In honor of Mark, cont., pt 2

In  the management of our relationship to God, it is God who manages, and He manages our choice-making without being in any way the author of our sin.  The "cost" of believing that is that we don't always know -- especially in the case of others -- what mix of sinfulness and virtue there exists in particular deeds or failures to act.  

For example, we can't measure what the Lord actually uses quantity-language to describe: the size of gifts.  In Luke 21:1-4, Jesus uses quantity-language to praise the giving of a very small amount: "And He looked up and saw the rich putting their gifts into the treasury. And He saw a poor widow putting in two small copper coins. And He said, 'Truly I say to you, this poor widow put in more than all; for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on.'”

This continues the perception of the doing of good (and sinning) that we brought up in looking at Mt 12:35 in the previous post.  In both cases, the "good man" case, and the "evil man" case, we can see, at least some, of  the "what" --  "what is good" and "what is evil" -- but we don't see the treasure, or which treasure it is. 

Does everyone sin?  Due to 1 Jn 1:8, we must all say we have sin, and (1 Jn 2:1), must also say the possibility of sinning still exists for us in this life. But Mt 12:35 leads to the conclusion that the good man does not have evil treasure, and the evil man does not have good treasure, but vice versa: the good man has good treasure, and the evil man has evil treasure. If the good man still sins (Eccl. 7:20), then not all our acts come from our treasure.  

Depending on what we are looking for -- complete predictability by ourselves being the common, but mistaken (1 Cor 4:4-5) goal -- we would have to say that that the hiddenness of  heart motive and the hiddenness of heart treasure prevent us from using behavior alone to assess the good of what looks fine on the outside.  That takes care of assigning any degree of eternal good to our actions or others' based on behavior alone.  What about the "what is evil" side?  We certainly can identify at least some of the evil in what is evil.  What we can't see is the treasure the person is holding inside, specifically, if a particular evil act (or evil aspect of any act) came from an evil treasure inside.   

Another way of saying this is (using the language of Jesus about all sin Mt 15:19; Mk 7:21) that sin comes "out of the heart," but that the heart WILL go with what the treasure is (Mt 6:21; Lk 12:34) -- notice, future tense.  So both Paul (Rm 7:14-25; Eph 4:13) and Jesus put the lining up of heart and treasure, as future.

In honor of Mark (cont.)

In Mt 12:33-37, Jesus says “Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit.  You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart.  The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil.  But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment.  For by your words you will be justified, and by your words you will be condemned.”

 

At first read, this paragraph does not seem to help with the problem brought up by Mt 7:19 and being anxious about tomorrow, even given the advice in Mt 6:34.  However, to whom does Mt 7:19 apply?  To all “trees” in the illustration, that is, every human being.  To whom does Mt 6:34 apply?  To those who are worried about tomorrow.  Again, nothing prevents the condition – worrying about tomorrow – from occurring in good trees or bad trees.  What is necessary is to also know that God takes the individual bad tree and creates it anew, with the result of it becoming a good tree.

 

So, at “second read,” Mt 12:33-37 still seems not to help the anxiety about Mt 7:19.  Unless a good tree can know that it has been made, from a bad tree, into a good tree.  If a good tree can know that it is a good tree, then Mt 12:33 applies: all that the tree being good implies, including that its fruit is made good.  Only the bad tree is associated with bad fruit.  Then a way has been found to use Mt 6:34 to help with anxiety about Mt 7:19.

 

This puts exegetical emphasis on the understanding that what a tree is MADE as overwhelms, controls, and produces in every case – the quality of its fruit.   

What a tree is known as, follows from that.  The second exegetical emphasis is the understanding that what a tree is actually and truly finally known as: this overwhelms, overrules, produces correctly and corrects whatever is incorrect until the harvest, in the providence of God, eventually and eternally – what a tree seems to be during its pre-harvest.

 

 

 

 

 

In honor of Mark

 In honor of my teacher Mark Arrington being with the Lord, I will certainly try and think hard about issues, as he did as our teacher and asked us to.

A hard issue for many Christians is the statement of Jesus "every tree that does not bear good fruit is cut down and thrown into the fire (Mt 7:19)." This is a verse that (some) Christians say, makes them  anxious about tomorrow, in their own case, since this an eschatological statement.

There is a simple-to-state solution about this anxiety, that Jesus already made in the previous chapter, and it is sufficient in itself, if we take it: "So do not worry about tomorrow, for tomorrow will care for  itself. Each day has enough trouble of its own (Mt 6:34)."

Although a command to not do something is also "enough," sufficient if obeyed, the verse (6:34) has a command, but it also has teachings supporting it.  1) tomorrow will care for itself; 2) each day has enough trouble of its own. I don't know why this translation changed the literal words of this second part,  but at least it put them, the literal words, in the margin: "sufficient for the day is its evils."  This is a teaching that is greater than what "each day has."  This is also a statement that whatever evil each day has, is sufficient for the day!  It's one thing to know that each day has trouble, or "enough trouble of its own."  It's quite another to recognize that Christ, the first and last, who died, and has risen from the dead (Rev 2:8), is the one who states to us, that a day's trouble is sufficient for that day.  If He says that the trouble of today is sufficient for today, then that implies that tomorrow's trouble is not upon us to worry about, from God.  In another post, we can see more, why (from Mt 12:33, NASB95).

 

37 Weeks before Easter Reading Schedule for Four Gospels for Easter 2021

Sun Lk 6:27-38
Mon Lk 6:39-7:1 (through day 97)
Tues Mt 10:24-33
Wed Mt 10:34-11:1 (through day 108)
Thu Jn 5:31-38
Fri Jn 5:39-47 (through day 91)
Sat Mk 5:25-34 (through day 103)

38 Weeks before Easter Reading Schedule for Four Gospels for Easter 2021

Sun Lk 6:6-16
Mon Lk 6:27-26 (through day 90)
Tues Mt 10:2-15
Wed Mt 10:16-23 (through day 101)
Thu Jn 5:19-23
Fri Jn 5:24-30 (through day 84)
Sat Mk 5:14-24 (through day 96)

39 weeks before Easter Reading Schedule for Four Gospels for Easter 2021

Sun Lk 5:27-39
Mon Lk 6:1-5 (through day 83)
Tues Mt 9:20-31
Wed Mt 9:32-10:1 (through day 94)
Thu Jn 5:2-9a
Fri Jn 5:9b-18 (through day 77)
Sat Mk 5:1-13 (through day 89)

40 Weeks before Easter Reading Schedule for Four Gospels for Easter 2021

Sun Lk 5:1-11
Mon Lk 5:12-26 (through day 76)
Tues Mt 8:28-9:8
Wed Mt 9:9-19 (through day 87)
Thu Jn 4:39-45
Fri Jn 4:36-5:1 (through day 70)
Sat Mk 4:30-41 (through day 82)

41 Weeks before Easter Reading Schedule for Four Gospels for Easter 2021

Sun Lk 4:20-30
Mon Lk 4:31-44 (through day 69)
Tues Mt 8:14-22
Wed Mt 8:23-27 (through day 80)
Thu Jn 4:15-26
Fri Jn 4:27-38 (through day 63)
Sat Mk 4:13-29 (through day 75)

42 Weeks before Easter, Reading Schedule for Four Gospels with Parallels, for Easter 2021

Sun Lk 4:5-12
Mon Lk 4:13-19 (through day 62)
Tues Mt 7:21-8:4
Wed Mt 8:5-13 (through day 73)
Thu Jn 4:7-10
Fri Jn 4:11-14 (through day 56)
Sat Mk 4:1-12 (through day 68)

Matthew

(Mt 8:1-4 // Mk 1:40-45 // Lk 5:12-16)

Mark

(Mk 4:1-12 // Mt 13:1-13 // Lk 8:4-10)

Luke

(Lk 4:5-19 // Mt 4:8-17 // Mk 1:14-15)
(Lk 4:5-13 // Mt 4:8-11)
(Lk 4:14-15 // Mt 4:12-17 // Mk 1:14-15)

The choice-point is as the Lord says, the gate! (Mt 7:13ff)

If people also view Ps 1 in a peculiar way, as if it taught a repeated jumping from one path to another that we need to be more consistent over time at, so people also treat Mt 7:13-14 in the same way, that path jumping is what the Lord is "really" talking about, not entry. No, He is talking about entry. That's His point, actually His command, that the entrance choice is the choice, for the very reason that it determines the path entered on.

43 Weeks before Easter, Reading Schedule for Four Gospels with Parallels, for Easter 2021

Sun Lk 3:15-29
Mon Lk 3:30-4:4 (through day 55)
Tues Mt 7:1-12
Wed Mt 7:13-20 (through day 66)
Thu Jn 3:22-30
Fri Jn 3:31-4:6 (through day 49)
Sat Mk 3:28-35 (through day 61)

Mark

Mk 3:28-35 // Mt 12:31-50

Luke

(Lk 3:15-4:4 // Mt 3:11-4:4 // Mk 1:7-13)

(Lk 3:15-17 // Mt 3:11-12 // Mk 1:7-8)

(Lk 3:21-22 // Mt 3:13-17 // Mk 1:9-11)

(Lk 4:1-4 // Mt 4:1-4 // Mk 1:12-13)

Intro to double entendre in John 3

It's not easy to express in a translation what we often pejoratively call, in English, a pun, that is, use of a word that means possibly two different things, and both "work." Even by verse 8 in this dialog with Nicodemus, Jesus has used puns, or doubly intended meaning, already, yet nested in what is otherwise the simplest and otherwise most unambiguous language and set of words that can be understood.

But we have to think carefully.  Why does the Lord "jump in," all on His own, to this subject of inability to enter the kingdom of God?  That's what it sounds like in English, when Jesus "answered and said ..." in 3:3.

But maybe by verse 8 we start to see that Christ was not changing the subject, but even correcting the very thing that Nicodemus had opened with. Instead of what Nicodemus did -- proceeding from conclusions about movement from God from some prior fact or conclusion -- Jesus begins with something quite opposite: birth from above / birth again (another double meaning).  Birth from above, is a greater opposite, than even a "polar opposite" is, from anything coming from around here in proximity, much less of something coming from prior group or individual accomplishment. Existence must be prior to any conclusion, of course. Hopefully we'll explain this by verse 8, showing the connection to entrance.  What's greater, entrance here, or entrance into God's kingdom?  What can you conclude, unless you are born?  Where can you enter, without proximity, and being outside it? And if outside it, how can you enter?

Nicodemus was not just passing by, but came to Jesus by night, 3:2.  Both by action and by subject, Nicodemus, we could say in English, he got there somehow, as if how, being at night, was not to be known.  Hmm... But Nicodemus was starting with a conclusion: he started with a statement he presents to Jesus as a given conclusion: what Nicodemus and his group (already) saw/"knowed" -- οἴδαμεν, aorist plural, concerning Jesus.  In the group vs. individual category, it is what they saw/learned, but it is Nicodemus that singularly came -- ἦλθεν, 3:2, again aorist -- to/toward Him, John points out.  But John points out too Nicodemus came by night.  Path unknown.  Hmm.

Nicodemus had come to/toward Jesus, yes, but his subject was the conclusion his group saw/came-to-know, namely, that it is from God that "you" (Jesus) have come (same simple word for "have come/entered" but this time in the perfect: it is from God that you have come/entered as teacher, we saw this, ...  So the subject was actually Nicodemus's group's prior conclusions -- often, this is the starting point for religious people -- namely, that they "knowed," came to know, something, quite a bit, actually): they know his category, the well-spoken of "teacher sent."  They know where He came from, from God, and the supposed recognition in this case, by the Pharisees as a group, of this fact, Nicodemus presents to Jesus as a group conclusion.  But was it?

John had already given a characterization of the nature of answers sought by the Pharisees, about new things, way back in chapter 1, where their representatives had some categories for what John the Baptist was thought to be, some possibilities they wanted to narrow down, and came to John with their conclusion-set.  The first thing Jesus does is bring in a change in methodology: one person, talking to one person,  "I" and "you." The "you" is a singular "you" in Greek.  Jesus alters even the subject discussed, to that of the individual, using individual pronouns -- if "one" is born, etc.

Similarly, there is a subject of methodology in the "truly truly": even the methodology (of narrowing down predetermined choices perhaps?) needs to be newly started, if the emphatic truly, truly implies something about truth, to the entire scope of what is true.  The whole backdrop must be the backdrop of saying things that are true.  Even an explained syllogism is not a new start.  (Nicodemus had "even" explained the syllogism: they had come to this conclusion by seeing what Jesus had done, and, unlike with John, they had ruled out all other conclusions, except that it was from God that Jesus has come as teacher.) But the conversation was not to be about what others have concluded, it was going to be between Jesus and Nicodemus; it was going to have to be dealing with the truth, and the subject Jesus brings up, the kingdom of God, has to start from something above, both in idea, and in existence.

 On all these levels, using the simplest ideation possible, that of coming, entering, things that have occured, and saying things to one another in a discussion, not from group-authority, but beginning with a start from out of this world, Jesus begins to correct Nicodemus.    

44 Weeks before Easter, Reading Schedule for Four Gospels with Parallels, for Easter 2021

Sun Lk 2:41-52
Mon Lk 3:1-14 (through day 48)
Tues Mt 6:9-21
Wed Mt 6:22-34 (through day 59)
Thu Jn 3:4-15
Fri Jn 3:16-21 (through day 42)
Sat Mk 3:13-27 (through day 54)

Mark

(Mk 3:13-27 // Mt 12:22-45 // Lk 6:20-7:50)

(Mk 3:19-27 // Mt 12:22-30)

Luke

(Lk 2:41-3:14 // Mt 3:1-10 // Mk 1:1-6)

(Lk 3:1-6 // Mt 3:1-6 // Mk 1:1-6)

(Lk 3:7-14 // Mt 3:7-10)

Jn 2:23ff.

There are sometimes chapter breaks that readers have not thought were at the best place, but here, between John 2 and 3, the division due to a new conversation between Jesus and a new person, it's natural. That should not prevent us from noticing carry-over between John 2 and 3.

45 Weeks before Easter, Reading Schedule for Four Gospels with Parallels, for Easter 2021

Sun Lk 2:25-32
Mon Lk 2:33-40 (through day 41)
Tues Mt 5:43-48
Wed Mt 6:1-8 (through day 52)
Thu Jn 2:13-22
Fri Jn 2:23-3:3 (through day 35)
Sat Mk 3:1-12 (through day 47)

Mark

Mk 3:1-12 // Mt 12:9-21 // Lk 6:6-19

Mt 5:21-30

Among those who read blogs which offer comments on Bible portions, there is very seldom the attitude of "Jesus is just crazy here."  When reading this passage, however, Christians need to be prepared for that reaction from unbelievers and even young Christians who haven't heard these statements.

Because of the background in some of our cultures, it takes some "getting used to" the idea, that one implication of the perfect life of Jesus is that there was never a time in which Jesus "looks at a woman with lust for her" (Mt 5:28).  He never did, and doesn't!  That's great.  But that might strike the unbeliever, or confuse a new believer, as a negative point of criticism.  That is because of the spirit of the times we live in ... the times we live in, many places, do not only refuse to consider looking at a woman with lust for her as a sin, the times can bring a reversed judgment upon the lack of such behavior, applying it even to Jesus if asked, that He has a deficit of experience, since He did not do this.  This is their "moral" judgment!

It is incorrect to think that all cultures either have a set of morals or have abandoned all morals. "Knowing good and evil" was the temptation in the Garden (Gen 3:5), and this knowledge, a participation-in-determination-of it, is exactly what came about after the fall.  As Romans 1 describes, humanity did not stop worshiping, but "worshiped and served the creature (Rm 1:25)."  They did not abandon approved behavior, but had their own set of approvals, things that are worthy of death. "They gave hearty approval to those who practice them (Rm 1:32)."

The event -- conversion -- of being forgiven one's sins by God, does a tremendous thing hopefully  immediately but eventually forever: during our time of post-conversion, but still subject to temptation until the Lord takes us, it can bring way down, the desire to have a separate approval-grid besides the Lord's.  But the temptation is still there, not only to do sins we think are sin, but to do sins we think are OK, because our approval-grid of sins does not immediately disappear from pre-conversion.  From that old grid, someone who has never looked at a woman with lust for her "has not had that experience" and "lacks standing to correct" others.

And if we look even more closely, the approval grid of the pre-Christian mindset is full of contradictions to the perfection of God.  As Barnhouse once quipped, if the devil had his way with a society, it would be a very ordered (moral) society, with all its morals diametrically opposite God's.  It would be very conformant!

One application is very noticeable in our current culture, is that the temptation to consider ourselves wise -- a "sophomoric,"a wise-fool temptation -- comes on the Christian culture -- ESPECIALLY when we reserve to ourselves the populating of that approval-grid, as we see fit.  Jesus made a great blanket condemnation of the hidden approval-grid that we like to keep, when He said "You are those who justify yourselves in the sight of men, but God knows your hearts (Lk 16:15)."  It's so much "fun" to measure (and condemn others, even Christians) with that approval grid.  Not only the particulars, but the rules, need converting; not only the rules, but the grid -- "my" grid -- needs converting.  

46 Weeks before Easter, Reading Schedule for 4 Gospels with Parallels, for Easter 2021

Sun Lk 2:1-14
Mon Lk 2:15-24 (through day 34/365)
Tues Mt 5:21-30
Wed Mt 5:31-42 (through day 45/365)
Thu Jn 2:1-5
Fri Jn 2:6-12 (through day 28/365)
Sat Mk 2:15-28 (through day 40/365)

Matthew

5:23
Mk 9:43,45,47;11:25
Lk 3:9,17;6:42;12:5
Jn 15:6

5:25
Lk 12:58

5:26
Lk 12:59

5:29
Mk 9:47
Lk 6:6;12:5;22:50
Jn 18:10

5:30
Lk 12:5

5:31
Mk 10:4

5:32
Mk 10:11-12
Lk 16:18

5:37
Jn 17:15

5:39-40
Lk 6:29

Mark

2:15-28 (// Mt 9:10-12:8 // Lk 5:29-6:5)

2:15-17 (// Mt 9:10-12 // Lk 5:29-31)

2:16
Mt 11:19
Lk 7:34,39;15:2;19:7

2:17
Lk 7:29-30;7:47;15:7,10;18:14; 19:10

2:18-22 (// Mt 9:14-17 // Lk 5:33-39)

2:18
Mt 11:2;12:2;14:12;15:2
Lk 7:18,19;11:1
Jn 1:35,37;3:25;4:1

2:19
Jn 3:29

2:20
Lk 17:22;19:43;21:6;23:29
Jn 16:19-20

2:23-28 (// Mt 12:1-8 // Lk 6:1-5)

2:23-26 (// Mt 12:1-4 // Lk 6:1-4)

2:24
Mt 9:14;15:2
Lk 5:33

2:25
Mt 12:5;19:4;21:16,42;22:31
Lk 10:26

2:27-28 (// Mt 12:8 // Lk 6:5)

Jn 1:29-51

The "understatement" that accompanies this passage regarding the beginning of the relationship of key disciples, including Peter, to Jesus is the kind of understatement that occurs in narrative: what happens is told, but the significance of what happens is left to the reader.

What is often the governing view is a confrontation / response model of the interaction of Jesus with His to-be-disciples ... which ignores this passage!  This narrative of the gathering of these disciples into the following of Jesus is based on a contrary model, cordial and respectful invitation by Jesus,  even invitation in two cases based on knowledge, even supernatural knowledge, by Jesus, followed by a response to that. Not to be ignored is the testimony of John to Jesus, which has a supernatural element starting it, as well.

What is common to both John's testimony to Jesus, and the disciples' testimony to Jesus, in this passage, is the divine providence and the divine initiative provoking the recognition and the following of Jesus, using the relationship and events that both John and his disciples, and Jesus Himself, participated in.

Mt 5:1-20

Reading Mt 5:1-20 all together as one piece, before looking at the individual statements, is good.  It turns us to Mt 5:20 as a conclusion to the whole of the passage. 

It is right to think of Mt 5:20 as opportunistic,  but it is not right to disparage this appeal as a lower form of ethical appeal.  It is not wrong to strive to enter the kingdom of heaven, and not wrong to consider the categorization by the Lord of the scribes and Pharisees in 5:20.

What is the outcome, after all, of a striving-eliminated religion, but a kind of passivity that has been wrongly associated with Protestantism?   Striving, as such, is not to be equated with what Jesus points out here, the righteousness that is "of the scribes and Pharisees." The striving of the scribes and Pharisees regarding the kingdom of heaven is the striving to exit into it, having covered a distance.  The striving taught by our savior regarding the kingdom of heaven, is a striving to enter, apart from the supposed covering of a distance.  The Sermon on the Mount stands here in Mt 5-7, given to those at the beginning of Christ's ministry.  The disciples came up to Jesus where He sat, and listened.  This is not their graduation ceremony speech!

As some theologians point out, there is a kairos-based motive toward goodness and the Lord's blessings, that is different than an accomplishment-based motive toward goodness and the Lord's blessings.  The second motive counts on ability.  But ability fails here.  "Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able (Lk 13:24).."

The door (Jesus) had come to men.  "Repent, for the kingdom of heaven is at hand (Mt 4:17)," we had read last week.

47 Weeks before Easter, Reading Schedule for 4 Gospels with Parallels, for Easter 2021

Sun Lk 1:59-66
Mon Lk 1:67-80 (days 21-27)
Tues Mt 5:1-10
Wed Mt 5:11-20 (days 32-38)
Thu Jn 1:29-42
Fri Jn 1:43-51 (days 15-21)
Sat Mk 2:1-14 (days 27-33)

Matthew

5:1
Lk 6:12;9:12,28
Jn 6:3,5,15

5:3
Lk 6:20,18:25

5:4
Lk 6:21,25
Jn 16:20

5:6
Lk 6:21
Jn 7:37

5:7
Lk 6:36

5:9
Mk 9:50
Lk 1:79;2:14,29;6:35;10:5-6;16:8;19:38,42;20:36
Jn 1:12;11:52;12:36;14:27;16:33

5:11
Mk 13:9,13
Lk 6:22
Jn 15:21

5:12
Lk 6:23,26

5:13
Mk 9:50

5:14
Jn 1:4;8:12;9:5;12:46

5:15
Mk 4:21
Lk 8:16;11:33

5:16
Mk 2:12;11:25-26
Lk 2:20;5:25-26;7:16;13:13;17:15,18:43;23:47
Jn 9:24;15:8

5:18
Mk 13:31;Lk 16:17

5:20
Mk 9:43-45,47;10:15,23-25
Lk 18:17,24-25;11:52;13:24
Jn 3:5;10:1-2,9

Mark

Mk 2:1-14 // Mt 9:1-9 // Lk 5:17-28

2:1-2 (// Mt 9:1 // Lk 5:17)

2:1
Mt 4:13;13:54

2:2
Mt 13:19-23
Jn 4:41;5:24

2:3-5 (// Mt 9:2 // Lk 5:18-20)

2:5
Mt 9:22

2:6-12 (// Mt 9:2-8 // Lk 5:21-26)

2:6
Mt 21:10
Lk 4:36;7:49;8:25;9:9

2:7
Mt 16:7-8 26:65
Lk 4:36;7:49;8:25;9:9
Jn 5:12;12:34

 2:8
Mt 12:25;16:8
Lk 6:8;9:47;11:17
Jn 1:48;2:24-25;4:19,29;5:6,42;6:61;13:18;16:19,30;18:4;21:17

2:9
Jn 5:8

2:10
Mt 7:29;21:23-27;28:18
Lk 4:32,36;20:2-8
Jn 5:27;17:2

2:11
Mt 9:5
Lk 5:23;6:8;7:14;8:54
Jn 5:8

2:12
Mt 5:16;7:28;8:27;9:33;12:23;13:54;15:31;19:25;21:20;22:22,33;27:14,54;28:4,8
Lk 2:20,47-48;4:22,32,36;5:8;7:16;8:25,56;9:43;11:14;13:13;17:15,18;18:43;20:26;23:47;24:12,41
Jn 3:35;5:9,27;7:15,21,46;9:24;13:3;17:2

2:13 (// Lk 5:27)

2:14 (// Mt 9:9 // Lk 5:27-28)
Mt 4:19,20,22;8:22;10:3;16:24;19:27
Lk 5:11;6:15;14:33;18:28
Jn 1:43;12:26;21:19,22

John 1:14-18

We're often as Westerners more Pauline than Johannine in our immediate understandings of the importance of the kinds of points the Word makes.  For example, as those interested in the impact of people's actions, compared to the impact of their "mere" existence, we immediately will jump to disparagements of mere existence.  John in this passage (as well as the previous, 1:1-13) does not do that, but highlights the existence of the Word from the beginning, and the coming to be of things that have come into existence.  In our mentality, we'll ask "what does the Law" do, whereas John states as important that the Law came, and supposes we'll see the greater than the Law inference, from saying that grace and truth came to be through Jesus Christ.  

48 Weeks before Easter, Reading Schedule for 4 Gospels with Parallels, for Easter 2021

Sun Lk 1:39-45
Mon Lk 1:46-58 (days 14-20)
Tues Mt 4:5-11
Wed Mt 4:12-25 (days 25-31)
Thu Jn 1:14-18
Fri Jn 1:19-28 (days 8-14)
Sat Mk 1:35-45 (days 20-26)

Matthew

4:5-25 // Mk 1:13-29 // Lk 4:5-44

4:5-6
Lk 4:9-11

4:7
Lk 4:12

4:8 (// Lk 4:5)

4:9 (// Lk 4:6-7)

4:10 (// Lk 4:8)

4:11 (// Mk 1:13 // Lk 4:13)
Lk 22:43
Jn 1:51;12:29

4:12-17 (// Mk 1:14-15 // Lk 4:14-15)

4:12
Jn 4:1-3,45

4:13
Mk 1:21; Lk 4:16,23,31

4:17
Mk 6:12;
Lk 4:21;9:2;10:9,11;11:20;17:20-21;19:11;21:8

4:18-22 (// Mk 1:16-20)

4:18
Mk3:16;
Lk 5:1-2,10

4:19
Mk 2:14;8:34;10:21
Lk 5:27;9:23,59;18:22;5:10
Jn 1:37,43;12:26;21:19,22

4:20
Mk 1:20;2:14;10:28
Jn 1:37

4:21
Lk 5:10
Jn 1:38-42

4:22
Mk 1:18;2:14;10:28
Lk 5:11;18:28

4:23-25 (// Mk 1:39 // Lk 4:44)

4:23
Mk 1:14-15;6:6;8:35;10:29;13:10;14:9;16:15
Lk 4:15;8:1
Jn 18:20

4:24
Mk 1:28;3:10
Lk 4:14,37;5:15;6:18-19;7:17

4:25
Mk 3:7-8
Lk 6:17

Mark

1:35-45 // Mt 4:23-8:4 // Lk 4:42 -5:16

1:35-38 (// Lk 4:42-43)

1:35
Mt 8:18;14:13,23;19:13;26:36

1:36
Lk 3:21;5:16;6:12;9:18,28,29;10:21;11:1;22:41,44

1:38
Mt 11:5
Lk 1:19;2:10;3:18;4:18;7:22;8:1;9:6;16:16;20:1

1:39 (// Mt 4:23-25 // Lk 4:44)
Mt 8:6;9:26,35;11:1;24:14;17:15;26:13

1:40-45 (// Mt 8:1-4 // Lk 5:12-16)

Luke

1:39-58

1:49
Mt 6:9

John

1:14-28

John 1:1-13

Because of some comments on 1 Jn acknowledging a need to check with the gospel of John for assistance, I thought I'd give some examples here.

Reading 1 Jn 1:7, "if we walk in the Light as He Himself is in the Light," and equating that with doing the best work we can during that period, is like saying "if you walk in Paris" means "if you're solving your problems while you're walking in Paris."

The religious world is full of these kinds of "take-over" attempts, from something that is provided by God, to something that is accomplished by man.  Not all these attempts are brazenly sinful, but some are.  That is almost THE definition of idolatry.  Aaron was not innocent in saying (Ex 32:4), about the golden calf, "This is your god, O Israel, who brought you up from the land of Egypt."  There are things "fashioned with a graving tool" (32:4) that are not gold.

That's just an example; another example is that walking in the light is giving off light yourself.  In the sense of something done by you (like the problems solved while walking in Paris) doesn't that seem like the reverse of it to you?  Especially when 1 John tags the time of the walking to include that the blood of Jesus Christ cleanses us from all sin!

It's not that walking is not doing something.  But what is the emphasis there in 1 John 1?  Did John start his letter with our walk, or with Christ existing from the beginning?  If where we walk doesn't matter, but only what, why would John derive his letter from what he says "the message we have heard from Him and announce to you" is, that "God is light, and in Him is no darkness at all?"  Walking in the light must be derived from God being light, not God being Light, derived from types of walking. (And the "no darkness at all" is going to be very important for 1 John, too!)

The cure for this (and motivation to blog about it here) is ... John 1!

One of the ways to see how idolatry shows up in our basic assumptions, is to notice how we use the term "the universe," and compare it with what John says in John 1.  We use the phrase "the universe" without thinking, for something that is out there , but also thinking of it as that it has always existed irrespective of our local and temporary concerns.  Indeed "the universe" as we see it, (more and more!) presents the vast array of time to us, as much as the vast array of space, considering the speed of light!  So the universe is easy to think of as a shorthand for long-term existence, at any rate, compared to our concerns.

But what does John 1 say?  An easy way to remember John 1 is that it is not the universe that has always existed, but the Word.  In the beginning was the Word.  "Was," Greek imperfect tense, shows it being the Word, not as later John says, "all things," that always was. The Word, always was.  All things, did not always exist.

As far as the universe goes, it "came into being."  It had a start, as everything in it did.  We can't idolize the universe as eternal.

Another, almost opposite skew, than thinking of the universe as our eternal context rather than God Himself, is to think of ourselves as in-and-out travelers, between God and "down here."  The idea presented at first, that walking in the Light is not the same as what we do while in the Light -- as important as that is -- has often been taught as that there are perhaps times in which we choose to "walk in the Light" and  perhaps times in which we choose not, and that we go in and out of the two. It is often an artifact of a youthful sense of control, to think that we can choose when the light is to shine on us, or not, by dictum.  To laugh at this idea a little bit, while pointing out the huge importance of John 12:35,36 for its refutation ... we are the children of the grandchildren of the electric-light-nights.  Walking in the light, in 1 Jn, is more more as Jn 12:35,36 describes it.  Later in 1 Jn (1 Jn 2:11), John goes on to show that conceptually there is a distinction between 1) being in a place, and 2) walking in a place.

People will recognize the incipient dualism and even proto-Gnosticism ideas, here.  Is it true that Christians "partly" walk in the light, in time?  Especially in the context of 1 John, where John says we deceive our selves in saying we have no sin.  ("have," present tense.)  Is there a part of the time that is sinless?  We have to watch for overlays, just as Aaron's calf was an overlay for the work of God.   Recognizing the necessity of doing good, and not sinning,  are we sometimes, or "part," in the light, and part walkers in darkness, depending on choices and deeds, or on the "part"?

Remember, John will tell us in 1 Jn 2, that he is writing things so that we will not sin!  A good check of understandings of 1 Jn 1, is does it address how God being light, and no darkness at all being in Him, promote that we will not sin?  Can God's purity, and the fact of walking in the Light, as He is in the Light, promote that we NOT sin?  Yes!

Reading Schedule for 4 Gospels with parallels, to Easter 2021, 49 weeks before

Sun Lk 1:18-25
Mon Lk 1:26-38 (through day 13/365)
Tues Mt 3:1-10
Wed Mt 3:11-4:4 (through day 24/365)
Thu Jn 1:1-5
Fri Jn 1:6-13 (through day 7/365)
Sat Mk 1:21-34 (through day 19/365)

Matthew

Mt 3:1-4:4 // Mk 1:1-13 // Lk 3:1-4:4

3:1 (// Mk 1:1 // Lk 3:1-2)
  Mk 1:4
  Jn 1:6;28;3:23,26;10:40

3:2
  Mk 1:15;6:12 
  Lk 3:3;9:2;10:9,11;11:20;17:20,21;19:11;21:8

3:3 (// Mk 1:2-3 // Lk 3:4
  Lk 4:17
  Jn 1:23

3:4 (// Mk 1:6)
  Lk 7:29,33;20:6
  Jn 1:21

3:6
  Mk 1:5
  Lk 3:7;7:29

3:7-10 (// Lk 3:7-14)

3:7
  Lk 7:29

3::9
  Lk 13:16;16:24,30;19:9
  Jn 8:33,37,39,53
 
3:10
  Lk 3:17;12:5
  Jn 15:6

3:11-12 (// Mk 1:7-8 // Lk 3:15-20)

Mark

Mk 1:21-34 // Lk 4:31-41

Luke

Lk 1:18-38

John

 Jn 1:1-13

Reading Schedule for 4 Gospels with parallels, to Easter 2021, 50 weeks before

Sun Lk 1:1-7
Mon Lk 1:8-17 (days 1-6)
Tues Mt 2:7-15
Wed Mt 2:16-23 (days 11-17)
Sat Mk 1:9-20 (days 6-12)

Matthew

2:11
  Mk 1:40;3:11;5:6;5:22,33;7:25;10:17
  Lk 5:8,12;8:28,41,47;17:16;24:52
  Jn 9:38;11:32;18:6

2:20
  Jn 3:22

2:23
  Mk 1:24;10:47;14:67;16:6
  Lk 2:39;4:34;18:37;24:19
  Jn 1:45;18:5,7;19:19

Mark

Mk 1:9-20 // Mt 3:13-4:22 // Lk 3:21-4:30


1:9 (// Mt 3:13-15 //. Lk 3:21)

1:10 (// Mt 3:16 // Lk 3:21-22 // Jn 1:32)

1:11 (// Mt 3:17 // Lk 3:22)
  Mt 11:26;12:18;17:5
  Lk 1:35;2:14;9:35;10:21;12:32;20:13
  Jn 1:14,18,34;3:16,18;12:28

1:12 (// Mt 4:1 // Lk 4:1)

1:13 (// Mt 4:1 // Lk 4:2)

1:14 (Mt 4:12-17 // Lk 4:14)
  Mt 4:23;9:35;10:7;12:28;13:54;24:14;26:13
  Lk 3:19-20,23;4:16,23,31
  Jn 4:1-3

1:15 (// Mt 4:17)
  Mt 3:2
  Lk 4:21;9:2;10:9,11;11:20;17:20-21;19:11

1:16 (// Mt 4:18)
  Mt 10:2;15:29;16:16-18
  Lk 5:1,2;6:14;8:22
  Jn 1:35-36

1:17 (// Mt 4:19)
  Mt 8:22;9:9;16:24;19:21
  Lk 5:10, 27;9:23,59;18:22
  Jn 1:37,43;12:26;21:19,22

1:18 (// Mt 4:20 // Jn 1:37)
  Mt 4:22;9:9;19:27
  Jn 1:37-42
  Lk 5:1-11

1:19 (// Mt 4:21)
  Lk 5:10
  Jn 1:35-37

1:20 (// Mt 4:21-22)
  Mt 4:20;9:9;19:27
  Lk 5:11,28;18:28

Luke

1:2
  Mt 13:31-33
  Mk 2:2;4:14,26,30-31;16:20
  Jn 4:41;5:24,38

1:5
  Mt 2:1

1:12
  Mt 9:8;17:6;27:54;28:4,8
  Mk 4:41;5:15,33;9:6,32;10:32;16:8

1:17
  Mt 3:3-4;11:10,14;17:10-13
  Mk 1:2-3,6;9:11-13 
  Jn 1:21,23;3:28

Reading Schedule for 4 Gospels with parallels, to Easter 2021, 51 weeks before

Tues Mt 1:12-25
Wed Mt 2:1-6 (days 4-10)
Sat Mk 1:1-8 (days 1-5)

Matthew

1:18
  Lk 1:27,35; 2:5;

1:20
  Lk 1:26-27,31,35;2:4; Jn 3:17

1:21
  Lk 2:11;19:10; Jn 4:42; 5:34; 10:9; 12:47

1:25
  Lk 2:21

2:1
  Lk 1:5; 2:4-7

2:2
  Mk 15:2,9,12,18,26
  Lk 23:3,37,38
  Jn 18:33,39; 19:3,19,21

2:5
  Jn 7:42

2:6
  Jn 3:22

Mark

1:1-8 // Mt 3:1-12 // Lk 3:1-16

1:1
  Mt 3:17;4:3,23,6;8:29;9:35;14:33;16:16;26:63;17:5;27:40,43,54;24:14;26:13
  Lk 1:35;3:22;4:3,9,41;8:28;9:35;22:70
  Jn 1:34,49;3:18;5:25;10:36;11:4,27;19:7;20:31

1:2
  Mt 3:4;11:10,14;17:10-13
  Lk 1:17,76;4:17;20:42;7:27
  Jn 1:21,23;3:28

1:4
  Mt 3:1
  Lk 3:3
  Jn 1:28;3:23,26;10:40

1:5
  Mt 3:5-6,14:5;21:26,32
  Lk 1:77;3:7;7:29;20:6;24:47

1:6 (// Mt 3:4)
  Mt 11:14;14:5;17:10-13;11:18;21:26,32
  Lk 1:17,76;7:33
  Jn 1:21

1:7 (// Mt 3:11 // Lk 3:16 // Jn 1:26-27)
  Mt 11:3;21:9;23:39
  Lk 7:19,20;13:35;19:38
  Jn 1:15,30;3:31;6:14;11:27;12:13

1:8 (// Mt 3:11 // Lk 3:16)
  Jn 1:33

Reading schedule for 4 gospels with parallels, to Easter 2021, 52 weeks before

Matthew

Tues Mt 1:1
  (cp. Mk 10:47-48)
Wed Mt 1:2-11

Week 52, plus last day of 2019 in OT, NT!

In reading coverage, for the Old Testament, that's Micah 5-7, Nahum 1-3, Habakkuk 1-3, Zephaniah 1-3, Haggai 1-2, Zechariah 1-14, and Malachi 1-4, the rest of the Old Testament!  We can break that into eight days as follows:

Dec        24             Mic  5, 6, 7, Nah 1
Dec        25             Nah  2, 3, Hab 1, 2
Dec        26             Hab  3, Zeph  1, 2
Dec        27             Zeph  3, Haggai 1, 2, Zech  1
Dec        28             Zech  1, 2, 3, 4, 5, 6
Dec        29             Zech  6, 7, 8, 9
Dec        30             Zech  10, 11, 12, 13, 14
Dec        31             Zech  14, Mal  1, 2, 3, 4

For the New Testament, that's Rev 14-22, the rest of the New Testament!  We can break that into eight days as follows:
Dec         24            Rev  14
Dec         25            Rev  15
Dec         26            Rev  16, 17
Dec         27            Rev  18
Dec         28            Rev  19
Dec         29            Rev  20
Dec         30            Rev  21
Dec         31            Rev  22

Week 51 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Hosea 8 through 14, Joel 1-3, Amos 1-9, Obadiah (1), Jonah 1-4, and Micah 1-4 or so, and we can break that into seven days as follows:

Dec        17             Hos  8, 9, 10, 11
Dec        18             Hos 12, 13, 14, Joel 1
Dec        19             Joel  2, 3, Am 1
Dec        20             Am  2, 3, 4, 5
Dec        21             Am  6, 7, 8, 9
Dec        22             Ob, Jonah 1, 2, 3
Dec        23             Jonah 4, Mic 1, 2, 3, 4

For the New Testament, that's Rev 4-13 or so, and we can break that into seven days as follows:

Dec         17            Rev  4, 5
Dec         18            Rev  6, 7
Dec         19            Rev  7, 8
Dec         20            Rev  9
Dec         21            Rev  10, 11
Dec         22            Rev  11, 12
Dec         23            Rev  13

Week 50 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Daniel 1 through 12 and Hosea 1 through 7 or so, and we can break that into seven days as follows:

Dec        10             Dn  1, 2
Dec        11             Dn  3, 4
Dec        12             Dn  5, 6
Dec        13             Dn  7, 8, 9
Dec        14             Dn  9, 10, 11
Dec        15             Dn 11, 12, Ho 1, 2, 3
Dec        16             Ho 3, 4, 5, 6, 7

For the New Testament, that's 1 John 5, 2 John, 3 John, Jude, and Rev 1-3 or so, and we can break that into seven days as follows:

Dec         10            1 Jn 5
Dec         11            2 Jn (1), 3 Jn (1)
Dec         12            3 Jn (1), Jude (1)
Dec         13            Jude (1), Rev 1
Dec         14            Rev  1, 2
Dec         15            Rev 2, 3
Dec         16(-17)    Rev 3, 4

Week 49 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Ezekiel 33-48 or so, and we can break that into seven days as follows:

Dec        3                     Ez  33, 34, 35
Dec        4                     Ez  36, 37, 38
Dec        5                     Ez  38, 39
Dec        6                     Ez  40, 41
Dec        7                     Ez  42, 43, 44
Dec        8                     Ez  44, 45, 46
Dec        9                     Ez  47, 48

For the New Testament, that's 1 Peter 5, 2 Peter 1-3, and 1 John 1-4 or so, and we can break that into seven days as follows:

Dec         3            1 Pt 5, 2 Pt 1
Dec         4            2 Pt 1, 2
Dec         5            2 Pt 2, 3
Dec         6            1 Jn 1
Dec         7            1 Jn 2
Dec         8            1 Jn 3
Dec         9            1 Jn 4

Week 48 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Ezekiel 18-32  or so, and we can break that into seven days as follows:
Nov       26                     Ez 18, 19, 20
Nov       27                     Ez  20, 21
Nov       28                     Ez  22, 23
Nov       29                     Ez  24, 25, 26
Nov       30                     Ez  26, 27, 28
Dec         1                     Ez  29, 30
Dec         2(-3)               Ez  31, 32 ,33

For the New Testament, that's James 3-5 and 1 Peter 1-4 or so, and we can break that into seven days as follows:
Nov        26            Jm  3
Nov        27            Jm  4
Nov        28            Jm  5
Nov        29            1 Pt 1
Nov        30            1 Pt 2
Dec          1            1 Pt 3
Dec          2            1 Pt 4

Week 47 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Lamentations 3-5 and Ezekiel 1-17 or so, and we can break that into seven days as follows:
Nov       19                     Lam 3, 4, 5, Ez  1
Nov       20                     Ez  1, 2, 3, 4
Nov       21                     Ez  5, 6, 7
Nov       22                     Ez  8, 9, 10, 11
Nov       23                     Ez 11, 12, 13
Nov       24                     Ez 14, 15, 16
Nov       25(-26)             Ez 16, 17, 18

For the New Testament, that's Hebrews 10-13 and James 1-2 or so, and we can break that into seven days as follows:
Nov        19            Heb  10,
Nov        20-21       Heb  11,12
Nov        22            Heb   12,13
Nov        23            Heb  13
Nov        24            Jm 1
Nov        25            Jm 2

Week 46 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Jeremiah 42-52 and Lamentations 1-3 or so, and we can break that into seven days as follows:

Nov       12             Jer 42,43,44
Nov       13             Jer 45,46,47,48
Nov       14             Jer 48,49
Nov       15             Jer 50
Nov       16             Jer 51,52
Nov       17             Jer 52, Lam 1, 2
Nov       18(-19)     Lam 3

For the New Testament, that's Hebrews 3-10 or so, and we can break that into seven days as follows:

Nov        12            Heb  3, 4
Nov        13            Heb  5, 6
Nov        14            Heb  6, 7
Nov        15            Heb  7,  8
Nov        16            Heb  8, 9
Nov        17            Heb  9
Nov        18(-19)    Heb 10

Week 45 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Jeremiah 25-41 or so, and we can break that into seven days as follows:


Nov       5     Jer 25,26,27
Nov       6     Jer 28,29,30
Nov       7     Jer 31,32
Nov       8     Jer 32,33,34
Nov       9     Jer 34,35,36
Nov      10    Jer 37,38,39
Nov      11    Jer 40,41


For the New Testament, that's 2 Tim 4, Titus, Philemon and Hebrews 1-2 or so, and we can break that into seven days as follows:


Nov        5              2 Tim  4
Nov        6              Titus  1, 2
Nov        7              Titus  3
Nov        8              Philemon
Nov        9              Heb  1
Nov       10              Heb  1,2
Nov       11              Heb  2,3

Week 44 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Jeremiah 7-24 or so, and we can break that into seven days as follows:


Oct      29     Jer 7, 8
Oct      30     Jer 8,9,10,11
Oct      31     Jer 11,12,13,14
Nov       1     Jer 14,15,16
Nov       2     Jer 17,18,19
Nov       3     Jer  20,21,22
Nov       4     Jer  23,24


For the New Testament, that's 1 Tim 3-6 and 2 Tim 1-3 or so, and we can break that into seven days as follows:


Oct       29              1 Tim  3
Oct       30              1 Tim  4
Oct       31              1 Tim  5,6
Nov       1               1 Tim 6, 2 Tim 1
Nov        2              2 Tim 1
Nov        3              2 Tim 2, 3
Nov        4              2 Tim 3

Week 43 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Isaiah 49 through Jeremiah 6 or so, and we can break that into seven days as follows:


Oct      22     Is 49,50,51,52
Oct      23     Is 52,53,54,55,56
Oct      24     Is 57,58,59,60
Oct      25     Is 60,61,62,63,64
Oct      26     Is 65,66, Jer  1
Oct      27     Jer  2, 3, 4
Oct      28     Jer  4, 5, 6


For the New Testament, that's Colossians 4, 1-2 Thessalonians, and 1 Tim 1-2 or so, and we can break that into seven days as follows:


Oct       22              Col 4, 1 Th 1

Oct       23              1 Th  2,  3

Oct       24              1 Th  3,  4

Oct       25              2 Th  1

Oct       26              2 Th  2
Oct       27              2 Th  3 

Oct       28              1 Tim  1, 2 

Week 42 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Isaiah 29-48 or so, and we can break that into seven days as follows:


Oct      15     Is 29,30,31
Oct      16     Is 32,33,34
Oct      17     Is 35,36,37
Oct      18     Is 38,39,40
Oct      19     Is 41,42
Oct      20     Is 43,44,45
Oct      21     Is 45,46,47,48


For the New Testament, that's Philippians 2-4 and Colossians 1-3 or so, and we can break that into seven days as follows:


Oct       15              Ph 2
Oct       16              Ph 3
Oct       17              Ph 4
Oct       18-19         Col 1,2
Oct       20               Col 2,3
Oct       21(-22)       Col 3,4

Week 41 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Isaiah 5-28 or so, and we can break that into seven days as follows:


Oct       8     Is 5,6,7,8
Oct       9     Is 8,9,10
Oct      10    Is 11,12,13,14
Oct      11    Is 14,15,16,17,18
Oct      12    Is 19,20,21,22
Oct      13    Is 23,24,25
Oct      14    Is 26,27,28


For the New Testament, that's Ephesians 3-6 and Philippians 1 or so, and we can break that into seven days as follows:


Oct       8       Eph 3
Oct       9-10  Eph 4
Oct      11-12 Eph 5
Oct      13      Eph 6
Oct      14      Philippians 1

Week 40 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Ecclesiastes, Song of Solomon, and Isaiah 1-4 or so, and we can break that into seven days as follows:


Oct       1      Eccl  1,2,3
Oct       2      Eccl  3,4,5,6
Oct       3      Eccl  7,8,9,10
Oct       4      Eccl 10,11,12, Song 1, 2
Oct       5      Song 2,3,4,5,6
Oct       6      Song 7,8, Is 1
Oct       7      Is       2,3,4,(5)


For the New Testament, that's Galatians 2-6 and Ephesians 1-2 or so, and we can break that into seven days as follows:


Oct       1      Gal 2,3
Oct       2      Gal 3
Oct       3-4   Gal 4,5
Oct       5       Gal 5,6
Oct       6       Gal 6, Eph 1
Oct       7       Eph 1,2

Week 39 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Proverbs 16-31 or so, and we can break that into seven days as follows:

Sept       24   Prov 16,17,18 

Sept       25   Prov 19,20 

Sept       26   Prov  21,22

Sept       27   Prov  23,24 

Sept       28   Prov  25,26,27 

Sept       29   Prov  27,28,29

Sept       30   Prov  30,31 

For the New Testament, that's 2 Corinthians 8-13 and Galatians 1 or so, and we can break that into seven days as follows:

Sept       24              2 Cor 8,9

Sept       25              2 Cor 9,10

Sept       26              2 Cor 10,11 

Sept       27              2 Cor 11

Sept       28              2 Cor 12,13

Sept       29              2 Cor 13, Gal 1 

Sept       30(-Oct 1)  Gal 1,(2) 

Week 38 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Proverbs 1-16 or so, and we can break that into seven days as follows:

Sept       17   Prov 1,2,3
Sept       18   Prov 4,5,6

Sept       19   Prov 6,7,8

Sept       20   Prov  8, 9,10
Sept       21   Prov 10,11,12

Sept       22   Prov 13,14

Sept       23   Prov 15,16

For the New Testament, that's 1 Corinthians 16 and 2 Corinthians 1-7 or so, and we can break that into seven days as follows:

Sept       17              1 Cor 16, 2 Cor 1
Sept       18              2 Cor 1,2
Sept       19              2 Cor 2,3

Sept       20              2 Cor 4
Sept       21              2 Cor 5
Sept       22              2 Cor 6

Sept       23(-24)      2 Cor 7,8

Week 37 of 2019 in OT, NT

In reading coverage, for the Old Testament, that's Ps 119-150 or so, and we can break that into seven days as follows:

Sept       10   Ps 119:81-144
Sept       11   Ps 119:145-176; Ps 120-123,124

Sept       12   Ps 124; Ps 125-132

Sept       13   Ps 133-137
Sept       14   Ps 138-142,143

Sept       15   Ps 143; Ps 144-146,147

Sept       16   Ps 147; Ps 148-150

For the New Testament, that's 1 Corinthians 12-15 or so, and we can break that into seven days as follows:

Sept       10              1 Cor 12
Sept       11              1 Cor 12,13

Sept       12,13         1 Cor 14

Sept       14-16(17)  1 Cor 15,16