#he who oppresses the poor reproaches his Maker

[aspirant1598]

[mybeautifulchristianjourney]

Devotional Hours Within the Bible by J.R. Miller

The God of Those Who Fail

“The LORD upholds all those who fall and lifts up all who are bowed down.” – Psalm 145:14

The God of the Bible is the God of the weak and the unfortunate. The Bible is a book of love and sympathy. It is like a mother’s bosom to lay one’s head upon, in the time of distress or pain. Its pages teem with cheer for those who are discouraged. It sets its lamps of hope to shine in darkened chambers. It reaches out its hands of help to the fainting and to those who have fallen. It is full of comfort for those who are in sorrow. It has its many special promises for the needy, the poor, the bereft. It is a book for those who have failed, for the disappointed, the defeated, the discouraged, the crushed, for the broken lives.

It is this quality in the Bible, that makes it so dear a book, to the universal heart of humanity. If it were a book only for the strong, the successful, the victorious, the unfallen, those who walk erect, those who have no sorrow, those who never fail, the whole, the happy it would not find such a welcome as it does in this world, wherever it goes.

So long as there are in this world, tears and sorrows, and broken hearts and crushed hopes, human failures and human sin, lives burdened and bowed down, and spirits sad and despairing so long will the Bible be a welcome book; an inspired book and full of inspiration, light, help, and strength for earth’s weary ones!

“The LORD upholds all those who fall and lifts up all who are bowed down.” Wherever there is a weak, fainting, stumbling one, unable to walk alone, to him the heart of the God of heaven goes out in tender thought and sympathy, and the divine hand is extended to support him and keep him from falling altogether. Wherever one has fallen, and lies in defeat or failure, over him bends the Heavenly Father in gentle pity, to raise him up and to help him to begin again.

In the East there was much cruel oppression of the poor. They were wronged by the rich and the strong. They could not get justice in the courts. But all through the Scriptures, we find stern condemnation of those who oppress the poor, who rob them of their rights. The bitterest thing about poverty is not the pain of privation and cold and hunger but the feeling that no one cares, the sense of being forgotten, the absence of sympathy and love in human hearts, the cruelty of injustice, oppression, and wrong which are the portion of the poor where the love of Christ is not known. But the Bible is full of divine commands against the oppression of the poor. God is ever the friend of the weak, the defender of the defenseless, the helper of those who have no human helper.

“The Lord hears the poor.” “Whoever mocks the poor reproaches his Maker.” “Whoever stops his ears at the cry of the poor, he also shall cry himself but shall not be heard.” Thus the God of the Bible puts Himself on the side of the wronged and oppressed. The widow and the orphan are, especially in Eastern lands, very desolate and defenseless. But God declares Himself their special helper and defender. Amid other laws found in the old Mosaic Code, we come upon this bit of divine gentleness: “You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to me I will surely hear their cry, and my wrath shall wax hot.” Sheaves were to be left in the field, olives on the tree, grapes on the vine for the fatherless and the widow.

There should be infinite comfort in these provisions of the ancient law for the widow and the fatherless in all times. The heart of God, which beat with such tenderness thousands of years ago is unchanged today. The God of the Bible has a partiality of kindness for those who have lost the human guardians of their feebleness. Whereon there is weakness in anyone the strength of God is specially revealed.

“The Lord preserves the simple .” The “simple” are those who are innocent and childlike, without skill or cunning to care for themselves, those who are unsuspecting and trustful, who are not armed by their own wisdom against the evils of men. “The Lord preserves the simple;” He takes care of them; He keeps and guards them. Indeed, the safest people in this world are those who have no power to take care of themselves. Their very defenselessness is their protection.

Have you ever seen a blind child in a home? How weak and helpless it is! It is at the mercy of any cruelty which an evil heart may inspire. It is an open prey for all dangers. It cannot take care of itself. Yet how lovingly and safely it is sheltered! The mother-love seems tenderer for the blind child, than for any of the others. The father’s thought is not so gentle for any of the strong ones, as for this helpless one. “Those sealed eyes, those tottering feet, those outstretched hands, have a power to move those parents to labor and care and sacrifice, such as the strongest and most beautiful of the household does not possess.”

Now this picture gives us a hint of the special, watchful care of God for His weak children. Their very helplessness is their strongest plea to the divine heart. The God of the Bible is the God of the weak, the unsheltered. Woe unto him, therefore, who touches the least of these!

The God of the Bible is the God also of the broken - hearted. There is a verse in one of the Psalms which says, “The Lord is near unto those who are of a broken heart.” Then another Psalm says, “He heals the broken in heart, and binds up their wounds.” The world pays no regard to broken hearts. Indeed, men ofttimes break hearts by their cruelty, their falseness, their injustice, their coldness and then move on as heedlessly as if they had trodden only on a worm! The world treads remorselessly upon bruised reeds. Like the Juggernaut, it rolls on, crushing and breaking, without pity, without feeling, never stopping to lift up, to heal, to restore those who are fallen in the way.

But there is One who cares. “He heals the broken in heart, and binds up their wounds.” Their broken-heartedness attracts God. The wail of human grief draws Him down from heaven. Physicians in their rounds do not stop at the homes of the well but of the sick. Surgeons on the battlefield pay no attention to the unhurt, the unwounded; they bend over those who have been torn by shot or shell, or pierced by sword or saber. So it is with God, in His movements through this world; it is not to the whole and well but to the wounded and stricken that He comes. Jesus said of His own mission, “He has sent me to bind up the broken-hearted.” Men look for the glad, the happy, when they seek friends; but God chooses the sorrowing for the sweetest revealings of His love.

We look upon trouble as misfortune and failure. We say the life is being destroyed that is passing through adversity. But the truth which we are finding in our search, does not so represent suffering. “The Lord raises up all those that be bowed down.” “The Lord heals the broken in heart and binds up their wounds.” He is a repairer and restorer of the hurt and ruined life. He takes the bruised reed, and by His gentle skill makes it whole again, until it grows in fairer beauty than ever before.

When a branch of a tree is injured in some way, hurt or bruised, all the tree begins at once to pour of its life into the wounded part, to restore it. When a violet is crushed by a passing foot air, sun, cloud, and dew all at once begin their ministry of healing, giving of their life to bind up the wound in the little flower. So it is with God; when a human heart is wounded, all the love and pity and grace of God begin to pour forth their sweet blessing of comfort to restore that which is broken.

Then, we know that much of the most beautiful life in this world comes out of sorrow. As “fair flowers bloom upon rough stalks,” so many of the fairest flowers of human life spring from the rough stalk of suffering. We stand with the beloved disciple on the other side, and we see that those who in heaven wear the whitest robes and sing the loudest songs of victory are they who have come out of great tribulation. Heaven’s highest places are filling, not from earth’s homes of festivity and tearless joy but from its chambers of pain, its valleys of struggle, where the battle is hard, and from its scenes of sorrow, where pale cheeks are wet with tears, and where hearts are broken. The God of the Bible is the God of the bowed down, whom He lifts up into strength. Earth’s failures are not failures if God is in them.

Paul’s experience is very instructive. Christ said to him, in his discouragement: “My strength is made perfect in weakness.” That is, we are not weakest when we think ourselves weakest; nor strongest when we think ourselves strong. God’s power is made perfect in our weakness. Human consciousness of weakness, gives God room to work. He cannot work with our strength, because in our self-conceit we make no room for Him. Before He can put His strength into us we must confess that we have no strength of our own. Then, when conscious of our own insufficiency, we are ready to receive of the divine sufficiency .

Paul said, when he learned this blessed secret, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” Then he added: “For when I am weak then am I strong.” The ones whom God upholds are the ones who without His help would fall. Those whom He raises up are those who but for His uplifting, would sink away into utter failure. The power of Christ rests upon those who are weak and know themselves weak. You cannot struggle victoriously alone but your very weakness draws to you the sympathy and the help of the Lord Jesus Christ. So it comes, that the feeblest are the strongest, if they but lean with all their feebleness on the arm of Christ! Your weakness is itself an element of strength, if you are truly following Christ.

As it were, weakness is a nerveless arm that God nerves, an empty heart that God fills with His own life. You think your weakness unfits you for noble, beautiful living, or for sweet, gentle, helpful serving. You wish you could get clear of it. It seems an ugly deformity. But really, it is something which if you give it to Christ He can transform into a source of power! The friend by your side, whom you almost envy because he seems so much stronger than you, does not get so much of Christ’s strength, as you do. You alone are weaker than he but you and Christ are stronger than he.

Look at the life of Christ. He was God manifest in the flesh. What He did, therefore, was a revealing of God’s manner of dealing with men. To what class of people did His sympathy and help go out most richly? Did He ally Himself with the strong? Was He drawn to the successful, the prosperous, the victorious? No! It was just the reverse. So marked was His sympathy with the people who had failed, that the prosperous classes said, with a sneer, that He was “the friend of publicans and sinners.” All the poor wrecks of humanity in Palestine seemed to be drawn to Him the sick, the blind, the lame, the lepers, the outcast and He never turned one of them away unhelped. His whole life was given up to those who had failed. He lived amid human wreckage all His days. His heart turned to the sad, the troubled, the needy, the lost.

His own parable told it all He left the ninety-nine safe sheep in the fold, and went after the one that was lost. He explained it by saying, “Those who are whole have no need of the physician but those who are sick. I came not to call the righteous but sinners to repentance.” He showed Himself the friend of those who had failed not because they had failed but because they were weak, and in danger, and needed Him and because He would save them. As sickness draws the physician with all his skill and power to heal; so human failure draws the Christ with all His love and life and all His power to lift up and save. So much for the truth the God of the Bible is the God of the weak, of the stumbling, of the fainting, of the fallen, of the unsuccessful, of those who have failed.

Who is there among us, to whom this precious truth brings no comfort? Some, perhaps, have not been successful in their earthly business. You have toiled hard but have not got along well. Well, this world’s affairs are but the scaffolding of our real life. If they have, meanwhile, been true to God, and faithful in duty, there has been going up inside the rough scaffolding of earthly failure the noble building of a godly character.

It is ofttimes only at the cost of worldly success, that we can reach spiritual beauty. Michelangelo used to say, as the fragments of marble flew thick on the floor beneath the blows of his mallet, “While the marble wastes the image grows.” So, ofttimes we may say, as God cuts away the externals of our life, “While the outward wastes the spiritual shines out in greater and greater beauty.” You are sure at least always, that your failures and losses do not drive God from you but draw Him nearer and nearer. “He raises up those who are bowed down.”

[noeticprayer]

The Reading is from Proverbs 14:27-15:4

The fear of the LORD is a fountain of life, that one may avoid the snares of death. In a multitude of people is the glory of a king, but without people a prince is ruined. He who is slow to anger has great understanding, but he who has a hasty temper exalts folly. A tranquil mind gives life to the flesh, but passion makes the bones rot. He who oppresses a poor man insults his Maker, but he who is kind to the needy honors him. The wicked is overthrown through his evil-doing, but the righteous finds refuge through his integrity. Wisdom abides in the mind of a man of understanding, but it is not known in the heart of fools. Righteousness exalts a nation, but sin is a reproach to any people. A servant who deals wisely has the king's favor, but his wrath falls on one who acts shamefully. A soft answer turns away wrath, but a harsh word stirs up anger. The tongue of the wise dispenses knowledge, but the mouths of fools pour out folly. The eyes of the LORD are in every place, keeping watch on the evil and the good. A gentle tongue is a tree of life, but perverseness in it breaks the spirit.

[brucedinsman]

Today in Proverbs

Proverbs 14:31 NKJVHe who oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy.   #GiveThemJesus #GIVETHANKS #Outreach: That the world may know #Prayer Focus: Pray for Our Prodigals #Praise the Lord Please follow my blog  Guam Christian Blog Please follow my blog Guam Views Blog Podcast: https://anchor.fm/bruce-dinsman Bruce’s Facebook…

[miajolensdevotion]

January 20 2021

Verse: Proverbs 14:28-35 Write/ Copy Gods words :

28 In a multitude of people is a king's honor, But in the lack of people is the downfall of a prince. 29 He who is slow to wrath has great understanding, But he who is impulsive exalts folly. 30 A sound heart is life to the body, But envy is rottenness to the bones. 31 He who oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy. 32 The wicked is banished in his wickedness, But the righteous has a refuge in his death. 33 Wisdom rests in the heart of him who has understanding, But what is in the heart of fools is made known. 34 Righteousness exalts a nation, But sin is a reproach to any people. 35 The king's favor is toward a wise servant, But his wrath is against him who causes shame.

What is your Favorite verse(s):

33 Wisdom rests in the heart of him who has understanding, But what is in the heart of fools is made known. 34 Righteousness exalts a nation, But sin is a reproach to any people.

Explain in your own words what you just read.

Not in ambitious wars. In these words speaks the “man of rest” (1Chronicles 22:9). (Comp. the description of Solomon’s kingdom in the days of his prosperity; 1Kings 4:20.)

Commitment / what will i do : I will continue to strength of God that stands in many people.

[christianotome]

“He who oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy.” (Proverbs 14:31)

[hieromonkcharbel]

"The sorrows and the joys of men have brought about many pathetic occurrences, while their virtues and their vices have led to many catastrophes of the most thrilling dramatic interest. Indeed, the constantly intersecting fortunes of men are daily acting tragedies in real life, which, like the too faithful sunset of the painter, would seem in fiction to be unreal and exaggerated. There have been mysteries, too, on earth, in which man was comparatively passive, and God acted by Himself; times which the Creator Himself has been pleased to fill the whole theater of His own creation; times, also, as in the cool evenings of Eden or at the door of Abraham's tent, when He has mingled with marvelous condescension among His creatures. But earth has seldom witnessed such a scene as Mary, and Joseph, and the Eternal Word, in the streets of Bethlehem at nightfall. The cold, early evening of winter was closing in. Mary and Joseph had striven in vain to get a lodging. St. Joseph was such a saint as the world had never seen heretofore. Mary was above all saints, the first in the hierarchy of creatures, the Queen of Heaven, whose power was the worthiest similitude of omnipotence, and who was the eternally predestinated Mother of God. Within her bosom was the Incarnate God Himself, the Eternal Word, the Maker and Sovereign of all in Bethlehem, the actual Judge of every passing soul that hour. But there was no room for them. The village was occupied with other things, more important according to the world's estimate of what is important. The imperial officers of the census were the great men there. Rich visitors would naturally claim the best which the inns could give. Most private houses would have relations from the country. Every one was busy. This obscure group from Nazareth, that carpenter from Galilee, that youthful Mother; that hidden Word, there was no room for them. They did not even press for it with enough of complimentary importunity. It is not often that modesty is persuasive. A submissive demeanor is not an eloquent thing to the generality of men. If God does not make a noise in His own world, He is ignored. If He does, He is considered unseasonable and oppressive. Here in Bethlehem is the true Caesar come, the monarch of all the Roman Caesars, and there is no room for Him, no recognition of Him. It is His own fault, the world will say. He comes in an undignified manner. He makes no authentic assertion of His claims. He begins by putting Himself in a false position; for He comes to be enrolled as a subject instead of demanding homage as a sovereign. This is His way; and He expects us to understand it, and to know where to look for Him and when to expect Him. There was even a shadow of Calvary in the twilight which gathered round Bethlehem that night. Just as no one in Jerusalem would take Him in during Holy Week, or give Him food, so that He had each night to retire to Bethany, in like manner no one in Bethlehem will take Him in, or give Him a shelter beneath which He may be born.

To all but its Creator the world makes no difficulty of at least a twofold hospitality to be born and to die, to come into the world and to go out of it. Yet how did it treat Him in both these respects? He was driven among the animals and beasts of burden to be born. That little village of the least of tribes said truly, it had no room for the Immense and the Incomprehensible. Bethlehem could not indeed hold her who held within herself the Creator of the world. There was an unconscious truth even in its inhospitality. He was to be born outside the walls of Bethlehem, as He died outside the walls of Jerusalem. Thus He had truly no native town. The sinless cattle gave Him a roof somewhat less cold than the starry sky of a winter's night. So far as men were concerned, it was as much as He could do to get born, and obtain a visible foothold on the earth. So He was not allowed to die a natural death. His life was trampled out of Him, as something tiresome and reproachful, or rather dishonorable and ignominious. He was buried swiftly, that His body might not be cumbering the earth... and all the while He was God! These are old thoughts; but they are always new. They grow deeper, as we dwell upon them. We sink further down into them, as we grow older. Every time we think them, they so take us by surprise that it is as if we were now thinking them for the first time. No words do justice to them. The tears of the saints are more significant than words; but they cannot express the astonishing mystery of this inhospitable Bethlehem, which will not give its God room to be born within its walls.

Alas! the spirit of Bethlehem is but the spirit of a world which has forgotten God. How often has it been our own spirit also! How are we through churlish ignorance forever shutting out from our doors heavenly blessings! Thus it is that we mismanage all our sorrows, not recognizing their heavenly character, although it is blazoned after their own peculiar fashion upon their brows. God comes to us repeatedly in life; but we do not know His full face. We only know Him when His back is turned, and He is departing after our repulse. Why is it that with a theory almost always right our practice should be so often wrong? It is not so much from a want of courage to do what we know to be our duty, although nature may rebel against it. It is rather from a want of spiritual discernment. We do not sufficiently, or of set purpose, accustom our minds to supernatural principles. The world's figures are easiest to count by, the world's measures the most handy to measure by. It is a tiresome work to be always looking at things from a different point of view from these around us; and, when this effort is to be lifelong, it becomes a strain which cannot be continuous; and it only ceases to be a strain by our becoming thoroughly supernaturalized. Thus it is that a Christian life, which has not made a perfect revolution in man's worldly life, becomes no Christian life at all, but only an incommodious unreality, which gets into our way in this life without helping us into the life to come. Hence it is that we do not know God when we see Him. Hence it is that we so often find ourselves on the wrong side, without knowing how we got there. Hence it is that our instincts so seldom grasp what they are feeling after, our prophecies so often come untrue, our aims so constantly miss their ends. God is always taking us by surprise, when we have no business to be surprised at all. Bethlehem did not in the least mean what it was doing. No one means half the evil which he does. Hence it is a grand part of God's compassion to look more at what we mean than what we do. Yet it is a sad loss for ourselves to be so blind. Is it not, after all, the real misery of life, the compendium of all its miseries, that we are meeting God every day, and do not know Him when we see Him?

The twilight deepens. Mary and Joseph descend the hill. They find the Cave, a Stable-Cave, a sort of grotto, with an erection before it, so common in those lands, by which depth and coolness are both attained. The cavern seems to draw them, like a spell. Souls are strangely drawn, and to strangest things and places, when once they are within the vortex of a divine vocation. There are the lights and music of the crowded village above them, turning into festival the civil obligation which has brought such unwonted numbers thither. Beneath that gay street a poor couple from Nazareth have sought refuge with the ox and ass in the stable. What is about to happen there! It must be differently described according to the points of view from which we consider it. Angels would say that some of God's eternal decrees were on the eve of being accomplished in the most divine and beautiful of ways, and that the invisible King was about to come forth and take visible possession of a kingdom not narrower than a universe, with such pomp as the spiritual and godlike angels most affect. The magistrate in Bethlehem would say that, at the time of the census, a pauper child had been added to the population by a houseless couple who had come from Nazareth, noting, perhaps that the couple were of good family but fallen into poverty. This would be the way in which the world would register the advent of its Maker. It is a consistent world, only an unteachable one. It has learned nothing by experience. It registers Him in the same manner this very day."

Fr. Faber

[ffej16]

THEinc-HIM Daily Bible Meditation - February 17 - Full Text

FEBRUARY 17

PSALMS:  17, 47, 77, 107, 137

PROVERBS: 17

OLD TESTAMENT: 1 SAMUEL 5:1 - 7:17

NEW TESTAMENT: JOHN 6:1 - 21

PSALMS: 17

1 Hear, LORD, my righteous plea;

Give ear to my prayer, that doesn't go out of deceitful lips. 

2 Let my sentence come forth from your presence;

Let your eyes look on equity. 

3 You have proved my heart;

you have visited me in the night;

You have tried me, and found nothing;

I have resolved that my mouth shall not disobey. 

4 As for the works of men,

by the word of your lips I have kept myself from the ways of the violent. 

5 My steps have held fast to your paths,

My feet have not slipped. 

6 I have called on you, for you will answer me, God:

Turn your ear to me.

Hear my speech. 

7 Show your marvelous loving kindness,

You who save those who take refuge by

your right hand from their enemies. 

8 Keep me as the apple of your eye;

Hide me under the shadow of your wings, 

9 From the wicked who oppress me,

My deadly enemies, who compass me about. 

10 They close up their callous hearts.

With their mouth they speak proudly.

11 They have now surrounded us in our steps.

They set their eyes to cast us down to the eretz. 

12 He is like a lion that is greedy of his prey,

As it were a young lion lurking in secret places. 

13 Arise, LORD, Confront him, cast him down.

Deliver my soul from the wicked by your sword; 

14 From men by your hand, LORD,

From men of the world, whose portion is in this life,

Whose belly you fill with your treasure:

They are satisfied with children,

Leave the rest of their substance to their babes. 

15 As for me, I shall see your face in righteousness;

I shall be satisfied, when I awake, with seeing your form.

PSALMS:  47

1 Oh clap your hands, all you nations.

Shout to God with the voice of triumph! 

2 For the LORD Elyon is awesome.

He is a great King over all the eretz. 

3 He subdues nations under us,

And peoples under our feet. 

4 He chooses our inheritance for us,

The glory of Ya`akov whom he loved.

Selah. 

5 God has gone up with a shout,

The LORD with the sound of a shofar. 

6 Sing praise to God, sing praises.

Sing praises to our King, sing praises. 

7 For God is the King of all the eretz.

Sing praises with understanding. 

8 God reigns over the nations.

God sits on his holy throne. 

9 The princes of the peoples are gathered together,

The people of the God of Avraham.

For the shields of the eretz belong to God.

He is greatly exalted!

PSALMS:  77

1 My cry goes to God! Indeed,

I cry to God for help,

And for him to listen to me. 

2 In the day of my trouble I sought the Lord.

My hand was stretched out in the night, and didn't get tired.

My soul refused to be comforted. 

3 I remember God, and I groan.

I complain, and my spirit is overwhelmed.

Selah. 

4 You hold my eyelids open.

I am so troubled that I can't speak. 

5 I have considered the days of old,

The years of ancient times. 

6 I remember my song in the night.

I consider in my own heart;

My spirit diligently inquires: 

7 "Will the Lord reject us forever?

Will he be favorable no more? 

8 Has his loving kindness vanished forever?

Does his promise fail for generations? 

9 Has God forgotten to be gracious?

Has he, in anger, withheld his compassion?"

Selah. 

10Then I thought,

"I will appeal to this:

The years of the right hand of Ha`Elyon." 

11 I will remember the LORD's deeds;

For I will remember your wonders of old. 

12 I will also meditate on all your work,

And consider your doings. 

13 Your way, God, is in the sanctuary.

What god is great like God? 

14 You are the God who does wonders.

You have made your strength known among the peoples. 

15 You have redeemed your people with your arm,

The sons of Ya`akov and Yosef. Selah. 

16 The waters saw you, God.

The waters saw you, and they writhed.

The depths also convulsed.

17 The clouds poured out water.

The skies resounded with thunder.

Your arrows also flashed around. 

18 The voice of your thunder was in the whirlwind.

The lightnings lit up the world.

The eretz trembled and shook. 

19 Your way was through the sea;

Your paths through the great waters.

Your footsteps were not known. 

20 You led your people like a flock,

By the hand of Moshe and Aharon.

PSALMS:  107

1 Give thanks to the LORD,

For he is good,

For his loving kindness endures forever. 

2 Let the redeemed by the LORD say so,

Whom he has redeemed from the hand of the adversary, 

3 Gathered out of the lands,

From the east and from the west,

From the north and from the south. 

4 They wandered in the wilderness in a desert way.

They found no city to live in. 

5 Hungry and thirsty,

Their soul fainted in them. 

6 Then they cried to the LORD in their trouble,

And he delivered them out of their distresses, 

7 He led them also by a straight way,

That they might go to a city to live in. 

8 Let them praise the LORD for his loving kindness,

For his wonderful works to the children of men! 

9 For he satisfies the longing soul.

He fills the hungry soul with good. 

10 Some sat in darkness and in the shadow of death,

Being bound in affliction and iron, 

11 Because they rebelled against the words of God,

And condemned the counsel of Ha`Elyon. 

12 Therefore he brought down their heart with labor.

They fell down, and there was none to help. 

13 Then they cried to the LORD in their trouble,

And he saved them out of their distresses. 

14 He brought them out of darkness and the shadow of death,

And broke their bonds in sunder. 

15 Let them praise the LORD for his loving kindness,

For his wonderful works to the children of men! 

16 For he has broken the gates of brass,

And cut through bars of iron.

17  Fools are afflicted because of their disobedience,

And because of their iniquities. 

18 Their soul abhors all kinds of food.

They draw near to the gates of death. 

19 Then they cry to the LORD in their trouble,

He saves them out of their distresses. 

20 He sends his word, and heals them,

And delivers them from their graves. 

21 Let them praise the LORD for his loving kindness,

For his wonderful works to the children of men! 

22 Let them offer the sacrifices of thanksgiving,

And declare his works with singing. 

23 Those who go down to the sea in ships,

Who do business in great waters; 

24 These see the LORD's works,

And his wonders in the deep. 

25 For he commands, and raises the stormy wind,

Which lifts up its waves.

26 They mount up to the sky;

they go down again to the depths.

Their soul melts away because of trouble. 

27 They reel back and forth, and stagger like a drunken man,

And are at their wits' end. 

28 Then they cry to the LORD in their trouble,

He brings them out of their distress. 

29 He makes the storm a calm,

So that its waves are still.

30 Then are they glad because it is calm,

So he brings them to their desired haven. 

31 Let them praise the LORD for his loving kindness,

For his wonderful works to the children of men! 

32 Let them exalt him also in the assembly of the people,

And praise him in the seat of the Zakenim. 

33 He turns rivers into a desert,

Water springs into a thirsty ground, 

34 And a fruitful land into a salt waste,

For the wickedness of those who dwell in it. 

35 He turns a desert into a pool of water,

And a dry land into water springs. 

36 There he makes the hungry to live,

That they may prepare a city to live in, 

37  Sow fields, plant vineyards,

And reap the fruits of increase. 

38 He blesses them also, so that they are multiplied greatly.

He doesn't allow their cattle to decrease. 

39 Again, they are diminished and bowed down

Through oppression, trouble, and sorrow. 

40 He pours contempt on princes,

And causes them to wander in a trackless waste. 

41 Yet he lifts the needy out of their affliction,

And increases their families like a flock.

42 The upright will see it, and be glad.

All the wicked will shut their mouths. 

43 Whoever is wise will pay attention to these things.

They will consider the loving

kindnesses of the LORD.

PSALMS:  137

1 By the rivers of Bavel, there we sat down.

Yes, we wept, when we remembered Tziyon. 

2 On the willows in the midst of it,

We hung up our harps. 

3 For there, those who led us captive asked us for songs.

Those who tormented us demanded songs of joy:

"Sing us one of the songs of Tziyon!" 

4 How can we sing the LORD's song in a foreign land? 

5 If I forget you, Yerushalayim,

Let my right hand forget its skill. 

6 Let my tongue stick to the roof of my mouth,

If I don't remember you;

If I don't prefer Yerushalayim above my chief joy. 

7 Remember, LORD, against the children of Edom,

The day of Yerushalayim;

Who said, "Raze it! Raze it even to its foundation!" 

8 Daughter of Bavel, doomed to destruction,

He will be happy who rewards you,

As you have served us. 

9 Happy shall he be,

Who takes and dashes your little ones against the rock.

PROVERBS: 17

1 Better is a dry morsel with quietness,

Than a house full of feasting with strife. 

2 A servant who deals wisely will rule over a son who causes shame,

And shall have a part in the inheritance among the brothers. 

3 The refining pot is for silver, and the furnace for gold,

But the LORD tests the hearts. 

4 An evil-doer gives heed to wicked lips.

A liar gives ear to a mischievous tongue. 

5 Whoever mocks the poor reproaches his Maker.

He who is glad at calamity shall not be unpunished. 

6 Children's children are the crown of old men;

The glory of children are their parents. 

7 Arrogant speech isn't fitting for a fool,

Much less do lying lips fit a prince. 

8 A bribe is a precious stone in the eyes of him who gives it;

Wherever he turns, he prospers.

9 He who covers an offense promotes love;

But he who repeats a matter separates best friends. 

10 A rebuke enters deeper into one who has understanding

Than a hundred lashes into a fool. 

11 An evil man seeks only rebellion;

Therefore a cruel messenger shall be sent against him. 

12 Let a bear robbed of her cubs meet a man,

Rather than a fool in his folly. 

13 Whoever rewards evil for good,

Evil shall not depart from his house. 

14 The beginning of strife is like breaching a dam,

Therefore stop contention before quarreling breaks out. 

15 He who justifies the wicked, and he who condemns the righteous,

Both of them alike are an abomination to the LORD. 

16 Why is there money in the hand of a fool to buy wisdom,

Seeing he has no understanding? 

17 A friend loves at all times;

And a brother is born for adversity. 

18 A man void of understanding strikes hands,

And becomes collateral in the presence of his neighbor. 

19 He who loves disobedience loves strife.

One who builds a high gate seeks destruction. 

20 One who has a perverse heart doesn't find prosperity,

And one who has a deceitful tongue falls into trouble. 

21 He who becomes the father of a fool grieves.

The father of a fool has no joy. 

22 A cheerful heart makes good medicine,

But a crushed spirit dries up the bones. 

23 A wicked man receives a bribe in secret,

To pervert the ways of justice. 

24 Wisdom is before the face of one who has understanding,

But the eyes of a fool wander to the ends of the eretz. 

25 A foolish son brings grief to his father,

And bitterness to her who bore him. 

26 Also to punish the righteous is not good,

Nor to flog officials for their integrity. 

27 He who spares his words has knowledge.

He who is even tempered is a man of understanding. 

28 Even a fool, when he keeps silent, is counted wise.

When he shuts his lips, he is thought to be discerning.

OLD TESTAMENT: 1 SAMUEL 5:1 - 7:17

5:1 Now the Pelishtim had taken the ark of God, and they brought it from Even-Ha`ezer to Ashdod. 2 The Pelishtim took the ark of God, and brought it into the house of Dagon, and set it by Dagon. 3 When they of Ashdod arose early on the next day, behold, Dagon was fallen on his face to the ground before the ark of the LORD. They took Dagon, and set him in his place again. 4 When they arose early on the next day morning, behold, Dagon was fallen on his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [lay] cut off on the threshold; only [the stump of] Dagon was left to him. 5 Therefore neither the Kohanim of Dagon, nor any who come into Dagon's house, tread on the threshold of Dagon in Ashdod, to this day. 6 But the hand of the LORD was heavy on them of Ashdod, and he destroyed them, and struck them with tumors, even Ashdod and the borders of it. 7 When the men of Ashdod saw that it was so, they said, The ark of the God of Yisra'el shall not abide with us; for his hand is sore on us, and on Dagon our god. 8 They sent therefore and gathered all the lords of the Pelishtim to them, and said, What shall we do with the ark of the God of Yisra'el? They answered, Let the ark of the God of Yisra'el be carried about to Gat. They carried the ark of the God of Yisra'el [there]. 9 It was so, that after they had carried it about, the hand of the LORD was against the city with a very great confusion: and he struck the men of the city, both small and great; and tumors broke out on them. 10 So they sent the ark of God to `Ekron. It happened, as the ark of God came to `Ekron, that the `Ekroni cried out, saying, They have brought about the ark of the God of Yisra'el to us, to kill us and our people. 11 They sent therefore and gathered together all the lords of the Pelishtim, and they said, Send away the ark of the God of Yisra'el, and let it go again to its own place, that it not kill us and our people. For there was a deadly confusion throughout all the city; the hand of God was very heavy there.12 The men who didn't die were struck with the tumors; and the cry of the city went up to heaven.

6:1 The ark of the LORD was in the country of the Pelishtim seven months. 2 The Pelishtim called for the Kohanim and the diviners, saying, "What shall we do with the ark of the LORD? Show us with which we shall send it to its place." 3 They said, "If you send away the ark of the God of Yisra'el, don't send it empty; but by all means return him a trespass-offering: then you shall be healed, and it shall be known to you why his hand is not removed from you." 4 Then they said, "What shall be the trespass-offering which we shall return to him?" They said, "Five golden tumors, and five golden mice, [according to] the number of the lords of the Pelishtim; for one plague was on you all, and on your lords. 5 Therefore you shall make images of your tumors, and images of your mice that mar the land; and you shall give glory to the God of Yisra'el: peradventure he will lighten his hand from off you, and from off your gods, and from off your land. 6 Why then do you harden your hearts, as the Mitzrim and Par`oh hardened their hearts? When he had worked wonderfully among them, didn't they let the people go, and they departed? 7  Now therefore take and prepare yourselves a new cart, and two milk cattle, on which there has come no yoke; and tie the cattle to the cart, and bring their calves home from them; 8 and take the ark of the LORD, and lay it on the cart; and put the jewels of gold, which you return him for a trespass-offering, in a coffer by the side of it; and send it away, that it may go. 9 Behold; if it goes up by the way of its own border to Beit-Shemesh, then he has done us this great evil: but if not, then we shall know that it is not his hand that struck us; it was a chance that happened to us." 10 The men did so, and took two milk cattle, and tied them to the cart, and shut up their calves at home; 11 and they put the ark of the LORD on the cart, and the coffer with the mice of gold and the images of their tumors. 12 The cattle took the straight way by the way to Beit-Shemesh; they went along the highway, lowing as they went, and didn't turn aside to the right hand or to the left; and the lords of the Pelishtim went after them to the border of Beit-Shemesh. 13 They of Beit-Shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes, and saw the ark, and rejoiced to see it. 14 The cart came into the field of Yehoshua the Beit-Shimshite, and stood there, where there was a great stone: and they split the wood of the cart, and offered up the cattle for a burnt offering to the LORD.15 The Levites took down the ark of the LORD, and the coffer that was with it, in which the jewels of gold were, and put them on the great stone: and the men of Beit-Shemesh offered burnt offerings and sacrificed sacrifices the same day to the LORD. 16When the five lords of the Pelishtim had seen it, they returned to `Ekron the same day. 17 These are the golden tumors which the Pelishtim returned for a trespass-offering to the LORD: for Ashdod one, for `Aza one, for Ashkelon one, for Gat one, for `Ekron one; 18 and the golden mice, according to the number of all the cities of the Pelishtim belonging to the five lords, both of fortified cities and of country villages, even to the great stone, whereon they set down the ark of the LORD, [which stone remains] to this day in the field of Yehoshua the Beit-Shimshite. 19 He struck of the men of Beit-Shemesh, because they had looked into the teivah of the LORD, he struck of the people fifty thousand seventy men; and the people mourned, because the LORD had struck the people with a great slaughter. 20 The men of Beit-Shemesh said, Who is able to stand before the LORD, this holy God? and to whom shall he go up from us? 21 They sent messengers to the inhabitants of Kiryat-Ye`arim, saying, The Pelishtim have brought back the ark of the LORD; come you down, and bring it up to you.

7:1 The men of Kiryat-Ye`arim came, and fetched up the ark of the LORD, and brought it into the house of Avinadav in the hill, and sanctified El`azar his son to keep the ark of the LORD. 2 It happened, from the day that the ark abode in Kiryat-Ye`arim, that the time was long; for it was twenty years: and all the house of Yisra'el lamented after the LORD. 3 Shemu'el spoke to all the house of Yisra'el, saying, If you do return to the LORD with all your heart, then put away the foreign gods and the `Ashtarot from among you, and direct your hearts to the LORD, and serve him only; and he will deliver you out of the hand of the Pelishtim. 4 Then the children of Yisra'el did put away the Ba`alim and the `Ashtarot, and served the LORD only. 5 Shemu'el said, Gather all Yisra'el to Mitzpah, and I will pray for you to the LORD. 6 They gathered together to Mitzpah, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. Shemu'el judged the children of Yisra'el in Mitzpah. 7 When the Pelishtim heard that the children of Yisra'el were gathered together at Mitzpah, the lords of the Pelishtim went up against Yisra'el. When the children of Yisra'el heard it, they were afraid of the Pelishtim. 8 The children of Yisra'el said to Shemu'el, "Don't cease to cry to the LORD our God for us, that he will save us out of the hand of the Pelishtim." 9 Shemu'el took a sucking lamb, and offered it for a whole burnt-offering to the LORD: and Shemu'el cried to the LORD for Yisra'el; and the LORD answered him. 10 As Shemu'el was offering up the burnt offering, the Pelishtim drew near to battle against Yisra'el; but the LORD thundered with a great thunder on that day on the Pelishtim, and confused them; and they were struck down before Yisra'el. 11 The men of Yisra'el went out of Mitzpah, and pursued the Pelishtim, and struck them, until they came under Beit-Kar. 12 Then Shemu'el took a stone, and set it between Mitzpah and Shen, and called the name of it Even-Ha`ezer, saying, Hitherto has the LORD helped us. 13 So the Pelishtim were subdued, and they came no more within the border of Yisra'el: and the hand of the LORD was against the Pelishtim all the days of Shemu'el. 14 The cities which the Pelishtim had taken from Yisra'el were restored to Yisra'el, from `Ekron even to Gat; and the border of it did Yisra'el deliver out of the hand of the Pelishtim. There was shalom between Yisra'el and the Amori. 15 Shemu'el judged Yisra'el all the days of his life. 16 He went from year to year in circuit to Beit-El and Gilgal, and Mitzpah; and he judged Yisra'el in all those places. 17 His return was to Ramah, for there was his house; and there he judged Yisra'el: and he built there an altar to the LORD.

NEW TESTAMENT: JOHN 6:1 - 21

6:1 After these things, Yeshua went away to the other side of the sea of the Galil, which is also called the Sea of Tiberias. 

2 A great multitude followed him, because they saw his signs which he did on those who were sick. 

3 Yeshua went up into the mountain, and he sat there with his talmidim. 

4 Now the Pesach, the feast of the Yehudim, was at hand. 

5 Yeshua therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Pilipos, "Where are we to buy bread, that these may eat?" 

6 This he said to test him, for he himself knew what he would do. 

7  Pilipos answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little." 

8 One of his talmidim, Andrai, Shim`on Kefa's brother, said to him, 

9 "There is a boy here who has five barley loaves and two fish, but what are these among so many?" 

10 Yeshua said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 

11 Yeshua took the loaves; and having given thanks, he distributed to the talmidim, and the talmidim to those who were sitting down; likewise also of the fish as much as they desired. 

12 When they were filled, he said to his talmidim, "Gather up the broken pieces which are left over, that nothing be lost." 

13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 

14 When therefore the people saw the sign which Yeshua did, they said, "This is truly the prophet who comes into the world." 

15 Yeshua therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain by himself. 

16 When evening came, his talmidim went down to the sea, 

17 and they entered into the boat, and were going over the sea to Kafar-Nachum. It was now dark, and Yeshua had not come to them. 

18 The sea was rising by reason of a great wind that blew. 

19 When therefore they had rowed about twenty-five or thirty stadia, they saw Yeshua walking on the sea, and drawing near to the boat; and they were afraid. 

20 But he said to them, "I AM. Don't be afraid." 

21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.

[basicsofislam]

ISLAM 101: 5 PILLARS OF ISLAM: ALMS AND CHARITY: VIRTUES OF ZAKAT:

DID ZAKAT EXIST IN RELIGIONS PRIOR TO ISLAM?

Past prophets have also been under obligation to take humankind by the hand and show all the roads leading to physical and spiritual ascension; thus, they too have shown the precious path of zakat as part of a primordial effort to diminish class differences in societies and to provide a judicious and blissful lifestyle remote from detrimental excessiveness. By virtue of providing examples of previous Prophetic applications, the Qur’an does much to put the accent on this mission. Following a brief reference in the Qur’an to the prophets Abraham, Isaac and Jacob comes the following declaration:

And We made them leaders to guide people in accordance with Our command: We inspired in them acts of virtue, the establishment of salat and payment of zakat. They were worshippers of Us. (Anbiya 21:73)

In reference to Prophet Ishmael, the matchless significance of salat and zakat as the primordial existence of alms as an essential component of worship is underlined from early on: “He used to enjoin his people salat and zakat, and was acceptable in the sight of his Lord” (Maryam 19:55).

Salat and zakat, in actual fact, are the common denominators of all monotheistic religions, where salat and zakat, after belief in the Oneness of God, form the very core of worship. In fact, salat and zakat are, or at least were, essential characteristics of all of the great religions of the world, those guided by a long line of prophets sent by God since the dawn of humankind, despite the fact that current forms of worship in some faith communities may vary in outward appearance. In support of this, the Qur’an, adamantly states:

They were ordered no more than to worship God with sincere devotion, to honestly establish salat and give zakat. And that is the Standard Religion.” (Bayyina 98:5)

The following verse, which provides insight into how the people of Midian first received teachings of Prophet Jethro (Shuayb) teachings about obligatory zakat, bears testimony to its practice in preceding times:

In sarcasm, they said, “O Jethro! Does your salat command you that we should abandon what our forefathers worshipped or that we should cease doing what we like with our property? Conversely, you are pleasant and right- minded.” (Hud 11:87)

The Midians’ apprehension at being compelled to cease doing what they liked with their properties denotes, almost certainly, a remonstration againstzakat. The people of the Midian, who evidently had complete appreciation for the altruistic Jethro, still could not get themselves to accept or follow Jethro’s brave attempts to encourage them to perform proper salat or give zakat; branding him instead as an instigator, and a rebel. As is the usual case with similar public dissentions, the people of Midian had a ready scapegoat for giving full vent to their frustrations about the obligation of zakatwhich was, as can be seen, salat itself.

Even though the Qur’an does not explain, literally, whether or not each prophet carried the duty of imposing zakat, it is highly possible to argue for its primordial existence through the i d e a l notion of peace, the humane spirit of assistance and support represented and accentuated by each Messenger, beginning with the Prophet Adam, and the Qur’anic references discussed above.

In addition, despite having their initial contents altered, the Torah and the Bible still include many passages which support the proposition that zakatactually predates Islam. As no revelations prior to Muhammad %(upon whom be peace) have survived to this day in their original forms, a fact supported even among Jewish and Christian scholars, the sole, authoritative point of reference in this argument remains the Qur’an itself. Additionally, it is worth noting that the Qur’an stresses zakat was enjoined as a duty on Jews and Christians, as well, not just on Muslims, as the textual references to the Qur’an which are included below will clearly demonstrate. Likewise, an analysis of the Torah and the Bible provides fascinating similarities and conformities with Islam’s all-embracing concept of zakat.

CAN YOU PROVIDE INFORMATION ABOUT

ZAKAT

IN JUDAISM?

The Qur’an generally tends to speak of the Jews as somewhat “skaters on thin ice,” underlining their preponderantly neglectful attitude concerning their religious responsibilities and periodically provides us a detailed account of what exactly those responsibilities were:

And (remember) when We made a covenant with the Children of Israel, We said; “Serve none but God, show kindness to your parents and to your relatives, to the orphans and the needy; speak kindly to humankind, establish the prayer and pay the zakat. But with the exception of a few, you turned away and paid no heed. (Baqara 2:83)

Zakat along with salat is sternly recommended as a requirement for divine acquittal for their transgressions:

God made a covenant of old with the Children of Israel, and We raised among them twelve chieftains, and God said: “I am with you. If you establishsalat and pay the zakat, and believe in My Messengers and support them, and lend to God a goodly loan, surely I shall remit your sins, and surely I shall admit you into gardens beneath which rivers flow. Whosoever among you disbelieves after this has gone astray from a straight path.” (Maida 5:12)

And in spite of undergoing multiple amendments, the current text of the Torah still grants us glimpses of the spirit of zakat, grounded on the relations between the rich and the poor:

Jehovah has not despised or been disgusted with the plight of the oppressed one. He has not hidden His face from that person. Jehovah heard when that oppressed person cried out to Him for help. (Psalms 22:24)

When you help the poor (needy) (lowly) (depressed) you lend to Jehovah. He will pay you back. (Proverbs 19:17)

He who oppresses the poor reproaches his Maker. He who has mercy for the poor honors his Maker. (Proverbs 14:31)

This is what you must do whenever there are poor Israelites in one of your cities in the land that Jehovah your God is giving you. Be generous to these poor people. Freely lend them as much as they need. Never be hardhearted and stingy with them. When the seventh year, the year when payments on debts are canceled, is near, you might be stingy toward poor Israelites and give them nothing. Be careful not to think these worthless thoughts. The poor will complain to Jehovah about you, and you will be condemned for your sin. Give the poor what they need, because then Jehovah will make you successful in everything you do. (Deutoronomy 15:7-12)

He who gives to the poor will not lack. But he who hides his eyes will have many curses. (Proverbs 28:27)

And if you give yourself to the hungry and satisfy the desire of the afflicted, then your light will rise in darkness and your gloom will be like midday. (Isaiah 58:10)

He who gets ahead by oppressing the poor and giving to the rich will certainly suffer loss. (Proverbs 22:16)

It is certainly easy, by and large, to draw a connection between the above verses and many Qur’anic passages, not to mention the conspicuously striking similarities between some. It is these considerable parallels that lead us to the conclusion that the ideas and instructions all stem from the same source, God, and that the essential issues concerning humankind have, quite surprisingly, undergone very little change despite human’s apparent weakness as a transmitter over time.

One further point deserves mention. The above quotations gathered from the Torah, as well as the upcoming Biblical passages, are from current versions of the texts which have, as is widely accepted and was noted above, been partially or predominantly altered, though the exact extent and manner in which such changes have been brought to these ancient scriptures is a matter for debate. A tentative and prudent approach to the current versions is thus the correct attitude, as recommended wisely by the Prophet Muhammad (upon whom be peace) himself:

When the People of the Book utter a narration, do not agree nor disagree with them, but say, “We only believe in God and His Messengers.” This way, concurrence is avoided if they speak lies, and denial is avoided provided that they speak the truth.48

IS THERE INFORMATION ABOUT

ZAKAT

IN CHRISTIANITY?

The situation in Christianity is no different, for the Prophet Jesus, while still in the cradle, utters the duties obliged onto him by God in the following manner:

(Whereupon) he (the baby) spoke out: “I am indeed a servant of God. He has given me the Scripture and has appointed me a prophet. And He has made me blessed whereever I may be and has commanded me to pray and to give alms to the poor as long as I live. And (He) has made me dutiful to my mother and has not made me oppressive, wicked. So peace be upon me the day I was born and the day that I die and the day that I shall be raised up to life (again).” (Maryam 19:30-33)

Considering the fact that the Bible predominantly focuses on ethical issues, a jurisprudential adherence to the Torah, so to speak, was a social necessity. Nonetheless, there are copious Biblical verses which themselves allude to zakat and sadaqa. The following passages may throw light on this discussion; of course, the possible alterations to these passages must be kept in mind:

Be careful! Do not display your righteousness (good works) before men to be noticed by them. If you do, you will have no reward with your heavenly Father. Do not loudly announce it when you give to the poor. The hypocrites do this in the houses of worship and on the streets. They do this to be praised by men. Believe me, they have already been paid in full. When you give charity, do not let your left hand know what your right hand is doing. (Matthew 6:1-3)

He looked at him and was afraid. “What is it, Lord?” he replied. The angel said: “God hears your prayers and sees your gifts of mercy. (Acts 10:4)

He said: Cornelius, your prayer is heard and your gifts of mercy are noticed in the sight of God. (Acts 10:31)

Jesus then replied: “If you wish to be complete, go sell your possessions and give the money to the poor. You will have wealth in heaven. Then follow me!” But hearing these words, the young man went away grieving, for he was very wealthy. Jesus said to his disciples: “Truly I tell you, it is hard for a man with much money to go into the kingdom of heaven. Again I say, it is eas ier for a camel to go through a needle’s eye, than for a man with much money to go into the kingdom of God.” (Matthew 19:21-24)

Sell your possessions and give to charity. Make yourselves purses that do not get old, a treasure in heaven where moth and rest cannot corrupt and thieves cannot steal. (Luke 12:33)

And if I give all my possessions to feed the poor, and surrender my body to be burned, but do not have love, I gain nothing. (Corinthians 13:3)

Woe to you, scribes and Pharisees, hypocrites! You tithe mint and dill and cumin, and have left undone the weightier matters of the law: justice, mercy and faith. You should do both and leave nothing undone. (Matthew 23:23)

It is thus quite possible to, again, draw connections between the Qur’an and Hadith, on the one hand, and many Biblical passages. The level of conspicuous similarities between the above texts accentuates their unity of origin. Adopting this approach in scrutinizing the Torah and the Bible will, undeniably, offer us much more evidence culminating in the very same conclusion.

[mybeautifulchristianjourney]

The Wise Woman

1 The wise woman builds her house, But the woman of folly tears it down with her own hands. 2 He who walks in his uprightness fears Yahweh, But he who is devious in his ways despises Him. 3 In the mouth of the ignorant fool is a rod of lofty pride, But the lips of the wise will keep them. 4 Where no oxen are, the manger is clean, But much revenue comes by the strength of the ox. 5 A faithful witness will not lie, But a false witness breathes out lies. 6 A scoffer seeks wisdom and finds none, But knowledge is easy to one who has understanding. 7 Leave the presence of a fool, As you have not known lips of knowledge there. 8 The wisdom of the prudent is to understand his way, But the folly of fools is deceit. 9 Ignorant fools scoff at guilt, But among the upright there is favor. 10 The heart knows its own bitterness, And a stranger does not share its gladness.

11 The house of the wicked will be destroyed, But the tent of the upright will flourish. 12 There is a way which seems right to a man, But its end is the way of death. 13 Even in laughter the heart may be in pain, And the end of joy may be grief. 14 The one who turns back in his heart will be satisfied with his ways, But a good man will be satisfied with his. 15 The simple believes everything, But the prudent one discerns his steps.

16 A wise man fears and turns away from evil, But a fool gets angry and feels secure. 17 A quick-tempered man acts in folly, And a man of evil schemes is hated. 18 The simple inherit folly, But the prudent are crowned with knowledge. 19 The evil will bow down before the good, And the wicked at the gates of the righteous. 20 The poor is hated even by his neighbor, But those who love the rich are many. 21 He who despises his neighbor sins, But how blessed is he who is gracious to the poor. 22 Will they not wander in error who devise evil? But lovingkindness and truth will be to those who devise good.

23 In all painful labor there is profit, But mere words from the lips lead only to want. 24 The crown of the wise is their riches, But the folly of fools is folly. 25 A truthful witness delivers souls, But he who breathes out lies is deceitful. 26 In the fear of Yahweh there is strong security, And his children will have refuge. 27 The fear of Yahweh is a fountain of life, To turn aside from the snares of death. 28 In a multitude of people is a king’s splendor, But in the dearth of people is a prince’s ruin. 29 He who is slow to anger has great discernment, But he who is quick-tempered raises up folly. 30 A tranquil heart is life to the body, But jealousy is rottenness to the bones. 31 He who oppresses the poor reproaches his Maker, But he who is gracious to the needy honors Him. 32 The wicked is thrust down by his own evil, But the righteous takes refuge even in his death. 33 Wisdom rests in the heart of one who has understanding, But in the midst of fools it is merely made known. 34 Righteousness exalts a nation, But sin is a disgrace to any people. 35 The king’s favor is toward a servant who acts insightfully, But his fury is toward him who acts shamefully. — Proverbs 14 | Legacy Standard Bible (LSB) Legacy Standard Bible Copyright ©2021 by The Lockman Foundation. All rights reserved. Managed in partnership with Three Sixteen Publishing Inc. Cross References: Leviticus 5:7; Ruth 4:11; 1 Samuel 2:36; 2 Samuel 19:7; Job 8:15; Job 21:25; Job 28:28; Psalm 16:11; Psalm 36:4; Psalm 41:1; Psalm 109:17; Psalm 144:14; Proverbs 1:5; Proverbs 2:15; Proverbs 10:22; Proverbs 11:30; Proverbs 12:6; Proverbs 17:4; Proverbs 19:4; Proverbs 19:23; Proverbs 23:9; Proverbs 29:11; Ecclesiastes 7:9; Isaiah 33:6; Habakkuk 3:16; Matthew 24:45; Matthew 25:40; Romans 6:21; 1 Corinthians 3:19; James 1:19; James 4:9; Revelation 1:5

[brucedinsman]

Today in Proverbs

Proverbs 14:31 NKJVHe who oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy.   Proverbs 14:31 Cross-references #GiveThemJesus #GIVETHANKS #Outreach: That the world may know #Prayer Focus: Pray for Our Prodigals #Praise the Lord Please follow my blog  Guam Christian Blog Please follow my blog Guam views Blog Podcast:…

[divinum-pacis]

Readings for the Second Week of Advent

From Douay-Rheims 1899 American Edition of the Bible (in the public domain)

Second Sunday of Advent

Isaiah 22:8-23

“And the covering of Juda shall be discovered, and thou shalt see in that day the armoury of the house of the forest. And you shall see the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool, and have numbered the houses of Jerusalem, and broken down houses to fortify the wall. And you made a ditch between the two walls for the water of the old pool: and you have not looked up to the maker thereof, nor regarded him even at a distance, that wrought it long ago. And the Lord, the God of hosts, in that day shall call to weeping, and to mourning, to baldness, and to girding with sackcloth: And behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine: Let us eat and drink; for to morrow we shall die. And the voice of the Lord of hosts was revealed in my ears: Surely this iniquity shall not be forgiven you till you die, saith the Lord God of hosts. Thus saith the Lord God of hosts: Go, get thee in to him that dwelleth in the tabernacle, to Sobna who is over the temple: and thou shalt say to him: What dost thou here, or as if thou wert somebody here? for thou hast hewed thee out a sepulchre here, thou hast hewed out a monument carefully in a high place, a dwelling for thyself in a rock. Behold the Lord will cause thee to be carried away, as a cock is carried away, and he will lift thee up as a garment. He will crown thee with a crown of tribulation, he will toss thee like a ball into a large and spacious country: there shalt thou die, and there shall the chariot of thy glory be, the shame of the house of thy Lord. And I will drive thee out From thy station, and depose thee from thy ministry. And it shall come to pass in that day, that I will call my servant Eliacim the son of Helcias, and I will clothe him with thy robe, and will strengthen him with thy girdle, and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda. And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open. And I will fasten him as a peg in a sure place, and he shall be for a throne of glory to the house of his father.”

Second Monday of Advent

Isaiah 24:1-18

“Behold the Lord shall lay waste the earth, and shall strip it, and shall afflict the face thereof, and scatter abroad the inhabitants thereof. And it shall be as with the people, so with the priest: and as with the servant, so with his master: as with the handmaid, so with her mistress: as with the buyer, so with the seller: as with the lender, so with the borrower: as with him that calleth for his money, so with him that oweth. With desolation shall the earth be laid waste, and it shall be utterly spoiled: for the Lord hath spoken this word. The earth mourned, and faded away, and is weakened: the world faded away, the height of the people of the earth is weakened. And the earth is infected by the inhabitants thereof: because they have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant. Therefore shall a curse devour the earth, and the inhabitants thereof shall sin: and therefore they that dwell therein shall be mad, and few men shall be left. The vintage hath mourned, the vine hath languished away, all the merryhearted have sighed. The mirth of timbrels hath ceased, the noise of them that rejoice is ended, the melody of the harp is silent. They shall not drink wine with a song: the drink shall be bitter to them that drink it. The city of vanity is broken down, every house is shut up, no man cometh in. There shall be a crying for wine in the streets: all mirth is forsaken: the joy of the earth is gone away. Desolation is left in the city, and calamity shall oppress the gates. For it shall be thus in the midst of the earth, in the midst of the people, as if a few olives, that remain, should be shaken out of the olive tree: or grapes, when the vintage is ended. These shall lift up their voice, and shall give praise: when the Lord shall be glorified, they shall make a joyful noise from the sea. Therefore glorify ye the Lord in instruction: the name of the Lord God of Israel in the islands of the sea. From the ends of the earth we have heard praises, the glory of the just one. And I said: My secret to myself, my secret to myself, woe is me: the prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated. Fear, and the pit, and the snare are upon thee, O thou inhabitant of the earth. And it shall come to pass, that he that shall flee from the noise of the fear, shall fall into the pit: and he that shall rid himself out of the pit, shall be taken in the snare: for the flood-gates from on high are opened, and the foundations of the earth shall be shaken.”

Second Tuesday of Advent

Isaiah 24:19-25:5

“With breaking shall the earth be broken, with crushing shall the earth be crushed, with trembling shall the earth be moved. With shaking shall the earth be shaken as a drunken man, and shall be removed as the tent of one night: and the iniquity thereof shall be heavy upon it, and it shall fell, and not rise again. And it shall come to pass, that in that day the Lord shall visit upon the host of heaven on high, and upon the kings of the earth, on the earth. And they shall be gathered together as in the gathering of one bundle into the pit, and they shall be shut up there in prison: and after many days they shall be visited. Then the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem, and shall be glorified in the sight of his ancients. O LORD, thou art my God, I will exalt thee, and give glory to thy name: for thou hast done wonderful things, thy designs of old faithful, amen. For thou hast reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever. Therefore shall a strong people praise thee, the city of mighty nations shall fear thee. Because thou hast been a strength to the poor, a strength to the needy in his distress: a refuge from the whirlwind, a shadow from the heat. For the blast of the mighty is like a whirlwind beating against a wall. Thou shalt bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, thou shalt make the branch of the mighty to wither away.”

Second Wednesday of Advent

Isaiah 25:6-26:6

“And the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees. And he shall destroy in this mountain the face of the bond with which all pie were tied, and the web that he over all nations. He shall cast death down headlong forever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord hath spoken it. And they shall say in that day: Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation. For the hand of the Lord shall rest in this mountain: and Moab shall be trodden down under him, as straw is broken in pieces with the wain. And he shall stretch forth his hands under him, as he that swimmeth stretcheth forth his hands to swim: and he shall bring down his glory with the dashing of his hands. And the bulwarks of thy high walls shall fall, and be brought low, and shall be pulled down to the ground, even to the dust. In that day shall this canticle be sung the land of Juda. Sion the city of our strength a saviour, a wall and a bulwark shall be set therein. Open ye the gates, and let the just nation, that keepeth the truth, enter in. The old error is passed away: thou wilt keep peace: peace, because we have hoped in thee. You have hoped in the Lord for evermore, in the Lord God mighty for ever. For he shall bring down them that dwell on high, the high city he shall lay low. He shall bring it down even to the ground, he shall pull it down even to the dust. The foot shall tread it down, the feet of the poor, the steps of the needy.”

Second Thursday of Advent

Isaiah 26:7-21

“The way of the just is right, the path of the just is right to walk in. And in the way of thy judgments, O Lord, we have patiently waited for thee: thy name, and thy remembrance are the desire of the soul. My soul hath desired thee in the night: yea, and with my spirit within me in the morning early I will watch to thee. When thou shalt do thy judgments on the earth, the inhabitants of the world shall learn justice. Let us have pity on the wicked, but he will not learn justice: in the land of the saints he hath done wicked things, and he shall not see the glory of the Lord. Lord, let thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thy enemies. Lord, thou wilt give us peace: for thou hast wrought all our works for us. O Lord our God, other lords besides thee have had dominion over us, only in thee let us remember thy name. Let not the dead live, let not the giants rise again: therefore hast thou visited and destroyed them, and best destroyed all their memory. Thou hast been favourable to the nation, O Lord, thou hast been favourable to the nation: art thou glorified? thou hast removed all the ends of the earth far off. Lord, they have sought after thee in distress, in the tribulation of murmuring thy instruction was with them. As a woman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs: so are we become in thy presence, O Lord. We have conceived, and been as it were in labour, and have brought forth wind: we have not wrought salvation on the earth, therefore the inhabitants of the earth have not fallen. Thy dead men shall live, my slain shall rise again: awake, and give praise, ye that dwell in the dust: for thy dew is the dew of the light: and the land of the giants thou shalt pull down into ruin. Go, my people, enter into thy chambers, shut thy doors upon thee, hide thyself a little for a moment, until the indignation pass away. For behold the Lord will come out of his place, to visit the iniquity of the inhabitant of the earth against him: and the earth shall disclose her blood, and shall cover her slain no more.”

Second Friday of Advent

Isaiah 27:1-13

“In that day the Lord with his hard, and great, and strong sword shall visit leviathan the bar serpent, and leviathan the crooked serpent, and shall slay the whale that is in the sea. In that day there shall be singing to the vineyard of pure wine. I am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day. There is no indignation in me: who shall make me a thorn and a brier in battle: shall march against it, shall I set it on fire together? Or rather shall it take hold of my strength, shall it make peace with me, shall it make peace with me? When they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed. Hath he struck him according to the stroke of him that struck him? or is he slain, as he killed them that were slain by him? In measure against measure, when it shall be cast off, thou shalt judge it. He hath meditated with his severe spirit in the day of heat. Therefore upon this shall the iniquity of the house of Jacob be forgiven: and this is all the fruit, that the sin thereof should be taken away, when he shall have made all the stones of the altar, as burnt stones broken in pieces, the groves and temples shall not stand. For the strong city shall be desolate, the beautiful city shall be forsaken, and shall be left as a wilderness : there the calf shall feed, and there shall he lie down, and shall consume its branches. Its harvest shall be destroyed with drought, women shall come and teach it: for it is not a wise people, therefore he that made it, shall not have mercy on it: and he that formed it, shall not spare it. And it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, and you shall be gathered together one by one, O ye children of Israel. And it shall come to pass, that in that day a noise shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and they that were outcasts in the land of Egypt, and they shall adore the Lord in the holy mount in Jerusalem.”

Second Saturday of Advent

Isaiah 29:1-8

“Woe to Ariel, to Ariel the city which David took: year is added to year: the solemnities are at an end. And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel. And I will make a circle round about thee, and will cast up a rampart against thee, and raise up bulwarks to besiege thee. Thou shalt be brought down, thou shalt speak out of the earth, and thy speech shall be heard out of the ground: and thy voice shall be from the earth like that of the python, and out of the ground thy speech shall mutter. And the multitude of them that fan thee, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against thee. And it shall be at an instant suddenly. A visitation shall come from the Lord of hosts in thunder, and with earthquake, and with a great noise of whirlwind and tempest, and with the flame of devouring fire. And the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it. And as he that is hungry dreameth, and eateth, but when he is awake, his soul is empty: and as he that is thirsty dreameth, and drinketh, and after he is awake, is yet faint with thirst, and his soul is empty: so shall be the multitude of all the Gentiles, that have fought against mount Sion.”

[loveofyhwh]

September 12: Proverbs 13–14; 2 Timothy 3:1–9; Psalm 68:19–35; Proverbs 23:13–14

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September 12: Proverbs 13–14; 2 Timothy 3:1–9; Psalm 68:19–35; Proverbs 23:13–14

Old Testament:

Proverbs 13–14

Proverbs 13–14 (Listen)

13   A wise son hears his father’s instruction,     but a scoffer does not listen to rebuke. 2   From the fruit of his mouth a man eats what is good,     but the desire of the treacherous is for violence. 3   Whoever guards his mouth preserves his life;     he who opens wide his lips comes to ruin. 4   The soul of the sluggard craves and gets nothing,     while the soul of the diligent is richly supplied. 5   The righteous hates falsehood,     but the wicked brings shameOr stench‘>1 and disgrace. 6   Righteousness guards him whose way is blameless,     but sin overthrows the wicked. 7   One pretends to be rich,Or One makes himself rich‘>2 yet has nothing;     another pretends to be poor,Or another makes himself poor‘>3 yet has great wealth. 8   The ransom of a man’s life is his wealth,     but a poor man hears no threat. 9   The light of the righteous rejoices,     but the lamp of the wicked will be put out. 10   By insolence comes nothing but strife,     but with those who take advice is wisdom. 11   Wealth gained hastilyOr by fraud‘>4 will dwindle,     but whoever gathers little by little will increase it. 12   Hope deferred makes the heart sick,     but a desire fulfilled is a tree of life. 13   Whoever despises the wordOr a word‘>5 brings destruction on himself,     but he who reveres the commandmentOr a commandment‘>6 will be rewarded. 14   The teaching of the wise is a fountain of life,     that one may turn away from the snares of death. 15   Good sense wins favor,     but the way of the treacherous is their ruin.Probable reading (compare Septuagint, Syriac, Vulgate); Hebrew is rugged, or is an enduring rut‘>7 16   Every prudent man acts with knowledge,     but a fool flaunts his folly. 17   A wicked messenger falls into trouble,     but a faithful envoy brings healing. 18   Poverty and disgrace come to him who ignores instruction,     but whoever heeds reproof is honored. 19   A desire fulfilled is sweet to the soul,     but to turn away from evil is an abomination to fools. 20   Whoever walks with the wise becomes wise,     but the companion of fools will suffer harm. 21   DisasterOr Evil‘>8 pursues sinners,     but the righteous are rewarded with good. 22   A good man leaves an inheritance to his children’s children,     but the sinner’s wealth is laid up for the righteous. 23   The fallow ground of the poor would yield much food,     but it is swept away through injustice. 24   Whoever spares the rod hates his son,     but he who loves him is diligent to discipline him.Or who loves him disciplines him early‘>9 25   The righteous has enough to satisfy his appetite,     but the belly of the wicked suffers want. 14   The wisest of women builds her house,     but folly with her own hands tears it down. 2   Whoever walks in uprightness fears the LORD,     but he who is devious in his ways despises him. 3   By the mouth of a fool comes a rod for his back,Or In the mouth of a fool is a rod of pride‘>10     but the lips of the wise will preserve them. 4   Where there are no oxen, the manger is clean,     but abundant crops come by the strength of the ox. 5   A faithful witness does not lie,     but a false witness breathes out lies. 6   A scoffer seeks wisdom in vain,     but knowledge is easy for a man of understanding. 7   Leave the presence of a fool,     for there you do not meet words of knowledge. 8   The wisdom of the prudent is to discern his way,     but the folly of fools is deceiving. 9   Fools mock at the guilt offering,     but the upright enjoy acceptance.Hebrew but among the upright is acceptance‘>11 10   The heart knows its own bitterness,     and no stranger shares its joy. 11   The house of the wicked will be destroyed,     but the tent of the upright will flourish. 12   There is a way that seems right to a man,     but its end is the way to death.Hebrew ways of death‘>12 13   Even in laughter the heart may ache,     and the end of joy may be grief. 14   The backslider in heart will be filled with the fruit of his ways,     and a good man will be filled with the fruit of his ways. 15   The simple believes everything,     but the prudent gives thought to his steps. 16   One who is wise is cautiousOr fears [the Lord]‘>13 and turns away from evil,     but a fool is reckless and careless. 17   A man of quick temper acts foolishly,     and a man of evil devices is hated. 18   The simple inherit folly,     but the prudent are crowned with knowledge. 19   The evil bow down before the good,     the wicked at the gates of the righteous. 20   The poor is disliked even by his neighbor,     but the rich has many friends. 21   Whoever despises his neighbor is a sinner,     but blessed is he who is generous to the poor. 22   Do they not go astray who devise evil?     Those who devise good meetOr show‘>14 steadfast love and faithfulness. 23   In all toil there is profit,     but mere talk tends only to poverty. 24   The crown of the wise is their wealth,     but the folly of fools brings folly. 25   A truthful witness saves lives,     but one who breathes out lies is deceitful. 26   In the fear of the LORD one has strong confidence,     and his children will have a refuge. 27   The fear of the LORD is a fountain of life,     that one may turn away from the snares of death. 28   In a multitude of people is the glory of a king,     but without people a prince is ruined. 29   Whoever is slow to anger has great understanding,     but he who has a hasty temper exalts folly. 30   A tranquilOr healing‘>15 heart gives life to the flesh,     but envyOr jealousy‘>16 makes the bones rot. 31   Whoever oppresses a poor man insults his Maker,     but he who is generous to the needy honors him. 32   The wicked is overthrown through his evildoing,     but the righteous finds refuge in his death. 33   Wisdom rests in the heart of a man of understanding,     but it makes itself known even in the midst of fools.Or Wisdom rests quietly in the heart of a man of understanding, but makes itself known in the midst of fools‘>17 34   Righteousness exalts a nation,     but sin is a reproach to any people. 35   A servant who deals wisely has the king’s favor,     but his wrath falls on one who acts shamefully.

Footnotes

[1] 13:5 Or stench [2] 13:7 Or One makes himself rich [3] 13:7 Or another makes himself poor [4] 13:11 Or by fraud [5] 13:13 Or a word [6] 13:13 Or a commandment [7] 13:15 Probable reading (compare Septuagint, Syriac, Vulgate); Hebrew is rugged, or is an enduring rut [8] 13:21 Or Evil [9] 13:24 Or who loves him disciplines him early [10] 14:3 Or In the mouth of a fool is a rod of pride [11] 14:9 Hebrew but among the upright is acceptance [12] 14:12 Hebrew ways of death [13] 14:16 Or fears [the Lord] [14] 14:22 Or show [15] 14:30 Or healing [16] 14:30 Or jealousy [17] 14:33 Or Wisdom rests quietly in the heart of a man of understanding, but makes itself known in the midst of fools

(ESV)

New Testament:

2 Timothy 3:1–9

2 Timothy 3:1–9 (Listen)

Godlessness in the Last Days

3 But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but denying its power. Avoid such people. 6 For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, 7 always learning and never able to arrive at a knowledge of the truth. 8 Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. 9 But they will not get very far, for their folly will be plain to all, as was that of those two men.

(ESV)

Psalm:

Psalm 68:19–35

Psalm 68:19–35 (Listen)

19  ��Blessed be the Lord,     who daily bears us up;     God is our salvation. Selah 20   Our God is a God of salvation,     and to GOD, the Lord, belong deliverances from death. 21   But God will strike the heads of his enemies,     the hairy crown of him who walks in his guilty ways. 22   The Lord said,     “I will bring them back from Bashan,   I will bring them back from the depths of the sea, 23   that you may strike your feet in their blood,     that the tongues of your dogs may have their portion from the foe.” 24   Your procession isOr has been‘>1 seen, O God,     the procession of my God, my King, into the sanctuary— 25   the singers in front, the musicians last,     between them virgins playing tambourines: 26   “Bless God in the great congregation,     the LORD, O youThe Hebrew for you is plural here‘>2 who are of Israel’s fountain!” 27   There is Benjamin, the least of them, in the lead,     the princes of Judah in their throng,     the princes of Zebulun, the princes of Naphtali. 28   Summon your power, O God,By revocalization (compare Septuagint); Hebrew Your God has summoned your power‘>3     the power, O God, by which you have worked for us. 29   Because of your temple at Jerusalem     kings shall bear gifts to you. 30   Rebuke the beasts that dwell among the reeds,     the herd of bulls with the calves of the peoples.   Trample underfoot those who lust after tribute;     scatter the peoples who delight in war.The meaning of the Hebrew verse is uncertain‘>4 31   Nobles shall come from Egypt;     Cush shall hasten to stretch out her hands to God. 32   O kingdoms of the earth, sing to God;     sing praises to the Lord, Selah 33   to him who rides in the heavens, the ancient heavens;     behold, he sends out his voice, his mighty voice. 34   Ascribe power to God,     whose majesty is over Israel,     and whose power is in the skies. 35   Awesome is God from hisSeptuagint; Hebrew your‘>5 sanctuary;     the God of Israel—he is the one who gives power and strength to his people.   Blessed be God!

Footnotes

[1] 68:24 Or has been [2] 68:26 The Hebrew for you is plural here [3] 68:28 By revocalization (compare Septuagint); Hebrew Your God has summoned your power [4] 68:30 The meaning of the Hebrew verse is uncertain [5] 68:35 Septuagint; Hebrew your

(ESV)

Proverb:

Proverbs 23:13–14

Proverbs 23:13–14 (Listen)

13   Do not withhold discipline from a child;     if you strike him with a rod, he will not die. 14   If you strike him with the rod,     you will save his soul from Sheol.

(ESV)

[rachelsiwafan]

Good morning 🇹🇿🇬🇧🌏#Cupoftea☕️ 1 A good name is to be chosen rather than great riches, Loving favor rather than silver and gold. 2 The rich and the poor have this in common, The LORD is the maker of them all. 3 A prudent man foresees evil and hides himself, But the simple pass on and are punished. 4 By humility and the fear of the LORD Are riches and honor and life. 5 Thorns and snares are in the way of the perverse; He who guards his soul will be far from them. 6 Train up a child in the way he should go, And when he is old he will not depart from it. 7 The rich rules over the poor, And the borrower is servant to the lender. 8 He who sows iniquity will reap sorrow, And the rod of his anger will fail. 9 He who has a generous eye will be blessed, For he gives of his bread to the poor. 10 Cast out the scoffer, and contention will leave; Yes, strife and reproach will cease. 11 He who loves purity of heart And has grace on his lips, The king will be his friend. 12 The eyes of the LORD preserve knowledge, But He overthrows the words of the faithless. 13 The lazy man says, “ There is a lion outside! I shall be slain in the streets!” 14 The mouth of an immoral woman is a deep pit; He who is abhorred by the LORD will fall there. 15 Foolishness is bound up in the heart of a child; The rod of correction will drive it far from him. 16 He who oppresses the poor to increase his riches, And he who gives to the rich, will surely come to poverty. 17 Incline your ear and hear the words of the wise, And apply your heart to my knowledge; 18 For it is a pleasant thing if you keep them within you; Let them all be fixed upon your lips, 19 So that your trust may be in the LORD; I have instructed you today, even you. 20 Have I not written to you excellent things Of counsels and knowledge, 21 That I may make you..#Proverbs‬ ‭22:1-29#PraisetheLord#WordofGod#wordoftheday#biblestudy#biblequotes#versesoftheday#bibleverses#qoutesoftheday#beblessed🙏 #Shalom#anzanamiBwanaYesu#biblia#NenolaMungu#Nenolaleo#Methali#barikiwa🙏 #eastafrica#tanzania🇹🇿 ‭ #swahili#asubuhinjema#chai#coventry#uk🇬🇧 #lifestyleblogger#vlogger#mswahili🇹🇿#Rachelsiwa❤️🙏🏽☕️ https://www.instagram.com/p/B0F-1uBnllM/?igshid=195oix0dbndjl

[icephas]

The Family Web of Humanity

Thursday, July 4

With the arrival of sin, it did not take long for the world to break down further. Sparked by jealousy, misunderstanding, and anger, the first murder involved the first pair of brothers. When God questioned Cain about his sin, his reply is probably ironic and rhetorical—“Am I my brother’s keeper?” (Genesis 4:9)—and the answer implied by God’s initial question was, “Yes, absolutely, you are your brother’s keeper”.

Read Proverbs 22:2. What is implied in this apparently simple statement? What does it tell us about our relationship to our fellow human beings?

Everyone we meet is one of God’s creatures, created in His image, and part of the network of relationships that connects us all in God’s creation, fractured and broken though it might be. “We are all woven together in the web of humanity. The evil that befalls any part of the great human brotherhood brings peril to all”. – Ellen G. White, The Ministry of Healing, p. 345. Like it or not, because of this common link, we have a God-given responsibility to God and to each other (see Matthew 22:37-39).

Throughout the Bible, the claim that God is our Creator is recurring. For example, it is one of the reasons given for remembering the Sabbath (see Exodus 20:11) and for worshiping God in the end time (see Revelation 14:7). It is also a primary motivation given for caring about others, for being concerned for the less fortunate.

We are all linked by the bond of our common origins in God. Whoever “oppresses the poor reproaches his Maker, But he who honors Him has mercy on the needy” (Proverbs 14:31). How much clearer could that link be?

God as our Creator has a claim on us that demands our entire life, including our worship and our service and care for others. As difficult and frustrating and inconvenient as it might be at times, we are, indeed, our “brother’s keeper”.

Why do you think God’s claims as Creator are such a recurring theme throughout the Bible? Why is this so important, and how should this reality affect how we treat others?

[basicsofislam]

ISLAM 101: ALMS AND CHARITY: VIRTUES OF ZAKAT: Part 9

DID ZAKAT EXIST IN RELIGIONS PRIOR TO ISLAM?

Past prophets have also been under obligation to take humankind by the hand and show all the roads leading to physical and spiritual ascension; thus, they too have shown the precious path of zakat as part of a primordial effort to diminish class differences in societies and to provide a judicious and blissful lifestyle remote from detrimental excessiveness. By virtue of providing examples of previous Prophetic applications, the Qur’an does much to put the accent on this mission. Following a brief reference in the Qur’an to the prophets Abraham, Isaac, and Jacob comes the following declaration:

And We made them leaders to guide people in accordance with Our command: We inspired in them acts of virtue, the establishment of salat and payment of zakat. They were worshippers of Us. (Anbiya 21:73)

In reference to Prophet Ishmael, the matchless significance of salat and zakat as the primordial existence of alms as an essential component of worship is underlined from early on: “He used to enjoin his people salat and zakat, and was acceptable in the sight of his Lord” (Maryam 19:55).

Salat and Zakat, in actual fact, are the common denominators of all monotheistic religions, where salat and zakat, after belief in the Oneness of God, form the very core of worship. In fact, salat and zakat are, or at least were, essential characteristics of all of the great religions of the world, those guided by a long line of prophets sent by God since the dawn of humankind, despite the fact that current forms of worship in some faith communities may vary in outward appearance. In support of this, the Qur’an, adamantly states:

They were ordered no more than to worship God with sincere devotion, to honestly establish salat and give zakat. And that is the Standard Religion.” (Bayyina 98:5)

The following verse, which provides insight into how  the people of Midian first received teachings of Prophet Jethro (Shuayb) teachings about obligatory zakat, bears testimony to its practice in preceding times:

In sarcasm, they said, “O Jethro! Does your salat command you that we should abandon what our forefathers worshipped or that we should cease doing what we like with our property? Conversely, you are pleasant and right-minded.” (Hud 11:87)

The Midians’ apprehension at being compelled to cease doing what they liked with their properties denotes, almost certainly, a remonstration against zakat. The people of the Midian, who evidently had a complete appreciation for the altruistic Jethro, still could not get themselves to accept or follow Jethro’s brave attempts to encourage them to perform proper salat or give zakat; branding him instead as an instigator, and a rebel. As is the usual case with similar public dissensions, the people of Midian had a ready scapegoat for giving full vent to their frustrations about the obligation of zakat which was, as can be seen, salat itself.

Even though the Qur’an does not explain, literally, whether or not each prophet carried the duty of imposing zakat, it is highly possible to argue for its primordial existence through the ideal notion of peace, the humane spirit of assistance and support represented and accentuated by each Messenger, beginning with the Prophet Adam, and the Qur’anic references discussed above.

In addition, despite having their initial contents altered, the Torah and the Bible still include many passages which support the proposition that zakat actually predates Islam. As no revelations prior to Muhammad %(upon whom be peace) have survived to this day in their original forms, a fact supported even among Jewish and Christian scholars, the sole, authoritative point of reference in this argument remains the Qur’an itself. Additionally, it is worth noting that the Qur’an stresses zakat was enjoined as a duty on Jews and Christians, as well, not just on Muslims, as the textual references to the Qur’an which are included below will clearly demonstrate. Likewise, an analysis of the Torah and the Bible provides fascinating similarities and conformities with Islam’s all-embracing concept of zakat.

ZAKAT IN JUDAISM

The Qur’an generally tends to speak of the Jews as somewhat “skaters on thin ice,” underlining their preponderantly neglectful attitude concerning their religious responsibilities and periodically provides us a detailed account of what exactly those responsibilities were:

And (remember) when We made a covenant with the Children of Israel, We said; “Serve none but God, show kindness to your parents and to your relatives, to the orphans and the needy; speak kindly to humankind, establish the prayer and pay the zakat. But with the exception of a few, you turned away and paid no heed. (Baqara 2:83)

Zakat along with salat is sternly recommended as a requirement for divine acquittal for their transgressions:

God made a covenant of old with the Children of Israel, and We raised among them twelve chieftains, and God said: “I am with you. If you establish salat and pay the zakat, and believe in My Messengers and support them, and lend to God a goodly loan, surely I shall remit your sins, and surely I shall admit you into gardens beneath which rivers flow. Whosoever among you disbelieves after this has gone astray from a straight path.” (Maida 5:12)

And in spite of undergoing multiple amendments, the current text of the Torah still grants us glimpses of the spirit of zakat, grounded on the relations between the rich and the poor:

Jehovah has not despised or been disgusted with the plight of the oppressed one. He has not hidden His face from that person. Jehovah heard when that oppressed person cried out to Him for help. (Psalms 22:24)

When you help the poor (needy) (lowly) (depressed) you lend to Jehovah. He will pay you back. (Proverbs 19:17)

He who oppresses the poor reproaches his Maker. He who has mercy for the poor honors his Maker. (Proverbs 14:31)

This is what you must do whenever there are poor Israelites in one of your cities in the land that Jehovah your God is giving you. Be generous to these poor people. Freely lend them as much as they need. Never be hardhearted and stingy with them. When the seventh year, the year when payments on debts are canceled, is near, you might be stingy toward poor Israelites and give them nothing. Be careful not to think these worthless thoughts. The poor will complain to Jehovah about you, and you will be condemned for your sin. Give the poor what they need, because then Jehovah will make you successful in everything you do. (Deuteronomy 15:7-12)

He who gives to the poor will not lack. But he who hides his eyes will have many curses. (Proverbs 28:27)

And if you give yourself to the hungry and satisfy the desire of the afflicted, then your light will rise in the darkness and your gloom will be like midday. (Isaiah 58:10)

He who gets ahead by oppressing the poor and giving to the rich will certainly suffer loss. (Proverbs 22:16)

It is certainly easy, by and large, to draw a connection between the above verses and many Qur’anic passages, not to mention the conspicuously striking similarities between some. It is these considerable parallels that lead us to the conclusion that the ideas and instructions all stem from the same source, God, and that the essential issues concerning humankind have, quite surprisingly, undergone very little change despite human’s apparent weakness as a transmitter over time.

One further point deserves mention. The above quotations gathered from the Torah, as well as the upcoming Biblical passages, are from current versions of the texts which have, as is widely accepted and as noted above, been partially or predominantly altered, though the exact extent and manner in which such changes have been brought to these ancient scriptures is a matter for debate. A tentative and prudent approach to the current versions is thus the correct attitude, as recommended wisely by the Prophet Muhammad (upon whom be peace) himself:

When the People of the Book utter a narration, do not agree nor disagree with them, but say, “We only believe in God and His Messengers.” This way, concurrence is avoided if they speak lies, and denial is avoided provided that they speak the truth.

ZAKAT IN CHRISTIANITY

The situation in Christianity is no different, for the Prophet Jesus, while still in the cradle, utters the duties obliged onto him by God in the following manner:

(Whereupon) he (the baby) spoke out: “I am indeed a servant of God. He has given me the Scripture and has appointed me a prophet. And He has made me blessed wherever I may be and has commanded me to pray and to give alms to the poor as long as I live. And (He) has made me dutiful to my mother and has not made me oppressive, wicked. So peace be upon me the day I was born and the day that I die and the day that I shall be raised up to life (again).” (Maryam 19:30-33)

Considering the fact that the Bible predominantly focuses on ethical issues, a jurisprudential adherence to the Torah, so to speak, was a social necessity. Nonetheless, there are copious Biblical verses which themselves allude to zakat and sadaqa. The  following  passages  may throw light on this discussion; of course, the possible alterations to these passages must be kept in mind:

Be careful! Do not display your righteousness (good works) before men to be noticed by them. If you do, you will have no reward with your heavenly Father. Do not loudly announce it when you give to the poor. The hypocrites do this in the houses of worship and on the streets. They do this to be praised by men. Believe me, they have already been paid in full. When you give charity, do not let your left hand know what your right hand is doing. (Matthew 6:1-3)

He looked at him and was afraid. “What is it, Lord?” he replied. The angel said: “God hears your prayers and sees your gifts of mercy. (Acts 10:4)

He said: Cornelius, your prayer is heard and your gifts of mercy are noticed in the sight of God. (Acts 10:31)

Jesus then replied: “If you wish to be complete, go sell your possessions and give the money to the poor. You will have wealth in heaven. Then follow  me!” But hearing these words, the young man went away grieving, for he was very wealthy. Jesus said to his disciples: “Truly I tell you, it is hard for a man with much money to go into the kingdom of heaven. Again I say, it is easier for a camel to go through a needle’s eye, than for a man with much money to go into the kingdom of God.” (Matthew 19:21-24)

Sell your possessions and give to charity. Make yourselves purses that do not get old, a treasure in heaven where moth and rust cannot corrupt and thieves cannot steal. (Luke 12:33)

And if I give all my possessions to feed the poor, and surrender my body to be burned, but do not have love, I gain nothing. (Corinthians 13:3)

Woe to you, scribes and Pharisees, hypocrites! You tithe mint and dill and cumin and have left undone the weightier matters of the law: justice, mercy, and faith. You should do both and leave nothing undone. (Matthew 23:23)

It is thus quite possible to, again, draw connections between the Qur’an and Hadith, on the one hand, and many Biblical passages. The level of conspicuous similarities between the above texts accentuates their unity of origin. Adopting this approach in scrutinizing the Torah and the Bible will, undeniably, offer us much more evidence culminating in the very same conclusion.