From Mark Copeland... "GOSPEL PREACHING IN THE FIRST CENTURY" Paul In The Synagogue At Antioch


                    Paul In The Synagogue At Antioch


1. Thus far we have considered five examples of gospel preaching in the first century...
   a. Three by the apostle Peter
   b. Two by the evangelist Philip

2. From the preaching of Peter and Philip, we turn now to the preaching of Paul...
   a. Formerly known as Saul, who persecuted the church - Ac 8:1,3; 9:1-2
   b. Who became known as the apostle to the Gentiles - Ac 9:15; Ro 11:13

[We shall consider three examples of Paulí preaching, starting with an
opportunity to preach to both the Jews and the Gentiles in the synagogue at Antioch...]


      1. Paul was on his 1st missionary journey - Ac 13:13
      2. Arriving in Antioch, he attended the synagogue on the Sabbath
         - Ac 13:14
      3. This became his evangelistic method for reaching Jews - cf. Ac 17:1-3

      1. Invited by the rulers of the synagogue to speak to the people
         - Ac 13:15
      2. His religious background may have been well-known - cf. Ac 22:3-5; Ga 1:13-14
      3. Paul accepts the invitation to speak to both Jews and
         God-fearers - Ac 13:16

[As recorded by Luke, Paul stood, motioned with his hands, and then
began to speak to both Jews and God-fearers (perhaps proselytes)...]


      1. Their deliverance from Egypt and reception of Canaan - Ac 13:16-19
      2. The period of the Judges and the beginning of their Kings - Ac 13:20-21
      3. The promise to David, fulfilled with the coming of Jesus - Ac 13:22-25

      1. Addressed to both Jews and God-fearers - Ac 13:26
      2. The death of Jesus by the rulers in Jerusalem - Ac 13:27-29
      3. The resurrection of Jesus by God, witnessed by many - Ac 13:30-31
      4. These are glad tidings, foretold by prophecy - Ac 13:32-35; cf. Ps 2:7; Isa 55:3; Ps 16:10
      5. For David saw corruption, while He who was raised did not - Ac 13:36-37

      1. Preaching forgiveness of sins through Jesus, not the Law - Ac 13:38-39
      2. Warning them not to believe, in the words of Habakkuk - Ac 13:40-41; Hab 1:5

      1. Begged by the Gentiles to preach the same to them the next Sabbath - Ac 13:42
      2. Many Jews and devout proselytes encouraged to continue in the grace of God - Ac 13:43

      1. Almost the whole city gathered to hear - Ac 13:44
      2. Envious Jews contradicted and blasphemed the things spoken by Paul - Ac 13:45
      3. Having judged themselves unworthy of eternal life, Paul turned
         to the Gentiles - Ac 13:46-47
      4. Gentiles were glad and glorified the Word - Ac 13:48
      5. "And as many as had been appointed (ordained, KJV) to eternal
         life believed" - ibid.
         a. "There is no countenance here for the absolutum decretum of
            the Calvinists, since ver. 46 had already shown that the
            Jews had acted through their own choice...the Jews as a
            nation had been ordained to eternal life - they had rejected
            this election - but those who believed amongst the Gentiles
            were equally ordained by God to eternal life, and it was in
            accordance with His divine appointment that the Apostles had
            turned to them. Some take the word as if middle, not passive:
            "as many as had set themselves unto eternal life," and in
            support of this Rendall refers to 1Co 16:15..."
            - Expositorís Greek Testament
         b. "The verb tatto or tasso signifies to place, set, order,
            appoint, dispose; hence it has been considered here as
            implying the disposition or readiness of mind of several
            persons in the congregation, such as the religious proselytes
            mentioned Ac 13:43, who possessed the reverse of the
            disposition of those Jews who spake against those things,
            contradicting and blaspheming, Ac 13:45." - Adam Clarke
         c. "As many as were disposed to eternal life, as many as had
            concern about their eternal state, and aimed to make sure of
            eternal life, believed in Christ." - Matthew Henry


1. In preaching the gospel in the synagogue at Antioch...
   a. Paul proclaimed the death, burial, and resurrection of Jesus Christ - Ac 13:26-30
   b. Eyewitness testimony and OT prophecy were used to make his case
      - Ac 13:31-37
   c. He taught faith in Jesus as the way to forgiveness of sins, not the Law - Ac 13:38-39
   d. One makes themselves unworthy of eternal life by rejecting the Word - Ac 13:46
   e. If you are disposed to receiving eternal life, you will believe in Christ! - Ac 13:48

2. In making personal application, you might well ask yourself...
   a. Do you accept as truth the death, burial and resurrection of Jesus Christ?
   b. If not, have you seriously examined the eyewitness testimony and OT prophecy?
   c. Do you believe that Jesus is the only way to forgiveness of sins?
   d. Or have you made yourself unworthy of eternal life by rejecting the gospel?
   e. I pray that you are disposed to receive eternal life!

If you are willing to listen to the Gospel and are disposed to receiving
eternal life, you will gladly glorify the Word by obeying it, and
continue in the grace of God through faithful service...

Executable Outlines, Copyright © Mark A. Copeland, 2011

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Natural Attenuation: Proof of Divine Design by James Spencer, M.S., P.G.


Natural Attenuation: Proof of Divine Design

by James Spencer, M.S., P.G.

[EDITOR’S NOTE: The following article was written by one of A.P.’s auxiliary staff scientists. James Spencer holds a B.S. degree in Environmental Geology and an M.S. degree in Geology from the University of Mississippi. He has 24 years of technical services in the geosciences, including six years with the Mississippi Department of Environmental Quality, as well as 18 years with private environmental consulting firms. Accredited as a Professional Geologist in three states (Mississippi, Tennessee, and Arkansas), Mr. Spencer holds membership in the Association of Environmental and Engineering Geologists. He presently serves as Senior Hydrogeologist with EcoScience Resource Group.]
As a working hydrogeologist, I am constantly reminded of God’s handiwork. From the stratigraphic layers examined during drilling operations, to the calculation of groundwater velocities and contaminant transport based on complex governing equations, it is evident that a pre-planned, intentional system is in place. Evolutionists would have us believe that these natural processes have occurred by chance. Nevertheless, I have no doubt that these systems are the work of God. I am reminded of Deuteronomy 3:24—“O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds?”


In 1984, the U.S. Environmental Protection Agency (EPA) named a hazardous waste site in the state of Louisiana to the National Priority List (NPL). It was estimated at the time that the site held approximately eight million cubic feet of contaminated materials. A computer model was constructed for the site that would simulate the contaminant movement in the subsurface. Modeling efforts resulted in a successful negotiation with the EPA for monitored natural attenuation as the accepted remediation alternative. (“Natural attenuation” refers to the reduction, weakening, and eventual elimination of toxic substances in the soil and groundwater by nature’s own processes.) ThisEPA determination was a milestone for the site. Previously a pump-and-treat system, which was based on an initial groundwater model developed to simulate hydraulic containment, had cost millions of dollars to install, operate, and maintain. A carbon absorption system was used to treat the contaminated water recovered. By July 1998, over 170 wells were operational.
During this time of recovery well installation in the mid-1990s, field investigations continued in the direction the contaminants were anticipated to flow. Laboratory analysis of water samples discovered the presence of vinyl chloride (VC)—a compound not present in the parent (original waste) material. At the time, the presence of vinyl chloride confused investigators. After consultation with other governmental agencies, it was assumed that degradation (chemical breakdown) of the parent material was producing vinyl chloride as a daughter product. However, the driving agent of this degradation process, known as reductive dechlorination, was not fully understood. Natural attenuation was discussed, but was not yet an accepted environmental remedial alternative (i.e., clean-up solution) with the regulatory agencies. Change came with the release of a 1999 directive by the Office of Solid Waste and Emergency Response (OSWER), titled “Use of Monitored Natural Attenuation at Superfund, RCRA Corrective Action, and Underground Storage Tank Sites.”
As research continued at this site (and others throughout the United States), the degradation process became better understood. Reductive dechlorination is a biological process that is used to describe certain types of biodegradation of chlorinated solvents in groundwater. For example, tetrachloroethene (PCE), trichloroethene (TCE), and other chlorinated aliphatic hydrocarbons in groundwater, can be biodegraded by naturally occurring anaerobic bacteria (i.e., bacteria that are able to live without oxygen), most commonly of the genera dehalococcoides through a sequential degradation process. PCE degrades to TCETCE to dichloroethene (DCE), DCE to vinyl chloride (VC), and VC to ethene. This biodegradation occurs when anaerobic bacteria present in the contaminated site take electrons from organic compounds (called “electron donors”) and produce H2. The dechlorinating bacteria use the electron in the H2 to replace a chlorine atom.
Scientists wanted to substantiate these degradation processes, as well as develop rate constants for the reactive transport model (a computer model to simulate the transport of chemical compounds in groundwater, including the degradation of parent compounds and generation of daughter compounds). With the goal of observing the potential for natural attenuation of the chlorinated ethanes and ethenes present at the site, hydrogeologists conducted microcosm experiments to determine both the pathways and rates of contaminant transformation under natural conditions. The results indicated that the microbial population necessary to dechlorinate contaminants was naturally present in the site sediments. With this fact in hand, researchers could now define the degradation pathway.
Researches then developed a three-dimensional reactive transport model (RT3D—a multi-species reactive flow and transport simulation computer software) for the site, utilizing the results of the microcosm experiments to develop a site-specific reaction package to simulate the degradation processes. The model was calibrated to current conditions in order to make future predictions. Results indicated that the contaminant plume would stabilize over time and no sensitive receptors (i.e., drinking water aquifer, surface water body, etc.) would be impacted. Consequently, the EPA approved monitored natural attenuation as the selected remedial alternative.

Microbial Population

Researchers conducted laboratory experiments in an attempt to identify, define, and quantify the microbial population present within the site subsurface (see Bae, et al., 2006; Bowman, et al., 2006). These efforts resulted in the identification of several unique microscopic bacteria, known as 16S rRNAgene sequences, that are closely related to Dehalococcoides ethenogenes. In addition, two new anaerobic bacterial strains were isolated and identified for the first time, and subsequently named after the site. The data demonstrated that a large number of novel bacteria were present in groundwater within the source zone, and the population appeared to contain bacterial components necessary to carry out reductive dechlorination.

Evolution of Thought

As noted in the above discussion, the “expert” thought has evolved from a pump-and-treat-solution to monitored natural attenuation as the accepted remedial alternative at this site. A computer model to simulate the degradation processes was developed for the site to simulate groundwater flow and contaminant transport with a site-specific reaction package. With a better understanding of the degradation processes and bacteria populations providing the driving force, natural attenuation has become an accepted remedial alternative at this site and many contaminated sites throughout the country. Despite increased understanding, scientists have yet to provide a complete and adequate definition of the microbial populations naturally present at all remedial sites.


To recap, in order to develop a computer model to simulate groundwater flow and contaminant transport, scientists must come to a proper understanding of the geologic, hydrologic, and biological processes occurring at the site. This understanding is fundamental when the goal is to develop a defensible strategy for monitored natural attenuation for presentation to regulatory agencies. Most importantly, the biologic processes at the Louisiana NPL site have been shown to be active and sufficient for reductive dechlorination of contaminants. But where did these microbial populations come from? Did they evolve to serve this purpose? Impossible, since, in direct contradiction to the evolutionary hypothesis, they would have had to evolve over a short period of time. After all, the contaminants present were not in existence millions of years ago. For example, PCE is a manufactured chemical compound widely used to dry clean fabrics and degrease metals. Michael Faraday first synthesized it in 1821 by heating hexachloroethane until it decomposed into PCE and chlorine. Since evolution cannot account for their presence, where did these microbes come from?
For creationists, the answer is simple and obvious. God created these bacteria. Humans did not create this built-in method of breaking down and neutralizing the artificial/synthetic toxic chemicals introduced by humans into the environment. All the efforts of feeble man to decontaminate the hazardous waste site were secondary, perhaps even superfluous, to the naturally occurring attenuation processes already present in the environment. The only logical explanation is that the Creator of the Earth deliberately embedded restorative properties in the environment in order for it to sustain itself for the Creator’s purpose. Essentially, all we “educated” humans can do is observe, monitor, document, and assign sophisticated jargon to what nature does automatically. God created His earthly creation to be self-sustaining, restorative, and resilient.


In the beginning, God created the Earth to be inhabited by man, and for man to rule the Earth and its resources (Genesis 1:26-30; Psalm 8:6-8). In addition, God placed within the dynamics of the Earth the processes by which He sustains it. The microbial populations that we scientists are just now identifying, and whose purpose we are just now beginning to understand, were created by God to sustain His creation. It is certainly true that man has made mistakes that have been detrimental to God’s Earth. However, it is also true that God is in control, and no matter what humans do—accidentally or purposefully—that may be harmful to the environment, God will sustain this Earth until it has served His purpose! “By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:3).


Bae, H.S., Moe, W.M., Yan, J., Tiago, I., da Dosta, M.S., and Rainey, F.A. (2006), “Brooklawnia Cerclae Gen. Nov., Sp. Nov., A Propionate-Forming Bacterium Isolated From Chlorosolvent-Contaminated Groundwater,” International Journal of Systematic and Evolutionary Microbiology, 56:1977-1983.
Bowman, K.S., Moe, W.M, Rash, B.A., Bae, H.S., and Rainey, R.A. (2006), “Bacterial Diversity of an Acidic Louisiana Groundwater Contaminated by Dense Nonaqueous-Phase Liquid Containing Chloroethanes and Other Solvents,” FEMS Microbiology and Ecology, 58:120-133, Blackwell Publishing Ltd.
U.S. EPA (1999), “Use of Monitored Natural Attenuation at Superfund, RCRA Corrective Action, and Underground Storage Tank Sites.” United States Environmental Protection Agency, Office of Solid Waste and Emergency Response, Directive Number 9200 (Washington, D.C.OSWER).

Motivation: Chimpanzees and Humans by Trevor Major, M.Sc., M.A.


Motivation: Chimpanzees and Humans

by Trevor Major, M.Sc., M.A.

In late April 1996, I had the privilege of hearing a speech by Dr. Jane Goodall, the famed animal behaviorist. As you may know, she was a protégée of Louis Leakey who blazed trails for women scientists in the 1960s and achieved considerable recognition for her work on chimpanzees in East Africa. For all that, she has an innocent, soft-spoken charm about her. Most of all, she has a passionate concern for all animals, and for chimpanzees in particular. Although her research continues, she devotes much of her time to the preservation of wild chimp populations. Hunting, diminishing habitat, and the largely illegal live-animal trade have earned these creatures an unenviable place on the Endangered Species list.
Throughout most of her fascinating presentation, Goodall portrayed chimpanzees as intelligent beings, having complex social relations, showing a range of deep emotional states, and making rudimentary tools. In other words, audience members were supposed to get the message that these creatures differed from us only by degree (see Major, 1995, “Do Humans and Apes Differ Only by Degree?”). And, indeed, the audience made the right noises at the sight of an adorable baby chimp playing with its older sibling, and at the less pleasant sight of a grief-stricken juvenile who had lost its aged mother.
Goodall’s plea was quite simple: our sympathy for these animals should motivate us to come to their aid. She barely mentioned the “e” word (evolution, that is), but her approach resembled the appeals of others who would have us respect all individuals within our own species, and other species (especially those closest to us on the putative evolutionary tree), for no other reason than our shared ancestry. Richard Leakey has suggested that our common heritage “is a powerful motivation for reconsidering the blatant inequities in the world” (1981, p. 245).
But is it? Can a belief in the preeminence of chance and natural selection sustain us in our altruism toward chimps? Where, in a naturalistic ethic, is the incentive to avoid apathy? Without the sort of personal involvement enjoyed by Jane Goodall, many people are driven to put their own needs first. Ideally, Christians are motivated by love for God and, yes, fear also of transgressing His commands (1 John 2:3-5). This may not impress the atheist, but it encourages believers to make Christ-centered, rather than purely self-centered, decisions regarding their stewardship of God’s creation (Colossians 3:23; Psalm 8:3-8).


Leakey, Richard (1981), The Making of Mankind (London: Michael Joseph).
Major, Trevor (1995), “Do Humans and Apes Differ Only by Degree?,” Reason & Revelation, 15:87-88, November.

Did the Laws of Science Apply in the Beginning? by Jeff Miller, Ph.D.


Did the Laws of Science Apply in the Beginning?

by Jeff Miller, Ph.D.

It is relatively easy to disprove the idea that matter can spontaneously generate. Of course, even intuition does not back spontaneous generation. It matters not how long you sit in your chair and stare at an empty desk. A pencil will not eventually materialize on the desk before you. Things—no matter how simplistic—do not pop into existence from nothing.
The idea of ordered, physical law-abiding matter (i.e., like that which we see all around us in the created order) coming into being from nothing is even more far-fetched. Beyond intuition, this matter is laid to rest when we consider the implications of the First Law of Thermodynamics and the Law of Conservation of Matter. To paraphrase, the amount of energy and matter in a system will remain constant unless there is input from some outside source. In other words, it does not matter how long you stare at the table, unless someone comes by your table and puts an already existing pencil on it, or you put the pencil on it yourself, or it falls on the table from some other place, a pencil will not appear on the table. This idea, applied to the origin of the Universe, indicates that the Universe has either always existed (an idea which violates the Second Law of Thermodynamics) or Someone put it here (see Miller, 2007 for a more in depth discussion of the Laws of Thermodynamics and their application to the Creation/Evolution controversy).

In response, some scientists boldly make the claim that, concerning the origin of matter, “one usually assumes that the current laws of physics did not apply then” (Linde, 1994). Granted—certain assumptions are often necessary in science. Granted—no one was around to make scientific observations about the origin of matter. But wait…that’s the point. How is it scientific to make such a claim when all empirical evidence that has ever been observed by scientists leads to the conclusion that the laws of physics are and always have been immutable? Scientific assumptions must carry the quality of being reasonable in order for them to be permissible in scientific discussion. The only way the claim that the laws of science did not apply in the beginning can be made and considered to be reasonable is if the person has made another equally unscientific assumption upon which that claim is based. The person would have to assume that there was no One here at the beginning that could have organized matter in keeping with the Laws that that Being set in motion. The creation model in no way contradicts the laws of physics. On the other hand, the atheistic evolutionary model contradicts the laws of physics in a myriad of ways. Yet, creationists are the ones who are somehow branded as unscientific.


Linde, Andrei (1994), “The Self-Reproducing Inflationary Universe,” Scientific American, 271[5]:48, November.

Miller, Jeff (2007), “God and the Laws of Thermodynamics: A Mechanical Engineer’s Perspective,”Reason & Revelation, 27[4]:25-31, April, http://www.apologeticspress.org/articles/3293.

Islam and Early America by Dave Miller, Ph.D.


Islam and Early America

by Dave Miller, Ph.D.

America has drifted farther away from its original spiritual, religious, and moral moorings than at any point in the past. Those moorings were identified by French historian and politician Alexis de Tocqueville in his monumental 1835 literary masterpiece, Democracy in America, published after a visit to America in 1831-1832:
[T]here is no country in the world where the Christian religion retains a greater influence over the souls of men than in America; and there can be no greater proof of its utility and of its conformity to human nature than that its influence is powerfully felt over the most enlightened and free nation of the earth.... Christianity, therefore, reigns without obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate.... [T]he revolutionists of America are obliged to profess an ostensible respect for Christian morality and equity, which does not permit them to violate wantonly the laws that oppose their designs.... [W]hile the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash or unjust.... I do not know whether all Americans have a sincere faith in their religion—for who can search the human heart?—but I am certain that they hold it to be indispensable to the maintenance of republican institutions. This opinion is not peculiar to a class of citizens or to a party, but it belongs to the whole nation and to every rank of society.... The Americans combine the notions of Christianity and of liberty so intimately in their minds that it is impossible to make them conceive the one without the other.... How is it possible that society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed? And what can be done with a people who are their own masters if they are not submissive to the Deity?(1945, 1:303-307, emp. added).
Indeed, “how is it possible...?,” and “what can be done...?”
Contrary to the claim in recent years that the Founding Fathers of America advocated “pluralism” and equal acceptance of all religions, ideologies, and philosophies, the truth is that they feared for the future of the nation should its Christian foundation ever be compromised. Supreme Court Justice James Iredell, who was appointed to the U.S. Supreme Court by President George Washington, reflected this concern in 1788, though he felt confident that Islam would never be allowed to infiltrate America:
But it is objected that the people of America may perhaps choose representatives who have no religion at all, and that pagans and Mahometans may be admitted into offices.... But it is never to be supposed that the people of America will trust their dearest rights to persons who have no religion at all, or a religion materially different from their own (1836, 4:194, emp. added).
Similarly, U.S. Supreme Court Justice Joseph Story, appointed to the Court by President James Madison in 1811 and considered the founder of Harvard Law School and one of two men who have been considered the Fathers of American Jurisprudence, in his Commentaries on the Constitution of the United States, clarified the meaning of the First Amendment as it relates to religious toleration and Islam:
The real object of the [First—DM] [A]mendment was not to countenance, much less to advance Mahometanism, or Judaism, or infidelity by prostrating Christianity; but to exclude all rivalry among Christian sects and to prevent any national ecclesiastical establishment which should give to a hierarchy [of one denomination—DM] the exclusive patronage of the national government (1833, 3:728.1871, emp. added).
The other man who shares the title “Father of American Jurisprudence” in America was New York State Supreme Court Chief Justice James Kent, who, in penning the opinion of the court in The People v. Ruggles in 1811, reiterated the national attitude toward Islam that existed from the inception of the country. In a case that resulted in the punishment of an individual who publicly maligned and denounced the Christian religion, Kent acknowledged the right of “free and decent discussions on any religious subject,” but nevertheless insisted:
Nor are we bound, by any expressions in the constitution, as some have strangely supposed, either not to punish at all, or to punish indiscriminately the like attacks upon the religion of Mahomet or of the Grand Lama; and for this plain reason, that the case assumes that we are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines or worship of those imposters(8 Johns 290).
While America generally has welcomed all nationalities of people to her shores regardless of their personal beliefs, alternative ideologies and religions never were intended to be given credence and allowed to transform her into either a religionless or non-Christian society. Nor was it intended that American civilization be adjusted to accommodate religious principles that contradict the original foundations of the nation. America welcomes people to live in freedom within her borders—as long as they do so peaceably. But to adjust social parameters in public life to accommodate divergent religions will weaken, not strengthen, the ability of America to sustain herself. Noah Webster articulated this indisputable fact in a letter to James Madison on October 29, 1829:
[T]he Christian religion, in its purity, is the basis, or rather the source of all genuine freedom in government.... and I am persuaded that no civil government of a republican form can exist and be durable in which the principles of that religion have not a controlling influence (as quoted in Snyder, 1990, p. 253, emp. added).
One of the signers of the Declaration of Independence, John Carroll, echoed these same sentiments in a letter to James McHenry on November 4, 1800:
[W]ithout morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure...are undermining the solid foundation of morals, the best security for the duration of free governments (as quoted in Steiner, 1907, p. 475, emp. added).
The Founders understood that the Christian religion was the foundation upon which the superstructure of American civil institutions was built. To undermine that foundation is to encourage the collapse of American civilization as it was originally intended. The ultimate key and solution to America’s future is self-evident and simple—but increasingly unacceptable to more and more Americans:
Blessed is the nation whose God is the Lord, the people He has chosen as His own inheritance. The Lord looks from heaven; He sees all the sons of men. From the place of His dwelling He looks on all the inhabitants of the earth.... No king is saved by the multitude of an army; a mighty man is not delivered by great strength. A horse is a vain hope for safety; neither shall it deliver any by its great strength. Behold, the eye of the Lord is on those who fear Him, on those who hope in His mercy (Psalm 33:12-18, emp. added).


Iredell, James (1836), The Debates in the Several State Conventions on the Adoption of the Federal Constitution, ed. Jonathan Elliot (Washington, D.C.: Jonathan Elliot).
The People v. Ruggles (1811), 8 Johns 290 (Sup. Ct. NY.), N.Y. Lexis 124.
Snyder, K. Alan (1990), Defining Noah Webster: Mind and Morals in the Early Republic (New York: University Press of America).
Steiner, Bernard (1907), The Life and Correspondence of James McHenry (Cleveland, OH: Burrows Brothers).
Story, Joseph (1833), Commentaries on the Constitution of the United States (Boston, MA: Hilliard, Gray, & Co.).
Tocqueville, Alexis de (1945 reprint), Democracy in America (New York: Alfred A. Knopf).

From Gary... Bible Reading October 2-4

Bible Reading  

October 2-4

The World English Bible

Oct. 2
Psalms 125-127

Psa 125:1 Those who trust in Yahweh are as Mount Zion, which can't be moved, but remains forever.
Psa 125:2 As the mountains surround Jerusalem, so Yahweh surrounds his people from this time forth and forevermore.
Psa 125:3 For the scepter of wickedness won't remain over the allotment of the righteous; so that the righteous won't use their hands to do evil.
Psa 125:4 Do good, Yahweh, to those who are good, to those who are upright in their hearts.
Psa 125:5 But as for those who turn aside to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
Psa 126:1 When Yahweh brought back those who returned to Zion, we were like those who dream.
Psa 126:2 Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, "Yahweh has done great things for them."
Psa 126:3 Yahweh has done great things for us, and we are glad.
Psa 126:4 Restore our fortunes again, Yahweh, like the streams in the Negev.
Psa 126:5 Those who sow in tears will reap in joy.
Psa 126:6 He who goes out weeping, carrying seed for sowing, will certainly come again with joy, carrying his sheaves.
Psa 127:1 Unless Yahweh builds the house, they labor in vain who build it. Unless Yahweh watches over the city, the watchman guards it in vain.
Psa 127:2 It is vain for you to rise up early, to stay up late, eating the bread of toil; for he gives sleep to his loved ones.
Psa 127:3 Behold, children are a heritage of Yahweh. The fruit of the womb is his reward.
Psa 127:4 As arrows in the hand of a mighty man, so are the children of youth.
Psa 127:5 Happy is the man who has his quiver full of them. They won't be disappointed when they speak with their enemies in the gate.

Oct. 3
Psalms 128-130
Psa 128:1 Blessed is everyone who fears Yahweh, who walks in his ways.
Psa 128:2 For you will eat the labor of your hands. You will be happy, and it will be well with you.
Psa 128:3 Your wife will be as a fruitful vine, in the innermost parts of your house; your children like olive plants, around your table.
Psa 128:4 Behold, thus is the man blessed who fears Yahweh.
Psa 128:5 May Yahweh bless you out of Zion, and may you see the good of Jerusalem all the days of your life.
Psa 128:6 Yes, may you see your children's children. Peace be upon Israel.
Psa 129:1 Many times they have afflicted me from my youth up. Let Israel now say,
Psa 129:2 many times they have afflicted me from my youth up, yet they have not prevailed against me.
Psa 129:3 The plowers plowed on my back. They made their furrows long.
Psa 129:4 Yahweh is righteous. He has cut apart the cords of the wicked.
Psa 129:5 Let them be disappointed and turned backward, all those who hate Zion.
Psa 129:6 Let them be as the grass on the housetops, which withers before it grows up;
Psa 129:7 with which the reaper doesn't fill his hand, nor he who binds sheaves, his bosom.
Psa 129:8 Neither do those who go by say, "The blessing of Yahweh be on you. We bless you in the name of Yahweh."
Psa 130:1 Out of the depths I have cried to you, Yahweh.
Psa 130:2 Lord, hear my voice. Let your ears be attentive to the voice of my petitions.
Psa 130:3 If you, Yah, kept a record of sins, Lord, who could stand?
Psa 130:4 But there is forgiveness with you, therefore you are feared.
Psa 130:5 I wait for Yahweh. My soul waits. I hope in his word.
Psa 130:6 My soul longs for the Lord more than watchmen long for the morning; more than watchmen for the morning.
Psa 130:7 Israel, hope in Yahweh, for with Yahweh there is loving kindness. With him is abundant redemption.
Psa 130:8 He will redeem Israel from all their sins.

Oct. 4
Psalms 131-134
Psa 131:1 Yahweh, my heart isn't haughty, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me.
Psa 131:2 Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.
Psa 131:3 Israel, hope in Yahweh, from this time forth and forevermore.
Psa 132:1 Yahweh, remember David and all his affliction,
Psa 132:2 how he swore to Yahweh, and vowed to the Mighty One of Jacob:
Psa 132:3 "Surely I will not come into the structure of my house, nor go up into my bed;
Psa 132:4 I will not give sleep to my eyes, or slumber to my eyelids;
Psa 132:5 until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob."
Psa 132:6 Behold, we heard of it in Ephrathah. We found it in the field of Jaar:
Psa 132:7 "We will go into his dwelling place. We will worship at his footstool.
Psa 132:8 Arise, Yahweh, into your resting place; you, and the ark of your strength.
Psa 132:9 Let your priest be clothed with righteousness. Let your saints shout for joy!"
Psa 132:10 For your servant David's sake, don't turn away the face of your anointed one.
Psa 132:11 Yahweh has sworn to David in truth. He will not turn from it: "I will set the fruit of your body on your throne.
Psa 132:12 If your children will keep my covenant, my testimony that I will teach them, their children also will sit on your throne forevermore."
Psa 132:13 For Yahweh has chosen Zion. He has desired it for his habitation.
Psa 132:14 "This is my resting place forever. Here I will live, for I have desired it.
Psa 132:15 I will abundantly bless her provision. I will satisfy her poor with bread.
Psa 132:16 Her priests I will also clothe with salvation. Her saints will shout aloud for joy.
Psa 132:17 There I will make the horn of David to bud. I have ordained a lamp for my anointed.
Psa 132:18 I will clothe his enemies with shame, but on himself, his crown will be resplendent."
Psa 133:1 See how good and how pleasant it is for brothers to live together in unity!
Psa 133:2 It is like the precious oil on the head, that ran down on the beard, even Aaron's beard; that came down on the edge of his robes;
Psa 133:3 like the dew of Hermon, that comes down on the hills of Zion: for there Yahweh gives the blessing, even life forevermore.
Psa 134:1 Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh's house!
Psa 134:2 Lift up your hands in the sanctuary. Praise Yahweh!

Psa 134:3 May Yahweh bless you from Zion; even he who made heaven and earth.

 Oct. 2
2 Corinthians 12

2Co 12:1 It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord.
2Co 12:2 I know a man in Christ, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven.
2Co 12:3 I know such a man (whether in the body, or outside of the body, I don't know; God knows),
2Co 12:4 how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
2Co 12:5 On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.
2Co 12:6 For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me, or hears from me.
2Co 12:7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to torment me, that I should not be exalted excessively.
2Co 12:8 Concerning this thing, I begged the Lord three times that it might depart from me.
2Co 12:9 He has said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
2Co 12:10 Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake. For when I am weak, then am I strong.
2Co 12:11 I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for in nothing was I inferior to the very best apostles, though I am nothing.
2Co 12:12 Truly the signs of an apostle were worked among you in all patience, in signs and wonders and mighty works.
2Co 12:13 For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong.
2Co 12:14 Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children.
2Co 12:15 I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
2Co 12:16 But be it so, I did not myself burden you. But, being crafty, I caught you with deception.
2Co 12:17 Did I take advantage of you by anyone of them whom I have sent to you?
2Co 12:18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?
2Co 12:19 Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying.
2Co 12:20 For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don't desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots;
2Co 12:21 that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed.

Oct. 3
2 Corinthians 13

2Co 13:1 This is the third time I am coming to you. "At the mouth of two or three witnesses shall every word be established."
2Co 13:2 I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not spare;
2Co 13:3 seeing that you seek a proof of Christ who speaks in me; who toward you is not weak, but is powerful in you.
2Co 13:4 For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you.
2Co 13:5 Test your own selves, whether you are in the faith. Test your own selves. Or don't you know as to your own selves, that Jesus Christ is in you?--unless indeed you are disqualified.
2Co 13:6 But I hope that you will know that we aren't disqualified.
2Co 13:7 Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate.
2Co 13:8 For we can do nothing against the truth, but for the truth.
2Co 13:9 For we rejoice when we are weak and you are strong. And this we also pray for, even your perfecting.
2Co 13:10 For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down.
2Co 13:11 Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace will be with you.
2Co 13:12 Greet one another with a holy kiss.
2Co 13:13 All the saints greet you.
2Co 13:14 The grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit, be with you all. Amen.

Oct. 4
Galatians 1

Gal 1:1 Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
Gal 1:2 and all the brothers who are with me, to the assemblies of Galatia:
Gal 1:3 Grace to you and peace from God the Father, and our Lord Jesus Christ,
Gal 1:4 who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father--
Gal 1:5 to whom be the glory forever and ever. Amen.
Gal 1:6 I marvel that you are so quickly deserting him who called you in the grace of Christ to a different "good news";
Gal 1:7 and there isn't another "good news." Only there are some who trouble you, and want to pervert the Good News of Christ.
Gal 1:8 But even though we, or an angel from heaven, should preach to you any "good news" other than that which we preached to you, let him be cursed.
Gal 1:9 As we have said before, so I now say again: if any man preaches to you any "good news" other than that which you received, let him be cursed.
Gal 1:10 For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn't be a servant of Christ.
Gal 1:11 But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man.
Gal 1:12 For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.
Gal 1:13 For you have heard of my way of living in time past in the Jews' religion, how that beyond measure I persecuted the assembly of God, and ravaged it.
Gal 1:14 I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.
Gal 1:15 But when it was the good pleasure of God, who separated me from my mother's womb, and called me through his grace,
Gal 1:16 to reveal his Son in me, that I might preach him among the Gentiles, I didn't immediately confer with flesh and blood,
Gal 1:17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.
Gal 1:18 Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.
Gal 1:19 But of the other apostles I saw no one, except James, the Lord's brother.
Gal 1:20 Now about the things which I write to you, behold, before God, I'm not lying.
Gal 1:21 Then I came to the regions of Syria and Cilicia.
Gal 1:22 I was still unknown by face to the assemblies of Judea which were in Christ,
Gal 1:23 but they only heard: "He who once persecuted us now preaches the faith that he once tried to destroy."
Gal 1:24 And they glorified God in me.