84:11. This verse may serve as an apt illustration of a very common confusion: we often turn an accompaniment of an attribute into a statement of conditionality -- as if the accompaniment of an attribute is conditional, based on the attribute. Got that? Then you don't need to read the rest! You are a rara avis, a rare bird. Let me try to explain, since I can't understand all that abstraction either.
Reading the verse "no good thing does he [God] withhold from those who walk uprightly," don't add to the verse! Don't add -- "because they walk uprightly."
Even worse, don't add to that some "only's", as if the verse said 'no good thing does he withhold from those who walk uprightly, because they walk uprightly and only to those, only because they do, and only as long as they do." And finally, don't add, "and if they aren't doing so right now, he'll do this and that."
So how about it? Do you understand the abstraction better now, not to turn attributes into conditions for obtaining that which accompanies an attribute? In terms of the verse, that means we read into this verse. We think it is saying that walking uprightly is a condition for obtaining any good thing.
Another side effect of looking at our religion as a set of conditions we must fulfill in order to be blessed -- besides it being wrong, and restricting us to the blessings of our actions, is often also unnoticed. I haven't mentioned this yet: it is a false starting point! In other words, to start with a set of conditions we must fulfill -- ignores the past! God, in publicly displaying Jesus as a propitiation in his blood through faith (Rm 3:25) -- pointedly -- does not ignore our past. God, and only He, accomplished in Christ what was necessary -- and sufficient -- to prevent our past from securing our condemnation.
Now -- we are done with the caveats -- let's, by all means, believe the verse! Namely, that innumerable good things accompany those who walk uprightly. When you stop trying to take control of these good things, stop claiming them to be yours by you meeting a condition for them, the real verse shines through the clouds! You're walking uprightly? Good things come down from the clouds, i.e., from the Lord. Cause for rejoicing.
Wednesday, October 14, 2009
Tuesday, October 13, 2009
2 Th 1
In 2 Th 1:11, the difference between God making (ESV) us worthy of our calling, and God counting (non-RSV-based) us worthy of our calling may seem large in light of the Reformation understanding of worthiness. There's a good discussion of the Greek behind this difference in the Expositor's Bible Commentary, EBC.
Some people solve this by resorting to a self-originated worthiness versus a God-generated worthiness dichotomy, all the while pointing to their own works!
I don't think that solves anything, especially in light of Luke 17:10, where Jesus tells us to remember to consider ourselves not us just 'formerly unworthy' slaves, as if we are worthy slaves now, but as currently unworthy slaves! And that, AFTER we have done all the things which are commanded. So that helps us keep the proper estimate of ourselves in the future, since we have still some things left to do, of all the things which are commanded!
Nevertheless, it's not necessary to exclude the RSV-based language: it is applied by Paul to what is to us piecemeal. So even though Christ says to consider ourselves unworthy slaves of God in this life, in 2 Th 1:11 is Paul praying, over and over again, always, for God to count or even possibly make the Thessalonians worthy of their calling, not as a new permanent status (otherwise he would not be praying for them more than once!), but to be worthy in the day-to-day. He's asking for God to make our hands stay up, otherwise they would droop.
And besides all that -- there is also no need to be so introspective about a prayer that, after all, Paul is praying about others in. Instead of asking "have I now become worthy, have I now become worthy, ..." how about more praying for God to count and make, in the present, believers we know worthy -- up to the tasks for the day!
Calvin says eloquently that "he [God] is said to account us worthy when he conducts us to the point at which we aimed." Paul "always" prayed for that (2 Th 1:11).
Some people solve this by resorting to a self-originated worthiness versus a God-generated worthiness dichotomy, all the while pointing to their own works!
I don't think that solves anything, especially in light of Luke 17:10, where Jesus tells us to remember to consider ourselves not us just 'formerly unworthy' slaves, as if we are worthy slaves now, but as currently unworthy slaves! And that, AFTER we have done all the things which are commanded. So that helps us keep the proper estimate of ourselves in the future, since we have still some things left to do, of all the things which are commanded!
Nevertheless, it's not necessary to exclude the RSV-based language: it is applied by Paul to what is to us piecemeal. So even though Christ says to consider ourselves unworthy slaves of God in this life, in 2 Th 1:11 is Paul praying, over and over again, always, for God to count or even possibly make the Thessalonians worthy of their calling, not as a new permanent status (otherwise he would not be praying for them more than once!), but to be worthy in the day-to-day. He's asking for God to make our hands stay up, otherwise they would droop.
And besides all that -- there is also no need to be so introspective about a prayer that, after all, Paul is praying about others in. Instead of asking "have I now become worthy, have I now become worthy, ..." how about more praying for God to count and make, in the present, believers we know worthy -- up to the tasks for the day!
Calvin says eloquently that "he [God] is said to account us worthy when he conducts us to the point at which we aimed." Paul "always" prayed for that (2 Th 1:11).
Monday, October 12, 2009
Pr 25
Pr 25:7b-10.
Today's excerpt from the reading of the One Year Bible is so subtle in its nuance that I probably won't even get it after I type it in. Also, I promised my friend I'd check out the ESV translation in some of these posts.
"Lest" -- use that word in a sentence! Give it a try, lest I have to explain it myself.
OK? Give it a try, or else I have to explain it myself. (25:8, ESV mg). Aren't those two sentences slightly different in meaning? The first is talking about a possibility that something might happen if you don't give it a try. The second is making an assertion, a teacher's threat, that if you don't try, I definitely will have to explain something myself.
So Proverbs 25:10 addresses us, as people considering, deliberating with the writer, whether to talk about somebody, critically, "offline," i.e., behind their back.
Deliberate whether to "reveal another's secret" with 25:10. Don't do it, lest the person you tell bring shame upon you! "Or else" is too strong for that idea.
The person you reveal the secret to may not bring shame upon you actually. It's not at the level of "threat." But the mere POSSIBILITY of it should be enough to deter you from doing it. Lest. Not "or else."
So go with "lest" in the 25:8 mg (RSV, NAS) and 25:10 (ESV). Let the mere possibility -- not even the level of "threat" of it -- deter you, from revealing secret evils about people. What possibility? That the one who hears you, in return, change your reputation for the worse, and that "have no end!" It's one of those wisdom sayings about payback.
Today's excerpt from the reading of the One Year Bible is so subtle in its nuance that I probably won't even get it after I type it in. Also, I promised my friend I'd check out the ESV translation in some of these posts.
"Lest" -- use that word in a sentence! Give it a try, lest I have to explain it myself.
OK? Give it a try, or else I have to explain it myself. (25:8, ESV mg). Aren't those two sentences slightly different in meaning? The first is talking about a possibility that something might happen if you don't give it a try. The second is making an assertion, a teacher's threat, that if you don't try, I definitely will have to explain something myself.
So Proverbs 25:10 addresses us, as people considering, deliberating with the writer, whether to talk about somebody, critically, "offline," i.e., behind their back.
Deliberate whether to "reveal another's secret" with 25:10. Don't do it, lest the person you tell bring shame upon you! "Or else" is too strong for that idea.
The person you reveal the secret to may not bring shame upon you actually. It's not at the level of "threat." But the mere POSSIBILITY of it should be enough to deter you from doing it. Lest. Not "or else."
So go with "lest" in the 25:8 mg (RSV, NAS) and 25:10 (ESV). Let the mere possibility -- not even the level of "threat" of it -- deter you, from revealing secret evils about people. What possibility? That the one who hears you, in return, change your reputation for the worse, and that "have no end!" It's one of those wisdom sayings about payback.
Sunday, October 11, 2009
Jer 17
Jer 17:1,5,9-10. Contrast "the heart" in those verses with "the Lord" in Jer 17:5,7,13,14. This is a very unpopular thing to do! We usually reserve our best praise for others' hearts, and even our own. My heart and the hearts of friends were certainly tried (17:10), or searched (ESV) this week, and found to be sick (17:9) and corrupt (RSV) in a succession of events by which the Lord tried and searched them.
Yet the heart is the Lord's chief opponent for our trust -- what we rely on, our "arm." (17:5, ESV mg). Whether we rely on our own heart, and/or the hearts of others, maybe the psychologist with only one thing to say to our problems, "stop it" -- is not so far from the mark! Actually, to trust the Lord is the alternative to reliance on heart(s).
I like how Jeremiah will correct us if we want to split our bets, trusting partially in the Lord, partially not, in 17:7. Do we want to partially trust the Lord, partially trust something else, like self or others? Whoever "trusts in the Lord" (17:7) sometimes, Jeremiah reminds, that it's better to be someone "whose trust is the Lord." If our trust IS the Lord, then our investment IS the Lord, not split.
Yet the heart is the Lord's chief opponent for our trust -- what we rely on, our "arm." (17:5, ESV mg). Whether we rely on our own heart, and/or the hearts of others, maybe the psychologist with only one thing to say to our problems, "stop it" -- is not so far from the mark! Actually, to trust the Lord is the alternative to reliance on heart(s).
I like how Jeremiah will correct us if we want to split our bets, trusting partially in the Lord, partially not, in 17:7. Do we want to partially trust the Lord, partially trust something else, like self or others? Whoever "trusts in the Lord" (17:7) sometimes, Jeremiah reminds, that it's better to be someone "whose trust is the Lord." If our trust IS the Lord, then our investment IS the Lord, not split.
Friday, October 09, 2009
1 Th 2
1 Th 2:12. Two days ago was a discussion about nuances. In this passage, there is another phrase whose different translations have "only" a nuance difference, but make a real difference in the Christian life.
Start by thinking of a to-do list for the day, say, given to you by your wife. Groceries. Check. Birthday card. Check. Live a life worthy of God. Uhhh, ...
People call this a composite obligation, an over-arching obligation, or whatever they call it: it can't be marked off today. It's like a mountain you've landed at the foot of. The best mountain climber? Still too big a step.
Here's where the nuance of a phrase (ESV, NAS) helps: "walk in a manner worthy...." Does the nuance come across to you differently? With this help, I can take a good step. With the other (NIV,RSV) I can't.
Start by thinking of a to-do list for the day, say, given to you by your wife. Groceries. Check. Birthday card. Check. Live a life worthy of God. Uhhh, ...
People call this a composite obligation, an over-arching obligation, or whatever they call it: it can't be marked off today. It's like a mountain you've landed at the foot of. The best mountain climber? Still too big a step.
Here's where the nuance of a phrase (ESV, NAS) helps: "walk in a manner worthy...." Does the nuance come across to you differently? With this help, I can take a good step. With the other (NIV,RSV) I can't.
Thursday, October 08, 2009
1 Th 1
1 Th 1:4-5. Paul says he knows something that many theologians say is impossible for one person to know about another: Paul knows "that he [God] has chosen you." How? "Because (ESV) our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction."
Calvin concurs with this idea in his commentary, I'll show. Nevertheless, it which rings so odd to us: can we really know that God has chosen somebody by how the gospel came to them? Yes! In a surprising statement, when Calvin says "the election of God, which in itself is hid, is manifested by its marks--" we would expect him to then describe the visible marks upon the lives of those "elected." But the surprise is how he describes "its marks." He goes on, "--when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source."
What source? The source he just described! Is Calvin serious, in saying that what God did at the time, the gathering and the joining and the holding out of his hand, are marks?
In order to not be too assertive about God, we think that of course God will testify to the truth of the gospel, and that's it. But Paul describes how the gospel came to the Thessalonians as an act of God as well!
Calvin, in commenting under "in power, and in the Holy Spirit" says that too is an act of God, "as though God had strewn from heaven that he had ratified their calling."
What??!!!! This is very, very odd to many modern evangelistic efforts. To think that God would actually do something, among those who hear us bring the gospel, that tells even us, that God has chosen the very people to whom the gospel came "in power and in the Holy Spirit and with full conviction" -- is anathema! We keep thinking we have to wait until the days of their nursing home experiences to see how they'll turn out in the end!
However, the nursing home is not the end -- for anyone! But that's another post. Thanks for taking the time to read this.
Calvin concurs with this idea in his commentary, I'll show. Nevertheless, it which rings so odd to us: can we really know that God has chosen somebody by how the gospel came to them? Yes! In a surprising statement, when Calvin says "the election of God, which in itself is hid, is manifested by its marks--" we would expect him to then describe the visible marks upon the lives of those "elected." But the surprise is how he describes "its marks." He goes on, "--when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source."
What source? The source he just described! Is Calvin serious, in saying that what God did at the time, the gathering and the joining and the holding out of his hand, are marks?
In order to not be too assertive about God, we think that of course God will testify to the truth of the gospel, and that's it. But Paul describes how the gospel came to the Thessalonians as an act of God as well!
Calvin, in commenting under "in power, and in the Holy Spirit" says that too is an act of God, "as though God had strewn from heaven that he had ratified their calling."
What??!!!! This is very, very odd to many modern evangelistic efforts. To think that God would actually do something, among those who hear us bring the gospel, that tells even us, that God has chosen the very people to whom the gospel came "in power and in the Holy Spirit and with full conviction" -- is anathema! We keep thinking we have to wait until the days of their nursing home experiences to see how they'll turn out in the end!
However, the nursing home is not the end -- for anyone! But that's another post. Thanks for taking the time to read this.
Wednesday, October 07, 2009
Col 3
The nuances of a word are a real puzzle for translators. One nuance may sound horrendous, and a generation later, the substitute offered by a "helpful" modern translation is the one that sounds horrendous. "Submit" (AV, ESV) and "be subject to," (RSV) with variations like "be in subjection to" (ASV) all have their nuances. We're talking about the translations the imperative of Col 3:18.
Which sounds more stringent to you, to be in subjection to, or to submit? The wife who wants a less stringent nuance may say "I'll be subject to my husband, but I won't submit to him," meaning she'll have an attitude of being subject to him at all times, but will not respond to a bare demand to submit. Or vice versa! The same wife may say "I'll submit to my husband, but I won't be subject to him," meaning that submissive behavior is fine for her, but it does not mean every detail is only by his orders. What is a translator to do? One thing not to do is be governed by the Zeitgeist. Whether the Zeitgeist wants a more or less stringent nuance is irrelevant. Besides, Afghanistan and Los Angeles have different angels of the Zeitgeist, in this case.
Which sounds more stringent to you, to be in subjection to, or to submit? The wife who wants a less stringent nuance may say "I'll be subject to my husband, but I won't submit to him," meaning she'll have an attitude of being subject to him at all times, but will not respond to a bare demand to submit. Or vice versa! The same wife may say "I'll submit to my husband, but I won't be subject to him," meaning that submissive behavior is fine for her, but it does not mean every detail is only by his orders. What is a translator to do? One thing not to do is be governed by the Zeitgeist. Whether the Zeitgeist wants a more or less stringent nuance is irrelevant. Besides, Afghanistan and Los Angeles have different angels of the Zeitgeist, in this case.
Tuesday, October 06, 2009
Jer 8
In honor of my friend's birthday today, I'll be going through the One Year Bible with a glance at Calvin's commentaries, and the ESV.
In Jer 8:8, how is the "lying pen" (ESV) or "false pen" (ASV, RSV) capable of making what the scribes had (the law of the Lord) into a lie (ASVmg, ESV) by what they wrote? The answer may be in the pen, the image Jeremiah uses to describe their writings! The writings are so false and lying that the explanation of easiest resort would be something horribly evil in the pen! What a metaphor for the evil done by the scribes! Calvin adds a colorful image: "in short, their whole life proclaimed them to be wholly insane."
In Jer 8:8, how is the "lying pen" (ESV) or "false pen" (ASV, RSV) capable of making what the scribes had (the law of the Lord) into a lie (ASVmg, ESV) by what they wrote? The answer may be in the pen, the image Jeremiah uses to describe their writings! The writings are so false and lying that the explanation of easiest resort would be something horribly evil in the pen! What a metaphor for the evil done by the scribes! Calvin adds a colorful image: "in short, their whole life proclaimed them to be wholly insane."
Wednesday, April 11, 2007
Gospels Reading Schedule -- Synoptics and John
Easter celebration in the Western tradition is coming very early this year (2008), so rather than catch up the schedule, I'll put out the original idea again, for a gospel reading schedule for Mt, Mk, Lk that lands on the Resurrection narratives, on Easter celebration morning, the 23rd March.
January 29 Mt 24:15-28 // Mk 13:14-23 // Lk 21:20-24
January 30 Mt 24:29-31 // Mk 13:24-27 // Lk 21:25-28
January 31 review
February 1 Mt 24:32-36 // Mk 13:28-32 // Lk 21:29-33
February 2 Mt 24:37-41
February 3 Mt 24:42-44
February 4 review
February 5 Mt 24:45-51
February 6 Mt 25:1-13
February 7 Mt 25:14-30
February 8 review
February 9 Mt 25:31-46
February 10 Lk 21:37-38
February 11 Mt 26:1-5 // Mk 14:1-2 // Lk 22:1-2 (cf. Jn 11:55, 47-53)
February 12 review
February 13 Mt 26:6-13 // Mk 14:3-9 (cf. Lk 7:36-50; Jn 12:1-8)
February 14 Mt 26:14-16 // Mk 14:10-11 // Lk 22:3-6
February 15 Mt 26:17-19 // Mk 14:12-16 // Lk 22:7-13
February 16 review
February 17 Mt 26:20-25 // Mk 14:17-21 // Lk 22:14 (21-23) (cf. Jn 13:21, 18-19, 22-30)
February 18 Mt 26:26-29 // Mk 14:22-25 // Lk 22:15-20
February 19 Lk 22 (:14,) 21-23 (cf. Mt 26:20-25; Mk 14:17-21; Jn 13:21, 18-19, 22-30)
February 20 review
February 21 Lk 22:24-34 (cf. Mt 20:24-28; 23:11; 19:27-29; 26:33-35; Mk 10:41-45; 9:35; Jn 10:28-30; Jn 14:29-31)
February 22 Lk 22:35-38
February 23 Mt 26:30 // Mk 14:26 // Lk 22:39 (cf. Jn 18:1)
February 24 review
February 25 Mt 26:31-35 // Mk 14:27-31 (cf. Lk 22:31-34; Jn 16:32; Jn 13;36-38)
February 26 Mt 26:36-46 // Mk 14:32-42 // Lk 22:40-46 (cf. Jn 18:1; 12:27; 14:31)
February 27 Mt 26:47-56 // Mk 14:43-50 // Lk 22:47-53 (cf. Jn 18:2-11, 20)
February 28 review
February 29 Mk 14:51-52
March 1 Mt 26:57-58 // Mk 14:53-54 // Lk 22:54-55 (cf. Jn 18:12-13,24,15-6, 18)
March 2 Lk 22:56-62
March 3 Mt 26:59-68 // Mk 14:55-65 // Lk 22:66-71
March 4 Mt 26:69-75 // Mk 14:66-72 (cf. Lk 22:56-62; Jn 18:17, 25-27)
March 5 review
March 6 Mt 27:1-2 // Mk 15:1 // Lk 23:1 (cf. Jn 18:28)
March 7 Mt 27:3-10
March 8 Mt 27:11-14 // Mk 15:2-5 // Lk 23:2-7 (cf. Jn 18:28-38; 19:8-10)
March 9 review
March 10 Lk 23:8-12
March 11 Mt 27:15-26 // Mk 15:6-15 // Lk 23:13-25 (cf. Jn 18:39-40; 19:1, 4-6, 12-16)
March 12 Mt 27:27-31 // Mk 15:16-20 (cf. Jn 19:2-3)
March 13 review
March 14 Mt 27:32 // Mk 15:21 // Lk 23:26
March 15 Lk 23:27-31
March 16 Lk 23:32
March 17 review
March 18 Mt 27:33-44 // Mk 15:22-32 // Lk 23:33-38 (cf. Jn 19:16-18, 23-24, 19-22)
March 19 Lk 23:39-43
March 20 Mt 27:45-56 // Mk 15:33-41 // Lk 23:44-49 (cf. Jn 19:28-30, 25-27)
March 21 Mt 27:57-61 // Mk 15:42-47 // Lk 23:50-56 (cf. Jn 19:31, 38-42)
March 22 Mt 27:62-66
March 23 Mt 28:1-10 // Mk 16:1-8 // Lk 24:1-12 (cf. Jn 20:1-18)
January 29 Mt 24:15-28 // Mk 13:14-23 // Lk 21:20-24
January 30 Mt 24:29-31 // Mk 13:24-27 // Lk 21:25-28
January 31 review
February 1 Mt 24:32-36 // Mk 13:28-32 // Lk 21:29-33
February 2 Mt 24:37-41
February 3 Mt 24:42-44
February 4 review
February 5 Mt 24:45-51
February 6 Mt 25:1-13
February 7 Mt 25:14-30
February 8 review
February 9 Mt 25:31-46
February 10 Lk 21:37-38
February 11 Mt 26:1-5 // Mk 14:1-2 // Lk 22:1-2 (cf. Jn 11:55, 47-53)
February 12 review
February 13 Mt 26:6-13 // Mk 14:3-9 (cf. Lk 7:36-50; Jn 12:1-8)
February 14 Mt 26:14-16 // Mk 14:10-11 // Lk 22:3-6
February 15 Mt 26:17-19 // Mk 14:12-16 // Lk 22:7-13
February 16 review
February 17 Mt 26:20-25 // Mk 14:17-21 // Lk 22:14 (21-23) (cf. Jn 13:21, 18-19, 22-30)
February 18 Mt 26:26-29 // Mk 14:22-25 // Lk 22:15-20
February 19 Lk 22 (:14,) 21-23 (cf. Mt 26:20-25; Mk 14:17-21; Jn 13:21, 18-19, 22-30)
February 20 review
February 21 Lk 22:24-34 (cf. Mt 20:24-28; 23:11; 19:27-29; 26:33-35; Mk 10:41-45; 9:35; Jn 10:28-30; Jn 14:29-31)
February 22 Lk 22:35-38
February 23 Mt 26:30 // Mk 14:26 // Lk 22:39 (cf. Jn 18:1)
February 24 review
February 25 Mt 26:31-35 // Mk 14:27-31 (cf. Lk 22:31-34; Jn 16:32; Jn 13;36-38)
February 26 Mt 26:36-46 // Mk 14:32-42 // Lk 22:40-46 (cf. Jn 18:1; 12:27; 14:31)
February 27 Mt 26:47-56 // Mk 14:43-50 // Lk 22:47-53 (cf. Jn 18:2-11, 20)
February 28 review
February 29 Mk 14:51-52
March 1 Mt 26:57-58 // Mk 14:53-54 // Lk 22:54-55 (cf. Jn 18:12-13,24,15-6, 18)
March 2 Lk 22:56-62
March 3 Mt 26:59-68 // Mk 14:55-65 // Lk 22:66-71
March 4 Mt 26:69-75 // Mk 14:66-72 (cf. Lk 22:56-62; Jn 18:17, 25-27)
March 5 review
March 6 Mt 27:1-2 // Mk 15:1 // Lk 23:1 (cf. Jn 18:28)
March 7 Mt 27:3-10
March 8 Mt 27:11-14 // Mk 15:2-5 // Lk 23:2-7 (cf. Jn 18:28-38; 19:8-10)
March 9 review
March 10 Lk 23:8-12
March 11 Mt 27:15-26 // Mk 15:6-15 // Lk 23:13-25 (cf. Jn 18:39-40; 19:1, 4-6, 12-16)
March 12 Mt 27:27-31 // Mk 15:16-20 (cf. Jn 19:2-3)
March 13 review
March 14 Mt 27:32 // Mk 15:21 // Lk 23:26
March 15 Lk 23:27-31
March 16 Lk 23:32
March 17 review
March 18 Mt 27:33-44 // Mk 15:22-32 // Lk 23:33-38 (cf. Jn 19:16-18, 23-24, 19-22)
March 19 Lk 23:39-43
March 20 Mt 27:45-56 // Mk 15:33-41 // Lk 23:44-49 (cf. Jn 19:28-30, 25-27)
March 21 Mt 27:57-61 // Mk 15:42-47 // Lk 23:50-56 (cf. Jn 19:31, 38-42)
March 22 Mt 27:62-66
March 23 Mt 28:1-10 // Mk 16:1-8 // Lk 24:1-12 (cf. Jn 20:1-18)
Saturday, October 28, 2006
Jerusalem: A Discourse (Jn)
(sorry for the delay in the scheduled posts: I'll catch up a section from Jn at a time!)
July 25 (Mt 9:32-34; (cf. 12:22-24; Mk 3:22; Lk 11:14-15))
July 26 (Mt 9:35-10:1; (cf. Mk 6:6b, 34, 7; Lk 8:1; 10:2; 9:1))
July 27 (Mt 10:2-4; (cf. Mk 3:13-19a; Lk 6:12-16))
July 28 Jn 5:19-29
July 29 (Mt 10:5-15; (cf. Mk 6:7-11; Lk 9:1-5; 10:1-2,4-12))
July 30 (Mt 10:16-23; (cf. Mt 24:9,13; Mk 13:9-13; Lk 21:12-19; 10:3; 12:11-12))
July 31 (Mt 10:24-33; (cf. Lk 6:40; Jn 13:16; 15:20))
Aug 1 Jn 5:30-47
July 25 (Mt 9:32-34; (cf. 12:22-24; Mk 3:22; Lk 11:14-15))
July 26 (Mt 9:35-10:1; (cf. Mk 6:6b, 34, 7; Lk 8:1; 10:2; 9:1))
July 27 (Mt 10:2-4; (cf. Mk 3:13-19a; Lk 6:12-16))
July 28 Jn 5:19-29
July 29 (Mt 10:5-15; (cf. Mk 6:7-11; Lk 9:1-5; 10:1-2,4-12))
July 30 (Mt 10:16-23; (cf. Mt 24:9,13; Mk 13:9-13; Lk 21:12-19; 10:3; 12:11-12))
July 31 (Mt 10:24-33; (cf. Lk 6:40; Jn 13:16; 15:20))
Aug 1 Jn 5:30-47
Monday, July 17, 2006
Jerusalem: at the Pool of Bethesda and Ensuing Controversy (Jn)
July 13 (Mt 8:16-17 (cf. Mk 1:32-34; Lk 4_40-41))
July 14 (Mt 8:18-22 (cf. Lk 9:57-62))
July 15 (Mt 8:23-27 (cf. Mk 4:35-41; Lk 8:22-25))
July 16 Jn 5:1
July 17 (Mt 8:28-34 (cf. Mk 5:1-20; Lk 8:26-39))
July 18 (Mt 9:1-8//Mk 2:1-12//Lk 5:17-26)
July 19 (Mt 9:9-13//Mk 2:13-17//Lk 5:27-32)
July 20 Jn 5:2-9a
July 21 (Mt 9:14-17//Mk 2:18-22//Lk 5:33-39)
July 22 (Mt 9:18-26 (cf. Mk 5:21-43; Lk 8:40-56))
July 23 (Mt 9:27-31)
July 24 Jn 5:9b-18
July 14 (Mt 8:18-22 (cf. Lk 9:57-62))
July 15 (Mt 8:23-27 (cf. Mk 4:35-41; Lk 8:22-25))
July 16 Jn 5:1
July 17 (Mt 8:28-34 (cf. Mk 5:1-20; Lk 8:26-39))
July 18 (Mt 9:1-8//Mk 2:1-12//Lk 5:17-26)
July 19 (Mt 9:9-13//Mk 2:13-17//Lk 5:27-32)
July 20 Jn 5:2-9a
July 21 (Mt 9:14-17//Mk 2:18-22//Lk 5:33-39)
July 22 (Mt 9:18-26 (cf. Mk 5:21-43; Lk 8:40-56))
July 23 (Mt 9:27-31)
July 24 Jn 5:9b-18
In Galilee II (Jn)
July 5 (Mt 7:13-14 (cf. Lk 13:23-24))
July 6 (Mt 7:15-27 (cf. Mt 12:33-35; Lk 6:43-49; 13:26-27))
July 7 (Mt 7:28-29 (cf. Mk 1:21-22; Lk 7:1; 4:31-32))
July 8 Jn 4:43-45 (cf. Mt 13:57; 4:12; Mk 6:4; 1:14; Lk 4:24; 4:14-15))
July 9 (Mt 8:1-4//Mk 1:40-45//Lk 5:12-16)
July 10 (Mt 8:5-13 (cf. Lk 7:1-10; 13:28-30; Jn 4:46-53))
July 11 (Mt 8:14-15 (cf. Mk 1:29-31; Lk 4:38-39))
July 12 Jn 4:46-54
July 6 (Mt 7:15-27 (cf. Mt 12:33-35; Lk 6:43-49; 13:26-27))
July 7 (Mt 7:28-29 (cf. Mk 1:21-22; Lk 7:1; 4:31-32))
July 8 Jn 4:43-45 (cf. Mt 13:57; 4:12; Mk 6:4; 1:14; Lk 4:24; 4:14-15))
July 9 (Mt 8:1-4//Mk 1:40-45//Lk 5:12-16)
July 10 (Mt 8:5-13 (cf. Lk 7:1-10; 13:28-30; Jn 4:46-53))
July 11 (Mt 8:14-15 (cf. Mk 1:29-31; Lk 4:38-39))
July 12 Jn 4:46-54
Sunday, June 25, 2006
In Samaria (Jn)
The title refers to the passages in Jn. On the other days, we are going through the Synoptics as we did last year.
Jun 23 (Mt 5:43-48 (cf. Lk 6:27-28; 32-36))
Jun 24 (Mt 6:1)
Jun 25 (Mt 6:2-4)
Jun 26 Jn 4:1-26
Jun 27 (Mt 6:5-15)
Jun 28 (Mt 6:16-18)
Jun 29 (Mt 6:19-34 (cf. Lk 11:34-36; 12:22-34; 16:13)
Jun 30 Jn 4:27-38
Jul 1 (Mt 7:1-5 (cf. Mk 4:24; Lk 6:37-38, 41-42)
Jul 2 (Mt 7:6)
Jul 3 (Mt 7:7-12)
Jul 4 Jn 4:39-42
Jun 23 (Mt 5:43-48 (cf. Lk 6:27-28; 32-36))
Jun 24 (Mt 6:1)
Jun 25 (Mt 6:2-4)
Jun 26 Jn 4:1-26
Jun 27 (Mt 6:5-15)
Jun 28 (Mt 6:16-18)
Jun 29 (Mt 6:19-34 (cf. Lk 11:34-36; 12:22-34; 16:13)
Jun 30 Jn 4:27-38
Jul 1 (Mt 7:1-5 (cf. Mk 4:24; Lk 6:37-38, 41-42)
Jul 2 (Mt 7:6)
Jul 3 (Mt 7:7-12)
Jul 4 Jn 4:39-42
Thursday, June 15, 2006
The Witness to Jesus II (Jn)
(this portion of Jn, along with Jn 1:29-34, is labelled "John's witness to Jesus" by Sparks; hence the II in the title)
Jun 15 (Mt 5:13-16 (cf. Mk 9:50; 4:21; Lk 14:34; 8:16; 11:33))
Jun 16 (Mt 5:17-20)
Jun 17 (Mt 5:21-26)
Jun 18 Jn 3:22-30
Jun 19 (Mt 5:27-32)
Jun 20 (Mt 5:33-37)
Jun 21 (Mt 5:38-42)
Jun 22 Jn 3:31-36
Jun 15 (Mt 5:13-16 (cf. Mk 9:50; 4:21; Lk 14:34; 8:16; 11:33))
Jun 16 (Mt 5:17-20)
Jun 17 (Mt 5:21-26)
Jun 18 Jn 3:22-30
Jun 19 (Mt 5:27-32)
Jun 20 (Mt 5:33-37)
Jun 21 (Mt 5:38-42)
Jun 22 Jn 3:31-36
Monday, June 12, 2006
Jesus and Nicodemus (Jn)
Jun 7 (Mk 1:32-34//Lk 4:40-41 (cf. Mt 8:16-17))
Jun 8 (Mk 1:35-38//Lk 4:42-43 (cf. Mt 8:18))
Jun 9 (Mt 4:23-25//Mk 1:39//Lk 4:44)
Jun 10 Jn 3:1-15
Jun 11 (Lk 5:1-11 (cf. Mt 4:18-22; Mk 1:16-20; Jn 21:1-11))
Jun 12 (Mt 5:1-2 (cf. Lk 6:20))
Jun 13 (Mt 5:3-12 (cf. Lk 6:20-26))
Jun 14 Jn 3:16-21
Jun 8 (Mk 1:35-38//Lk 4:42-43 (cf. Mt 8:18))
Jun 9 (Mt 4:23-25//Mk 1:39//Lk 4:44)
Jun 10 Jn 3:1-15
Jun 11 (Lk 5:1-11 (cf. Mt 4:18-22; Mk 1:16-20; Jn 21:1-11))
Jun 12 (Mt 5:1-2 (cf. Lk 6:20))
Jun 13 (Mt 5:3-12 (cf. Lk 6:20-26))
Jun 14 Jn 3:16-21
Friday, June 02, 2006
The Cleansing of the Temple; In Jerusalem (Jn)
May 30 (Mt 4:1-11//Mk 1:12-13//Lk 4:1-13)
May 31 (Mt 4:12-17//Mk 1:14-15//Lk 4:14-15)
Jun 1 (Lk 4:16-30; cf. Mt 13:53-8; Mk 6:1-6) cf. Jn 6:41-42; 4:43-44
Jun 2 Jn 2:13-22
Jun 3 (Mt 4:18-22//Mk 1:16-20 (cf. Lk 5:1-11)) cf. Jn 1:35-42
Jun 4 (Mk 1:21-28//Lk 4:31-37 (cf. Mt 7:28-29))
Jun 5 (Mk 1:29-31//Lk 4:38-39 (cf. Mt 8:14-15) )
Jun 6 Jn 2:23-25
May 31 (Mt 4:12-17//Mk 1:14-15//Lk 4:14-15)
Jun 1 (Lk 4:16-30; cf. Mt 13:53-8; Mk 6:1-6) cf. Jn 6:41-42; 4:43-44
Jun 2 Jn 2:13-22
Jun 3 (Mt 4:18-22//Mk 1:16-20 (cf. Lk 5:1-11)) cf. Jn 1:35-42
Jun 4 (Mk 1:21-28//Lk 4:31-37 (cf. Mt 7:28-29))
Jun 5 (Mk 1:29-31//Lk 4:38-39 (cf. Mt 8:14-15) )
Jun 6 Jn 2:23-25
In Galilee I (Jn)
May 22 (Mt 3:1-6//Mk 1:1-6//Lk 3:1-6) cf. Jn 1:6,23
May 23 (Mt 3:7-10//Lk 3:7-14)
May 24 (Mt 3:11-12//Mk 1:7-8//Lk 3:15-17) cf. Jn 1:19-27
May 25 Jn 2:1-11
May 26 (Lk 3:18-20 (cf. Mt 14:3-4; Mk 6:17-18))
May 27 (Mt 3:13-17//Mk 1:9-11//Lk 3:21-22) cf. Jn 1:32-34
May 28 (Mt 3:23-38 (cf. Mt 1:1-17))
May 29 Jn 2:12
May 23 (Mt 3:7-10//Lk 3:7-14)
May 24 (Mt 3:11-12//Mk 1:7-8//Lk 3:15-17) cf. Jn 1:19-27
May 25 Jn 2:1-11
May 26 (Lk 3:18-20 (cf. Mt 14:3-4; Mk 6:17-18))
May 27 (Mt 3:13-17//Mk 1:9-11//Lk 3:21-22) cf. Jn 1:32-34
May 28 (Mt 3:23-38 (cf. Mt 1:1-17))
May 29 Jn 2:12
The Preparation for the Ministry (Jn)
Welcome to a new Easter-based through-the-gospels reading schedule. This year we'll start, unlike last year, with readings that are from the gospel of John as well. Although they will also dovetail with the West's Easter date (giving us the Resurrection passages on Easter Sunday and thereafter, 2007), they will follow their own sequence.
May 2 (Lk 1:1-4)
May 3 (Mt 1:1-17)
May 4 (Mt 1:18-25)
May 5 Jn 1:1-18
May 6 (Mt 2:1-12)
May 7 (Mt 2:13-18)
May 8 (Mt 2:19-23)
May 9 Jn 1:19-28
May 10 (Lk 1:5-25)
May 11 (Lk 1:26-38)
May 12 (Lk 1:39-56)
May 13 Jn 1:29-34
May 14 (Lk 1:57-80)
May 15 (Lk 2:1-7)
May 16 (Lk 2:8-20)
May 17 Jn 1:35-42
May 18 (Lk 2:21)
May 19 (Lk 2:22-40)
May 20 (Lk 2:41-52)
May 21 Jn 1:43-51
May 2 (Lk 1:1-4)
May 3 (Mt 1:1-17)
May 4 (Mt 1:18-25)
May 5 Jn 1:1-18
May 6 (Mt 2:1-12)
May 7 (Mt 2:13-18)
May 8 (Mt 2:19-23)
May 9 Jn 1:19-28
May 10 (Lk 1:5-25)
May 11 (Lk 1:26-38)
May 12 (Lk 1:39-56)
May 13 Jn 1:29-34
May 14 (Lk 1:57-80)
May 15 (Lk 2:1-7)
May 16 (Lk 2:8-20)
May 17 Jn 1:35-42
May 18 (Lk 2:21)
May 19 (Lk 2:22-40)
May 20 (Lk 2:41-52)
May 21 Jn 1:43-51
Wednesday, May 03, 2006
Appearances and Commission after the Resurrection (II)
Apr 30 Mk 16:9-11
May 1 review; Jn 21:15-23
May 2 Mk 16:12-13
May 3 review; Jn 21:24
May 4 Mk 16:14-18 (cf. Mt 28:18-20; Lk 24:36-49; 10:17-19; Jn 20:19-23; 20:26-29)
May 5 review; Jn 21:25
May 6 Mk 16:19-20 (cf. Lk 24:50-53)
May 1 review; Jn 21:15-23
May 2 Mk 16:12-13
May 3 review; Jn 21:24
May 4 Mk 16:14-18 (cf. Mt 28:18-20; Lk 24:36-49; 10:17-19; Jn 20:19-23; 20:26-29)
May 5 review; Jn 21:25
May 6 Mk 16:19-20 (cf. Lk 24:50-53)
Monday, April 24, 2006
Appearances and Commission after the Resurrection (I)
Apr 19 review; Jn 20:11-18
Apr 20 Mt 18:16-20 (cf. Mk 16:15-6; Lk 24:46-9; Jn 20:21-3)
Apr 21 review; Jn 20:19-23 (cf. Mk 16:14-16; Lk 24:36-49)
Apr 22 Lk 24:13-35 (cf. Mk 16:12-13)
Apr 23 review; Jn 20:24-25
Apr 24 Lk 24:44-49 (cf. Mt 28:18-20; Mk 16:15-6; Jn 20:21-3)
Apr 25 review; Jn 20:26-29
Apr 26 Lk 24:44-49 (cf. Mt 28:18-20; Mk 16:15-16; Jn 20:21-23)
Apr 27 review; Jn 20:30-31
Apr 28 Lk 24:50-53 (cf. Mk 16:19-20)
Apr 29 review; Jn 21:1-14
Apr 20 Mt 18:16-20 (cf. Mk 16:15-6; Lk 24:46-9; Jn 20:21-3)
Apr 21 review; Jn 20:19-23 (cf. Mk 16:14-16; Lk 24:36-49)
Apr 22 Lk 24:13-35 (cf. Mk 16:12-13)
Apr 23 review; Jn 20:24-25
Apr 24 Lk 24:44-49 (cf. Mt 28:18-20; Mk 16:15-6; Jn 20:21-3)
Apr 25 review; Jn 20:26-29
Apr 26 Lk 24:44-49 (cf. Mt 28:18-20; Mk 16:15-16; Jn 20:21-23)
Apr 27 review; Jn 20:30-31
Apr 28 Lk 24:50-53 (cf. Mk 16:19-20)
Apr 29 review; Jn 21:1-14
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