asked Questions
Why does Jesus instruct us to invite the poor, the crippled, the lame, and the blind to a banquet?
Jesus teaches us to invite those who cannot repay us, showing that our actions should be motivated by love and kindness, not personal gain, as seen in Luke 14:13-14 and Matthew 25:31-46.
How does this verse relate to the concept of humility?
This verse is connected to the idea of humility, as Jesus says in Luke 14:11 that those who humble themselves will be exalted, and inviting the poor and marginalized is a demonstration of humility and a willingness to serve others, as taught in Matthew 20:26-28.
Is Jesus saying that we should never invite our friends or relatives to a banquet?
No, Jesus is not saying that we should never invite our friends or relatives, but rather that we should not invite them solely for the purpose of being repaid or reciprocated, as stated in Luke 14:12, and instead focus on showing love and kindness to those in need, as seen in Acts 2:44-47.
What is the significance of the resurrection of the righteous in this verse?
The resurrection of the righteous, mentioned in Luke 14:14, refers to the future time when God will reward those who have lived according to His will, and in this context, it means that our acts of kindness and generosity will be repaid by God, not just by those we help, as promised in Revelation 22:12.
Reflection Questions
- What are some ways I can show love and kindness to those in need, like the poor, the crippled, the lame, and the blind, in my daily life?
- How can I ensure that my motivations for helping others are pure and not driven by a desire for personal gain or recognition?
- What are some things that I can do to demonstrate humility and a willingness to serve others, as Jesus teaches in this verse and elsewhere in Scripture?
- How can I balance the desire to help those in need with the responsibility to care for my own family and friends, as seen in Galatians 6:10?
- What does this verse reveal about God's heart for the poor and marginalized, and how can I reflect that heart in my own life and actions?
Gill's Exposition on Luke 14:13
But when thou makest a feast,.... An entertainment for others, a dinner, or a supper: call the poor, the maimed, the lame, and the blind; that is, the poor maimed, the poor lame, and the poor blind;
Jamieson-Fausset-Brown on Luke 14:13
But when thou makest a feast, call the poor, the maimed, the lame, the blind: But when thou makest a feast, call the poor, the maimed, the lame, the blind.
Matthew Poole's Commentary on Luke 14:13
See Poole on ""
Trapp's Commentary on Luke 14:13
13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: Ver. 13. Call the poor] Christ prefers charity before courtesy.
Ellicott's Commentary on Luke 14:13
(13) When thou makest a feast.—Literally, as in Luke 5:29, a reception. In practice, it need hardly be said, the form of obedience to the precept must, of necessity, vary with the varying phases of social life, and with the lessons of experience. Relief given privately, thoughtfully, discriminatively, may be better both for the giver, as less ostentatious, and for the receivers, as tending to the formation of a higher character, than the open feast of the Eastern form of benevolence. The essence of the beatitude, as distinct from its form, remains for all who give freely to those who can give them no recompense in return, who have nothing to offer but their thanks and prayers.
Cambridge Bible on Luke 14:13
13. call the poor] Matthew 25:35. The duty is recognised in another form by Nehemiah. “Eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared,” Nehemiah 8:10.
Barnes' Notes on Luke 14:13
The poor - Those who are destitute of comfortable food. The maimed - Those who are deprived of any member of their body, as an arm or a leg or who have not the use of them so that they can labor for their own support.
Sermons on Luke 14:13
| Sermon | Description | |
|---|---|---|
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The Use of Your Time by Steven J. Lawson | This sermon delves into the life and resolutions of Jonathan Edwards, highlighting his unwavering commitment to glorifying God, his perspective on time and eternity, and his prepar |
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Useful for the Master - Part 4 by Jackie Pullinger | This sermon emphasizes the importance of ministering to the poor as a fundamental requirement for all Christians, highlighting God's heart for the marginalized and the need to reac |
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Stl Team Visits Russia 1961 by George Verwer | The video is a sermon about the spread of Communism in the Soviet Union in the summer of 1961. The speaker emphasizes the need for Christians to understand the truth and spread the |
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Religious Elitism by A.W. Tozer | A.W. Tozer addresses the issue of religious elitism, criticizing those who dismiss the value of popular Christianity and prefer to isolate themselves in a spiritual elite. He compa |
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Luke 14:12-14. Christ Advises His Host to Invite the Poor. by Favell Lee Mortimer | Favell Lee Mortimer preaches about the importance of hospitality and the true spirit behind inviting guests to feasts. He emphasizes the significance of inviting the poor and affli |
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Spending All That We Have and Getting Worse by Derek Melton | Derek Melton delivers a powerful sermon reflecting on the story of the woman with the issue of blood, emphasizing the need for the modern church to reevaluate its priorities and sp |
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Day 206, John 9 by David Servant | David Servant delves into the intriguing question of whether God preordained the man to be born blind so Jesus could heal him, exploring different interpretations of John 9:3-4. He |