Woke Compassionate Bible Verses: Blessed Are the Poor, Woe to the Rich, and other verses

What do we mean by woke Bible verses? How should
Bible verses be interpreted?

The core teaching of both Christianity and Judaism
and Christianity is simple, love your neighbor as
yourself, and Love God with all of your heart and with
all of your soul and with all of your mind and with all
of your strength, all else is commentary.

St Augustine teaches us that all of Scripture should be
interpretted with this two-fold Love of God and
neighbor in mind, that if the literal meaning of
Scripture seems to conflict with this two-fold Love of
God, then it should be interpreted allegorically.

One excellent example of reading the Bible allegorically is the verse in
Psalm 137 where the Jews are encouraged to bash the brains of
Babylonian babies against the rocks. The Church Fathers equate these
babies with our small sins, that we should strive to be perfect, even as
our Heavenly Father is perfect, bashing both our large and small sins. This
Psalm describes the frustration of the Jews as they are being driven to
exile in Babylon.
Also, we must keep in mind that the Psalms are prayers like prayers
prayed by real people, sometimes they contain thoughts that are not
truths but rather strivings, thoughts that may even seem hateful on their
surface, and often, but not always, these thoughts represent spiritual
struggles that are resolved later in the psalm.

By the rivers of
Babylon, by
Gebhard Fugel,
1920
This painter
captures the
anguish these
Jewish citizens
feel in their
enforced exile
in Babylon.

Unfortunately, we are often tempted, like the Jews driven to exile in Babylon,
sometimes by fear, sometimes by hate, to not view our threatening neighbor as real
people, to view compassion towards our undeserving neighbor as somehow WOKE.
CS Lewis in his work, Reflections on the Psalms, agrees with this method of
interpreting the Psalms. He points out that there are multiple Psalms that he calls
the Cursing Psalms, where the psalmist utters thoughts that sound un-Christian or
even hateful and vengeful, he agrees that these should be read allegorically
At the end of our talk, we will discuss the sources used for this video. Feel free to
follow along in the PowerPoint script we uploaded to SlideShare. Please, we
welcome interesting questions in the comments. Let us learn and reflect together!

YouTube Channel (please subscribe):
Reflections on Morality, Philosophy, and History:
https://www.youtube.com/channel/UCLqDkfFbWhXOnzdjp__YZtg
© Copyright 2022 Become a patron:
https://www.patreon.com/seekingvirtueandwisdom
https://amzn.to/3Bf0Y3P
Woke Bible Verses https://amzn.to/3Frw8HQ
https://amzn.to/3UIBdA4
https://amzn.to/3Fum7cM
https://amzn.to/3F96IgV

There are two versions of Jesus’ memorable sermon, the Sermon on the Mount in
Matthew, which begins with, Blessed are the poor in spirit, and the Sermon on the
Plain in Luke, which begins with, Blessed are you poor.
Most commentators, from ancient times to modern times, prefer the Matthew
version, because who really believes that the poor are blessed? Does this mean the
poor are better than us?
There is also often a difference between the exegetical approach of the Church
Fathers and the Jewish Rabbis. When two differing versions of the Scriptures appear
to conflict, Christians are often compelled to harmonize the versions so there is a
unitary message. But the Jew rabbis often conclude that there are simply two
different messages. Our approach is to reflect on whatever interpretation brings us
closer to God and our neighbor, and to reflect on the many possible interpretations
of Scripture.

LUKE: SERMON ON THE PLAIN
Blessed are you poor, for yours is the kingdom of God.
Blessed are you that hunger now, for you shall be satisfied.
Blessed are you that weep now, for you shall laugh.
Blessed are you when men hate you,
and when they exclude you and revile you,
and cast out your name as evil,
on account of the Son of man!
Rejoice in that day, and leap for joy,
for behold, your reward is great in heaven;
for so their fathers did to the prophets.
But woe to you that are rich,
for you have received your consolation.
Woe to you that are full now, for you shall hunger.
Woe to you that laugh now, for you shall mourn and weep.
Woe to you, when all men speak well of you,
for so their fathers did to the false prophets.

So, perhaps when
Luke’s Jesus says,
Blessed are you poor,
perhaps that is exact
meaning of this
verse. This is the first
paired couplet:
Blessed are you poor,
for yours is the
kingdom of God.
But woe to you that
are rich,
for you have received
your consolation.

What does Jesus in Luke mean when he says, Blessed
are you poor? Perhaps one answer is in the parable
of Lazarus and the Rich Man only told by Jesus in
Luke:

“There was a rich man, who was clothed in purple
and fine linen and who feasted sumptuously every
day. And at his gate lay a poor man named
Lazarus, full of sores, who desired to be fed with
what fell from the rich man’s table; moreover, the
dogs came and licked his sores. The poor man
died and was carried by the angels to Abraham’s
bosom. The rich man also died and was buried;
and in Hades, being in torment, he lifted up his
eyes, and saw Abraham far off and Lazarus in his
bosom. And he called out, ‘Father Abraham, have
mercy upon me, and send Lazarus to dip the end
of his finger in water and cool my tongue; for I am
in anguish in this flame.’”
Master of Codex Aureus Epternacensis, 1040

Of course, the parable goes on to say that Abraham informs the
rich man, now eternally poor, that it is impossible for Lazarus to
cross the chasm and relieve the thirst of the rich man. But one
amazing part of the story is the rich man knows the name of
Lazarus, perhaps he talked to Lazarus when he gave him scraps
from his table, perhaps he was the only one in the family who
ventured outside to take care of him. Now he asks that Lazarus
do him a small favor, maybe he thought he was a friend of
Lazarus. This interpretation frightens, it suggests that throwing
crumbs at the poor is not enough, you must instead truly help
them.

Fresco of Lazarus and
the Rich Man at the
Rila Monastery.

However, in their commentaries, St Jerome and St Cyril of
Alexandria speculate that the rich man did not share his crumbs
with Lazarus, ignoring him as he went to and fro. But then how
did the rich man know his name? And if Lazarus was not fed at
all, why did he not crawl to someone else’s gate?
But these saints do point out that the rich man has no name in
the parable, Lazarus’ name is mentioned because he is blessed in
heaven, while the rich man is eternally tormented. St Augustine
teaches us that Lazarus’ name is written in heaven.
I rarely push back on patristic commentary, but in this instance
my interpretation is stricter, so perhaps it is okay.

Lazarus at the
rich man's gate,
by Fyodor
Bronnikov, 1886
Parable of
Lazarus and the
Rich Man,
Domencio Fetti,
1628

In case we doubt that Jesus
in Luke truly believes the
poor are blessed, the next
set of couplets only confirm
this:
Blessed are you that hunger
now,
for you shall be satisfied.
Woe to you that are full
now,
for you shall hunger.

And indeed, the rich man does hunger now, but
spiritually, he was also hungry when feasting in his
father’s house.

Remember when Jesus, after
fasting for forty days, was
tempted, and “The devil said to
him, ‘If you are the Son of God,
command this stone to become
bread.’ And Jesus answered him,
‘It is written, Man shall not live by
bread alone.’” In Matthew, Jesus
exhorts that we should hunger and
thirst for righteousness.
Temptation of Christ, by Juan de Flandes, circa 1500

The next set of
couplets exhort us:
Blessed are you
that weep now,
for you shall laugh.
Woe to you that
laugh now,
for you shall
mourn and weep.
Sermon on the Mount in the Black Forest, by Rudolf Yelin, 1912

We are reminded of the Parable of Good Samaritan,
when the traveling Samaritan notices the poor man
whom thieves have robbed him of all that he had,
beaten him, and left him for dead, how the Good
Samaritan took care of and comforted the stranger.

The Good
Samaritan,
after Delacroix,
by Vincent Van
Gogh, 1890
The Good
Samaritan
making
arrangements
with the
innkeeper, by
Rembrandt,
1630

Among the Church Fathers, St Ambrose
teaches us,
“Blessed are the poor. Not all the poor
are blessed, for poverty is neutral. The
poor can be either good or evil,” unless
he is the blessed pauper described by
Proverbs 19:22. “’A righteous poor man is
better than a rich liar.’ Blessed is the poor
man in whom the prince of this world
finds nothing. Blessed is the poor man
who is like that poor Man who, although
he was rich, became poor for our sake,”
referring to Jesus and 2 Cor 8:9.

Luther’s contemporary Phillip Melanchthon teaches
us, “Luke begins with poverty because it is commonest
misery of the pious.” “Both wealth and poverty are
ordained by God. Neither on account of wealth nor on
account of poverty is a person accepted or rejected,
but to use wealth correctly is a good work, to use
poverty correctly is also a good work.”
“Do the poor by their poverty merit the kingdom of
heaven? No! Instead, because they have already been
made sons and heirs, and the kingdom of heaven is
also compensation for their poverty. What does the
kingdom of heaven signify? Not only future glory but
also universal divine defense in this life.”

John Calvin teaches us, “God does not prohibit
the rich from His Kingdom, if they do not
become snares to themselves and do not fix
their hopes on earth, thereby closing up the
entrance of heaven to themselves.”
The Anabaptist John Walpot teaches us that by
“the poor, Luke does not mean those who
have nothing on account of laziness, or those
who have wasted, gambled or drunk up their
wealth, or even those who have nothing and
yet are as corrupt as anyone else. Instead, he
is speaking of those whom the Spirit makes
poor. For just as the Spirit drove Christ into the
desert when the devil tempted Him, so also
the spirit drives the poor into poverty, so they
have nothing of their own, just like Christ,
their master; those are the ‘poor in spirit.’”

St John Chrysostom teaches us that neglecting
to feed the poor is a type of theft: “If you
cannot remember everything, instead of
everything, I beg you, remember this without
fail, that not to share our own wealth with the
poor is theft from the poor and deprivation of
their means of life; we do not possess our own
wealth but theirs. If we have this attitude, we
will certainly offer our money; and by
nourishing Christ in poverty here and laying up
great profit hereafter, we will be able to attain
the good things which are to come.”
Beatitudes, by Tissot, painted 1890's

Does God Help Those Who Help Themselves?
Sermon on the Mount, by Cosimo Rosselli, painted 1482

Where does this verse appear in the Bible?
In polls, Dr Wikipedia reports that once over half of American
Christians who were polled believe this verse is indeed in the
Bible, although it is not. The Bible exhorts us to love our
neighbor, to take care of our neighbor, the Bible does not exhort
us to tell our neighbor he has to take care of himself.
Dr Wikipedia does list many verses that encourage us to work
diligently to support our family, and half a dozen of these verses
are from Proverbs, which is not surprising, since the Book of
Proverbs offers many practical sayings and life advice.

https://en.wikipedia.org/wiki/God_helps_those_who_help_themselves

What is Least Understood Verse in the Bible?
Paul Writing His Epistles, by Valentin de Boulogne, 1600's

Perhaps this verse from Second
Thessalonians is the least understood:
“For even when we were with you, we
gave you this command:
If anyone will not work, let him not eat.
For we hear that some of you are living
in idleness,
mere busybodies, not doing any work.”
Conversion on the Way to Damascus, by
Caravaggio, circa 1600

We should not simply memorize Bible verses in isolation,
we should always reflect on the verses and chapters
before and after the current verse, and indeed the entire
book, and then the entire Bible, to determine the true
meaning of the verse.
In the first Book on Thessalonians, St Paul discussed the
imminent coming of the Lord, but some in the community
were counting on this coming a bit too much, quitting
their jobs and causing problems in the community.

St Paul Preaching at Athens, by Raphael, 1515

We will quote from the conservative
Baptist Broadman Commentary: “Due
to their confusion as to the time of the
Lord’s return, some Thessalonians,
thinking that it would be immediately,
had stopped working. They had
become idle troublemakers. Paul
ordered his readers to keep away from
any brother who is living in idleness
contrary to Paul’s tradition,” as Paul
himself set an example of continuing to
work as a tentmaker when he was
visiting the community, so they would
not need to support him.
Apostle Paul, by Rembrandt, 1633

This is a favorite verse of many Christians, but this is
one of the few verses that discourages helping those
in need. I know of no other verse containing the
instruction, “If anyone will not work, let him not
eat,” and here the Thessalonians not working were
waiting for the coming of the Kingdom! Since it has
not come yet, they had a long wait ahead of them.

In contrast, there are dozens of bible verses that
encourage almsgiving, both in the Old and New
Testaments, which are listed in several web pages:

https://bible.knowing-jesus.com/topics/Almsgiving

God Noticed Cornelius’ Almsgiving and Prayers
Vision of the Centurion Cornelius, by Zanobi Rosi

Almsgiving is celebrated in the story of the first
Gentile baptized as a Christian in the Book of Acts: a
Roman Centurion named Cornelius.

Luke tells us in Acts that “At Caesarea there
was a man named Cornelius,” “a devout man
who feared God with all his household, gave
alms liberally to the people, and prayed
constantly to God.”
Cornelius said, “Four days ago, about this hour,
I was keeping the ninth hour of prayer in my
house; and behold, a man stood before me in
bright apparel, saying, ‘Cornelius, your prayer
has been heard and your alms have been
remembered before God. Send therefore to
Joppa and ask for Simon who is called Peter.’
Peter Baptizing the Centurion
Cornelius, by Francesco Trevisani, 1709

Is alms giving a work, or is it simply an act of faith?
Many Protestants seem to believe that the
Reformation introduced the debate between faith
and works, and justification by faith, but this has
been debated by believers since early in the history
of the Church.

Venerable Bede teaches us that
“Cornelius had faith: his prayers and
alms pleased God, and by his good
deeds he earned the right to know
God perfectly and to believe in the
mystery of the incarnation of his
only begotten Son, so that he might
approach the sacrament of baptism.
Therefore, through faith he came to
works, yet through works he was
strengthened in faith.” The Vision of the Centurion Cornelius,
Netherlands tapestry, circa 1460

Likewise, St John
Chrysostom teaches us,
“See how great the
virtue of alms!” “We
seek those virtues that
are the most salutary for
our salvation. Such is
almsgiving and such is
prayer. Prayer becomes
efficacious as a result of
almsgiving.”
Centurion Cornelius, School of Rembrandt, circa 1660

St John Chrysostom
continues, “Cornelius was a
soldier with no instruction,
who was tangled up in the
affairs of this life, who had
each day a thousand things
to distract and bother him.
Yet he did not waste his life
in banquets and drinking
and gluttony but spent his
time in prayer and
almsgiving.”
Centurion Cornelius, School of Rembrandt, circa 1660

Martin Luther said that he thought that James was
an epistle of straw, since it seemed to contradict his
extreme emphasis that we are saved by God solely
through grace, that our good works do not advance
our salvation.

Luther Posting his 95 Theses in 1517, by Ferdinand Pauwels, painted 1872

Indeed, this verse in James
exhorts us to help our poorer
neighbor:
“If a brother or sister is naked
and lacks daily food, and one of
you says to them, ‘Go in peace;
keep warm and eat your fill,’ and
yet you do not supply their bodily
needs, what is the good of that?
So, faith by itself, if it has no
works, is dead.”

What Does the Bible Say About the Poor?
The Widow's Mite, by Ignaz Dullinger, 1836

Many people have this mistaken notion that the
prophets in the Old Testament predicted what would
happen in the future. That is totally mistaken, the
Old Testament prophets preached that if the Jewish
nation that God would withdraw His blessings from
the Jewish nation if they did not take care of the
poor, the widows, the orphans, the sojourners, the
immigrants.

The prophet Isaiah exhorts:
“Woe to those who decree iniquitous decrees,
and the writers who keep writing oppression,
to turn aside the needy from justice
and to rob the poor of my people of their right,
that widows may be their spoil,
and that they may make the fatherless their
prey!”
“When the poor and needy seek water,
and there is none,
and their tongue is parched with thirst,
I the Lord will answer them,
I the God of Israel will not forsake them.”

The prophet Zechariah exhorts:
“Thus says the Lord of hosts,
Render true judgments,
show kindness and mercy each
to his brother,
do not oppress the widow, the
fatherless, the sojourner, or the
poor;
and let none of you devise evil
against his brother in your
heart.”

The prophet Jeremiah warns us:
“For if you truly amend your ways and
your doings,
if you truly execute justice one with
another,
if you do not oppress the alien, the
fatherless or the widow,
or shed innocent blood in this place,
and if you do not go after other gods to
your own hurt,
then I will let you dwell in this place,
in the land that I gave of old to your
fathers forever.”
Jeremiah Lamenting the Destruction of Jerusalem,
by Rembrandt, 1630

The prophet Malachi warns us:
“Then I will draw near to you for
judgment;
I will be a swift witness” “against
those who oppress the hireling in
his wages,
the widow and the orphan,
against those who thrust aside
the sojourner,
and do not fear me, says the Lord
of hosts.”

What Does the Bible Say About Immigrants?
Immigrants arriving at Ellis Island, 1902, and right, Arrival, photo by Lewis Hine, 1908

Which means that the prophet Malachi is a
supporter for a living minimum wage.
These are only a sampling of Bible verses mentioning
widows, orphans, and the poor, nearly all the
prophets, including Micah, Amos, and Zephaniah.
Various web pages list over a hundred such verses in
both Old Testament and the New Testament.

What does the Bible say about slavery, sojourners,
and immigrants?
In the Bible, sojourners are immigrants, the only
difference is the ancient world did not require
passports.

When God gifted the Ten
Commandments to the Jewish nation,
it was with this exhortation:
“Then God spoke all these words:
I am the Lord your God,
who brought you out of the land of
Egypt,
out of the house of slavery;
you shall have no other gods before
me.”
Moses shows the Tables of the Law,
Exodus, Marc Chagall, 1966

A few chapters later, the Lord
exhorts that:
You shall not wrong or oppress
a resident alien,
for you were aliens in the land
of Egypt.
Jew with Torah, by Marc Chagall, 1925

There are over eighty verses where God reminds the
Jews the He brought them out of the land of Egypt, a
dozen verses where He brought them out of slavery,
and other verses where God reminds them that they
were aliens in the land of Egypt. Many of the verses
we have already quoted exhort us to be kind to both
the poor and the sojourner, or immigrant.

https://bible.knowing-jesus.com/topics/God-Bringing-Israel-Out-Of-Egypt

https://www.nytimes.com/2018/06/15/us/sessions-bible-verse-romans.html
Many people thought that Jeff Sessions
misused the Scriptures when he quoted
Romans 13 to justify Trump’s immigration
policy. Quoting from the New York Times,
“Many were concerned that Mr Sessions’
chosen chapter, Romans 13, had been
commonly used to defend slavery and
oppose the American Revolution."
Mr. Sessions said, “I would cite you to the
Apostle Paul and his clear and wise
command in Romans 13, to obey the laws
of the government because God has
ordained the government for his purposes.”

https://www.nytimes.com/2018/06/15/us/sessions-bible-verse-romans.html
“Outside the United States, the passage was
used by Christians in Europe to defend Nazi rule
and by white religious conservatives in South
Africa to defend apartheid,” and to defend the
Jim Crow legal system in the Deep South.
A reporter asked Sarah Huckabee Sanders, the
White House press secretary, “Where does it
say in the Bible that it’s moral to take children
away from their mothers?”
Ms. Sanders that it is “biblical” for a government
to enforce the law. “That is actually repeated a
number of times throughout the Bible,” she
said.

We recently heard in the news that Florida Governor
Ron DeSantis’ staff deceived Venezuelan immigrants
that they would be provided housing and jobs and
relocation assistance. Instead, not only were they
dumped at the Martha’s Vineyard Airport without
warning the government authorities, they even
scheduled immigration court hearings in other states
that they would likely miss! How can anyone say this
was not viciously cruel?

https://www.justsecurity.org/83232/was-desantis-shipping-migrants-to-marthas-vineyard-a-crime/
https://www.nbcnews.com/news/latino/desantis-sending-migrants-marthas-vineyard-divides-venezuelan-american-rcna47972

Perhaps the cruelty is the point! If you only watch Fox News, you would
be unaware of the effect this article has had in liberal circles, that for
Republicans, The cruelty is the point! And since most Christians are
Republicans, and since most Christians view the Republican Party as the
Christian Party, this means that most of our secular citizens who are
turned off by organized religion do not view American Christians as
Compassionate, they view Christians as CRUEL!
For many Americans, CRUELTY, NOT COMPASSION, currently defines
Christianity.
Personally, I am sympathetic to many of the so-called Christian issues, but
I am reluctant to support them. WHY? Because so many Christians wish
to show cruelty rather than compassion to their poorer neighbors.

https://www.theatlantic.com/ideas/archive/2018/10/the-cruelty-is-the-point/572104/
The Cruelty is the Point!

Landscape
with Ruth
and Boaz,
Joseph
Anton Koch,
painted
1823-1825
The Book of Ruth, Our Sweet Sojourner

God loves immigrants, particularly poor immigrants,
we know this because an entire book of the Bible
tells the story of a young poor immigrant, Ruth, who
marries Boaz so she and her mother-in-law Naomi
can escape poverty. These slides are from our
reflections on St Augustine and the stoic philosopher
Rufus.

There are few truly happy marriages in the Old Testament,
one shining exception is the marriage of Ruth and Boaz.
Naomi and her husband moved from Judea to Moab to
escape a famine, their two sons married two Moabite
women, but over the years she became destitute when
first her husband, then her two sons, died. Naomi, in
desperation, decided to move back to Judea, although she
had lost touch with her relatives and her homeland. She
tells her daughters-in-law to stay and remarry local men,
but Ruth, showing character, refuses to leave Naomi:

Ruth Gleaning in the Fields, Alexandre
Cabanel, painted 1800's
Naomi with her Daughters-in-Law,
Henry Nelson O'Neil, painted 1844

uth Gleaning in Fields, Alexandre Cabanel, 1800's Naomi with her Daughters-in-Law, Henry Nelson O'Neil, 1844
Ruth said to Naomi,
“Do not press me to leave you
or to turn back from following you!
Where you go, I will go;
where you lodge, I will lodge;
your people shall be my people,
and your God my God.
Where you die, I will die—
there will I be buried.
May the LORD do thus and so to me,
and more as well,
if even death parts me from you!”
Ruth 1:16-17

This is one of the most touching verses of the Bible: this loving verse
shows Ruth’s devotion to her mother-in-law; her future devotion to Boaz,
whom she will wed; her devotion to her God; and how her love for her
family and her Love for God intertwine in her heart.
Jewish law states that when farmers harvest their grain, they must leave
behind sheaves of grain for those who are destitute can glean the grain.
Boaz notices the graceful beauty of Ruth as she gleans in the fields and
instructs his workers to leave behind extra sheaves of grain for Ruth to
glean.
To truly understand the story, we must remember that the ancient
Hebrews saw the Moabite women as somewhat loose. Perhaps, in a
sense, she would have been seen by some in Israel as an “illegal
immigrant”, especially since her mother-in-law abandoned Israel to move
to Moab, marrying her sons to Moabite women.

Landscape with Ruth and Boaz, Joseph Anton Koch, painted 1823-1825

Personally, I have trouble labelling those who seek a
better life in America as “illegal aliens.” Doesn’t the
poem on the base of the Statue of Liberty read:

https://www.theatlantic.com/entertainment/archive/2018/01/the-story-behind-the-poem-on-the-statue-of-liberty/550553/
Poem on the Statue of
Liberty:
"Give me your tired, your
poor,
Your huddled masses
yearning to breathe free,
The wretched refuse of
your teeming shore.
Send these, the
homeless, tempest-
tossed to me,
I lift my lamp beside the
golden door!"

Of course, there are some bad apples, there are a few American
who are members of gangs, and there are a few illegal aliens who
are likewise members of the drug cartels. But the large majority
of immigrants, legal or otherwise, are law abiding and hard-
working. Many immigrate flee from countries where gangs make
life dangerous, or to escape grinding unending poverty. How can
we blame those who seek a better life for their families? When
will we grant citizenship, or at least a promise that one day they
will not be deported, to the dreamer youths whose parents
immigrated years ago, for whom America is the only country they
remember?

In our video on our Channel Philosophy, I discuss
further many topics covered here, mainly how to live
a godly life in modern America.

DISCUSSION OF THE SOURCES
We consulted the Ancient Christian Commentaries on the Church Fathers and the
Reformation Commentaries. Both these series are from InterVarsity Press, I prefer
the classical commentaries that quote extensively from the Church Fathers and
preachers over the modern commentaries written by one or a few people, or by a
committee. CS Lewis wrote Reflections on the Psalms, which reflects how the
Church Fathers read the Psalms allegorically.
We also consulted the conservative Baptist Broadman Commentary, this is an older
1971 version I picked up many years ago in a used bookstore.
We also have videos on Book Reviews of the Apostolic Church Fathers, and Torah
and Talmud commentaries by the medieval and modern Jewish rabbis.

To find the source of any direct
quotes in this blog, please type in
the phrase to the search box in
my blog to see the referenced
footnote.
YouTube Description has links for:
• Script PDF file
• Blog
• Amazon Bookstore
© Copyright 2021
Blog and YouTube Description
include links for Amazon books
and lectures mentioned, please
support our channel with these
affiliate commissions.
Link to blog: https://wp.me/pachSU-L0

https://www.meetup.com/Reflections/

https://www.youtube.com/channel/UCLqDkfFbWhXOnzdjp__YZtg/

Woke Compassionate Bible Verses: Blessed Are the Poor, Woe to the Rich, and other verses

Recommended

Recommended

More Related Content

Similar to Woke Compassionate Bible Verses: Blessed Are the Poor, Woe to the Rich, and other verses

Similar to Woke Compassionate Bible Verses: Blessed Are the Poor, Woe to the Rich, and other verses (20)

More from Reflections on Morality, Philosophy, and History

More from Reflections on Morality, Philosophy, and History (20)

Recently uploaded

Recently uploaded (20)

Woke Compassionate Bible Verses: Blessed Are the Poor, Woe to the Rich, and other verses