Genealogies and the Virgin Birth of Christ by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=862

Genealogies and the Virgin Birth of Christ

by	Eric Lyons, M.Min.

Rarely (if ever) have I read the words “genealogy” and “exciting” in the same sentence. It seems most people consider the genealogies of Christ as some of the Bible’s dullest reading. They frequently are described as boring, dry, and monotonous—full of “begets” that many would just as soon “forget.” In reality, however, exciting pearls of truth often are overlooked. One of these truths that escapes the reader who simply skims (or skips) the genealogies is the virgin birth of Christ.
In Matthew’s genealogy of Christ, it may be that one fails to see how the verb “begot” is used 39 times between Abraham and Joseph (verses 2-16a). And yet, instead of claiming that Joseph begot Jesus, Matthew wrote: “…and Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ” (1:16, emp. added). This wording stands in stark contrast to the format in the preceding verses (“Abraham begot Isaac, Isaac begot Jacob, etc.”). Joseph did not beget Jesus; rather, he is referred to as “the husband of Mary, of whom was born Jesus.” The Holy Spirit was emphasizing the fact that Jesus was not conceived as the result of anything Joseph did. Rather, Mary “was found with child of the Holy Spirit” (Matthew 1:18, emp. added). An angel even informed Joseph that he was not the father of Jesus, rather that which was conceived [literally, “begotten”] in her was “of the Holy Spirit” (Matthew 1:20).
Matthew gave us a second “hint” of the virgin birth of Christ when he wrote: “…and Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ” (1:16, emp. added). One might assume that the “whom” in this verse refers to Joseph as Jesus’ father. Others may think it is talking about both Joseph and Mary as His parents. An English teacher likely would point out that we cannot tell to whom the word “whom” belongs in this verse, because when the English word “whom” is used in a sentence it can refer to either men or women; or, it can refer to both. Though usually we can tell the meaning by the context in which the word is found, such is not the case in Matthew 1:16. Our English translations simply do not reveal the marvelous truth concealed in this verse. In order to unveil this “Gospel gem,” one must consult the language in which the New Testament was written originally—Greek. The English phrase “of whom was born Jesus” is translated from the Greek relative feminine pronoun (hes). In this verse, the feminine gender can refer only to Mary. Biblical genealogies regularly emphasize the fathers who sire a child, but here Matthew indicates that Jesus received His humanity only from His mother. Thus, Joseph is excluded from any involvement in the birth of Christ, the Son of God.
While Matthew’s genealogy clearly establishes Christ as the legal heir to the throne by tracing His ancestry down through the royal line of the kings of Israel all the way to Joseph the carpenter (and to Jesus), he still emphasizes Mary as the biological parent “of whom” Jesus was born. What accuracy! What precision! What a wonderful truth found within a genealogy so often overlooked.

Are Children Born With Sin? by Moisés Pinedo

http://apologeticspress.org/APContent.aspx?category=11&article=2697

Are Children Born With Sin?

by	Moisés Pinedo

Have you ever seen the face of a newborn child, touched the soft skin of his rose-colored cheeks, and sensed his innocence when looking into his beautiful eyes? In stark contrast, Catholic teaching alleges that “small infants are sinful!” The Catechism of the Catholic Church declares:

Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called (1994, 1250, emp. added).

The Bible teaches that children do not bear the sin of their parents (Exodus 32:32-33; Deuteronomy 24:16; 2 Kings 14:6; 2 Chronicles 25:4; Jeremiah 31:30; Ezekiel 18:20). However, Catholics are quick to point out that David declared: “Behold, I was brought forth in iniquity,and in sin my mother conceived me” (Psalm 51:5). To understand this passage, we must keep in mind that the subject of Psalm 51 is David’s sin, not original sin. Consider the nouns and possessives David used to indicate that the sin which he was talking about was the sin he committed: “Blot out my transgression” (vs. 1); “Wash me thoroughly from my iniquity, and cleanse me from my sin” (vs. 2); “I acknowledge my transgressions, and my sin is always before me” (vs. 3); “Against You, You only, have I sinned” (vs. 4); etc. There is not even the slightest allusion to some kind of original sin in the psalmist’s supplication. In fact, it was from his own sin and transgression that the psalmist desired to be freed.
But, why did he refer to the moment in which he was formed in the womb of his mother? The psalmist could have been using hyperbole (cf. Psalm 58:3; Colley, 2004), or emphasizing the condition in which his mother conceived him. In the latter case, although he was born without sin, he was born into a world that was covered, plagued, and influenced by sin.
Consider also that the psalmist made these pleas for forgiveness as an adult. He used present-tense verbs to plead for forgiveness: “Have mercy upon me...blot out my transgressions” (vs. 1); “Wash me thoroughly...cleanse me from my sin (vs. 2); “I acknowledge my transgressions” (vs. 3); “Purge me with hyssop...wash me” (vs. 7); “Make me hear joy and gladness” (vs. 8); “Hide Your face from my sins...blot out all my iniquities” (vs. 9); “Create in me a clean heart...renew a steadfast spirit within me” (vs. 10).
David’s pleas for forgiveness were due to a sin (or sins) that he committed long after his birth. The psalmist himself made this fact clear in a parallel passage, where he prayed: “Do not remember the sins of my youth, nor my transgressions” (Psalm 25:7, emp. added). If Psalm 51 is a plea to be freed from original sin, how do Catholics explain that God anointed, blessed, and used David while he bore the sin of the first man?
Additionally, the psalmist declared that he was “shapen” and “conceived” in iniquity (51:5, KJV). This is not a reference to birth (as Catholicism claims), but to conception. To be consistent with the Catholic idea that Psalm 51 supports the dogma of original sin, we must conclude that original sin is transmitted at the moment of conception. If that is the case, the Catholic Church will have to rework its theology concerning baptism to include a way to “baptize” children before birth to save them from “the power of darkness” (Cathecism..., 1994, 1250).
To arrive at a correct interpretation of Psalm 51, we also must consider other biblical passages where similar expressions are used. For example, Isaiah declared: “The Lord has called me from the womb; from the matrix of my mother He has made mention of my name” (49:1). In Jeremiah 1:5, God told His prophet: “Before I formed you in the womb I knew you; before you were born I sanctified you.” If by the expression, “I was brought forth in iniquity” (Psalm 51:5), David alluded to the original sin he bore, how do Catholics explain Isaiah and Jeremiah’s declarations of sanctity from the womb? Were these two prophets born without the contamination of original sin? According to Catholicism, only Jesus and Mary were born in a completely holy condition. These passages cannot be reconciled with the Catholic dogma of original sin (see Colley, 2004).
But, what about Romans 5:12, where the apostle Paul wrote that “through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned”? Does this verse teach that we bear Adam’s sin? No. As we observed in another article (cf. Pinedo, 2009), this verse teaches that death—the consequence of sin—spread to all men, not because Adam sinned, but “because all sinned” (5:12; cf. Romans 3:23). Of course, this “all” cannot refer only to Adam. Nothing in the Bible teaches, indicates, or implies that children are born with sin.
Paul indicated that where there is no law, there is no sin (Romans 3:20; cf. John 15:22). And the apostle John declared that “sin is lawlessness” (1 John 3:4). If infants cannot know the Law of God or understand it, they cannot commit lawlessness.
Jesus Himself said: “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mark 10:14, emp. added). Paul declared that none who are unclean can enter into the kingdom of heaven (Ephesians 5:5). Jesus added: “[U]nless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Matthew 18:3, emp. added). If children come to the world with a “fallen human nature and tainted by original sin” (to use the words of the Catechism), why would men have to become as little children, who are also “contaminated” with sin? The Bible is clear: sin is not inherited. No baby has ever been born bearing the guilt of Adam’s sin. No one bears the responsibility for Adam’s sin but Adam himself.

REFERENCES

Catechism of the Catholic Church (1994), (Mahwah, NY: Paulist Press).
Colley, Caleb (2004), “Did David Authorize Infant Baptism?,” [On-line], URL: http://www.apologeticspress.org/articles/2626.
Pinedo, Moisés (2009), “Was Mary Sinless?,” [On-line], URL: http://www.apologeticspress.org/articles/240062.

Are We “100% Sure” Goldilocks Planet has Life? by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=12&article=3756

Are We “100% Sure” Goldilocks Planet has Life?

by	Kyle Butt, M.Div.

Associated Press science writer Seth Borenstein recently reported on a new planet that seems to be in what scientists call the “Goldilocks zone.” What is the “Goldilocks zone?” Very few places in our Universe maintain conditions that are suitable for life. One of those conditions is that liquid water must be present. The “Goldilocks zone” is a specific distance from any star that is “not too hot, not too cold. Juuuust right,”—a situation that allows water to remain in its liquid form (Borenstein, 2010). According to atheistic, evolutionary ideas about the origin of the Universe, in theory, there should be hundreds, thousands, or even millions of planets in our Universe that maintain conducive conditions for life to “begin.” In fact, we are incessantly informed by the media and the scientific community that it is just a matter of time before we discover other planets where life has evolved from non-living chemicals. One would think, according to the propaganda about life arising in other places, that a little liquid water and a few amino acids thrown together will inevitably produce life.

Thus, we have a report of the first Earth-like planet that could possibly “support life.” The planet, labeled Gliese 581g, is the sixth planet from a dwarf star named Gliese 581. Borenstein described the planet in the following way:

It is about three times the mass of Earth, slightly larger in width and much closer to its star—14 million miles away versus 93 million. It’s so close to its version of the sun that it orbits every 37 days. And it doesn’t rotate much, so one side is almost always bright, the other dark. Temperatures can be as hot as 160 degrees or as frigid as 25 degrees below zero, but in between—in the land of constant sunrise—it would be “shirt-sleeve weather,” said co-discoverer Steven Vogt (Borenstein, 2010).

Gliese 581g is of interest, then, because there is a chance that it could have liquid water on its surface. Of course, as Borenstein noted: “It’s unknown whether water actually exists on the planet.” What, then, is so important about liquid water, as opposed to any other constraints that are necessary for life to survive? Vogt said that “chances for life on this planet are 100 percent” since “there always seems to be life on Earth where there is water.” Wow! Look at that reasoning. This new planet might have some water, so we are 100% sure there is life on the planet. We are not even 100% sure it has water. How in the world could we be sure it has life?

The false idea that finding liquid water is the equivalent of finding biological life is easy to debunk. Take some water, kill all the microscopic organisms in it so that no life exists. Add any amino acids or “building blocks” of life that you want, then shock the mixture, blow it up, heat it, cool it, or whatever else you want to do, and see if you get life. News flash—you don’t get life! Louis Pasteur proved that almost 150 years ago (Butt, 2002). Yet Vogt boldly stated: “It’s pretty hard to stop life once you give it the right conditions” (as quoted in Borenstein). And what, pray tell, are the right conditions? Vogt can’t tell you, and neither can any other human alive. Water is certainly not “the right conditions” for life, because we can supply water to any mixture of non-living chemicals all day long for the next 20 billion years and not get life.

What, in reality, are the “right conditions” for life to begin? There is really only one: an intelligent Creator must superintend the process. “In the beginning was water,” will not produce life. But “in the beginning God created the heavens and the Earth,” will supply the necessary condition for life on Earth or any other planet—God. Beware of the false assumptions that fill the media and “scientific” discussions of other planets and life in outer space.

REFERENCES

Borentstein, Seth (2010), “Could ‘Goldilocks’ Planet Be Just Right for Life?”, http://news.yahoo.com/s/ap/20100929/ap_on_sc/us_sci_new_earths.

Butt, Kyle (2002), “Biogenesis—The Long Arm of the Law,” http://www.apologeticspress.org/articles/1769.

Biblical Wisdom Still Relevant by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=13&article=1802

Biblical Wisdom Still Relevant

by	Kyle Butt, M.Div.

About 3,000 years ago, one of the wisest men to have ever lived penned through divine inspiration this statement: “A merry heart does good like medicine, but a broken spirit dries the bones” (Proverbs 17:22). Solomon’s statement speaks to the fact that in many cases, it is the emotional and spiritual attitude of an individual that sustains his or her physical existence as much or more than physical factors. On March 28, 2006, a brief article on loneliness provided some excellent modern scientific documentation for Solomon’s sentiments.
The study was in no way exhaustive since it only looked at information from about 229 adults. But the results were quite interesting. In a nut shell, the study showed that loneliness can be a potential factor that increases blood pressure. The study further indicated that when individuals became more emotionally connected to others and less lonely, their blood pressure can decrease. In fact, the authors of the study suggested that the “magnitude of the effect of loneliness on blood pressure is comparable to the magnitude of reduction that can be achieved through weight loss and exercise” (Hawkley and Berry as quoted in Minerd, 2006). Thus, one can see that the physical factors of losing weight and exercise can potentially be matched or eclipsed by the emotional attitudes of an individual, exactly as Solomon suggested.
Drs. Hawkley and Berry noted that many factors in the culture of the United States tend to increase the opportunity for loneliness and that, “under these circumstances risk of loneliness increases, and along with it so does risk of morbidity and mortality” (Minerd, 2006). In other words, emotional distress “dries the bones.”
Solomon’s ancient wisdom is as relevant to today’s society as it was to his three millennia ago. The Bible’s timeless nature is exactly the product that what would be expected from an all-knowing God Who can declare “the end from the beginning” (Isaiah 46:10).

REFERENCE

Minerd, Jeff (2006), “Loneliness Weighs Heavily on the Heart,” [On-line], URL: http://www.medpagetoday.com/Cardiology/Hypertension/tb/2947.

Is Muhammad Mentioned in the Bible? by Dave Miller, Ph.D.

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Is Muhammad Mentioned in the Bible?

by	Dave Miller, Ph.D.

Islamic apologists have attempted to bolster the credibility of their beliefs by claiming that the Bible, itself, makes reference to the coming of the prophet Muhammad. Ironically, this claim comes even in the face of the prevailing Islamic contention that the Bible has been corrupted, and thus cannot be relied upon as an accurate record of God’s Word. Nevertheless, the reader is urged to weigh these claims in light of the exegetical evidence for five of these passages.

Isaiah 29:12

First, Muslims appeal to Isaiah 29:12—“Then the book is delivered to one who is illiterate, saying, ‘Read this, please’; and he says, ‘I am not literate.’” Muslims insist that the book referred to in this verse is the Quran, that the one to whom the book was delivered is Muhammad, and that the one who ordered Muhammad to read the book is Gabriel. They claim that Muhammad fits the description of this individual, since Muhammad was illiterate when the angel Gabriel revealed the words of Allah to him.
To understand the context of the verse, one must remember that Isaiah, who lived in the 8th century B.C., is known as the “Messianic prophet” because he prophesied so many details about Jesus—not Muhammad. Isaiah 29 is in a context in which God pronounced woes on Judah for her sins at that time, i.e., 702 B.C. The context indicates that within a year, the great Assyrian king Sennacherib would lay siege to Jerusalem in 701 B.C. (vs. 3). Jerusalem (called “Ariel”) would be attacked by her enemies and punished for her crimes against God, and then those enemies would, themselves, also receive their just desserts (vss. 4-8). God’s people were in the throes of deliberate spiritual blindness, and Judah’s false prophets/seers were not helping the situation (vss. 9-10). Notice that Isaiah then described the unwillingness of the people of his day to heed the truth by comparing them to a literate person who is told to read something, but refuses, excusing himself by saying the document is sealed (vs. 11). It then is delivered to an illiterate person, but he excuses himself by saying he cannot read (vs. 12). The point is that the people of Isaiah’s day refused to pay attention to God’s Word spoken through His prophets. They did not want it! Verses 13-16 explain that because of their closed minds, they would all suffer for their rejection of His Word when the Assyrians arrived to besiege the city. But, as usual, God revealed a better day when people would listen (vss. 17ff.). Having examined the context, it is transparently evident that these verses have absolutely nothing to do with Muhammad!

Deuteronomy 18:18

A second verse that Muslims brandish in support of their claims is the promise of a coming prophet in Deuteronomy 18:18—“I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.” Muslims claim that the prophet to whom God referred was Muhammad.
Again, a simple examination of additional biblical evidence reveals that the statement made to Moses was divinely intended to refer to Jesus Christ—not Muhammad. Shortly after the establishment of the church of Christ and the Christian religion (in A.D. 30 in Jerusalem on the first Pentecost after the death and resurrection of Jesus—Acts 2), two of the twelve apostles, Peter and John, went to the Jewish temple and healed a lame man (Acts 3:1-11). When people began to gather in large numbers out of amazement at what had happened, Peter used the opportunity to preach the Christian message to them (Acts 3:12-26). He made several crucial points pertaining to the person of the Christ: (1) the recently crucified Jesus was, in fact, the One Whom the God of Abraham, Isaac, and Jacob had glorified (vs. 13); (2) God had raised Him from the dead (vs. 15); (3) it was the “name” (i.e., authority/power) of Jesus, and faith in Him, that procured the miraculous healing of the lame man (vs. 16); (4) the suffering of Christ was predicted previously by God through the prophets (vs. 18); (5) at the conclusion of human history, God will send Jesus back (not any of the prophets, let alone Muhammad)—an unmistakable reference to the Second Coming of Christ immediately preceding the Judgment (vss. 20-21; cf. Romans 14:10; 2 Corinthians 5:10; 2 Thessalonians 1:7ff.). It is at this point that Peter quoted from the passage in Deuteronomy and applied it to Jesus—not Muhammad (vss. 22ff.). Peter’s inspired application is unmistakable; he clearly identified Jesus as the fulfillment: “God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities” (vs. 26). Observe further that God stated explicitly that the prophet that He would raise up would come "from your brethren" (vs. 15; cf. vs. 18). In context, He was speaking to Moses, who was a descendant of Isaac. Arabs descended from Ishmael, not Isaac. Muhammad was not from the brethren of Moses and the Jews--he was an Arab. Muhammad does not fit the prophecy of Deuteronomy 18.

John 14-16

A third attempt by Muslims to gain credibility for their viewpoint by linking their beliefs to the Bible concerns the multiple allusions to the Holy Spirit in John chapters 14, 15, and 16. John 16:7 reads: “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I go not away, the Helper will not come unto you; but if I depart, I will send him to you.” Again, Muslims claim that Jesus was referring to Muhammad. Yet anyone who has spent even a minimal amount of effort examining the teaching of John chapters 14, 15, and 16 is astounded that anyone would claim that the “Helper” (NKNV), or “Comforter” (KJV), or “Counselor” (RSV, NIV)—the one who stands beside (paracletos)—is to be equated with Muhammad. The three chapters have as their setting Jesus giving His twelve apostles special encouragement and specific admonitions in view of His eminent departure from the Earth. He reassured them that even though He was about to exit the planet, He would not abandon them. They would not be left “orphans” (14:18). He would send in His place the Holy Spirit Who would teach them all things and bring to their remembrance those things that Jesus had taught them (14:26). The term translated “Helper” occurs three times in the context (14:26; 15:26; 16:7). Without question, Jesus was referring to the power and directional assistance that the apostles would receive from the Holy Spirit beginning on the day of Pentecost (Acts 1:8; 2:4). A simple reading of the three chapters makes this conclusion inescapable.
Since Muslims do not believe in the notion of Trinity (God in three persons—Matthew 28:19; 2 Corinthians 13:14), they reject the reality of the Holy Spirit. When the Holy Spirit is referred to in the Quran, it is speaking of the angel Gabriel (Surah 2:87,253; 16:102; see Pickthall, n.d., p. 40, note 3). But using their own reasoning, the “Helper” cannot refer to Muhammad since the context specifically identifies the “Helper” as the “Holy Spirit:” “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you” (14:26). If the Quran is correct, and the Holy Spirit is Gabriel, then John 14:26 teaches that the Helper is Gabriel—not Muhammad! No, John 16:7 does not refer to Muhammad.

John 1:19-21

A fourth passage brought forward in an effort to show biblical support for Muhammad’s claim to be a prophet of God is John 1:19-21—“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed, and did not deny, but confessed, ‘I am not the Christ.’ And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the Prophet?’ And he answered, ‘No.’” Muslims claim that the Jews were waiting for the fulfillment of three distinct prophecies. The first was the coming of Christ. The second was the coming of Elijah. The third was the coming of the Prophet. Muslims point out that the three questions that were posed to John the baptizer in this passage show this expectation to be true. They further maintain that since the Jews distinguished between the Christ and the Prophet, Jesus Christ was not the prophet mentioned in Deuteronomy 18:15,18.
Muslims certainly are correct in their observation that the Jews of Jesus’ day thought that the Christ and the Prophet were two separate personages. But the meaning and proper application of the Bible does not rest on the perceptions and misconceptions of mere humans. The Bible records the opinions and viewpoints of a wide range of individuals throughout human history—including Satan himself (Matthew 4:3,6,9)—even though their opinions and viewpoints were incorrect. The Bible does not authenticate such opinions simply by reporting them. The Jews were confused.
The real question is, does the Bible indicate whether the Christ and the Prophet were/are to be understood as the same person? As already noted, the apostle Peter certainly thought so (Acts 3:12ff.). So did the great evangelist and Christian martyr, Stephen. Standing before the highest-ranking body of the Jewish religion, the Sanhedrin, and in the presence of the highest-ranking religious figure in Judaism, the high priest, Stephen recalled the words of Moses from Deuteronomy (Acts 7:37), and then forthrightly declared Jesus to be the Just One Whom they had betrayed and murdered (vs. 52). The “Just One” is precisely the same person that Peter identified as the fulfillment of the Deuteronomy passage, i.e., Jesus Christ. Likewise, Paul referred to Jesus (not Muhammad) as the “Just One” (Acts 22:14). An objective appraisal of the biblical data yields the unmistakable conclusion that the Bible identifies the Prophet of Deuteronomy 18 as Jesus Christ—not Muhammad. Jesus is both the Christ and the Prophet.

Song of Solomon 5:16

A fifth passage alleged to be a reference to Muhammad is found in Song of Solomon 5:16, where it is claimed that Muhammad is actually referred to by name in Hebrew. In English, the verse reads: “His mouth is most sweet, yes, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem!” (NKJV). A phonetic transliteration of the underlying Hebrew text reads: Kheeco mahm-tah-keem vuh-coollo ma-kha-madeem zeh dodee veh-tseh ray-ee beh-note yerushalayim. Muslims claim that the bolded word, though translated “altogether lovely,” is the name of Muhammad (Naik, n.d.). Consider six linguistic evidences that dispute their claim:
1. The second syllable (kha) utilizes the Hebrew letter heth which has a hard initial sound like the “ch” in the Scottish word “loch.” It is to be distinguished from the Hebrew letter he which is the same as the English letter “h.” If Muhammad was being referred to, the simple “h” would have been more linguistically appropriate.
2. Muslims claim that the eem (or im) in ma-kha-madeem in the Hebrew language was “added for respect” (Naik). This claim is untrue and unsubstantiated. The letters constitute the standard form for changing a singular to a plural—like adding “s” or “es” in English (cf. Weingreen, 1959, pp. 35ff.). As the eminent Emil Rödiger (who was professor for oriental languages at the University of Halle and the student of the well-known German Orientalist, H.F.W. Gesenius) noted in his editorial comment in the prestigious Gesenius’ Hebrew Grammar: “The use of the plural as a form of respectful address is quite foreign to Hebrew” (p. 418).
3. The meaning of the Hebrew ma-kha-madeem is different from the meaning of the word “Muhammad” in Arabic. According to Sheikh Abd al-Azîz, Grand Mufti of Saudi Arabia, the word “Muhammad” is derived from the Arabic root word hamd meaning “praise.” It is the emphatic passive participle of that root and can be translated as “the Oft-Praised One” (n.d.). However, the Hebrew term (makh-mahd) in the passage under consideration has a completely different meaning. It refers to “grace, beauty” (Gesenius, 1979, p. 464), “a desirable thing, delightfulness” (Brown, et al., 1906, pp. 326-327), “a pleasant thing” (Payne, 1980, 1:295), or “precious” (Holladay, 1988, p. 190). English translations render the term “altogether lovely” (NKJV, NIV), “wholly desirable” (NASB), and “altogether desirable” (ESV, RSV). No reputable English translation would render the underlying Hebrew as “Muhammad.” All Muslims have done is happen upon a Hebrew word that phonetically sounds somewhat like “Muhammad” and have erroneously concluded the word must be referring to him. Such handling of linguistic data is irresponsible.
4. Further, the claim that Muhammad is intended in the verse completely disregards the context and message of the book of Song of Solomon. The book consists of a dialogue between Solomon, his Shulamite bride-to-be, and the “daughters of Jerusalem,” with perhaps even God interjecting His comment (5:1b), as well as the Shulamite’s brothers (8:8-9). The term used in 5:16 that Muslims claim refers to Muhammad is also used in 2:3 to refer to the Shulamite’s beloved—“Like an apple tree among the trees of the woods, so is my beloved among the sons. I sat down in his shade with great delight.” “Great delight” is the Hebrew word also used in 5:16; in both cases the words of the Shulamite refer to her beloved—not Muhammad.
5. Forms of the same Hebrew word are used elsewhere in the Old Testament, yet Muslims do not claim that those passages refer to Muhammad. Rightly so, since those verses cannot be forced to fit the notion that Muhammad is under consideration. For example, Isaiah 64:11 mourns the destruction of Jerusalem: “Our holy and beautiful temple, where our fathers praised You, is burned up with fire; And all our pleasant things are laid waste.” “Pleasant things” is a form of the same word in Song of Solomon 5:16. Would the Muslim contend that Muhammad was “laid waste” in Jerusalem? Additional occurrences of the same word—which dispel the misuse of the term by Muslims—are seen in 1 Kings 20:6; 2 Chronicles 36:19; Lamentations 1:10,11; Ezekiel 24:16,21,25; Hosea 9:9,16; Joel 3:5; et al. (Wigram, 1890, p. 687).
6. Even if the Hebrew word “lovely/desirable” in Song of Solomon were the Hebrew equivalent of the Arabic word “praised one,” it still would not follow that Muhammad is being referred to in the Bible. Instead, it would simply be an indication that the underlying word stands on its own as a term used for other applications. For example, the Hebrew word for “bitter” is mah-rah. It is used throughout the Old Testament to refer to the concept of bitter. Yet, due to her unpleasant circumstances in life, Naomi (meaning “pleasant”) requested that her name be changed to “bitter” (mah-rah) to reflect her bitter predicament. It does not follow, however, that when the Hebrew word “bitter” appears in the Old Testament it refers to Naomi. If parents today were to name their child John, it would not follow that they intended to reflect an association with others in history who have worn the name John. Muslims have the cart before the horse. Their claim is equivalent to parents naming their child “wonderful” or “special”—and then claiming that an ancient writer had their child in mind when the writer used the word “wonderful” or “special” in referring to another person contemporary to the writer.

conclusion

All of the above verses may be understood with a little study and consideration of context. Those who would attempt to use these verses to apply to Muhammad demonstrate that they have a very superficial, cursory understanding of the Bible. The truth is available for anyone who cares to “check it out.” But searching for the truth requires effort. It requires proper motivation, sincerity, and honesty. Yet it can be done. As Jesus said, “You shall know the truth, and the truth shall make you free” (John 8:32).

References

al-Azîz, Sheikh Abd (no date), “The Meaning of the Prophet’s names ‘Muhammad’ and ‘Ahmad,’” Islam Today, http://en.islamtoday.net/quesshow-14-738.htm.
Brown, Francis, S.R. Driver, and Charles A. Briggs (1906), The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, MA: Hendrickson, 2000 reprint).
Gesenius, William (1847), Hebrew and Chaldee Lexicon (Grand Rapids, MI: Baker, 1979 reprint).
Holladay, William (1988), A Concise Hebrew and Aramaic Lexicon of the Old Testament (Grand Rapids, MI: Eerdmans).
Naik, Zakir (no date), “Prophet Muhammad (pbuh) in the Bible,” Islam 101, http://www.islam101.com/religions/christianity/mBible.htm.
Payne, J. Barton (1980), hamad in Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason Archer, Jr. and Bruce Waltke (Chicago, IL: Moody).
Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).
Weingreen, J. (1959), A Practical Grammar for Classical Hebrew (Oxford: Clarenden Press), second edition.
Wigram, George W. (1890), The Englishman’s Hebrew and Chaldee Concordance of the Old Testament (Grand Rapids, MI: Baker, 1980 reprint).

"THE SECOND EPISTLE OF JOHN" Introduction by Mark Copeland

                      "THE SECOND EPISTLE OF JOHN"

                              Introduction

In the 1st century A.D., the early church enjoyed remarkable growth and
spread throughout the world at that time (Ac 8:5; Ro 10:14-18; Col
1:5-6,23).  What accounted for this spread of the gospel?

There were likely several factors, but one was the hospitality of the
early Christians...

   *  Paul was able to travel and depend upon Christians opening their
      homes to him - cf. Phm 1:22

   *  He encouraged Christians to support those who were teachers of
      good things - Ga 6:6

   *  John commended and encouraged those who provided lodging and
      support for traveling missionaries - 3Jn 1:5-8

Showing such hospitality was not without its potential for supporting
the spread of false teachers and their doctrines.  It would be easy for
teachers of error to take advantage of the Christians’ natural
propensity to be hospitable to strangers.  Thus it was necessary to
counsel Christians to use proper discernment in sending traveling
teachers on their way.

The Second Epistle of John, consisting of just one chapter, addresses
this very problem.

AUTHOR

The author identifies himself as "The Elder", believed by most
conservative scholars to be the apostle John.  The internal evidence
that supports this conclusion:

   *  The three epistles attributed to John utilize much the same
      language and ideas

   *  All bear similarity to concepts and language to the Gospel of John

   *  The term "elder" would be a fitting description of John as the
      author writing in his old age

As for external evidence, Irenaeus, a disciple of Polycarp (who in turn
was an associate of John), quotes from it and mentions the apostle John
by name.  Both Clement of Alexandria and Dionysius, living in the third
century A.D., credit John with being the author.

RECIPIENTS

The epistle is addressed to "the elect lady and her children."  Taken
literally, the epistle is written to a particular woman and her
children.  Many scholars understand this to be the case (e.g., Plummer,
Ross, Ryrie).  Some have even supposed the Greek words for "elect lady"
may refer to given names, such as:  Electa the Lady, The chosen Kyria,
Electa Kyria.

Taken figuratively, it could refer to a local church.  Scholars who hold
to this view include Brooke, Bruce, Marshall, Stott, and Westcott.  They
understand that "elect lady and her children" (1) and "children of your
elect sister" (13) refer to two particular congregations.

Desiring to allow the most obvious meaning of Scripture to be the most
correct meaning, I am willing to accept the literal view.

PLACE AND DATE

Ephesus is usually suggested as the location from which John wrote this
epistle, as he was known to live there in the later years of his life.
Estimation of the date of writing varies widely, some placing it before
the destruction of Jerusalem (70 A.D.).  Most however place it around
90-95 A.D.

PURPOSE AND THEME

In such a short letter, the purpose is rather straightforward and
twofold:

   *  Encourage brotherly love, and keeping the commandments of God
      - 2Jn 1:5-6

   *  Warn against supporting or encouraging false teachers - 2Jn
      1:10-11

Based on 2Jn 1:7, the false teachers were likely precursors of the
Gnostics (see introduction to 1st John).  As for the theme, I would
suggest:

                       Walking in truth and love

OUTLINE

Here is a simple outline of the book, from the ESV Study Bible...

Greeting:  The Elder’s Love (1-3)
The Elder’s Joy And Request (4-6)
The Elder’s Concern (7-8)
The Elder’s Warning (9-11)
Closing:  The Elder’s Farewell (12-13)

REVIEW QUESTIONS

1) Who is author of The Second Epistle Of John?
   - The Elder, likely John the apostle who wrote the gospel of John

2) Who were the original recipients of this epistle?
   - Literally, the elect lady and her children; figuratively, a local
     congregation

3) When was it written?
   - Most date it from 90-95 A.D.

4) What has been suggested as its two-fold purpose?
   - To encourage brotherly love, and keeping the commandments of God
     - 2Jn 1:5-6
   - To warn against supporting or encouraging false teachers - 2Jn
     1:10-11

5) What has been suggested as its theme?
   - Walking in truth and love

6) What are the main divisions of this epistle as outlined above?
   - Greeting:  The Elder’s Love (1-3)
   - The Elder’s Joy And Request (4-6)
   - The Elder’s Concern (7-8)
   - The Elder’s Warning (9-11)
   - Closing:  The Elder’s Farewell (12-13)

Executable Outlines, Copyright © Mark A. Copeland, 2016

"THE SECOND EPISTLE OF JOHN" Chapter One by Mark Copeland

                      "THE SECOND EPISTLE OF JOHN"

                              Chapter One

The Elder greets the elect lady and her children (1-3), expressing joy
over hearing her children were walking in truth, with a plea to love one
another (4-6).  He then warns of deceivers (antichrists) who deny Jesus
as coming in the flesh, telling her not to receive into her home those
who do not bring the doctrine of Christ (7-11).  Hoping to see her soon,
he concludes with greetings from the children of her elect sister
(12-13).

POINTS TO PONDER

   *  Walking in truth and love, abiding in the doctrine of Christ

   *  Identifying antichrists, refusing to support false teachers

REVIEW QUESTIONS

1) What are the main points of this chapter?
   - Greetings - 2Jn 1:1-3
   - Walking in truth and love - 2Jn 1:4-6
   - Beware of deceivers and false teachers - 2Jn 1:7-11
   - Farewell - 2Jn 1:12-13

2) What four phrases related to truth are used by John in his greeting?
   (1-3)
   - Love in truth, known the truth, truth abides in us, in truth and
     love

3) What caused John to rejoice greatly? What plea did he make? (4)
   - That children of the "elect lady" were walking in the truth
   - That they love one another

4) How does John define love? (6)
   - That we walk according to His commandments

5) Who does John describe as "a deceiver and an antichrist"? (7)
   - One who does not confess Jesus Christ as coming in the flesh

6) Why did John counsel self-reflection? (8)
   - That we not lose those things we worked for, to ensure we receive a
     full reward

7) What happens if one transgresses and does not abide in the doctrine
   of Christ? (9)
   - He does not have God

8) What phrase clearly contradicts the Oneness doctrine of the Godhead?
   (9)
   - "...both the Father and the Son"

9) How was one to respond to those who did not abide in Christ’s
   doctrine? (10)
   - Neither receive him or greet him, lest one shares in his evil deeds

Executable Outlines, Copyright © Mark A. Copeland, 2016

Make your own monument by Gary Rose

"I don't get no respect!" was his catchphrase and in this life he was a comedian. I enjoyed watching his performances and still remember some of his work - anyone recall "Take my wife- PLEASE!"? I never met him, but anyone who sees his headstone will wonder what his life was like. If you are curious, here is a link---  https://en.wikipedia.org/wiki/Rodney_Dangerfield. 

All this begs the question: What will I leave behind?

The Bible says...

1 Timothy, Chapter 5 (WEB)

 ²⁴ Some men’s sins are evident, preceding them to judgment, and some also follow later.  ²⁵ In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.

The answer to my question: Everything about me, good and bad. The thing is- those things will determine my eternal fate at the judgment. You and I can't change the past, but we can determine to change the present and affect our future. And the future isn't written in stone (until we expire).

Bible Reading September 2, 3, 4 by Gary Rose

Bible Reading  September 2, 3, 4 (WEB)

Sept. 2

Psalms 30-32

Psa 30:1 I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me.

Psa 30:2 Yahweh my God, I cried to you, and you have healed me.

Psa 30:3 Yahweh, you have brought up my soul from Sheol. You have kept me alive, that I should not go down to the pit.

Psa 30:4 Sing praise to Yahweh, you saints of his. Give thanks to his holy name.

Psa 30:5 For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning.

Psa 30:6 As for me, I said in my prosperity, "I shall never be moved."

Psa 30:7 You, Yahweh, when you favored me, made my mountain stand strong; but when you hid your face, I was troubled.

Psa 30:8 I cried to you, Yahweh. To Yahweh I made supplication:

Psa 30:9 "What profit is there in my destruction, if I go down to the pit? Shall the dust praise you? Shall it declare your truth?

Psa 30:10 Hear, Yahweh, and have mercy on me. Yahweh, be my helper."

Psa 30:11 You have turned my mourning into dancing for me. You have removed my sackcloth, and clothed me with gladness,

Psa 30:12 To the end that my heart may sing praise to you, and not be silent. Yahweh my God, I will give thanks to you forever!

Psa 31:1 In you, Yahweh, I take refuge. Let me never be disappointed. Deliver me in your righteousness.

Psa 31:2 Bow down your ear to me. Deliver me speedily. Be to me a strong rock, a house of defense to save me.

Psa 31:3 For you are my rock and my fortress, therefore for your name's sake lead me and guide me.

Psa 31:4 Pluck me out of the net that they have laid secretly for me, for you are my stronghold.

Psa 31:5 Into your hand I commend my spirit. You redeem me, Yahweh, God of truth.

Psa 31:6 I hate those who regard lying vanities, but I trust in Yahweh.

Psa 31:7 I will be glad and rejoice in your loving kindness, for you have seen my affliction. You have known my soul in adversities.

Psa 31:8 You have not shut me up into the hand of the enemy. You have set my feet in a large place.

Psa 31:9 Have mercy on me, Yahweh, for I am in distress. My eye, my soul, and my body waste away with grief.

Psa 31:10 For my life is spent with sorrow, my years with sighing. My strength fails because of my iniquity. My bones are wasted away.

Psa 31:11 Because of all my adversaries I have become utterly contemptible to my neighbors, A fear to my acquaintances. Those who saw me on the street fled from me.

Psa 31:12 I am forgotten from their hearts like a dead man. I am like broken pottery.

Psa 31:13 For I have heard the slander of many, terror on every side, while they conspire together against me, they plot to take away my life.

Psa 31:14 But I trust in you, Yahweh. I said, "You are my God."

Psa 31:15 My times are in your hand. Deliver me from the hand of my enemies, and from those who persecute me.

Psa 31:16 Make your face to shine on your servant. Save me in your loving kindness.

Psa 31:17 Let me not be disappointed, Yahweh, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol.

Psa 31:18 Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt.

Psa 31:19 Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you, before the sons of men!

Psa 31:20 In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife of tongues.

Psa 31:21 Praise be to Yahweh, for he has shown me his marvelous loving kindness in a strong city.

Psa 31:22 As for me, I said in my haste, "I am cut off from before your eyes." Nevertheless you heard the voice of my petitions when I cried to you.

Psa 31:23 Oh love Yahweh, all you his saints! Yahweh preserves the faithful, and fully recompenses him who behaves arrogantly.

Psa 31:24 Be strong, and let your heart take courage, all you who hope in Yahweh.

Psa 32:1 Blessed is he whose disobedience is forgiven, whose sin is covered.

Psa 32:2 Blessed is the man to whom Yahweh doesn't impute iniquity, in whose spirit there is no deceit.

Psa 32:3 When I kept silence, my bones wasted away through my groaning all day long.

Psa 32:4 For day and night your hand was heavy on me. My strength was sapped in the heat of summer. Selah.

Psa 32:5 I acknowledged my sin to you. I didn't hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity of my sin. Selah.

Psa 32:6 For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.

Psa 32:7 You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance. Selah.

Psa 32:8 I will instruct you and teach you in the way which you shall go. I will counsel you with my eye on you.

Psa 32:9 Don't be like the horse, or like the mule, which have no understanding, who are controlled by bit and bridle, or else they will not come near to you.

Psa 32:10 Many sorrows come to the wicked, but loving kindness shall surround him who trusts in Yahweh.

Psa 32:11 Be glad in Yahweh, and rejoice, you righteous! Shout for joy, all you who are upright in heart!

Sept. 3

Psalms 33-35

Psa 33:1 Rejoice in Yahweh, you righteous! Praise is fitting for the upright.

Psa 33:2 Give thanks to Yahweh with the lyre. Sing praises to him with the harp of ten strings.

Psa 33:3 Sing to him a new song. Play skillfully with a shout of joy!

Psa 33:4 For the word of Yahweh is right. All his work is done in faithfulness.

Psa 33:5 He loves righteousness and justice. The earth is full of the loving kindness of Yahweh.

Psa 33:6 By Yahweh's word, the heavens were made; all their army by the breath of his mouth.

Psa 33:7 He gathers the waters of the sea together as a heap. He lays up the deeps in storehouses.

Psa 33:8 Let all the earth fear Yahweh. Let all the inhabitants of the world stand in awe of him.

Psa 33:9 For he spoke, and it was done. He commanded, and it stood firm.

Psa 33:10 Yahweh brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect.

Psa 33:11 The counsel of Yahweh stands fast forever, the thoughts of his heart to all generations.

Psa 33:12 Blessed is the nation whose God is Yahweh, the people whom he has chosen for his own inheritance.

Psa 33:13 Yahweh looks from heaven. He sees all the sons of men.

Psa 33:14 From the place of his habitation he looks out on all the inhabitants of the earth,

Psa 33:15 he who fashions all of their hearts; and he considers all of their works.

Psa 33:16 There is no king saved by the multitude of an army. A mighty man is not delivered by great strength.

Psa 33:17 A horse is a vain thing for safety, neither does he deliver any by his great power.

Psa 33:18 Behold, Yahweh's eye is on those who fear him, on those who hope in his loving kindness;

Psa 33:19 to deliver their soul from death, to keep them alive in famine.

Psa 33:20 Our soul has waited for Yahweh. He is our help and our shield.

Psa 33:21 For our heart rejoices in him, because we have trusted in his holy name.

Psa 33:22 Let your loving kindness be on us, Yahweh, since we have hoped in you.

Psa 34:1 I will bless Yahweh at all times. His praise will always be in my mouth.

Psa 34:2 My soul shall boast in Yahweh. The humble shall hear of it, and be glad.

Psa 34:3 Oh magnify Yahweh with me. Let us exalt his name together.

Psa 34:4 I sought Yahweh, and he answered me, and delivered me from all my fears.

Psa 34:5 They looked to him, and were radiant. Their faces shall never be covered with shame.

Psa 34:6 This poor man cried, and Yahweh heard him, and saved him out of all his troubles.

Psa 34:7 The angel of Yahweh encamps around those who fear him, and delivers them.

Psa 34:8 Oh taste and see that Yahweh is good. Blessed is the man who takes refuge in him.

Psa 34:9 Oh fear Yahweh, you his saints, for there is no lack with those who fear him.

Psa 34:10 The young lions do lack, and suffer hunger, but those who seek Yahweh shall not lack any good thing.

Psa 34:11 Come, you children, listen to me. I will teach you the fear of Yahweh.

Psa 34:12 Who is someone who desires life, and loves many days, that he may see good?

Psa 34:13 Keep your tongue from evil, and your lips from speaking lies.

Psa 34:14 Depart from evil, and do good. seek peace, and pursue it.

Psa 34:15 Yahweh's eyes are toward the righteous. His ears listen to their cry.

Psa 34:16 Yahweh's face is against those who do evil, to cut off the memory of them from the earth.

Psa 34:17 The righteous cry, and Yahweh hears, and delivers them out of all their troubles.

Psa 34:18 Yahweh is near to those who have a broken heart, and saves those who have a crushed spirit.

Psa 34:19 Many are the afflictions of the righteous, but Yahweh delivers him out of them all.

Psa 34:20 He protects all of his bones. Not one of them is broken.

Psa 34:21 Evil shall kill the wicked. Those who hate the righteous shall be condemned.

Psa 34:22 Yahweh redeems the soul of his servants. None of those who take refuge in him shall be condemned.

Psa 35:1 Contend, Yahweh, with those who contend with me. Fight against those who fight against me.

Psa 35:2 Take hold of shield and buckler, and stand up for my help.

Psa 35:3 Brandish the spear and block those who pursue me. Tell my soul, "I am your salvation."

Psa 35:4 Let those who seek after my soul be disappointed and brought to dishonor. Let those who plot my ruin be turned back and confounded.

Psa 35:5 Let them be as chaff before the wind, Yahweh's angel driving them on.

Psa 35:6 Let their way be dark and slippery, Yahweh's angel pursuing them.

Psa 35:7 For without cause they have hidden their net in a pit for me. Without cause they have dug a pit for my soul.

Psa 35:8 Let destruction come on him unawares. Let his net that he has hidden catch himself. Let him fall into that destruction.

Psa 35:9 My soul shall be joyful in Yahweh. It shall rejoice in his salvation.

Psa 35:10 All my bones shall say, "Yahweh, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy from him who robs him?"

Psa 35:11 Unrighteous witnesses rise up. They ask me about things that I don't know about.

Psa 35:12 They reward me evil for good, to the bereaving of my soul.

Psa 35:13 But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my own bosom.

Psa 35:14 I behaved myself as though it had been my friend or my brother. I bowed down mourning, as one who mourns his mother.

Psa 35:15 But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn't know it. They tore at me, and didn't cease.

Psa 35:16 Like the profane mockers in feasts, they gnashed their teeth at me.

Psa 35:17 Lord, how long will you look on? Rescue my soul from their destruction, my precious life from the lions.

Psa 35:18 I will give you thanks in the great assembly. I will praise you among many people.

Psa 35:19 Don't let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.

Psa 35:20 For they don't speak peace, but they devise deceitful words against those who are quiet in the land.

Psa 35:21 Yes, they opened their mouth wide against me. They said, "Aha! Aha! Our eye has seen it!"

Psa 35:22 You have seen it, Yahweh. Don't keep silent. Lord, don't be far from me.

Psa 35:23 Wake up! Rise up to defend me, my God! My Lord, contend for me!

Psa 35:24 Vindicate me, Yahweh my God, according to your righteousness. Don't let them gloat over me.

Psa 35:25 Don't let them say in their heart, "Aha! That's the way we want it!" Don't let them say, "We have swallowed him up!"

Psa 35:26 Let them be disappointed and confounded together who rejoice at my calamity. Let them be clothed with shame and dishonor who magnify themselves against me.

Psa 35:27 Let them shout for joy and be glad, who favor my righteous cause. Yes, let them say continually, "Yahweh be magnified, who has pleasure in the prosperity of his servant!"

Psa 35:28 My tongue shall talk about your righteousness and about your praise all day long.

Sept. 4

Psalms 36-39

Psa 36:1 An oracle is within my heart about the disobedience of the wicked: "There is no fear of God before his eyes."

Psa 36:2 For he flatters himself in his own eyes, too much to detect and hate his sin.

Psa 36:3 The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good.

Psa 36:4 He plots iniquity on his bed. He sets himself in a way that is not good. He doesn't abhor evil.

Psa 36:5 Your loving kindness, Yahweh, is in the heavens. Your faithfulness reaches to the skies.

Psa 36:6 Your righteousness is like the mountains of God. Your judgments are like a great deep. Yahweh, you preserve man and animal.

Psa 36:7 How precious is your loving kindness, God! The children of men take refuge under the shadow of your wings.

Psa 36:8 They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures.

Psa 36:9 For with you is the spring of life. In your light shall we see light.

Psa 36:10 Oh continue your loving kindness to those who know you, your righteousness to the upright in heart.

Psa 36:11 Don't let the foot of pride come against me. Don't let the hand of the wicked drive me away.

Psa 36:12 There the workers of iniquity are fallen. They are thrust down, and shall not be able to rise.

Psa 37:1 Don't fret because of evildoers, neither be envious against those who work unrighteousness.

Psa 37:2 For they shall soon be cut down like the grass, and wither like the green herb.

Psa 37:3 Trust in Yahweh, and do good. Dwell in the land, and enjoy safe pasture.

Psa 37:4 Also delight yourself in Yahweh, and he will give you the desires of your heart.

Psa 37:5 Commit your way to Yahweh. Trust also in him, and he will do this:

Psa 37:6 he will make your righteousness go forth as the light, and your justice as the noon day sun.

Psa 37:7 Rest in Yahweh, and wait patiently for him. Don't fret because of him who prospers in his way, because of the man who makes wicked plots happen.

Psa 37:8 Cease from anger, and forsake wrath. Don't fret, it leads only to evildoing.

Psa 37:9 For evildoers shall be cut off, but those who wait for Yahweh shall inherit the land.

Psa 37:10 For yet a little while, and the wicked will be no more. Yes, though you look for his place, he isn't there.

Psa 37:11 But the humble shall inherit the land, and shall delight themselves in the abundance of peace.

Psa 37:12 The wicked plots against the just, and gnashes at him with his teeth.

Psa 37:13 The Lord will laugh at him, for he sees that his day is coming.

Psa 37:14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright in the way.

Psa 37:15 Their sword shall enter into their own heart. Their bows shall be broken.

Psa 37:16 Better is a little that the righteous has, than the abundance of many wicked.

Psa 37:17 For the arms of the wicked shall be broken, but Yahweh upholds the righteous.

Psa 37:18 Yahweh knows the days of the perfect. Their inheritance shall be forever.

Psa 37:19 They shall not be disappointed in the time of evil. In the days of famine they shall be satisfied.

Psa 37:20 But the wicked shall perish. The enemies of Yahweh shall be like the beauty of the fields. They will vanish-- vanish like smoke.

Psa 37:21 The wicked borrow, and don't pay back, but the righteous give generously.

Psa 37:22 For such as are blessed by him shall inherit the land. Those who are cursed by him shall be cut off.

Psa 37:23 A man's goings are established by Yahweh. He delights in his way.

Psa 37:24 Though he stumble, he shall not fall, for Yahweh holds him up with his hand.

Psa 37:25 I have been young, and now am old, yet I have not seen the righteous forsaken, nor his children begging for bread.

Psa 37:26 All day long he deals graciously, and lends. His seed is blessed.

Psa 37:27 Depart from evil, and do good. Live securely forever.

Psa 37:28 For Yahweh loves justice, and doesn't forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.

Psa 37:29 The righteous shall inherit the land, and live in it forever.

Psa 37:30 The mouth of the righteous talks of wisdom. His tongue speaks justice.

Psa 37:31 The law of his God is in his heart. None of his steps shall slide.

Psa 37:32 The wicked watches the righteous, and seeks to kill him.

Psa 37:33 Yahweh will not leave him in his hand, nor condemn him when he is judged.

Psa 37:34 Wait for Yahweh, and keep his way, and he will exalt you to inherit the land. When the wicked are cut off, you shall see it.

Psa 37:35 I have seen the wicked in great power, spreading himself like a green tree in its native soil.

Psa 37:36 But he passed away, and behold, he was not. Yes, I sought him, but he could not be found.

Psa 37:37 Mark the perfect man, and see the upright, for there is a future for the man of peace.

Psa 37:38 As for transgressors, they shall be destroyed together. The future of the wicked shall be cut off.

Psa 37:39 But the salvation of the righteous is from Yahweh. He is their stronghold in the time of trouble.

Psa 37:40 Yahweh helps them, and rescues them. He rescues them from the wicked, and saves them, Because they have taken refuge in him.

Psa 38:1 Yahweh, don't rebuke me in your wrath, neither chasten me in your hot displeasure.

Psa 38:2 For your arrows have pierced me, your hand presses hard on me.

Psa 38:3 There is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my sin.

Psa 38:4 For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.

Psa 38:5 My wounds are loathsome and corrupt, because of my foolishness.

Psa 38:6 I am pained and bowed down greatly. I go mourning all day long.

Psa 38:7 For my waist is filled with burning. There is no soundness in my flesh.

Psa 38:8 I am faint and severely bruised. I have groaned by reason of the anguish of my heart.

Psa 38:9 Lord, all my desire is before you. My groaning is not hidden from you.

Psa 38:10 My heart throbs. My strength fails me. As for the light of my eyes, it has also left me.

Psa 38:11 My lovers and my friends stand aloof from my plague. My kinsmen stand far away.

Psa 38:12 They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long.

Psa 38:13 But I, as a deaf man, don't hear. I am as a mute man who doesn't open his mouth.

Psa 38:14 Yes, I am as a man who doesn't hear, in whose mouth are no reproofs.

Psa 38:15 For in you, Yahweh, do I hope. You will answer, Lord my God.

Psa 38:16 For I said, "Don't let them gloat over me, or exalt themselves over me when my foot slips."

Psa 38:17 For I am ready to fall. My pain is continually before me.

Psa 38:18 For I will declare my iniquity. I will be sorry for my sin.

Psa 38:19 But my enemies are vigorous and many. Those who hate me without reason are numerous.

Psa 38:20 They who also render evil for good are adversaries to me, because I follow what is good.

Psa 38:21 Don't forsake me, Yahweh. My God, don't be far from me.

Psa 38:22 Hurry to help me, Lord, my salvation.

Psa 39:1 I said, "I will watch my ways, so that I don't sin with my tongue. I will keep my mouth with a bridle while the wicked is before me."

Psa 39:2 I was mute with silence. I held my peace, even from good. My sorrow was stirred.

Psa 39:3 My heart was hot within me. While I meditated, the fire burned: I spoke with my tongue:

Psa 39:4 "Yahweh, show me my end, what is the measure of my days. Let me know how frail I am.

Psa 39:5 Behold, you have made my days handbreadths. My lifetime is as nothing before you. Surely every man stands as a breath." Selah.

Psa 39:6 "Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn't know who shall gather.

Psa 39:7 Now, Lord, what do I wait for? My hope is in you.

Psa 39:8 Deliver me from all my transgressions. Don't make me the reproach of the foolish.

Psa 39:9 I was mute. I didn't open my mouth, because you did it.

Psa 39:10 Remove your scourge away from me. I am overcome by the blow of your hand.

Psa 39:11 When you rebuke and correct man for iniquity, You consume his wealth like a moth. Surely every man is but a breath." Selah.

Psa 39:12 "Hear my prayer, Yahweh, and give ear to my cry. Don't be silent at my tears. For I am a stranger with you, a foreigner, as all my fathers were.

Psa 39:13 Oh spare me, that I may recover strength, before I go away, and exist no more."

 

Sept. 2

Romans 14

Rom 14:1 Now accept one who is weak in faith, but not for disputes over opinions.

Rom 14:2 One man has faith to eat all things, but he who is weak eats only vegetables.

Rom 14:3 Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has accepted him.

Rom 14:4 Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.

Rom 14:5 One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind.

Rom 14:6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks.

Rom 14:7 For none of us lives to himself, and none dies to himself.

Rom 14:8 For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's.

Rom 14:9 For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.

Rom 14:10 But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ.

Rom 14:11 For it is written, " 'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' "

Rom 14:12 So then each one of us will give account of himself to God.

Rom 14:13 Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling.

Rom 14:14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.

Rom 14:15 Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died.

Rom 14:16 Then don't let your good be slandered,

Rom 14:17 for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.

Rom 14:18 For he who serves Christ in these things is acceptable to God and approved by men.

Rom 14:19 So then, let us follow after things which make for peace, and things by which we may build one another up.

Rom 14:20 Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating.

Rom 14:21 It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.

Rom 14:22 Do you have faith? Have it to yourself before God. Happy is he who doesn't judge himself in that which he approves.

Rom 14:23 But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin.

Sept. 3

Romans 15

Rom 15:1 Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.

Rom 15:2 Let each one of us please his neighbor for that which is good, to be building him up.

Rom 15:3 For even Christ didn't please himself. But, as it is written, "The reproaches of those who reproached you fell on me."

Rom 15:4 For whatever things were written before were written for our learning, that through patience and through encouragement of the Scriptures we might have hope.

Rom 15:5 Now the God of patience and of encouragement grant you to be of the same mind one with another according to Christ Jesus,

Rom 15:6 that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ.

Rom 15:7 Therefore accept one another, even as Christ also accepted you, to the glory of God.

Rom 15:8 Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers,

Rom 15:9 and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, and sing to your name."

Rom 15:10 Again he says, "Rejoice, you Gentiles, with his people."

Rom 15:11 Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him."

Rom 15:12 Again, Isaiah says, "There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope."

Rom 15:13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.

Rom 15:14 I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.

Rom 15:15 But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God,

Rom 15:16 that I should be a servant of Christ Jesus to the Gentiles, serving as a priest the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.

Rom 15:17 I have therefore my boasting in Christ Jesus in things pertaining to God.

Rom 15:18 For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,

Rom 15:19 in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ;

Rom 15:20 yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another's foundation.

Rom 15:21 But, as it is written, "They will see, to whom no news of him came. They who haven't heard will understand."

Rom 15:22 Therefore also I was hindered these many times from coming to you,

Rom 15:23 but now, no longer having any place in these regions, and having these many years a longing to come to you,

Rom 15:24 whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.

Rom 15:25 But now, I say, I am going to Jerusalem, serving the saints.

Rom 15:26 For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.

Rom 15:27 Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.

Rom 15:28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.

Rom 15:29 I know that, when I come to you, I will come in the fullness of the blessing of the Good News of Christ.

Rom 15:30 Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me,

Rom 15:31 that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;

Rom 15:32 that I may come to you in joy through the will of God, and together with you, find rest.

Rom 15:33 Now the God of peace be with you all. Amen.

Sept. 4

Romans 16

Rom 16:1 I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae,

Rom 16:2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.

Rom 16:3 Greet Prisca and Aquila, my fellow workers in Christ Jesus,

Rom 16:4 who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles.

Rom 16:5 Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.

Rom 16:6 Greet Mary, who labored much for us.

Rom 16:7 Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me.

Rom 16:8 Greet Amplias, my beloved in the Lord.

Rom 16:9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.

Rom 16:10 Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus.

Rom 16:11 Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord.

Rom 16:12 Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord.

Rom 16:13 Greet Rufus, the chosen in the Lord, and his mother and mine.

Rom 16:14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.

Rom 16:15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

Rom 16:16 Greet one another with a holy kiss. The assemblies of Christ greet you.

Rom 16:17 Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.

Rom 16:18 For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.

Rom 16:19 For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil.

Rom 16:20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

Rom 16:21 Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives.

Rom 16:22 I, Tertius, who write the letter, greet you in the Lord.

Rom 16:23 Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.

Rom 16:24 The grace of our Lord Jesus Christ be with you all! Amen.

Rom 16:25 Now to him who is able to establish you according to my Good News and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret through long ages,

Rom 16:26 but now is revealed, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known for obedience of faith to all the nations;

Rom 16:27 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.