WHOLE BIBLE SENSE An easy new plan to read all the Bible in Two Years ————————————— scheduled and annotated by R IC H A RD H H A W KIN S w it h Introduction by J O H N PRI T C H AR D

Copyright © R H Hawkins 2000, 2007, 2011. All rights reserved: not to be copied or duplicated for sale or profit without prior permission from the Author (Telephone: UK 01494 864877). Richard H Hawkins asserts his right to be identified as the author of this work, both of the reading schedule and of the notes. ------------------------------

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INTRODUCTION NTRODUCTIO N

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by The Right Reverend John Pritchard, Bishop of Oxford

When we come to the Bible we are not just reading a story; we are being dealt with by God. We are encountering the living word of the living God, and our task is not to stand in judgement on it, but to stand under its judgement on us. We find, however, that its judgement is full of mercy because this is actually a glorious love story of a loving God pursuing his wayward people to give them back their birthright, which is intimacy with God himself and ‘life in all its fullness.’ (John 10.10) In this book Richard Hawkins shares his passion for the Bible with us. He urges us to enter the great drama of scripture with eyes and hearts open, and he makes it easier for us by re-ordering the material in helpful sections. Just one page per week; the whole Bible in two years. He gives us marvellously succinct descriptions of what each section is about, but always he lets the Bible speak for itself. As Martin Luther said: ‘The Bible is alive, it speaks to me; it has feet, it runs after me; it has hands, it lays hold on me.’ Previous generations knew their Bibles. The stories, the parables, the prophecies, the wisdom, the great phrases – they were all embedded in people’s minds. People in today’s society don’t have that deposit of Godly memory, and so it is to guides such as Richard’s that we need to look in order to re-introduce God’s abiding truths to our culture. When the next coronation takes place the following words will be said as the new sovereign is given a copy of the Bible: ‘We present you with this book, the most valuable thing that this world affords. Here is wisdom; this is the royal Law. These are the lively oracles of God.’ Such high praise for a book many people simply don’t know, and which most of us don’t know well enough. Richard has done the hard work for us. Now all we have to do is read!

John Pritchard

PREFACE

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My wish is for all to read the whole Bible, not just the stories and bits of the New Testament. I want them to appreciate all of it, its content and literature, and to recognise its diversity within unity, each different book within the whole. I am determined to introduce the Bible to strangers. Many have urges to read but are daunted, some by style of language, more by apparent complexity and many by sheer size. Trying to read the Bible straight from beginning to end usually means these deterrents win, well before the task is completed. Hence the plan. Earlier generations were taught to persevere and usually read straight through, from Genesis to Revelation. Older Bible guides assume this is still the way, but newer guides and special packaging suggest that most of today's readers need a different approach. Special editions of the Bible now comprise daily readings of Old and New Testaments extending over one or two years – covering both Testaments in parallel. Reading the Bible in this way certainly leavens the heavy and often ponderous Old Testament with the more immediate New, but there are problems, as I discovered when I tried one. In such a Daily Reading Bible, I found two years of convenient daily readings, with Old Testament and New Testament generally following traditional Bible sequence. But I was perplexed to meet the Last Supper before the Passover, upon which that meal depends. It annoyed me, as it would seem illogical to anyone who did not already know their Bible. I looked at chronological and themed presentations. Many solve the problem of displaced sequence, but they obscure the separate character of each book, which I think is important. So where next? Something better should be possible, to help those just wanting to read and make reasonable sense of it all as they progress. I was reminded of an old presentation of the Qur'an by N J Dawood (The Koran, Penguin Classics 1971), which varied traditional chapter order to make reading more progressive, while keeping chapters whole to avoid fragmentation. Could the books of the Bible be reordered for easier reading by present day enquirers? The challenge was set! Here is the answer – this book, the Reading Plan. Coincidences of linked Old Testament and New Testament readings are regularly encountered in the Plan. Many were unintended, happily coming to light as the structure was finalised, thus endorsing the idea of the Plan and helping to make the notes more relevant and easier to write. All clearly shows that the Bible is indeed one inter-related whole. Richard H Hawkins

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START NOTES The Plan leads the reader through the whole Bible. Each book is different, but there is a unity of mind – more than would result in one person’s bookcase of selected but independently written books. Readers should appreciate everything that is special to each separate book, but should see the Bible as one single work. Perseverance is needed. The first four weeks may seem slow and tedious, for the book of Job has only one move and the dialogue is wordy. It hardly grabs attention, but many have found this book resonates with them, and that the dialogue addresses personal doubts. Keep going, for one is soon into very different reading. Understanding prophecy in the Bible needs awareness that it is the response that is important. An example from today is 'You’ll get burnt' - not to wish it, but to warn, if the response is inappropriate. Similarly, the words 'I love you' are full of promise, but that promise is only fulfilled if the response is love. The future is conditional upon the response. What is sold now in a fairground may claim to be unconditional prediction; prophecy in the Bible is not. References within the notes show inter-dependence (one of the aims of the notes), so readers must forgive the visual interruption of text. The tight format of the Plan allows no simple alternative. It is hoped that, as reading progresses, the references become acceptable, even unnoticed until required. Bible versions vary in vocabulary and punctuation.. Daily reading limits are based upon the Authorised Bible of 1611 (KJV), adjusted in the light of the more recent scholarship of the New Revised Standard Version of the Holy Bible, published Oxford, 1995 (NRSV). Reading does not always start at a chapter or paragraph mark, and a few verses are of necessity split. When reading Bibles other than KJV and NRSV, readers may need to adjust the limits set for a few passages, to make better sense of the stopping places. Quotations in the notes, and references to words in the Bible text, relate to NRSV unless otherwise indicated. KJV may be more familiar to some, but its language is difficult for new readers. At the beginning of each week, week readers may like to skim through the notes and only return to them if a particular passage presents difficulties. This will allow proper attention to be paid to the Bible itself. The notes are not authoritative and include some very personal opinions for consideration, acceptance or rejection. The reading schedule at each page foot has been spaced out, so that those who write small can pencil in dates to record progress.

“For learning about wisdom and instruction” Week 1 Weekly Notes are short, simple pointers for our journey. Please ignore anything unhelpful and control urges for research, so that reading the Bible does not become rushed or secondary. When it is good to digest first thoughts, I may delay comment. Reference links (in parentheses, like this) indicate some of the interdependences within the Bible and limit repetition in the notes. Forward links show the subject is met later and discussed further, usually with a reference back, so the reference need not be looked up, nor difficulties resolved immediately. Much in the notes may be more useful for later review. The Book of Job may be one of the earlier written books of the Old Testament: certainly it’s story is an ancient traditional one. There is no agreement as to whether Job really existed and suffered, but all agree the story is valuable as an exploration presented through dialogue. We follow the journey and develop our response to the eternal question of suffering, facing it early here. It is the question which many have found to be a block to faith. Much later in the Bible, the question is directly asked of Jesus (John 9:2-3). It seems we should keep an open mind for the present and not be hasty to settle upon an early answer. In ancient myths, gods use men as playthings. The Book of Job starts with a prologue close to such myths. Neither Judaism nor Christianity see God as dealing frivolously with anybody. However, most people see God as allowing Satan some freedom. We shall meet him again as tester, tempter and opponent of God's plan, for example with Jesus in the desert (Matthew 4:1-11). Finally we shall read of Satan bound and then destroyed (week 104). The Proverbs are a compilation of presentations on wisdom, life and God. Many are very brief paired sayings (poetry, week 2 first and second Bible notes), each a rule for life or a comment upon life. Proverbs tell of wisdom, so Solomon is the traditional author. He was famous for his wisdom (1 Kings 10:4). Some may well be of his time, but much is thought to be written later. The Bible shows wisdom both as teacher, in effect one aspect of God's Spirit, and as what is taught. This wisdom seems to base her teachings upon the premise that good fortune goes with righteousness, meaning being right with God. Much of the Bible reflects this view, as do Job's friends. It is something we shall note, as we journey through the Bible over the next two years. READINGS FOR WEEK 1 day 1

Job 1:1 to 2: end

Proverbs 1:1-19

day 2

Job 3:1- end

Proverbs 1:20 to 3:2

day 3

Job 4:1 to 5: end

Proverbs 3:3-18

day 4

Job 6:1 to 7: end

Proverbs 3:19-end

day 5

Job 8:1-end

Proverbs 4:1 to 6:5

day 6

Job 9:1 to 10: end

Proverbs 6:6-15

day 7

Job 11:1- end

Proverbs 6:16 to 7: end

Week 2 The Book of Job is primarily poetic dialogue, between a prose introduction and a prose epilogue, both possibly of another date. We notice that Job holds the initiative for the present. He speaks first and then each friend responds in turn. See Bible notes below. The Proverbs continue in the same manner for many chapters. We shall meet them again, in short sections, as we progress through the reading plan. The Psalms are each a separate prayer to God, sometimes in hope, other times in distress or despair, but oft-times in celebration and praise, used by countless generations of worship, both in Judaism and Christianity. Authorship is uncertain, but many are songs ascribed to King David, whose musical talent was well known (1 Samuel 16:23, 2 Samuel 1:17-27). Psalms, like Proverbs, in parallel with the Book of Job, help us to understand style and poetry, and to become acquainted with three of the five Wisdom Books (second Bible note next week). The Bible contains poetry. Whereas traditional Bible versions give little indication of it, many modern translations provide a feel for poetic style, sometimes helping us by laying out the text accordingly. Old Testament poetry uses rhythm but not rhyme in the Hebrew language and features parallelism of ideas – for instance a complementary or converse idea or the same idea from a different viewpoint, or in different words. New Testament poetry, being based upon the Old Testament, follows the same tradition. Poetry, particularly in psalms and prophets, uses the second person, the third person and the first person for God, moving from addressing, to speaking about and even quoting God directly. Formal prayers today may likewise draw the listener in, by telling of God before addressing him. We meet three key ideas for exploration later – possibly the earliest hint or references to God as redeemer, to God as finally present standing upon the earth, and to a resurrection in the flesh after death (Job 19:25-26). Old Testament tradition focuses mostly upon the idea of God as redeemer, but the New Testament draws more evenly upon all three ideas. READINGS FOR WEEK 2 day 1

Job 12:1-end

Proverbs 8:1-end

day 2

Job 13:1 to 14: end

Proverbs 9:1-6

day 3

Job 15:1-end

Proverbs 9:7-end

day 4

Job 16:1 to 17: end

Proverbs 10:1-25

day 5

Job 18:1-end

Proverbs 10:26 to 11: end

day 6

Job 19:1-end

Psalms 1 & 2

day 7

Job 20:1-end

Psalms 3 & 4

Week 3 The Book of Job has taken us through two full cycles of discourse. The third cycle seems to be going the same way, but after Bildad, Job speaks at length then falls silent (31:40). Experts think parts of this text may have become corrupted or displaced, so some Bibles have changed the sequence of verses, sometimes putting words into the mouth of a different person. If you are interested, make a note to look up the matter some other time. Do not let such questions distract our present task of reading through the whole Bible. There are many other possible distractions to come and we cannot pause to investigate them all. The Psalms were probably sung, but little is known about the setting or the music used. At one time there were five volumes, hence we will come upon short formulated praise endings for each volume, traditionally called doxologies (at Psalms 41:13, 72:19-20, 89:52, 106:48). The final five psalms (146-150) are entirely praise, enough for the last volume as well as to close everything. Heading notes in Bibles before each psalm, or group of psalms, are generally thought to have been added by an early compiler or editor - possibly relating to collections from different places and times. All is now amassed into the one current book. The fact of compilation explains a few near duplicates. The Bible structure and its variety can be appreciated a little more easily, now that we have started reading. Holy Scripture and the relationship between Old and New Testaments are addressed in the Bible notes for next week. So far, we have only been reading from wisdom literature (Foreword - Drama one, Intermission), five books in all - Job, Proverbs, Ecclesiastes (week 53), Song of Solomon (week 65) and Psalms (called the Book of Praises in the Hebrew Bible). All were included, with what was neither Law nor Prophets, in that part of the Hebrew Bible called Writings (week 90 Bible note). These wisdom books generally face life, looking to God from a worldly viewpoint. The Prophets look with God's perspective at the disobedient world: Books of the Law derive from God, whereas those of history are the narrative of God's people with God - events define their varied relationship (week 7 Bible notes). Inevitably this falsely confines and over-simplifies the complex books. READINGS FOR WEEK 3 day 1

Job 21:1-end

Psalm 5

day 2

Job 22:1-end

Psalms 6 & 7

day 3

Job 23:1 to 24: end

Psalm 8

day 4

Job 25:1-end

Psalms 9 & 10

day 5

Job 26:1 to 28: end

Psalm 11

day 6

Job 29:1 to 30: end

Psalm 12

day 7

Job 31:1-end

Psalms 13 & 14

Week 4 The Book of Job now introduces Elihu with a prose insertion (32:1-5). His poetic speech is a new direction, but even this does not please God, who makes himself known: The friends are dismissed and a humble Job repents. We must always remember the obvious lesson here, that health and fortune are no evidence of righteousness, nor is the converse true. The prose epilogue (42:7-17) is a literary anticlimax, reminiscent of happy endings to childhood stories. Even with this epilogue, the whole sits uncomfortably with our modern sentiment of fairness. Must God's justice be seen to be fair? Human justice needs safeguards against error and bias, but God’s justice knows all, even that which is beyond restoration! The Psalms reflect upon God's power, while God's words to Job echo in our ears. These psalms are often statements by the righteous about God's support and also prayers for help. The psalmist says, or prays, that the unrighteous will bring destruction upon themselves. We shall continue from here, meeting psalms at the end of each week, with little further comment. The Bible tells of God's dealings with mankind. The Old Testament is the Holy Scripture of Judaism, the Hebrew Bible. It is the Holy Scripture of Jesus and of the New Testament. The Old Testament centres upon God's chosen people. It is the context of the New. The New Testament centres upon Jesus. It completes the Old. The whole Bible, both Old and New Testaments, is the Holy Scripture of Christianity today. None of it was written to be read from ignorance, but to build upon what had gone before. Oral tradition came first. That written down was read to those already instructed to some degree. Therefore new readers should not despair at difficult passages, such as some of what John writes in his letters (met in the next few weeks), but should continue reading. I see the whole Bible story almost anticipated in the Book of Job. The Old Testament tells of failure, like Job’s conversations going nowhere. The New Testament tells of God's personal intervention to put things back on the right track, to relate humankind back to himself, just as Job had to be redirected. (Understanding of the above note, may not come until after week 45.) READINGS FOR WEEK 4 day 1

Job 32:1 to 33: end

Psalm 15

day 2

Job 34:1 to 35: end

Psalm 16

day 3

Job 36:1 to 37: end

-

day 4

Job 38:1-end

Psalm 17

day 5

Job 39:1 to 40:2

Psalm 18

day 6

Job 40:3 to 41: end

Psalm 19

day 7

Job 42:1-end

Psalms 20 & 21

Week 5 The Book of the Prophet Jonah gives us one episode in the life of Jonah. He expected God to forgive and disliked this conditional nature of the prophecy. Prayer is the only bit of poetry (2:2-9). We shall read of Jesus recalling the repentance of Nineveh and the three days in the sea monster (week 12). The Book of Genesis starts the Law of Moses, seeming to be historical, but is not history as we now know it (week 7 Bible notes). Genesis means creation: today we start at Abraham, forefather of the Hebrews; next year, we shall see creation from beginnings and the narrative before Abraham (Cain etc, Forward Drama one, Prologue). Now, we see creation in Jesus (John 1:3, below). Abraham recognises Melchizedek as High Priest of God, without history, a priest for ever (week 49 third note on Hebrews): The tithe originates, one tenth given to God in gratitude (14:20), but more importantly, God makes a covenant with Abraham (17:2, week 8 first Bible note). The Gospel according to John opens with mystery. We shall read of Jesus saying that seeing him is seeing the Father (John 14:9 week 69), but John's Greek never quite says Jesus is God. I prefer "and what God was, the Word was" (1.1, New English Bible). We shall discover that, though Jesus is truly fully human, he is unworldly, not of the world. However, creation, the whole world, is certainly of him, for Jesus is life and light (1:4, 10 & 11). John tells briefly of John the Baptist (1:6-9, week 9 third note on Matthew) and also relates Jesus to the law given through Moses (1:17, Exodus 20:1-26 etc). We leave the rest of this gospel and come back to it later (week 64). The First Letter of John was written with urgency (week 9 first Bible note). It summarises what had been taught, showing us how early Christians saw the world and anticipated eternal life through Christ Jesus (week 6 second Bible note). Basic Christian themes, like this, will be encountered and explored later, so problems with them need not trouble us now. John uses the aspect of God as Father, both of Jesus and of his followers, in the same way that Jesus freely used it. Only rarely is God called Father in the Old Testament. Psalm 22 links directly to the last moments in the life of Jesus (week 60 first note on Mark). READINGS FOR WEEK 5 day 1

Jonah 1:1 to 4: end

-

day 2

Genesis 12:1 to 13: end

John 1:1-18

day 3

Genesis 14:1 to 15: end

-

day 4

Genesis 16:1-end

1 John 1:1-end

day 5

Genesis 17:1-end

1 John 2:1-11

day 6

Genesis 18:1-15

1 John 2:12-25

day 7

Psalm 22

-

Week 6 The Book of Genesis tells of Abraham pleading for Sodom (18:23). He recognises the forgiving nature of God which so annoyed Jonah (week 5). Nineveh relented and was saved, but not Sodom and Gomorrah, which brought total destruction on themselves (19:24) and made their names bywords for sin. Only Lot's family is saved and then not even all of it (first Bible note below). Abraham shows faith in offering up Isaac, on whom the future hangs (Ch 22). The First Letter of John warns of deception in the Antichrist (2:18). Love is the key (2:10, Matthew 22:37-40). Cain's sin is told next year (3:12, Genesis 4:8). John calls his readers children, for only as children may they enter the kingdom of heaven (2:12, Matthew 18:3). John and his readers expect the return of Christ Jesus shortly, but they are uncertain what will follow (3:2). John, the New Testament Author, is debated. Possibly the gospel and the letters were written by John the apostle, the beloved disciple (Matthew 4:21, John 20:2), but they could be by followers, written as if by him. It was a praiseworthy tradition, humbly to deny ones own efforts and to let the writing appear to be by someone more important, a bit like a dedication. Less is known of the John in Patmos (Revelation 1:9), so Revelation may be from the pen of another. Psalms 23 & 24 put the psalmist in God's flock, joining creation's praise, facilitating a right relationship of the world to God, as indeed the Covenant was intended to do (week 8 first Bible note). The Bible tells of Lot offering his daughters, and of his wife dying for looking round. To my mind, it is not that God undervalues women and is ruthless. Hospitality rules put the safety of guests paramount. I believe Lot also would have died, had he delayed. The message of the Bible is that God is forgiving, but it shows his workings as often having an unyielding momentum. Understanding of eternal life (1 John 2:25) should be allowed to grow gently. The Old Testament sees life after death as at best a very shadowy existence for self, with survival of offspring and fame continuing as the important part of life thereafter. The New Testament offers true individual real life after death. READINGS FOR WEEK 6 day 1

Genesis 18:16 to 19:14

1 John 2:26 to 3:3

day 2

Genesis 19:15-end

1 John 3:4-10

day 3

Genesis 20:1-end

1 John 3:11-22

day 4

Genesis 21:1-end

1 John 3:23 to 4:6

day 5

Genesis 22:1-end

1 John 4:7-end

day 6

Genesis 23:1-end

1 John 5:1-5

day 7

Psalms 23 & 24

-

Week 7 The Book of Genesis takes us down generations, following the Hebrew line through Isaac and Jacob. God accepts the trick that excluded Esau (27:19), for he had already undervalued his God-given birthright (25:33). Esau fathers the Midianites, whom we shall meet next week. The First Letter of John refers to three witnesses (5:7). This meets the requirement of Hebrew Law (Deuteronomy 19:15, week 59). He gives testimony of the Spirit, the Water of the baptism of Jesus, and the Blood of his death (5:6). All three agree (5:8). Thus, the earthly ministry of Jesus is confirmed by its ends, as we shall read (eg weeks 9 & 70). Jesus is truly in the flesh from God (4:2), not like Greek gods who were seen as just temporarily clothed in humanity for particular purposes. Many deny the full humanity of Jesus or that he is the Christ (2:22). All are wrong and deceivers. Some sin is beyond the possibility of life (5:16): perhaps John means that sin which is defined by Jesus (Matthew 12:32, End Notes:The Unforgivable Sin, page 119). Worship of Idols is against the Second Commandment (5:21, Exodus 20:4-5 read in week 14). The Second Letter of John may be to a leading person and her family, or it may be a figurative description of a particular church. The letter repeats the command of love, adding a specific warning against helping false preachers, for hospitality to travelling teachers was to be expected. The Bible traditionally starts with the Law - Genesis to Deuteronomy, ascribed to Moses, but most believe by different authors. All tell of the making of God's people. In this sense, the five books are the Mosaic Law. The Book of Joshua effectively completes that making, God's people within their own land, but it cannot be called part of the Mosaic Law, for Joshua comes after Moses. The Book of Joshua (week 28) continues the long narrative of the relationship between God and the Hebrews, God's reaction to their failures to live within his law, to lack of faith, worship of false gods, idols (second note on 1 John above). We are used to accurate historic accounts of events in factual form. It was not so to Biblical writers. What mattered to them was the religious significance of bygone events. This basic difference of view needs remembering. READINGS FOR WEEK 7 day 1

Genesis 24:1-end

-

day 2

Genesis 25:1-end

1 John 5:6-12

day 3

Genesis 26:1-end

1 John 5:13-end

day 4

Genesis 27:1 to 28:9

-

day 5

Genesis 28:10 to 29: end

-

day 6

Genesis 30:1-end

2 John 1- end

day 7

Psalms 25 & 26

-

Week 8 The Book of Genesis now brings us to the twelve sons of Jacob, also named Israel. No longer are the Hebrews a single line. They are the twelve tribes, the chosen people of God, the Covenant People, whose remnant has a special purpose (first Bible note below). God's providence in saving Joseph by the Midianites (last week's note) sets the mechanism for the action to come in Egypt, leading to the great exodus that will forge a nation for God. The Third Letter of John is short. It reflects the first letter in converse of the second. John has warned against encouraging false teachers (week 20 second Bible note) by giving support in hospitality. Now, teachers from John are denied by Diotrephes. We are not told why. There is plenty of scope for false teachings, since Jesus is a mystery. He is the Christ, the Messiah (Matthew 1:1), one with the Father (John 10:30), Son of God (1 John 1:3), window to God (week 5 first note on John), yet a fully human person (1 John 4.2, second Bible note below). The Gospel according to Matthew only includes some details of the whole Christmas story which many have often heard. We shall read Luke’s account later (week 26). Luke gives us more details of the birth and describes shepherds and angels in attendance. The Bible is about belonging, not ownership, but family. The Hebrews are God's people and he is their God, by covenant. By this, they are to bring all the world back to God. The survival of a remnant, narrowed down as God's plan develops, becomes strongly evident as we progress through the Old Testament. It is seen as pointing to one person, the Messiah, the Christ, the turning point of history, one individual, foreshadowed and prophesied, fulfilled in the person of Jesus. The New Testament tells of the life and teaching of Jesus. The Gospel of Matthew is one of four accounts. None of the four is biography or history as we know them, but they do show all the signs of reporting personal first-hand recollections, like modern news interviews, with background and linking inserts. John’s gospel, written last, is a little different (Week 64, second note on John). READINGS FOR WEEK 8 day 1

Genesis 31:1-end

-

day 2

Genesis 32:1 to 33: end

-

day 3

Genesis 34:1-end

3 John 1-end

day 4

Genesis 35:1-end

Matthew 1:1-17

day 5

Genesis 36:1-end

Matthew 1:18-end

day 6

Genesis 37:1-end

Matthew 2:1-12

day 7

Psalm 27

-

Week 9 The Book of Genesis now gains momentum, so readings are a little longer. The Gospel according to Matthew sets Jesus in the context of Judaism, geography and the Old Testament. Matthew very much sees the action of God in the achievement of the slaughter foretold (2:17, Jeremiah 31:15). I prefer to read 'which the prophet foretold', simply showing us Jeremiah's insight into God's foreknowledge. I see a basic difference between a prophecy being a foreseen painful event and God causing pain primarily in order to make the prophecy true, which latter seems to be what Matthew has in mind. The year of the birth of Jesus is not here defined, but all agree that Bethlehem is the place (2:1, 2:6). Matthew uses an eastern word "magi" for the visitors, whose three gifts traditionally symbolise kingship, priesthood and death, suggesting three givers, but this is not clearly stated. John the Baptist preaches repentance and the proximity of the kingdom (3:2, Bible notes below). He prepares for Jesus (3:11-13). Then he introduces his own followers to Jesus (11:2-3, John 1:36-37). Satan tempts Jesus to test God's power (4:2-3), to use worldly evil tainted ways to found his kingdom (4:9), or a public miracle to gain wide recognition (4:6). All are rejected. Irenaeus, 2ndC theologian, saw this as the crux of redemption, God, within mankind for mankind, rejecting evil (week 55 first note on Genesis). Jesus starts his ministry. He calls John (4:21) and others and later Matthew (9:9, week 11 second note on Matthew). He teaches (5:2). Next week we address the question: 'What does Jesus mean by the poor in spirit (5:3)?' The Bible progressively develops understanding of end time - the return of Jesus in power, the time in which John thought he was writing (1 John 2:18 'Children, it is the last hour', week 5). Hence John sees urgency. Matthew tells of Jesus alluding to it by parable and also directly (week 17 third note on Matthew). Our understanding will grow. For now, we must let the idea rest with us unexplored. We shall find it developing as our journey progresses. In the New Testament, Jesus sometimes refers to the kingdom of heaven and at other times to the kingdom of God. Again, we must simply accept. We shall not analyse the difference, which some scholars debate at length. READINGS FOR WEEK 9 day 1

Genesis 38:1-end

Matthew 2:13-end

day 2

Genesis 39:1 to 40: end

Matthew 3:1-12

day 3

Genesis 41:1-44

Matthew 3:13 to 4:11

day 4

Genesis 41:45 to 42:20

Matthew 4:12-22

day 5

Genesis 42:21 to 43:15

Matthew 4:23-end

day 6

Genesis 43:16 to 45:3

Matthew 5:1-12

day 7

Psalm 28

-

Week 10 The Book of Genesis closes with the chosen people in Egypt, totally out of the promised land (15:17-21). It would seem ironic, recollecting God's promise to Abraham, of fruitfulness and eternal possession of that land (48:4), were it not that today his descendants occupy much of it – albeit controversially. We embark on narrative of God's plan to bring his people back into Canaan. Abraham is buried there, so also will be Jacob and Joseph (50:13, below). The promised land will be divided into tribal areas. Jacob has twelve sons and each will found a tribe. However, one tribe will have no land, though Jacob does not know it. Nevertheless he promotes the two sons of Joseph, Manasseh and Ephraim, to the level of his own sons (48:5). Thus, when the tribe of Levi becomes priests, without a regional holding of land, the land will be properly divided into twelve, a special number, as we shall discover. Jacob dies and a funeral procession buries him near Mamre (50:13). Later, Joseph dies and his bones are also buried in Canaan, after being carried about for years (Joshua 24:32). These burials show how the Hebrews trusted the promise of the land for their eternal possession. The Gospel according to Matthew contains four great discourses (Ch 5-7, Ch 10, Ch 18, Ch 24-25) and a significant series of shorter discourses (Ch 11-16). The first and greatest discourse is the Sermon on the Mount. We may never know if Matthew has combined more than one teaching session into it, but other possible accounts do not include everything at one time. Nevertheless, the effect is powerful. Listeners would start by feeling good about themselves and their under-privileged life, enjoying criticism of the religious establishment (week 11 first note). Jesus then draws his listeners progressively to recognise their own faults and shortcomings. Jesus makes clever use of a well known Hebrew idiom, a 'good (healthy) eye' means generous (6:22). We now review what Jesus says about the weak in spirit. Theirs is the kingdom of heaven (5:3). Jesus would not seem to be meaning those without what we might call spirit, nor those without spiritual awareness. The New English Bible, 2nd Edition 1970, gives us "How blessed are those who know their need of God." This may not be a strictly exact translation, but it does seem to give a good idea of what Jesus could have been meaning. READINGS FOR WEEK 10 day 1

Genesis 45:4 to 46:7

Matthew 5:13-16

day 2

Genesis 46:8 to 47:12

Matthew 5:17-37

day 3

Genesis 47:13-end

Matthew 5:38-end

day 4

Genesis 48:1-end

Matthew 6:1-15

day 5

Genesis 49:1-end

Matthew 6:16-end

day 6

Genesis 50:1-end

Matthew 7:1-12

day 7

Psalm 29

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Week 11 The Book of Exodus is the second Book of the Law (week 7 first Bible note), dated between 1500 and 1250 BC of debatable authorship. The Hebrews are in Egypt and Joseph has been forgotten (1:8, Genesis 50:26). We read narrative of one generation in Exodus, going under God's leadership in Moses (2:10). First come plagues (7:17 etc, first Bible note below). Mishap is recognised as from God and circumcision is imperative, so it is recorded that God threatened the life of Moses because his son was not circumcised (4:24-26, Genesis 17:11). The Gospel according to Matthew closes the Sermon on the Mount with a strong message about choice (7:24 etc). The crowd, recognising authority in Jesus (7:28), may be surprised he undermined authority of others (5:20). We shall discover that Jesus teaches personal responsibility of the heart, rather than compliance with petty and misguided rules set by leaders and teachers. The ministry of Jesus shows healing (Bible note below). Infirmities and diseases are taken away (8:17), perhaps less by personal effort, more by humble submission to the power of God's Spirit. To assist his ministry, Jesus calls twelve. Through them we gain our understanding. Among the twelve is Matthew, a despised tax-collector (9:9, week 16 third note). Whether the same Matthew wrote this gospel is unclear. No other is identified. The parables against mixing new and old seem without context (9:16-17). It may be that Jesus is emphasising the size of the step from John the Baptist to himself (week 12 first note, week 54 third note on Mark). This leads into the second great discourse, instruction to the twelve being sent out (10:5). The Bible recounts many instances of God interrupting his own natural order. The plagues of Egypt and the miracles of Jesus are but examples. Many try to allocate miracles to normal but unusual workings of nature, but this starts us along a difficult path. I shall explain a few. More could be explained. Most need special pleading. We must avoid a piecemeal approach and accept miracles for the present, in order to allow the narrative to flow. Matthew 5:42 may well be poetic style, parallelism (week 2, second Bible note). If so, ‘beg’ is a request for a loan, in parallel with ‘borrow’. READINGS FOR WEEK 11 day 1

Exodus 1:1 to 2:10

Matthew 7:13-end

day 2

Exodus 2:11 to 3:12

Matthew 8:1-13

day 3

Exodus 3:13 to 4:17

Matthew 8:14-27

day 4

Exodus 4:18 to 5:21

Matthew 8:28 to 9:8

day 5

Exodus 5:22 to 6:27

Matthew 9:9-34

day 6

Exodus 6:28 to 7:end

Matthew 9:35 to 10:end

day 7

Psalm 30

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Week 12 The Book of Exodus is the setting out (first Bible note below). Joshua completes the journey (week 28). In the meantime, Pharaoh is reluctant, so we read of more plagues and the Passover. God defines the Passover in detail which is, and is to remain, strictly remembered (second Bible note below). The Gospel according to Matthew tells of the followers of John the Baptist asking Jesus if he is the one (11:3). John ends the long line of Old Testament prophets pointing towards Jesus. But not even John is of the time of Jesus (11:11), the time of the presence of the kingdom, that starts with Jesus (12:28). Jesus started his ministry in Capernaum (4:13 etc). Unrecognised, he despairs and likens the town to worse than Sodom (11:22-23, week 6 first note on Genesis). He says those not with him are against him (12:30). We shall meet a converse (week 29 third note on Luke). He then condemns those determined to deny his power In the Holy Spirit (12:31, End Notes:The Unforgivable Sin). Jesus commends Nineveh for repentance on hearing Jonah (12:41, week 5 note on Jonah), but the city had lapsed, for we shall read the prophet Nahum seeing the destruction, which archaeology dates at 612 BC. Jesus refuses to give proof, but he will offer a sign as of Jonah's three days in the belly of the fish, or whale, as some translate it (12:39, 28:1 week 20). The Bible tells of being sent. We have read of Abraham being sent into a new land (Genesis 12:1). Jesus sent out his disciples (Matthew 10:5, last week). Later we shall read of what they did (Luke 9:6 week 29, Mark 6:13 week 56). These are instances of God moving things onward and outward, keeping faith with those he has sent, by supporting them in their work and their journey. There are many more sendings out. If they had not continued, as Jesus himself commanded (Matthew 28:19 week 20 fourth note), Christianity would not have covered the world as it does today. Judaism is established by the leading of God's people out from Egypt. The Passover was necessary for the departure. Passover is therefore the central celebration of the Jews, a remembrance for ever of who they are. We shall read of Jesus eating a last meal with his followers at Passover time. This Last Supper has likewise become the central celebration of Christians. READINGS FOR WEEK 12 day 1

Exodus 8:1-end

Matthew 11:1-end

day 2

Exodus 9:1-21

Matthew 12:1-8

day 3

Exodus 9:22-end

Matthew 12:9-21

day 4

Exodus 10:1-20

Matthew 12:22-37

day 5

Exodus 10:21 to 11:3

Matthew 12:38-end

day 6

Exodus 11:4 to 12:36

-

day 7

Psalm 31

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Week 13 The book of Exodus has described the Passover. Now it tells of the journey, interrupting with instructions about remembering the Passover. The meal bread had to be unleavened, for there was urgency and leaven takes time to work. Leaven is also considered somewhat unclean, because it works by fermentation. Therefore, before Passover celebrations today, houses are swept clean of all traces of leaven, that is yeast, exactly as Moses instructed (13:7). The story moves rapidly on. We meet images deep in many a grandparent's culture: crossing the Red Sea (14:22, first Bible note below): manna (16:31): water from the rock (17:6 described differently elsewhere, week 25). The Gospel according to Matthew gives more episodes of Jesus teaching in parables about the kingdom (13:31). We do not know if explanations were restricted, or, when given to disciple and follower, were also given to any interested enough to stay behind (13:10). Theologians argue about whether the gospels show a holding back by Jesus of the truth about himself (week 55 Bible note). I believe that Jesus saw an inevitable falling back by those on the edge of following him (13:12), and rejection by many (13:13-15). Perhaps he voiced this in a way that makes it appear he was intentionally hiding the truth. A passing reference to the brothers of Jesus (13:55, week 22 note on James the author) brings us to the news of the death of John the Baptist (14:12). Jesus needs to be by himself, but people would not allow it, so we have the miracle of feeding (14:19), then walking on water (14:25) and the calming of the storm (14:32, second Bible note below). There is much here, including the recognition of the disciples' little faith (14:31). Further notes would distract. The Bible geography is not always certain, since language cannot always be translated exactly - for example, "red sea" could be "sea of reeds". Such uncertainties lead to debate about the route out of Egypt: across an inland lake; or across the Gulf of Aqaba to Mt Sinai in Midian (Exodus 3:1&12, Mt Horeb) sensible, if Moses were taking the route he already knew, round the Gulf of Aqaba, to his father-in-law and a holy spot (Exodus 2:15-3:6 & 18:5). The Sea of Galilee is small, about 15km by 20km, yet it can suddenly become stormy. Boats were a convenient alternative to walking between places in Galilee close to the western shore of the lake. READINGS FOR WEEK 13 day 1

Exodus 12:37 to 13:16

Matthew 13:1-17

day 2

Exodus 13:17 to 14:4

Matthew 13:18-30

day 3

Exodus 14:5-29

Matthew 13:31-53

day 4

Exodus 14:30 to 15:end

Matthew 13:54-end

day 5

Exodus 16:1-end

Matthew 14:1-12

day 6

Exodus 17:1 to 18:12

Matthew 14:13-33

day 7

Psalm 32

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Week 14 The Book of Exodus shows us that the settlement of social disputes is not outside God's law. Everything is encompassed within God's concern for his people. Moses comes down from Mount Sinai to tell the people the Ten Commandments (19:25), of altars (20:24) and of further ordinances (21:1). We end the week with Moses about to go up again (24:14). The Gospel according to Matthew tells of the people of Genesaret accepting Jesus, unlike Capernaum and the learned people from Jerusalem, whose learning could only show them where they disagreed with Jesus. This factor remains crucial throughout the life of Jesus, as we shall discover. Caesarea Philippi is in the hills north of the Sea of Galilee. Here the identity of Jesus is revealed (16:16-17). It is the mystery that John will develop (week 5 first note on John), as also will Paul. Meanings are unclear. Jesus founds his "church" either upon Peter himself, or upon the rock of Peter's confession (16:18). "Church" means those called out from the people. Was Jesus looking to found an earthly organisation, after having refused the temptation of worldly ways (week 9 fourth note)? It is more likely that he saw "church" as people, neither as buildings, nor as the organisation that we now often mean by the single word church. What is the nature of the keys promised by Jesus to Peter (16:19)? Some see them as a promise of right judgement, keys to knowledge, allowing Peter to know what heaven allows or forbids. Others see them as authority to act for the kingdom. Either way, Peter will not get things wrong. Tradition claims that Peter has passed on these keys to the priests of today. Under Roman law, the fate of criminals was the cross (16:24). Carrying ones cross might well have been jargon for exclusion from society and probably heading for oblivion. 'Take up your cross!' could thus have been contemptuous rejection of someone. The death of Jesus (27:35) was to give new meaning to the phrase. At this time the disciples would not have understood. At the transfiguration, Moses and Elijah represent Law and Prophets (17:2-3). The return of Elijah had been expected and prophesied (17:11, Malachi 4:5), because he had never been seen to die (2 Kings 2:11). Some suggest this is the event that Jesus has just referred to (16:28, week 57 fourth note on Mark). READINGS FOR WEEK 14 day 1

Exodus 18:13 to 19:15

Matthew 14:34 to 15:20

day 2

Exodus 19:16 to 20:end

Matthew 15:21-28

day 3

Exodus 21:1-end

Matthew 15:29-end

day 4

Exodus 22:1-end

Matthew 16:1-12

day 5

Exodus 23:1-19

Matthew 16:13-end

day 6

Exodus 23:20 to 24:14

Matthew 17:1-21

day 7

Psalm 33

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Week 15 The Book of Exodus digresses, with the people left at the foot of Mount Sinai. Before Moses comes down, forty days later (32:15, next week), we have details of tabernacle and offerings, some of which I suspect were developed later. Nevertheless, it is appropriate to include extensive details here, if they come from revelations by God at this time. Reading them also gives us experience of how slowly time seemed to pass at the foot of the mountain. Many details are also repeated or further developed elsewhere. I am not suggesting that these did not come from God, simply that perhaps, as the work proceeded, further details may also have come from God and been inserted here. The Gospel according to Matthew tells of Jesus implying that, as children of God, they should not have to pay temple tax (17:26) perhaps because it is a worldly imposition. Yet he accepts the duty imposed (17:27), in the same way as we read of him accepting Roman taxation (22:21 next week) and worldly authority in general. He criticises many leaders and is never recorded as endorsing any. He simply tells a rich man to give to the poor (19:21). First, the third great discourse of Jesus on order and care (Ch 18). The temple would not accept Roman coins, for they bore the image of Caesar, effectively a god to the Romans: such images were prohibited by Mosaic Law (Exodus 20:4). The Bible can only contain some of the teachings and acts of Jesus, for his ministry lasted three years and the Bible seems to contain less than a total of five weeks of teaching and five months of incidents. It would be even less if most is duplicated, as many believe. Differences are explained as errors of recollection (first Bible note next week). To me it seems likely that similar incidents and teachings were repeated in near similar circumstances. Matthew may recollect an incident with children (18:2) and comments of Jesus concerning authority (18:18), because of what he has just been writing (16:16 & 17:25), and then children again (19:14). Or perhaps he chose the whole sequence for effect. To people like the disciples, it was the impact that mattered. They had no conception of diaries, on the spot reporting or verbatim records. To them, exact words and sequence were unimportant.

READINGS FOR WEEK 15 day 1

Exodus 24:15 to 25:30

Matthew 17:22-end

day 2

Exodus 25:31 to 26:14

Matthew 18:1-20

day 3

Exodus 26:15-end

Matthew 18:21-end

day 4

Exodus 27:1-end

Matthew 19:1-12

day 5

Exodus 28:1-end

Matthew 19:13-15

day 6

Exodus 29:1-14

Matthew 19:16 to 20:16

day 7

Psalm 34

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Week 16 The Book of Exodus gives more details of actions and artefacts, as noted last week, including the names of craftsmen (31:1 etc), all to set God properly in the midst of his people, to keep his people holy. All of life, at all levels, from individual to nation, is to be centred upon God. The temptation is to look for other safeguards for supplementary security (second Bible note below). The Gospel according to Matthew tells of the kingdom: God's grace, right, as distinct from fair (20:12-13); the difference between words, appearances and actions (21:31-32, second Bible note below); the consequences of rejecting Jesus (21:43) and of not being prepared for the kingdom (22:13). It may also be that any guest without a wedding robe must have sneaked in, for some suggest a known custom to provide robes for those without. Jesus may thus be denying any possible back door to the kingdom (22:11-13). Jesus predicts his own death and resurrection (20:18-19) and humbly fulfils prophecy, being seen as the expected king (21:4, Zechariah 9:9). Hosanna means 'save us' (21:9). Many wished to be saved from Roman occupation. Roman coin had to be changed (week 15 second note) and money changers made excess profit thereby. Jesus is annoyed (21:13). However, temple and civil tax were both accepted by Jesus (22:17-21, week 15 first note). The Roman tax system gave collectors authority without control. Their commission was in the excess tax they collected - no wonder they were hated. They profited from Roman occupation and frequently took advantage of the weak. Yet Jesus called Matthew, a tax collector, to be a disciple (week 11 second note). The Bible contains four separate accounts of the life of Jesus, called Gospels, for Jesus brought good news and "gospel" means just that. The accounts were written years after the events and for different readerships. Not unexpectedly, they show different emphasis, minor discrepancies of detail and chronology, and selectivity of what they include: much like family memories. Possibly events became combined, or near similar now read as if the same. Throughout the Bible, people outwardly appear to hold God central in their lives, as Psalm 35 states. But Jesus notes, and the prophets before him complain, that the poor are not helped (week 17 second note on Matthew) and people look also to other gods (to be on the safe side), thus denying God’s sovereignty. READINGS FOR WEEK 16 day 1

Exodus 29:15-end

Matthew 20:17-28

day 2

Exodus 30:1-end

Matthew 20:29-end

day 3

Exodus 31:1 to 32:14

Matthew 21:1-11

day 4

Exodus 32:15-end

Matthew 21:12-22

day 5

Exodus 33:1-end

Matthew 21:23-end

day 6

Exodus 34:1-28

Matthew 22:1-22

day 7

Psalm 35

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Week 17 The Book of Exodus says the seventh day is for rest (35:2, second Bible note below) and seems to give equal importance to work on all the other six. With the tabernacle completed (40:17), one year after the Passover (12:2-8), the journey continues (40:36). The book of Exodus nears its close. God's people have come out of captivity, but have not come into the land that was promised to Abraham. They are not yet a people in their own land, a nation. The Gospel according to Matthew tells us the crowd were astonished at the teaching of Jesus (22:33), perhaps by the way he faces the arguments of the learned (22:29-30). Sadducees are those who reject an afterlife (22:23-28). "Astounded" may also imply a lack of immediate understanding. Here we see Jesus restating social responsibility, to God and in particular to the poor, summarised as love for neighbour (22:37-40). It was well understood in his time, but was not well applied. We shall see it developed within the detail of Old Testament laws and identified in the narrative, by example and more often by omission, which omission the prophets regularly criticised. Jesus now talks about the troubles to come, in his fourth great discourse (Ch 24-25). He is in Jerusalem, anticipating the conflict that will soon close his earthly life and he longs to gather the city’s people properly to God (23:37). I do not think of this as necessarily divine foreknowledge about his own death, for, to me, extreme human wisdom and perception, with a particular openness to vision and a fruitful prayer life linking with God, would seem capable of yielding similar foresight (End Notes: The Humanity of Jesus, page 119). The Bible is written for all: the Old Testament was for Jews and through them is now for others; the New Testament is directly to all. For the Jews, Matthew gives many references to scripture, most of which are difficult to identify, but he is also writing for Gentiles and mixed communities. This may be why he includes much relating to the animosity between Gentile and Jew. The word 'Sabbath' is Hebrew for rest, the last day of the week, when creation was celebrated. Early Christians celebrated it. The day after, the first day of the week, they celebrated eternal life (1 John 5:11 week 7), for the resurrection of Christ Jesus was that first day (Matthew 28:1 week 20). READINGS FOR WEEK 17 day 1

Exodus 34:29 to 35:29

Matthew 22:23-33

day 2

Exodus 35:30 to 36:end

Matthew 22:34-end

day 3

Exodus 37:1 to 38:7

Matthew 23:1-15

day 4

Exodus 38:8-end

Matthew 23:16-26

day 5

Exodus 39:1-31

Matthew 23:27-end

day 6

Exodus 39:32 to 40:15

Matthew 24:1-14

day 7

Psalm 36

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Week 18 Weekly Notes are no guide as to importance, only to what may be overlooked, for absence of comment does not indicate unimportance. References are not comprehensive. They need not always be looked up or pursued (week 1 note). Notes are to help understanding and awaken thought processes to develop as reading continues. It is a good sign if, as we progress, thoughts do not always agree with the notes, which are little more than my personal thoughts. The Book of Exodus closes instructions on the tabernacle and tells how the people were led (40:36-38). Only at the end of the next book do we read "These are the commandments that the Lord gave to Moses for the people of Israel on Mount Sinai" (Leviticus 27:34). The people were to be led by Moses for forty years, wandering in the wilderness. Not until next year (week 61) does our journey identify the death of Moses at the end of the Law (Deuteronomy 34:7, week 7 first Bible note). The Book of Leviticus takes its name from the tribe of Levi, the priests (Exodus 32:28-29). The book mainly concerns itself with the service of worship at the tabernacle. Narrative, seemingly of historical incident, is there to show the context of the ceremony, what precipitates or focuses it. The Gospel according to Matthew continues the discourse, judgement as foreseen by Jesus. The elect are gathered and perhaps some are separated (24:30-31 & 40-42, week 32 third note on Luke). The Father knows when, but not Jesus (24:36). Scholars debate the time of the desolating sacrilege desecration (24:15, week 98 note on Daniel). Nevertheless, Jesus confirms prophecy - judgement, turmoil and tribulation - either spiritual and personal, or historical and worldwide (week 34 second note on Luke). Now we read the last three parables, about the kingdom, timing, life, judgement, exclusion and eternal life (25:46). To us, they seem almost unfair, not giving people the benefit of doubt and another chance. We recollect earlier thoughts upon fairness and God's justice (week 4 second note on Job). Talents are taken away (25:28 - see week 33 third note on Luke for thoughts on this). Psalm 37 is also about judgement and salvation, but at a more earthly level. READINGS FOR WEEK 18 day 1

Exodus 40:16-end

Matthew 24:15-31

day 2

Leviticus 1:1 to 2:end

Matthew 24:32-44

day 3

Leviticus 3:1 to 4:26

Matthew 24:45-end

day 4

Leviticus 4:27 to 5:13

Matthew 25:1-13

day 5

Leviticus 5:14 to 6:23

Matthew 25:14-30

day 6

Leviticus 6:24 to 7:end

Matthew 25:31-end

day 7

Psalm 37

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Week 19 The Book of Leviticus retells the anointing of Aaron (8:12, Exodus 29:7) as Aaron and his sons start sacrificing (9:12). Aaron's sons are killed (10:1-2). They seem to have had no second chance (week 18 second note on Matthew). Only God knows what is in their hearts. The Gospel according to Matthew takes us to the death of Jesus at the Passover, an appropriate time for Jesus to take his own place in the sacrificial tradition. The curtain of the temple excluded everybody from the presence of God. It was torn at the death of Jesus (27:51). This graphically shows his death as allowing direct personal access to the saving grace of God. I wonder if the verses following (27:52-53) are similarly graphic indications of how Christ Jesus has broken down the barrier of human death. God could have brought back dead people, for a few hours or days, but I find it uncharacteristic. Is Matthew telling of symbolism? If of reality, there are no other records. Whichever, Christ Jesus has defeated the powers of death and darkness for all time. At the start of the week, Jesus may have remembered an attempt to kill him by stoning (John 8:59) and realised that the temple authorities would soon silence him by crucifixion, to discredit him by criminal execution (26:2, week 14 fifth note, week 17 third note). Matthew has already told of the disciples being prepared for it (16:21). We do not have exact words of Jesus, perhaps only a later understanding. God, the Father in heaven, had always known that conflict would lead to the death of Jesus - the human means whereby divine purpose would be achieved (week 36 fourth note on Luke). Jesus would have read the thoughts of Judas. Some like to think he was trying to help, by forcing a confrontation between Jesus and the authorities, which would precipitate a revolution. Most readers feel sorry for Judas. He had to do it. It was part of God's plan, yet he was cursed (26:24). Unresolved questions, about free will and God's foreknowledge, come to mind here. They are another mystery we shall have to ponder at length. I have heard no satisfactory answer. These are major events for the world. Yet in the history of that time and place they were so minor that neither Roman records nor those of the religious council confirm anything. "Sanhedrin" is the Greek word for council (26:59). Nevertheless, few Jews today deny the death of Jesus. READINGS FOR WEEK 19 day 1

Leviticus 8:1-end

Matthew 26:1-13

day 2

-

Matthew 26:14-30

day 3

-

Matthew 26:31-56

day 4

Leviticus 9:1 to 10:end

-

day 5

-

Matthew 26:57 to 27:31

day 6

-

Matthew 27:32-end

day 7

Psalms 38 & 39

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Week 20 The Book of Leviticus tells us about regulations concerning cleanliness (all this week). There is obviously a health aspect here, but there is more. As the people of God, they must keep themselves spiritually clean. Their whole life must be clean (first Bible note below, week 14 note on Exodus). The Gospel according to Matthew tells the good news, the gospel. It was anticipated in our reading last week. How could it not have been, by any who knew of it as they wrote? Jesus is risen! Only Matthew reports earthquakes. Perhaps it was just a single one, as already described (27:54) with possibly a late aftershock to roll back the stone (28:2). Either God scheduled seismic activity or Matthew is simply saying the event was earth-shattering. Whichever, all report that the stone had been moved. Its removal may not have been needed to release Jesus, but it was necessary to allow people to see and believe. Remember the promise of 3 days (week 12 fourth note). The angel sends them to Galilee (28:7, week 70 sixth note on John). The empty tomb still troubles many. Not surprisingly, there are no records other than the Bible, for the authorities hoped no one would know (28:13-14). Truth is a matter of faith, in the same way as Jesus answered requests for signs and proof (eg 12:39-40). The tomb had to be empty, to show Jesus was now released from the physical restraints of space, time and death that limit earthly life (week 36 second note on Luke). Jesus is more than man. The last instruction from Jesus, to go and make disciples in the name of the Father and of the Son and of the Holy Spirit, carries his total authority as the risen Christ (28:18-20). The Bible, Bible throughout its narrative, tells of failure to keep spiritually clean. This failure is illustrated in Jesus comparing scribes and Pharisees to whitewashed tombs, cleanliness being only a veneer over corruption (Matthew 23:27-28). It would seem that fear, possibly puzzlement and slowness to understand delay any publicity for the resurrection until later (Acts 2:14). I understand how Gnostics could build upon such early reticence (week 55 Bible note). Were these the false teachers we have read John warning against (week 8)? READINGS FOR WEEK 20 day 1

-

Matthew 28:1-end

day 2

Leviticus 11:1 to 12:end

-

day 3

Leviticus 13:1-44

-

day 4

Leviticus 13:45 to 14:32

-

day 5

Leviticus 14:33-end

-

day 6

Leviticus 15:1-end

-

day 7

Psalm 40

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Week 21 The Book of Leviticus shows that sin requires atonement, a sin-offering which allows Aaron safe entry into God's presence, past the curtain (16:2 & 15, second Bible note below). We need to keep in mind the goat for Azazel (16:8), the scapegoat which carries sins away (16:21), since more on this must wait (week 25 second Bible note). It is noteworthy that Aaron's first sacrifice was also for atonement (9:7). God's people must not eat blood (17:10) nor leave it exposed (17:13), for blood is life (17:11, first Bible note below). Nor may they expose relatives, tempting or committing incest (18:6 etc). The rule may follow the principle that husband and wife become one flesh (Genesis 2:24). However, genetics was not well understood in early times and, if they thought the mother makes little genetic contribution, risk from inbreeding would not be relevant. The rule may thus be solely to protect marriage from lust within the wider family and household. Child sacrifice to Molech (18:21) was by fire, probably a common fertility rite in the area: some later instructions to the people also address Aaron's sons (17:2 & 21:1 and Ch 22), which either means the surviving sons, Eleazar and Ithamar (10:12), or more probably it means the whole tribe of priests. The Letter of James was written for wide publication among dispersed Jews (1:1). They suffer hardship, but not risk of martyrdom like those to whom John was writing (week 6 etc). Faith is dead, if it does not show in works (2:17). By works, James means goodness to others. We shall see another angle, with Paul saying that works of religious compliance are of no benefit without faith (Romans 4:1-12). We meet Rahab shortly (2:25, week 28). The Bible shows the cross-over point. The prohibition on eating blood (above) still ruled at the Last Supper, yet Jesus tells his followers to drink his blood illegal and, even symbolically, distasteful to Jews. But once it became accepted, the cup in remembrance of the death of Jesus is the very essence of Christianity - belief that Jesus is the Christ, is life and brings eternal life. The death of Jesus was atonement, being made at one with God, destroying for ever the barrier of sin that keeps us from God - the sanctuary curtain in the temple (Leviticus 16:2, week 19 first note on Matthew). READINGS FOR WEEK 21 day 1

Leviticus 16:1-end

-

day 2

Leviticus 17:1-end

James 1:1-11

day 3

Leviticus 18:1-end

James 1:12-end

day 4

Leviticus 19:1-end

James 2:1-7

day 5

Leviticus 20:1-end

James 2:8-end

day 6

Leviticus 21:1-end

James 3:1-12

day 7

Psalm 41

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Week 22 The Book of Leviticus gives more rules for preserving sacredness, Sabbath and festivals, particularly the Day of Atonement (23:27). Chapter 16 laid down the details. It is the only day in the whole year when the high priest enters the holy of holies behind the temple curtain (week 19 first note on Matthew). The people are thus brought back to God (Bible note below). The 50th year should also reinstate God's basic plan for the promised land, regularly correcting the development of unbalanced wealth and power in society (25:10). The prophets will tell us that it was never properly applied. Any who fail to comply with the rules for atonement are cut off from the people (23:29). This may seem excessive to us, but we need to remember the importance of keeping the people, as one whole, right with God, righteous. As we shall read, things go wrong with the nation when any member sins (week 28 third note on Joshua). Thus, religious compliance is not only personal duty: it is also a national duty, for the sake of everyone. The Letter of James continues instructions on behaviour, humility, gentle speaking and avoidance of favouritism. Wisdom and disputes, submission to God (4:7) and the misery of riches (5:1) lead us into patience for the Lord's coming (5:7). The letter concludes by writing about mutual support, prayer (5:14) and correction (5:19). All these reflect the teaching of Jesus. James, the Author of the Letter, Letter is thought by many to be the brother of Jesus (week 13 second note on Matthew), or a close relative or follower. Some scholars think the Greek too fluent and the theology unlikely for a brother of Jesus or even for a colleague of James, but they offer no alternative identity. The Bible develops ideas of grace and salvation (week 23 note on 1 Peter), redemption (week 23 note Leviticus) and atonement (following), all by the death of Jesus, proved by the resurrection. When we hurt another, both feel bad and need to be reconciled. Sin hurts God and ourselves. The high priest takes blood into God's presence to make atonement (Leviticus 16:15), removing the barrier that sin puts between humans and God. Christ Jesus entered the holy place with his own blood, thus obtaining eternal redemption (Hebrews 9:12, week 50 second note on Hebrews). We begin to understand Christian faith (Bible notes next week). READINGS FOR WEEK 22 day 1

Leviticus 22:1-end

James 3:13-end

day 2

Leviticus 23:1-end

James 4:1-12

day 3

Leviticus 24:1-end

James 4:13 to 5:6

day 4

Leviticus 25:1-34

James 5:7-11

day 5

Leviticus 25:35-end

James 5:12-end

day 6

Leviticus 26:1-end

-

day 7

Psalm 42

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Week 23 The Book of Leviticus closes the Sinai Dialogue, after laying down equivalents to substitute for whatever is vowed to God (27:1-34). Redemption, in the Old Testament, relates to a substitution for what is dedicated to God. For example, firstborn sons must always be redeemed from sacrifice, from death (Exodus 13:15). Houses may be redeemed at 120% of value (27:15). But what is promised to God for destruction cannot be redeemed (27:28) and this includes any condemned person (27:29). The Book of Numbers is named from the census at Sinai (1:2, counted in Chapters 1-4). We remember that counting requires a small ransom (Exodus 30:12) – recent scholarship questions the very large numbers. The book tells of the leadership of Moses, under God – law, then setting out (10:17). Here, law starts with purity: a clean camp (5:2); true social transactions (5:6); faithful marriage (5:12). The wife has no apparent test for her husband’s hidden unfaithfulness or redress for his false jealousy (5:31). I like to think the omission is not so much from God as from human social bias of the time. The First Letter of Peter appears written by the Apostle (1:1), to Christians who have converted from pagan gods (1:14, 4:3), almost certainly of Greco-Roman religions. Grace is the concept of the undeserved generosity of God to humans (1:2). Salvation is the saving by Christ, looked forward to in the last time (1:5). It will be the coming of the Lord (James 5:7). Therefore Peter continues by encouraging a proper life with minds prepared for action (1:13). The Bible shows the significance of the crucifixion, setting it against the religious tradition of the Old Testament. We have had notes about blood and atonement (weeks 21 & 22) and now (above) we see redemption in Leviticus, as also in Exodus. Christ is seen to substitute himself as sacrifice, paying the price of sin. Grace and salvation are explained above (note on 1 Peter). Jesus was crucified by men for their purposes, but also for the world's catharsis. It is not the justice of harsh penalty; just that all sin has a price to be paid. So we see the suffering of Jesus, perfect man and more, paying the price, clearing the way through the inevitable consequences of sin (week 63 second note on Galatians). With only human effort it is impossible (Matthew 19:26). READINGS FOR WEEK 23 day 1

Leviticus 27:1-end

-

day 2

Numbers 1:1-46

1 Peter 1:1-16

day 3

Numbers 1:47 to 2:end

1 Peter 1:17-end

day 4

Numbers 3:1-end

1 Peter 2:1-12

day 5

Numbers 4:1-end

1 Peter 2:13-end

day 6

Numbers 5:1-end

1 Peter 3:1-12

day 7

Psalm 43

Proverbs 12:1-7

Week 24 Weekly Notes are necessarily brief and not fully explained. Understanding should follow progressively. My aim is to help, sometimes by also reflecting earlier reading, sometimes anticipating ahead and occasionally expressing personal doubts, thoughts and interpretations. None is meant to lead. We journey together. All I am trying try to do is to point to aspects of the landscape that may be overlooked, leaving readers to look more closely and more widely, to develop their own opinions upon what the Bible text is saying. I have anticipated some Biblical development of ideas about Christ which we have not yet met. Having read of the resurrection and related Old Testament topics, we are now able to identify significance in later readings even where there is not space to include comment or explanation when we get there. The Book of Numbers tells of special vows, called the vows of a Nazarite, promising separation and dedication to God (6:2, Leviticus 27:2). We shall read of Paul joining those who have made such a vow, so that he can demonstrate his respect for the law (Acts 21:23-24 read in week 43). Chapter 9 seems to repeat parts of Exodus, adding details of cleanliness. The people leave (10:11). Complaints about hardship anger God (11:1), as do those about manna (11:6), but Moses intercedes. We read more details of provision and of Joshua (11:28), who will succeed Moses and lead into the promised land of Canaan. Now they are near (13:2), but they will be kept away (next week). Psalm 44 tells of eventual entry and a subsequent threat. The First Letter of Peter concludes with encouraging a right attitude to suffering (4:1), shortly expecting the end of all (4:7) and rejoicing in pain (4:13). It instructs leaders (5:1) and ends with a greeting from Peter and Silvanus or Silas (5:12), the probable bearer of the letter. The Second Letter of Peter is addressed to the same Christians. The greeting embraces that between Jews, the peace of God, and that of the Greco-Roman culture, the grace of God (1:2). The letter reinforces the first letter and gives reminders (1:12). Peter anticipates his own death in captivity (1:14), as he had been told of it by Jesus (John 21:18-19, week 70 sixth Note on John). READINGS FOR WEEK 24 day 1

Numbers 6:1 to 7:11

1 Peter 3:13-end

day 2

Numbers 7:12-end

1 Peter 4:1-11

day 3

Numbers 8:1 to 9:8

1 Peter 4:12 to 5:5

day 4

Numbers 9:9 to 10:28

1 Peter 5:6-end

day 5

Numbers 10:29 to 11:end

-

day 6

Numbers 12:1 to 14:10a

2 Peter 1:1-15

day 7

Psalm 44

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Week 25 The Book of Numbers tells of God threatening to start again, this time with Moses (14:12). Yet he is a loving God and therefore a forgiving God, as Jonah and Abraham know (week 6 first note on Genesis). In fact, only one generation suffers (14:22-23) and neither do Caleb, nor Joshua (27:22-23). Moses is commanded to speak to the rock (20:8, not as we have already read in Exodus 17:6, week 13), but disobediently he strikes it, perhaps to show his own importance (20:11). Doubters of miracles explain the striking as Moses breaking into a natural spring. Not surprisingly therefore, God is angry, so Moses and Aaron are excluded from the promised land (20:12). The Canaanites are utterly destroyed (21:3). It is exaggeration - we meet them later. Israel's vow (21:2) seems to predate God's command to annihilate the tribes in the promised land (Deuteronomy 20:17). Failure is to leave the worship of false gods to contaminate Israel. The Second Letter of Peter also warns against false teachers (2:1). Scholars suggest angels cast into hell relate to the Devil (2:4). The flood and Noah (2:5) are reported in early Genesis, to be read next year, but we have already read of Sodom and Lot (2:6-7, week 6). Balaam (2:15) will be met in next week's readings. The rest needs no comment from me. The Bible lays down rules for religious observance in great detail. Such observance continued to apply right into the New Testament. The Bible had no reason for further mention, so we recognise that New Testament ethics are not therefore complete in themselves. I cannot highlight everything, but I try to identify what is significant and may otherwise be overlooked. The goat for Azazel (week 21 first note on Leviticus) carried away sins but not the underlying impurity. It was released live. Later tradition had it thrown over a precipice. Scholars cannot identify Azazel, so some Bibles call it precipice. Visual symbolism is powerful. To prepare for another gospel, we should now put the crucifixion to the back of our minds. However, first we should read Psalm 45 with Christ in mind, aware that in the last book of the Bible, the new Jerusalem is prepared like a bride for Christ (Revelation 21:2). READINGS FOR WEEK 25 day 1

Numbers 14:10b to 15:16

2 Peter 1:16 to 2:3

day 2

Numbers 15:17 to 16:35

2 Peter 2:4-10a

day 3

Numbers 16:36 to 17:end

2 Peter 2:10b-end

day 4

Numbers 18:1-end

2 Peter 3:1-13

day 5

Numbers 19:1 to 20:13

2 Peter 3:14-end

day 6

Numbers 20:14 to 21:end

-

day 7

Psalm 45

Proverbs 12:8-13

Week 26 Weekly Notes and our readings have now brought us to the last week of our initial six months – almost one quarter read! It may be encouraging to know, that in some ways, the next few months are a little easier going. The Book of Numbers continues with conflict. Moab feared Israel, so Balaam was summoned from Pethor on the Euphrates, over 200 miles away (22:3-5). He suggested corrupting Israel, to bring God’s disfavour (25:1, 31:16 next week). Last week we read of it (2 Peter 2:15-16). But he cannot gainsay God’s blessing (23:7-11). He was hardly the best at divination if he could not see as well as his donkey (22:25). Nevertheless, in his last oracle, many see the first prediction of the star that was to lead the magi to Jesus (24:17, Matthew 2:2). The seduction (25:1-6), brought plague (25:9) and a holy war (next week). The Gospel according to Luke is based on thorough investigation (1:3) and often includes identifying detail, such as for Emmaus (24:13, week 36 third note). We know nothing of Theophilus, which is Greek for 'lover of God'. The author is believed to be Luke the beloved physician (Colossians 4:14), and usually assumed to be the same Luke as a fellow worker of Paul (Philemon v24, 2 Timothy 4:11). He sets his narrative in history (1:5) and tells the recollections of two relatives (1:36 & 40), the mothers of John and of Jesus. Here we learn of the shepherds, who were irrelevant to Matthew. Shepherds were dirty, uncouth and smelly; Bethlehem was special, being the city of David (2:4), so its people would look upon shepherds as unwelcome outsiders. Here, at the very beginning of his life, Jesus is identified with the poor and the excluded, as Luke makes clear by telling of the manger (2:7). The Bible shows that, for Luke and Theophilus, the magi are irrelevant. Luke does not mention them. They arrived after many months of travelling, so Herod slaughtered children up to two years old (Matthew 2:16) - an incident that Matthew relates to Jewish tradition (week 9 first note on Matthew). Mark, as we shall read, introduces the adult Jesus into the story of John the Baptist, in the same way as John's Gospel does not mention his childhood and takes the birth of Jesus as fact (weeks 5 & 64). Thus we recognise that each author primarily writes what is important for his own readership. READINGS FOR WEEK 26 day 1

Numbers 22:1-35

Luke 1:1-25

day 2

Numbers 22:36 to 24:end

Luke 1:26-38

day 3

Numbers 25:1 to 26:34

Luke 1:39-56

day 4

Numbers 26:35 to 27:11

Luke 1:57-end

day 5

Numbers 27:12 to 28:end

Luke 2:1-21

day 6

Numbers 29:1-end

Luke 2:22-end

day 7

Psalms 46 & 47

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Week 27 Weekly Notes have only given a limited number of cross references, but sufficient to show how books are interrelated. A notable link is the book of Joshua (next week) to Deuteronomy, which we read much later (week 56). Some scholars think both books may have been written or edited as a pair. The Book of Numbers concludes with mixture: vows, relevant right up to the time of Jesus (Ch 30, Matthew 5:33); holy war against Midian, allies of Moab, for seducing Israel (Ch 31, at Balaam’s advice 31:16); tribes settling east of the Jordan - Reuben, Gad and half Manasseh (32:33); review of the travels (Ch 33); predicted troubles from letting original inhabitants remain (33:55, third note week 25); the promised land - boundaries and assignments (Ch 34); cities for the landless tribe of Levi (35:2, week 10 third note on Genesis); cities of refuge (35:15); rules to ensure integrity of tribal lands (Ch 36). Moses received these final commands (36:13). We have already read that he is barred from leading Israel into Canaan (20:12, week 25 second note). His death, in the land of Moab, is described in the book of Deuteronomy, which closes the Law, and ends with the death of Moses (week 61.) The Gospel according to Luke has told of the child Jesus understanding his task (2:49); now of John the Baptist (3:3 to 3-20). They lead into the ministry of Jesus, starting with baptism and prayer (3:21-22). After the temptations (4:1-13), Jesus returns to the synagogue of his youth (4:16), identifies himself by adopting scripture (4:18-21, Isaiah 61:1) and is rejected (4:29). So he settles in Capernaum (4:31 & 38). We have details of his healing, teaching, calling disciples and selecting apostles after a night in prayer (6:12-16). Theophilus may have heard Jesus called the Son of David (3:31), so Luke provides a lineage (3:23-31) differing from that of Matthew. Jesus is the Son of God (1:34-35, Matthew 1:18) but, through Mary, also a son of God through Abraham to Adam to God (3:34-38, week 54 early Genesis). Perhaps Luke was tracing the lineage through Mary to King David, but it was later distorted by traditional copyists to show it through Joseph (End Notes:The Lineage of Jesus). There were possibly many arguments about the Sabbath (6:2). Another similar report need not be of this same incident (Matthew 12:2). It could be a later incident with the details conflated (week 15 first Bible note). READINGS FOR WEEK 27 day 1

Numbers 30:1-end

Luke 3:1-22

day 2

Numbers 31:1-end

Luke 3:23 to 4:13

day 3

Numbers 32:1-end

Luke 4:14-37

day 4

Numbers 33:1-end

Luke 4:38 to 5:16

day 5

Numbers 34:1 to 35:8

Luke 5:17-end

day 6

Numbers 35:9 to 36:end

Luke 6:1-16

day 7

Psalm48

Proverbs 12:14-22

Week 28 The Book of Joshua is of unknown date and author, perhaps written up to 800 years after Israel entered Canaan. Joshua has the same relationship with God as Moses had (1:1). Episodes reflect Moses in Joshua, such as crossing the Jordan (3:16-17) and removing sandals (5:15, Exodus 3:5). Earthquakes are recorded as having blocked the Jordan with landslips at Adam (3:16). Perhaps God provided such a miracle of timing. The story settles on twelve stones visible in the river (4:9) and also explains a pile of stones evident at Gilgal (4:20 - from the river). It is the first of many monuments in the land. The story of Rahab (2:1-15 & 6:22-23) becomes an example of faith (James 2:25 week 21); Achan's sin, in keeping what was to be destroyed (6:17), nearly brings national disaster (7:1 & 7, week 22 second note on Leviticus). The Gospel according to Luke tells of teaching by Jesus at a level place (6:17). It reads like a shorter version of the Sermon on the Mount (week 10 first note on Matthew), but it may be another occasion. I suspect useful parables like the sower and the soil were repeated (8:5, Matthew 13:3). The spoken words would become harmonised during the oral tradition (week 4, third Bible note). Luke includes Jesus quoting from the prophets, which authenticates John the Baptist as well as himself (7:27, Malachai 3:1 week 52). Nevertheless the people are still not satisfied (7:31-35). Narrative often features women: positively in serving Jesus (7:37-38); negatively where Jesus appears to devalue mother by underlining the importance of a wider family (8:21). We have read of Jesus calling people away from family responsibility (eg Matthew 4:22 & 8:22 etc). He will also bring division (week 31 first note). Elsewhere, Jesus supports his mother, as we shall read. Ideally, being helped should induce love towards the helper (7:43), but not always in a modern world keen on self-reliance, where resentment often replaces thankfulness. Understanding is 'taken away' (8:18). I see Jesus restating that many will not take his teaching to heart and will fall away. The Bible books from Joshua to Esther seem to us largely historical narrative, but in the Hebrew Bible the books from Joshua to Kings were often identified under the description 'The Former Prophets' (week 90 Bible note). READINGS FOR WEEK 28 day 1

Joshua 1:1 to 3:end

-

day 2

Joshua 4:1-end

Luke 6:17-end

day 3

Joshua 5:1-end

Luke 7:1-23

day 4

Joshua 6:1-14

Luke 7:24-35

day 5

Joshua 6:15 to 7:15

Luke 7:36-end

day 6

Joshua 7:16 to 8:23

Luke 8:1-21

day 7

Psalm 49

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Week 29 The Book of Joshua tells of uncut stones for the altar at Mt Ebal (8:31, Exodus 20:25 as also in Canaanite tradition). The law is inscribed (8:32). As we shall read, all is as instructed to Moses (Deuteronomy 27:1-6, week 60). With this altar, there were four such monuments. The three others were: at Gilgal (4:20); over Achan (7:26); over the king of Ai (8:29). Mt Gerizim faces Ebal across the pass of Shechem. Tribes on Ebal recite the blessings of the law and those on Gerizim recite the curses (8:33-34, Deuteronomy 27:12-13). I personally think that stopping sun and moon (earth) would disrupt too much else (10:13). Maybe God made a cooler afternoon and a lighter evening, thus extending the time for battle. The Book of Jashar is no longer known. The Gospel according to Luke tells of Jesus calming a storm (8:24). Judaism held the sea to be example of chaos, particularly so if stormy. So here Jesus is shown as relating to creation, the making of order out of chaos, as John also indicates in his gospel (John 1:3, week 5, first note on John). Some think Jesus is Elijah (week 46 second note on 2 Kings) but Peter recognises him. "Christ" is Greek for the Hebrew "Messiah" (9:20). Jesus did not want it known (9:21). Perhaps he saw revolution diverting his ministry, even cutting it short, if he were proclaimed Messiah before the whole truth were understood (week 55 Bible note). He uses "Son of Man" to describe himself – possibly a traditional term for self, the 'yours truly' of today. But it also relates to Daniel's vision of the Messiah, for Aramaic (the language of Jesus) gives "one like a son of man, a human" (Daniel 7:13). Jesus is possibly intentionally ambiguous about himself. Jesus tells John of no division in those acting in his name, for "whoever is not against you is for you" (9:50). Jesus also said "whoever is not with me is against me" (Matthew 12:30). Taking both together, I understand Jesus to say there is no neutral ground between "for" him and "against" him. The boundary is like the edge of a sharp sword (Joshua 5:13, Hebrews 4:12). Samaritans are ultra conservative. They worship at Mt Gerizim and do not acknowledge the temple, whither Jesus was going (9:53). To main stream Jews, perhaps the followers of Jesus from Galilee and certainly those from Judea and especially Jerusalem, Samaritans were ancient enemies and not true Jews. READINGS FOR WEEK 29 day 1

Joshua 8:24 to 9:15

Luke 8:22-39

day 2

Joshua 9:16 to 10:15

Luke 8:40-end

day 3

Joshua 10:16-39

Luke 9:1-17

day 4

Joshua 10:40 to 11:end

Luke 9:18-36

day 5

Joshua 12:1 to 13:14

Luke 9:37-50

day 6

Joshua 13:15 to 14:end

Luke 9:51-end

day 7

Psalm 50

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Week 30 The Book of Joshua tells of the allotment of the remainder of the promised land, allocated to tribes and families. The impression is of a campaign successfully taking possession of the whole land, but archaeologists disagree. We shall read of later struggles for supremacy. Canaanites and others were allowed to remain in the land, for example at Gezer, contrary to God’s will (16:10, week 25 third note on Numbers). Thus heathen influence and false gods survive. The Gospel according to Luke tells of seventy-two being sent out (10:1). Jesus had already sent out the disciples (9:2 last week). Now he extends the mission and we have more detailed instructions, together with successful reports upon return (10:17, week 12 first Bible note). The Good Samaritan represents those disliked as being false to true Judaism (10:33, week 29 fourth note), unlike the priest and Levite, who had passed by. Jesus defines the neighbour who should be loved, not as the man in need but as the Samaritan (10:36). It is not always easy for us to love those who are different, especially if we feel indebted to them (week 28 fourth note). We also see Jesus elevating listening to him above domestic work, nourishment of the spirit above the body (10:41-42). It is an example of the urgent presence of the kingdom (eg Matthew 8:21, week 12 first note on Matthew). The parable of the rich fool (12:20) closes a series of teachings on prayer (11:2), Beelzebul and demons (11:18), wickedness, judgement, the sign of Jonah (11:29) and more. All are about being prepared for the kingdom. Jesus also reassures his disciples that he brings it to them, thus reinforcing its urgent presence (12:32, week 31 first note). Jesus says blaspheming against the Holy Spirit cannot be forgiven (12:10, but see End Note: The Unforgivable Sin). The Bible has already given us the last of the Law, until we read Deuteronomy. With narrative similar to much we have now read, we approach the end of the book of Joshua, the first of the former prophets (week 28 note). Traditional categories do not exactly define content (week 3 fourth note). Themes and subjects are only noted when they suit our thought process. Notes do not necessarily identify self-evident key themes or the obvious major subjects of or within specific books. READINGS FOR WEEK 30 day 1

Joshua 15:1-end

Luke 10:1-24

day 2

Joshua 16:1 to 17:end

Luke 10:25-end

day 3

Joshua 18:1-end

Luke 11:1-26

day 4

Joshua 19:1-48

Luke 11:27-end

day 5

Joshua 19:49 to 21:12

Luke 12:1-21

day 6

Joshua 21:13-end

Luke 12:22-40

day 7

Psalm 51

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Week 31 The Book of Joshua shows us the fragile unity of Israel (22:10-12). The strong leadership of Joshua held the tribes together. He warns against disobedience (23:6-13) and traditional heathen gods (24:14). Before dying, he tries to unify them in the proper worship of God, binding the nation by covenant (24:1 & 25). The Book of Judges comprises distinct accounts, possibly collected by Samuel (week 35), but probably compiled and edited later by unknown authors, as scholars suggest. From Joshua onwards, tribes were to have judges (Deuteronomy 16:18). Some of these tribal heroes are recorded as fighting for all of Israel, others more locally and many are not recorded at all. We read of conquest, tribe by tribe, but that they will end up sharing the land with their enemies (2:3). Jerusalem is conquered (1:8) and then apparently lost, for we shall read of its capture later by David (2 Samuel 5:6). The Gospel according to Luke tells of Peter asking who the parable about being ready is for (12:41). Jesus goes straight into talking about obedience, with the implied answer that it is for his followers and all those who can understand (12:48). Jesus then tells of his bringing "fire", which in Hebrew traditional means judgment (12:49, Matthew 3:11-12). This is clarified by talk of bringing division (12:53) and the need for prompt decision (12:57). It is not directly in his words here, but unspoken is that the present time, his time, is bringing in the kingdom (12:56). We shall grow to understand this better as we proceed. We know little of the incident of Jews killed while sacrificing (13:1) and nothing of the tower of Siloam (13:4). Jesus uses current talk of these incidents to introduce a parable about a fruitless fig tree and decisions about its future (13:9). He is making people look critically at themselves. Argument about the Sabbath (13:10-17) leads into teaching about the kingdom (13:18) - like a mustard seed (13:19) and like yeast (13:21). Elsewhere in the Bible, yeast is an example of bad or evil, for it works by fermentation (week 13 first note on Exodus). Perhaps Jesus means evil always threatens the kingdom presently on earth (eg: 1 Corinthians 5:6-8; Matthew 13:24-30 & 47-51). The rest of our readings for this week are no less important. Ponder them without the distraction of notes, for they need none. READINGS FOR WEEK 31 day 1

Joshua 22:1-end

Luke 12:41-end

day 2

Joshua 23:1-end

Luke 13:1-21

day 3

Joshua 24:1-end

Luke 13:22-end

day 4

Judges 1:1-end

Luke 14:1-24

day 5

Judges 2:1 to 3:6

Luke 14:25 to 15:10

day 6

Judges 3:7-end

Luke 15:11-end

day 7

Psalm 52

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Week 32 The Book of Judges has described Othniel (3:9), Ehud (3:15) and Shamgar (3:31) as delivering Israel. Deborah, in the hill country of Ephraim (4:5), leads only a few tribes against Sisera, in a totally northern campaign. Similarly, Ehud had called Ephraim to action (3:27) and Israel is reported as delivered. Tribes were local, so those more distant need not have been involved or affected. However, Gideon, by making a golden ephod of the spoils, seems unwittingly to have snared all Israel into false worship (8:27). Nevertheless, Gideon is the prime example of a good judge. Careful reading shows which tribes did what in supporting him, but such detail is not necessary to understand the account. Similarly, Abimelech is the prime example of a totally bad leader, styled king rather than judge (9:16). The Gospel according to Luke gives us a surprising parable (16:1). It almost makes sense if the amounts owed included fees, equivalent to (illegal) interest, which the manager was cutting, or perhaps his own rake-off. Otherwise, Jesus disowns dishonesty (16:10-13) but accepts shrewd dishonesty. Is he endorsing worldly 'cleverness' for God's purpose? I think his tone would have shown that he was speaking of the eternal fate for the dishonest and uncaring (16:23-25). The welcome (16:9) would be by the debtors who abetted the sin and gained by it. Stealing breaks God's law. It should be unnecessary, even for the very poor. Last week, parables about lost coin, sheep and son (15:3-32) showed joy at repentance and relationship restored (15:10). Remember, the inheritance of the son could not be restored, for the law decrees his brother must always receive his own original half (15:31). Likewise, Jesus seems rigid on the law (16:17) adding denial of divorce (16:18), which may surprise us, in the light of his refusal elsewhere to condemn adultery (John 8:11, week 67 last note on John) and his accepting the legality of divorce (Matthew 5:32 & 19:9). We must realise that here he is replying to Pharisees who had missed the intentions behind the law and were also debating easier divorce at that time. Jesus says "the kingdom of God is among you" (17:21). So also is evil (week 31 third note). His reference to separating out "one of two" may mean for damnation or for salvation (17:34-36, week 18 first note on Matthew), perhaps even separated to escape (week 34 second note). It is not clear. READINGS FOR WEEK 32 day 1

Judges 4:1 to 5:end

Luke 16:1-13

day 2

Judges 6:1-end

Luke 16:14-end

day 3

Judges 7:1-23

Luke 17:1-19

day 4

Judges 7:24 to 8:32

Luke 17:20-end

day 5

Judges 8:33 to 9:25

Luke 18:1-14

day 6

Judges 9:26-end

Luke 18:15-30

day 7

Psalms 53 & 54

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Week 33 The Book of Judges tells us little about Tola (10:1) and Jair (10:3) before again reporting the pattern of sin and repentance (10:15). We read of Jephthah, his oath and its consequences (11:35), and of Samson (13:24 etc). Both are more elaborate accounts than we had of some earlier judges. The Gospel according to Luke tells of Jesus facing his destiny (18:31). He has already predicted his own death (9:22). Prophecies have alluded to salvation (week 23 note on 1 Peter), seen in the details of events to come, such as Jesus riding a colt or donkey (19:35, Zechariah 9:9). Jesus quotes Psalm 2:7-8. It is another well recognised pointer to the Christ (20:42-43). Zacchaeus collected taxes for Rome and so is seen as a sinner (19:7, week 16 third note on Matthew). He repents. The law requires double restitution (Exodus 22:7). He promises twice that and also half his wealth to the poor (19:8). Another rich man was asked to give up all of his (18:22, last week). In the parable of slaves or servants (traditionally called 'parable of the talents'), Jesus implies kingship, not similarly indicated elsewhere (19:27, Matthew 25:14). Wasted talent is taken away (19:23-24): not so much by God's judgement (week 4 second note on Job); more, that if God's gifts remain unused for the purpose of his kingdom, then they inevitably fade. A similar parable, about vineyard tenants, leads into talk of the rejection of Jesus, the son (20:15), the cornerstone (20:17), and to judgement (20:18). At corners, larger stones were used to stabilise the whole building. Some Bibles translate the effect as a capstone or keystone, as would be used in a Roman arch. Jesus is seen to be cleverer than the official religious authorities (20:7-8). The impending confrontation is initiated by Jesus (20:19-20). We again note that Jesus accepts Roman taxes (20:25). This seems to be the last week of his mortal life as defined by Matthew, but the details do not exactly match. The law is used by Sadducees to ridicule the idea of an afterlife, for the law imposes a duty upon a brother to raise an heir by the childless widow (20:28, Deuteronomy 25:5-6). Otherwise such a sexual act is illegal (week 21 second note on Leviticus). Jesus retorts that life hereafter is mystery, different (20:35). Lastly, by devouring widows' houses (20:47), Jesus means eating in luxury while ignoring the needs of widows (eg Deuteronomy 24:21, Job 22:9 etc). READINGS FOR WEEK 33 day 1

Judges 10:1 to 11:11

Luke 18:31 to 19:10

day 2

Judges 11:12-end

Luke 19:11-40

day 3

Judges 12:1 to 13:end

Luke 19:41-46

day 4

Judges 14:1 to 15:8

Luke 19:47 to 20:8

day 5

Judges 15:9 to 16:22

Luke 20:9-26

day 6

Judges 16:23-end

Luke 20:27-end

day 7

Psalm 55

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Week 34 The Book of Judges closes after two accounts that tell of religious and moral disorder, commonly thought to be early in the period of judges, before the acceptance of central authority (17:6), while the tribe of Dan was still seeking a territory (18:1). The stories are explicit, nothing for Israel to be proud of, perhaps included to justify the coming formal monarchy (21:25, 1 Samuel 8:4). The Book of Ruth is a Hebrew short story, set during the time of the judges. Loyalty and obligation to widows and the needy are shown to provide for the succession of David, thus also of Jesus (4:17). Some names are seen to differ from Luke's list (4:18 etc, Luke 3:32 etc, week 27 second note on Luke). The author is unknown, possibly Samuel. Scholars say the literary style suggests it is written during the time of the monarchy, thus after 1000 BC. The conclusion of the book indicates the same (4:17-22). The Gospel according to Luke gives us the short episode of a widow and her offering to God, put into the temple treasury (21:1-4). Its message is clear. We read of times to come, some of which may describe quelling the Jewish revolts (AD70 & AD135). Jesus speaks of the temple destroyed (21:6), insurrections (21:9), Jerusalem surrounded (21:20), etc, others in turmoil (21:25), all preceding the Son of Man in glory (21:27). When? Signs come first (21:31) and escape may be possible (21:36, week 32 third note, 'rapture' see later notes in weeks 88 & 101). The desolation (21:20, Matthew 24:15) may be predicted destruction (Daniel 9:26), perhaps Hadrian's temple to Jupiter on the same site, or something else. This may all be allegorical or historical prediction. We should hold thoughts unexplored and let them slowly mature. We arrive again at the Last Supper (22:13-14) and read what Matthew omitted (week 19), how the room for the meal was selected (22:10). It would have been most unusual for a man to carry water in a jar or pitcher, unless he were an Essene. Foresight or by arrangement? We do not know. It may be significant that present tradition places that room near the Essene gate of the city. The betrayal by Judas Iscariot (22:3, Matthew 26:14) and the woe he brings upon himself (22:21-22) close our week. I feel that thinking space and Psalm 56 are valuable here. The Last Supper continues next week. READINGS FOR WEEK 34 day 1

Judges 17:1 to 18:13

Luke 21:1-4

day 2

Judges 18:14-end

Luke 21:5-end

day 3

Judges 19:1-end

-

day 4

Judges 20:1-end

-

day 5

Judges 21:1-end

Luke 22:1-23

day 6

Ruth 1:1 to 4:end

-

day 7

Psalm 56

-

Week 35 The First Book of Samuel is one continuous whole with the second, but the life of Samuel ends in the first book. Scholars usually date the writing after Solomon (c950 BC), seeing evidence of various sources. Samuel was called before dawn, for the lamp was alight (3:3, Exodus 25:31). Eli (1:9) is of the line of priests (2:27), whereas Samuel, through Eli's wisdom (3:9), becomes a prophet, and judge, to all Israel (4:1, 7:15). Next week we read of Samuel's sons being bad judges (8:3) so a king will be anointed (9:16). Narrative flows without need for further comment, other than those following. Shiloh is the central sanctuary of Israel at this time (1:3, Joshua 18:1): Ramathaim (1:1) is probably another name for Ramah, Samuel's home (1:19-20, 7:17): a Nazarite is one who vows dedication to God, either for a limited time or for life (1:22, week 24 first note on Numbers). The Gospel according to Luke continues with the Last Supper, possibly an Essene Passover meal (22:7-15, week 34 third note, End Notes—Passover AD33). But the risen Jesus ate again with them (John 21:9-14). Talk is of death and betrayal (22:22). Rivalry leads to talk of service in the kingdom (22:29-30). They are to be ready, even buying swords (22:36). Yet Jesus also said that all who use the sword will perish by the sword (Matthew 26:52). Perhaps he means for defence, or that antagonism would become violent. Possibly Luke is explaining having the sword which Jesus forbids being used to deny his destiny (22:51). Later, in obedience Jesus does accept it (22:42, week 36 fourth note). Luke's account of the first interrogation (22:66-71) is shorter than Matthew's, but includes not paying taxes among the charges before Pilate (23:1-2, see 20:25 and week 33 fourth note for possible rebuttal evidence). The case goes to Herod (23:6-12). Here we have words of Jesus which only Luke reports (23:28-32). "Green/dry" in Hebrew tradition relates to 'righteous/wicked' (as also in Ezekiel 20:47). Finally we note Luke reports the centurion's declaration as "innocent" (23:47, ie Jesus is righteous). Is it equivalent to "God's Son" (Matthew 27:54)? (Some manuscripts omit 22:19b, 20, 43 & 44 and 23:34a, while other manuscripts add 23:17 – not all Bibles therefore include all these verses.) READINGS FOR WEEK 35 day 1

1 Samuel 1:1-23

Luke 22:24-46

day 2

-

Luke 22:47 to 23:12

day 3

-

Luke 23:13-end

day 4

1 Samuel 1:24 to 2:end

-

day 5

1 Samuel 3:1 to 4:18

-

day 6

1 Samuel 4:19 to 6:12

-

day 7

Psalm 57

-

Week 36 The First Book of Samuel recounts how the special relationship between good judges and God continues with kings, but more so with prophets. Saul gets a new heart as Samuel predicts (10:9, 10:6), but then he slips and receives the first of many rebukes from God (13:13-14). The Gospel according to Luke tells of the resurrection slightly differently from the words of Matthew. I am surprised that accounts of such a traumatic event do not vary more. However, there is corroboration for the visit of Peter to the tomb (24:12, John 20:6), which Matthew ignores. The resurrected Jesus continues that mystery of God and a human person, a tangible body of flesh and blood, now unrestrained by earthly limits of time and space. For me, the truth does not need an empty tomb, except that the mortal body of Jesus had to cease sensible existence to avoiding corruption and possible superstitious misuse of its remains. However, the simplest explanation shows the economy of God. Moreover, the full humanity of Jesus is now for all eternity in heaven (next below, week 83 first note on 1 Corinthians). Jesus appears in different places over forty days (Acts 1:3, week 70 sixth note on John). Luke tells of four: the road to Emmaus (24:13, identified in AD2005 as a 'leafy suburb' 8.5km outside Jerusalem, week 26 first note); in Jerusalem (24:36); somewhere undefined (first note on Acts below); near Bethany, when Jesus finally leaves. Tradition puts heaven above earth, thus ascension and an assumption of vertical movement (24:51, Acts 1:11). Jesus allowed himself to be killed as foretold, completing the Judaic sacrificial tradition with eternal atonement for all. Jesus was crucified by the religious authorities for fear of what might otherwise happen. He died because Judas had done his part. All are bound together in God's mysterious workings. The Acts of the Apostles continues Luke's account (1:1-2), with Jesus in Jerusalem (1:4), possibly elsewhere (1:6), then disappearance - ascension (1:9, week 40 second Bible note). The apostles return from Bethany over the Mount of Olives to Jerusalem (1:12). Accounts of Jesus in Galilee (Matthew 28:16 and John 21:1) do not say they are the final appearance. The actions of the apostles and the Holy Spirit need no further comment. READINGS FOR WEEK 36 day 1

1 Samuel 6:13-18

Luke 24:1-43

day 2

1 Samuel 6:19 to 7:end

Luke 24:44-end

day 3

1 Samuel 8:1 to 10:8

Acts 1:1-14

day 4

1 Samuel 10:9 to 12:5

Acts 1:15-end

day 5

1 Samuel 12:6 to 13:22

Acts 2:1-13

day 6

1 Samuel 13:23 to 14:35

Acts 2:14-end

day 7

Psalm 58

Proverbs 12:23 to 13:3

Week 37 Weekly Notes may seem to concentrate excessively upon trivial matters. This is because these are so often the things that put off new readers, and also because I see no need to add enhancement and possible distraction to important things that can be clearly understood. The important needs careful reading of the Bible and is better explored first by personal reflection. The First Book of Samuel tells of Jonathan being spared the consequences of Saul's oath (14:24), with reason (14:45), in contrast to Jephthah, who kept his and killed his daughter (Judges 11:35). Philistines escape (14:46, second note below). God speaks directly to Samuel (15:2). Saul probably needs to use lots, called urim and thummim, whose answers can be a simple 'a' or 'b' (14:41), or may just give no clarity at all (14:37). Philistines were not present during the time of Moses (Exodus 3:17). Repulsed by Egypt (c1190 BC), they were late settlers in Canaan, at coastal Ashdod, Ashkelon and Gaza and at inland Ekron and Gath, all as identified by the gold tumours (6:17). They learned to work iron before Israel did (13:20). David faces Goliath (week 56 note on Deuteronomy). Saul knows Israel needs victory (17:9) and that he and Israel will become split (15:28). He trusts David; David has simple faith (17:37). I sometimes wonder: whose faith is greater? The Acts of the Apostles lives up to its name. Not only can they preach with conviction, but the apostles now have faith and the Spirit's power to heal in the name of Jesus Christ (3:6, week 11 second note on Matthew). The religious authorities assemble in Jerusalem and confront Peter and John who had been arrested the day before (4:5 & 7), only to release them (4:21). Again they are arrested (5:18) but they cannot be held for long (5:19). The believers share everything (4:32). Ananias and his wife Sapphira also appear to contribute all their money, but secretly they keep some back (5:2). Peter confronts each in turn. They both instantly die (week 39 second Bible note). Luke is careful to report that Peter was not claiming everything had to be shared. Their sin was in lying and testing the Spirit (5:4). Offence was in the hope and expectation that those of God, led by his Spirit, would not discover it. READINGS FOR WEEK 37 day 1

1 Samuel 14:36 to 15:end

Acts 3:1-10

day 2

1 Samuel 16:1 to 17:16

Acts 3:11-end

day 3

1 Samuel 17:17-end

Acts 4:1-12

day 4

1 Samuel 18:1 to 19:10

Acts 4:13-31

day 5

1 Samuel 19:11 to 20:29

Acts 4:32 to 5:11

day 6

1 Samuel 20:30 to 22:10

Acts 5:12-21a

day 7

Psalm 59

Proverbs 13:4-17

Week 38 The First Book of Samuel closes with the death of Jonathan in battle against the Philistines (31:2) and the wounded Saul killing himself (31:4) while David is excluded from the battle (Week 39 second note on 2 Samuel). Three of Saul's sons are dead, but the rift with David remains (15:27-28): Israel remains loyal to Saul's house for Ishbaal has survived (2 Samuel 2:8-9). The ephod of the high priest has urim and thummim in its pocket (30:7, week 37 second note). David had the ephod and Saul did not (23:6). Nevertheless Saul seemed to have a substitute, but it and all else were silent for him (28:6). He therefore tried spiritualism, with the inevitable answer (28:19). Saul knew that the law banned mediums (28:3, Leviticus 19:26). The relationship between Jonathan and David had been special, as we shall read in David's lament (week 39 third note on 2 Samuel). Jonathan had passed over his clothing and weapons to David in an act to show he accepted him as brother (18:4), probably even as his elder brother, expecting David to become the king which normally Jonathan would inherit. Indeed, Jonathan's loyalty seems to have favoured David over his own father (20:16). This does not surprise me, considering all we have read. The Acts of the Apostles continues the hearing before the authorities after they have recovered their prisoners, the apostles (5:26). Gamaliel urges caution, accepting the possibility that God is with Peter and John (5:39). This is the same Gamaliel under whom Saul was instructed as a Pharisee, as we shall read (22:3). Saul will become Paul (note next below). Christianity embraces Hellenists, here feeling discrimination (6:1, week 23 note on 1 Peter). The solution is the first ordinations for service, bringing Stephen into prominence (6:5-6). His oratory leads to his own death in the presence of Saul (8:1), the same Saul who will later convert and be known to all as Paul (13:9). Now persecution moves Christianity outwards (8:1, 8:26, 8:40). Proverbs, Proverbs with their contrasted guidance, are here appropriate for the demise of King Saul and the rising of David and later the rising of Christianity, as also is Psalm 60, in looking forward to better things under God.

READINGS FOR WEEK 38 day 1

1 Samuel 22:11 to 23:end

Acts 5:21b-end

day 2

1 Samuel 24:1 to 25:31

Acts 6:1-end

day 3

1 Samuel 25:32-38

Acts 7:1-end

day 4

1 Samuel 25:39 to 27:end

Acts 8:1-13

day 5

1 Samuel 28:1 to 30:6

Acts 8:14-24

day 6

1 Samuel 30:7 to 31:end

Acts 8:25-end

day 7

Psalm 60

Proverbs 13:18 to 14:5

Week 39 The Second Book of Samuel gives another account of Saul's death (1:10). Perhaps the Amalekite was scavenging and sought false credit. David mourns Saul and Jonathan (1:23), though it was never clear that he would not have killed them in battle (1 Samuel 29:8). He then defeats Saul's army (2:17) and we read of illegal killings to avenge death in battle (3:27-28) and to eliminate Saul's last son while at rest (4:11). David kills justly (4:12). David describes his love of Jonathan as of brother for brother, different from love of women (1:26, week 38 fourth note on 1 Samuel). It is therefore entirely natural that he should favour Jonathan's son (9:7). The later attack by the Philistines (5:17-25) may belong earlier in the text, before Jerusalem could be used as a refuge (5:7), since David seems to hide elsewhere, as he had done before to avoid Saul (5:17, 1 Samuel 22:5). The ark of God finally enters Jerusalem, having been delayed by Uzzah's death (6:6-10, second Bible note below). The Acts of the Apostles takes the story on, from Saul witnessing Stephen's death (8:1) to Paul being accepted by the disciples in Jerusalem (9:28). The account is striking and clear, with the Jews now seeing him as dangerous (9:23), in the same way that they had seen Peter (weeks 37 & 38). Luke skilfully draws out similarities of Paul to Peter, learning that Christ Jesus is also saviour for uncircumcised Gentiles (10:15, first Bible note below). The opening out is resisted (11:3) and then accepted as of God (11:18). The Bible traditions include: tearing clothes in grief or distress (2 Samuel 1:11); circumcision defining Jews (Acts 11:2): unclean food indicating Gentiles (Acts 10:14, Leviticus Ch 11); a day and two parts being called three days (Jonah 1:17, Matthew 27:64); tree, post and cross being equivalent terms when used for execution (Acts 10:39, Deuteronomy 21:22). To me, the deaths of Uzzah, Ananias and Sapphira (Acts 5:10 week 37) are less in punishment than straightforward shock in a sudden realisation of God's holiness - unapproachable as was Mount Sinai (Exodus 19:12).

READINGS FOR WEEK 39 day 1

2 Samuel 1:1-end

Acts 9:1-9

day 2

2 Samuel 2:1 to 3:11

Acts 9:10-31

day 3

2 Samuel 3:12-end

Acts 9:32-end

day 4

2 Samuel 4:1 to 5:end

Acts 10:1-23a

day 5

2 Samuel 6:1 to 7:17

Acts 10:23b-end

day 6

2 Samuel 7:18 to 9:end

Acts 11:1-18

day 7

Psalm 61

Proverbs 14:6-17

Week 40 The Second Book of Samuel has not so far listed the Ammonites as enemies, so it may be that David had been trying to maintain a peace treaty with them (10:2). But his envoys were insulted by being shaved, a sign of deep mourning, aggravated by also being half-stripped, as are prisoners of war (10:4, Isaiah 20:4). At that time, Jericho was still largely in ruins after its defeat by Joshua (10:5, Joshua 6:21). That Israel trusted God is shown by the large numbers whom they faced in battle (10:6), successfully (10:9-19). Adultery and murder by David is forgiven, since he acknowledges his sin without trying to justify it, unlike Saul (12:13, 1 Samuel 15:24). But when David's duty as father and king was to punish Amnon, awareness of his own sin may have clouded his judgement (13:21). We read the consequences (13:29 etc). David flees across the Jordan into the desert (17:22, Psalm 63). The Acts of the Apostles continues with its mixed history: believers are gained, including Greeks at Antioch (11:20); persecution persists - prison and the death of James by Herod (12:2) - Josephus says he was killed by stoning, but Christian tradition is that it was a sword, like John the Baptist (Luke 9:9); a miracle releases Peter (12:9); missionary journeys are made to Cyprus (13:4) and Iconium (14:1), which today is Konya in Turkey. Saul is hereafter called Paul (13:9) and is now actively opposed by Jews. Therefore he becomes the focus of trouble (14:19). But he also focuses generous help towards Jerusalem, the poorer brethren (week 83 fourth note on 1 Corinthians), for believers in Judea were regularly in need (11:29). The Bible people had long imagined an underworld of spirits, sheol to Hebrews and hades to Greeks. Egyptians had seen immortality above the stars and Greek gods used to descend from mountain tops to meddle in human affairs. At the time of Jesus, some Jews looked for heavenly bliss in a garden of paradise. Ideas of hell developed later (week 41 second Bible note). Thus three layers were imagined: earth in the middle; heaven above; hell below. Heaven is the realm of God, metaphorically looking down upon his creation: hence upwards ascension (week 36 third note on Luke). Most agree that heaven is not really physically above earth. I think of heaven as comprising all that is in joyful subjection to God. Thus heaven also infiltrates earth. READINGS FOR WEEK 40 day 1

2 Samuel 10:1 to 11:27a

Acts 11:19-end

day 2

2 Samuel 11:27b to 12:end

Acts 12:1-end

day 3

2 Samuel 13:1-end

Acts 13:1-15

day 4

2 Samuel 14:1 to 15:6

Acts 13:16-43

day 5

2 Samuel 15:7 to 16:4

Acts 13:44 to 14:7

day 6

2 Samuel 16:5 to 17:23

Acts 14:8-23

day 7

Psalms 62 & 63

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Week 41 The Second Book of Samuel brings us to the final catastrophe of David's failure to discipline Amnon (week 40 second note). Absalom is killed by Joab (18:14) and disloyalty is finally quelled by the killing of Sheba (20:22). Amasa was unarmed and no threat, so Joab committed murder, blood-guilt that needs to be avenged or absolved (20:10, Deuteronomy 21:6-8). Amasa must be avenged, or there will be trouble for the land, as from the unavenged death of the Gibeonites (21:1). Joab is killed and David is cleared of blame (1 Kings 2:33-34, next week). Conversely, a proper burial for the dead restores the land and the kingdom towards God (21:14). Now we approach the end of David's reign: too weak for battle (21:17); a second Goliath or a misplaced memory (21:19, 1 Samuel 17:7); David's last words (23:1). Before he dies, David sins by calling a census (24:2), prompted by God (24:1)! Others say it was incited by Satan (1 Chronicles 21:1-2), for he counted for no good reason, probably out of pride or reliance upon numerical strength rather than upon God. We must remember that even when Moses counted with the Lord's approval, it needed a ransom to avoid plague (Exodus 30:12). The Acts of the Apostles records the church rejoicing at Gentiles coming to faith (14:27), but some Jews insist upon circumcision (15:1). A council in Jerusalem requires only that necessary by law for fellowship (15:20). Decision is "as seemed good to the Holy Spirit and to us" (15:28). Paul meets Timothy (16:1), escapes from prison in Philippi, to preach salvation to his jailer, convert his household (16:31-33) and then return to be released (16:37-39). At Athens, the failure of Paul's preaching to convince everybody perhaps teaches him not to try clever arguments thereafter (17:22-23 & 32-33, week 42 first note). The Bible tells of Jesus speaking of judgement (Matthew 25:32) between a joyous afterlife and its opposite (ie heaven and hades, note below). Paul preaches salvation (above note on Acts, and his letters). In our day and age, salvation needs digesting, as does redemption (week 22 & 23 Bible notes). The simple concept of hell (week 40 first Bible note) seems to be extended by Jesus, when he tells of torment in hades (Luke 16:23), eternal fire for those of the Devil (Matthew 25:41, Revelation 20:1-15). READINGS FOR WEEK 41 day 1

2 Samuel 17:24 to 18:end

Acts 14:24 to 15:5

day 2

2 Samuel 19:1-end

Acts 15:6-21

day 3

2 Samuel 20:1 to 21:14

Acts 15:22-35

day 4

-

Acts 15:36 to 16:end

day 5

2 Samuel 21:15 to 23:7

Acts 17:1-15

day 6

2 Samuel 23:8 to 24:end

Acts 17:16-end

day 7

Psalm 64

Proverbs 14:18-28

Week 42 The First Book of Kings has no certain author or date. It draws upon many sources including named annals now unknown, and is the first half of one literary work of record, from the close of David's reign (2:10, c970 BC) to the exile of Judah (2 Kings 25:21, 586 BC). Adonijah, the fourth and probably eldest surviving son, claims succession (1:5-7). But David appoints the younger Solomon, as promised (1:29-30, 2 Samuel 12:24-25). Adonijah wants Abishag (2:17), a virgin of the king's harem (1:3), for having her would imply inheriting everything. To purge things, Adonijah is killed (2:25), so also is Joab (2:34, week 41 second note on 2 Samuel). The temple is built in all its splendour, expense and accuracy of record (6:1-38). Then Solomon builds his palace (next week). All the grandeur of structure and ceremony becomes a heavy burden upon the tribes (12:4). Dating the exodus back 480 years before the temple seems to use calculation of doubtful accuracy (6:1, Bible note below). The Acts of the Apostles now tells of Paul in Corinth (18:1). With his companions he had more success than alone at Athens, perhaps by using simpler argument, as he does in the letter he sends back later, with greetings also from Priscilla and Aquila (18:2, 1 Corinthians 16:19 - Aquila and Prisca). At Ephesus, we note a difference between John's baptism and a true baptism in knowledge and belief in Jesus as Lord (19:4-5). Properly baptised, the Holy Spirit is received, as Paul lays his hands on them (19:6). We then read of more trouble, boredom and a miracle at Troas, then a passing farewell to the Ephesians (20:36-38). Paul is in a hurry to get to Jerusalem (20:16). Luke writes "we sailed from Philippi" (20:6), thus here he seems to have been a companion of Paul, as also to Macedonia (16:10) and to Rome (27:1). Paul was rarely by himself (week 43 Bible note). The Bible dates are not supported by independent evidence prior to the start of the monarchy, itself dated about 1022 BC by most scholars. Earlier dates seem to be counted back from this to the Exodus, taking generations of 40 years for each of the high priests, and before that the Biblically quoted ages. READINGS FOR WEEK 42 day 1

1 Kings 1:1-14

Acts 18:1-23

day 2

1 Kings 1:15-end

Acts 18:24 to 19:10

day 3

1 Kings 2:1-end

Acts 19:11-20

day 4

1 Kings 3:1 to 4:19

Acts 19:21-end

day 5

1 Kings 4:20 to 6:6

Acts 20:1-16

day 6

1 Kings 6:7-end

Acts 20:17-end

day 7

Psalm 65

-

Week 43 The First Book of Kings tells us the palace took thirteen years to complete (7:1). The temple took seven (6:38): we shall read of preparations for its decoration and furnishings, ordered when construction started (2 Chronicles 2:7): here we read of the great ceremony for its dedication (8:63) - Psalms 66 & 67 are appropriate celebration. All that Solomon wanted to build was thus completed in twenty years (9:1). It was then that he received God's promise (9:15) and warning (9:6), half way through his forty year reign (11:42). Solomon's wisdom and wealth were famous (10:6), so also was his harem (11:1). He had many foreign wives and, in his old age, they persuaded him to adopt their foreign gods (11:4). The warning (9:6 etc) went unheeded, therefore, after him, the kingdom was divided (11:13). The Acts of the Apostles describes warnings to Paul in going to Jerusalem (21:4 & 11). Regardless, he goes and we read of his arrival (21:17). He must show his enemies that he remains a true Jew, so he joins Nazarites in their purification rites (21:24-26, week 24 first note on Numbers). Nevertheless they are not satisfied and Paul is seized by his enemies (21:27). He defends himself and upsets them further by what he says (22:21-23), perhaps also by the manner in which he says it (Bible note below). Under the Tribune, Paul faces the council and the chief priest. He starts with apparently reasonable words (23:1). Yet he gets a slap (23:2). Probably it is because it seems blasphemy to suggest God would endorse what he was being accused of in the knowledge of what he preaches, or possibly because he sounded more aggressive than it reads (Bible note below). I find it hard to believe that Paul did not recognise Ananias, so perhaps he over-reacted (23:3) and then admits his error in criticising God's high priest (23:5). The Bible gives account of Paul's travels and preaching (Acts) and much of his writing (letters in weeks 46 onwards). Possibly his companions supplemented his preaching, for he was not very successful by himself at Athens (week 41 note on Acts). He suffers what he calls a thorn in the flesh (2 Corinthians 12:7). Some scholars suggest epilepsy, but it could be speech impediment or other difficulty, possibly with aggressive tone or short temper.

READINGS FOR WEEK 43 day 1

1 Kings 7:1-end

Acts 21:1-14

day 2

1 Kings 8:1-40

Acts 21:15-26

day 3

1 Kings 8:41-53

Acts 21:27 to 22:1

day 4

1 Kings 8:54 to 9:14

Acts 22:2-29

day 5

1 Kings 9:15 to 10:end

Acts 22:30 to 23:11

day 6

1 Kings 11:1-40

Acts 23:12-30

day 7

Psalms 66 & 67

-

Week 44 The First Book of Kings tells of Jeroboam seeking relief from the burden of Solomon's lavish kingdom, temple and palace, but Rehoboam promises worse (12:14) so there is division. Only the tribes of Judah, Simeon and part of Dan remain loyal, being called Judah. The other tribes keep the name Israel for their separate northern kingdom. It has happened as God intended (11:13, 11:31). Division is not rigidly tribal, nor geographical, but of political affiliation. Judah and Israel differ in foreign alliances, but both will become exiled (2 Kings 17:20 & 25:21). Only Judah will return (Ezra 1:5 week 50). Shechem, where Joshua renewed the covenant (12:1, Joshua 24:1), becomes the residence of Jeroboam, king of Israel (12:25), and Samaria later becomes its capital (16:24). To discourage worship at Jerusalem, cult worship sites are set up, one at Bethel (12 miles north of Jerusalem), the other far north at Dan (12:29). Following this, cult worship practices of the Canaanites are also adopted by Judah (14:23, week 25 third note on numbers). The accounts of Ahab, Elijah and Obadiah need no comment. The Acts of the Apostles tells of Paul before the governor Felix (24:1) who has already heard of the gospel (24:22, "the Way"). Felix delays, leaving the decision to Festus. It is Paul's determination that ensures the Christian message is heard by Festus and Agrippa (26:1), two more authority figures who might otherwise have remained ignorant. Either the message itself or the manner of Paul's delivery may again be upsetting to the audience, this time only Festus (26:24). Paul explains his hope for all to be free in Christ (26:29). Festus accedes to Paul's appeal to Rome (25:12), knowing that Paul could have avoided being sent there. King Agrippa also sees no fault in him (26:32). But it was God's plan by which the gospel is to be brought to the heart of the empire (23:11). I am reminded of the trial of Jesus before Pilate (Luke 23:16) when momentum carries things forward, despite doubts and attempts by Roman authority to be merciful and stop it going further. Psalm 68 (v 20) was used by John Donne to argue the human mortality of Jesus, (in AD1630 with the Bible authorized by King James) quoting Isidore and Augustine in support. Later translations cannot support the argument. In more recent translations, verse 20 no longer points so clearly to Christ. READINGS FOR WEEK 44 day 1

1 Kings 11:41 to 12:end

Acts 23:31 to 24:9

day 2

1 Kings 13:1-end

Acts 24:10-end

day 3

1 Kings 14:1 to 15:8

Acts 25:1-12

day 4

1 Kings 15:9 to 16:7

Acts 25:13-end

day 5

1 Kings 16:8-28

Acts 26:1-23

day 6

1 Kings 16:29 to 18:16

Acts 26:24-end

day 7

Psalms 68

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Week 45 The First Book of Kings has told us that Ahab is the worst king of Israel (16:30), for Jezebel his wife leads him to worship Baal (16:31). She kills the prophets (18:4). This makes Elijah confront Ahab and set the challenge, God against Baal at Mount Carmel (18:17-19). God is proved (18:39) and Jezebel promises vengeance in the style of ancient legend (19:2). Eventually she is to die in appropriate lurid detail (2 Kings 9:33-35). Elijah flees, for Jezebel has regained ascendancy and Israel continues to reject God's covenant (19:10). Yet he remains a true prophet, anoints Hazael to be king of Aram (19:15, note below), Jehu to be king of Israel, and Elisha to be his successor (19:16). Elijah casts his mantle over Elisha (19:19). God shows power by giving Israel the battle against the overwhelming army of Aram, twice (20:21 & 29), but Ahab still seeks security in a treaty (20:34). He will die for it (20:42) in battle with Aram (22:35). Later, to punish Israel, Hazael becomes king of Aram, endorsed by God (2 Kings 8:13) in confirmation of the anointing by Elijah (above). Jehu will kill Jezebel (first note above, week 47). The Book of the Prophet Habakkuk is his oracle, probably received under King Josiah (7cBC). Fulfilment starts under Jehoiakim, with Judah under attack (2 Kings 24:2, 597 BC). The oracle reads a little like Job. First a complaint to God: justice does not prevail (1:4). God replies (1:6): Judah will be punished by the Chaldeans (Babylonians). Restatement of complaint (1:12): they are cruel and are they to continue showing no mercy (1:17)? Reply introduces the appointed time and certainty of punishment (2:2-3, week 52 weekly notes). They are condemned and idols cannot help them (2:18). Habakkuk accepts (3:2). The Acts of the Apostles tells of Paul's journey to Rome, probably with Luke (27:1). Winter sailing is dangerous and it is well into autumn, after the fast, the Day of Atonement (27:9, Leviticus 23:26). Shipwreck is inevitable (27:27-44, St Paul's Bay in Malta). Paul is then bitten by a snake and the crew expect him to swell up (28:6). The Greek word is the usual medical term for inflammation, which suggests an author with medical knowledge, as had Luke (Colossians 4:14, week 48). Finally to Rome (28:16). READINGS FOR WEEK 45 day 1

1 Kings 18:17 to 19:end

Acts 27:1-20

day 2

1 Kings 20:1-end

Acts 27:21-32

day 3

1 Kings 21:1 to 22:12

Acts 27:33-end

day 4

1 Kings 22:13-end

Acts 28:1-15

day 5

Habakkuk 1:1 to 2:5

Acts 28:16-end

day 6

Habakkuk 2:6 to 3:end

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day 7

Psalm 69

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Week 46 The Second Book of Kings obviously continues the first. Elijah is recognised by Ahaziah, who sends for him (1:8-9), unsuccessfully hoping to get a retraction to the earlier unfavourable word (1:6, 1:16). Pagans would seek to cancel a prophecy by such pressure. Ahaziah dies and Jehoram succeeds (1:17). Under threat, Israel is supported by Judah and Edom against Moab. Elisha prophesies success (3:18). God gives a miracle (3:20). Elisha sees Elijah ascend (2:11). A few believe alien rocket lift-off. Most see God's mystery. Is volcanic fire possible? The importance is that Elijah vanished, so Jews expect to see him again, as we have read in Jesus being thought to be Elijah (Luke 9:19). Elijah represents prophets (week 14 sixth note on Matthew), even without a book to his name (Foreword - Drama One, Act Two). In a sinful land (3:3), Elisha follows Elijah in memorable episodes. The Letter of Paul to Titus was possibly written from Corinth cAD63, but more probably later from Rome, to Titus in Crete, where he had been with Paul (1:5). Paul writes to give personal authorization and guidance (2:15) in a land sunk to a deplorable moral level (1:12-13, second note below). Titus, a Gentile, was also with Paul in Jerusalem (Galatians 2:1). Some have said it must have been during the key council meeting, but I think later (second Bible note below). Titus is not a blood relative of Paul but a loyal spiritual son (1:4), who evidently became a good evangelist and leader, later going on to Dalmatia (2 Timothy 4:10, the coast of Croatia today). No doubt because of loose morality, the requirements for elders are strict (1:6, above). The prime message from Paul is that God's grace can bring salvation to all (2:11). It is a message that often seems to become blurred. The Bible contains 13 letters of Paul. Possibly he is more at ease writing than speaking. This letter to Titus and those to Timothy (weeks 94 to 99) deal with pastoral care within the church. Titus remained uncircumcised and was thus probably not with Paul at the key council meeting at Jerusalem (Acts Ch 15); unlike Timothy, whom Paul had circumcised (Acts 16:3) because his uncircumcision could have distracted Jews from accepting the decision about it (week 41 note on Acts). READINGS FOR WEEK 46 day 1

2 Kings 1:1 to 2:end

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day 2

2 Kings 3:1 to 4:7

Titus 1:1-end

day 3

2 Kings 4:8-end

Titus 2:1-10

day 4

2 Kings 5:1-end

Titus 2:11 to 3:8a

day 5

2 Kings 6:1-32a

Titus 3:8b-end

day 6

2 Kings 6:32b to 7:end

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day 7

Psalm 70

Proverbs 14:29-end

Week 47 The Second Book of Kings continues the various accounts of Elisha's hostess (4:7), Hazael, Jezebel, Jehu, the kingdom of Judah, Elisha's death (13:14-20) and his last miracle (13:21). Only a few short comments are necessary. Famine is recognised as punishment for sin (8:1, 1 Kings 8:35). The king is the normal source of justice (8:3) and brutality typifies conquest and uprisings (8:12). Jehu, anointed king by Elijah (1 Kings 19:16), is now commissioned by God through Elisha (9:1-6). Hazael assumes kingship of Aram (8:13-15) to fight against King Joram (9:14), facilitating the bloody succession of Jehu and destruction of the temple of Baal (10:27). But heathen worship survives (10:28), so Hazael continues against Israel (10:32). Jezebel calls Jehu Zimri (9:31), after the official who had taken the throne with bloody massacre and ruled for one week (1 Kings 16:12-18) as prophesied by another Jehu (1 Kings 16:7). There is a family link between the kings of Israel and Judah (8:26) so they become allies in their fight against Hazael (8:28). The Letter of Paul to the Colossians is generally agreed to have been written by Paul when under house arrest in Rome cAD60 (Acts 28:16). It lasted two years and he was allowed visitors (Acts 28:30). The church in Colosse may have been founded by Epaphras, who had come to tell Paul of the situation (1:7-8). Scholars infer a Colossian heresy, but no one is sure what the heresy was. The apparent attractions are deceptive philosophy (2:8) and useless regulations (2:23). Christians seem to pose a social threat, with their loose approach to circumcision and the rules and authorities of Judaism (2:13-16). It may be that what Paul now writes could incline them also to reject valid legal restraint, thus bringing discredit to Christ. If so, Paul goes on to counter this possibility (week 48 second note). The Bible letters are those used by the early church and preserved for teaching. Thirteen out of twenty-one are attributed to Paul. Other letters are known but did not merit inclusion. Four of Paul's letters, those to Ephesians, Colossians, Philemon and Philippians, are called prison letters, because most scholars accept them as written by Paul while under arrest in Rome. READINGS FOR WEEK 47 day 1

2 Kings 8:1-end

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day 2

2 Kings 9:1-end

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day 3

2 Kings 10:1-31

Colossians 1:1-8

day 4

2 Kings 10:32 to 11:end

Colossians 1:9-23

day 5

2 Kings 12:1-end

Colossians 1:24 to 2:7

day 6

2 Kings 13:1-end

Colossians 2:8-end

day 7

Psalm 71

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Week 48 The Second Book of Kings gives near historical continuity by relating reigns in both kingdoms and their lengths (eg 14:1-2). Outside records supply independent dates and confirmation of many events. In Judah, Amaziah embraces righteousness but fails to demolish the high places (14:4), almost the reverse of Jehu (10:29-30). With the temple repaired (12:11-12), the kingdom seems secure, so it appears safe for Judah to challenge Israel (14:8). Judah is defeated and the temple ransacked (14:14). Kings come and go, invasion threatens (16:7) and we enter the eventful reign of Hezekiah (18:1). Israel's story is worse, threat from Assyria (15:19), partial conquest (15:29), the last king, Hoshea (17:1), and deportation of the Israelites because of their sin (17:6-8). I suspect the lowly remained. The land is resettled but an Israelite priest is retained (17:24-28). Israel's story ends in 722 BC. The Letter of Paul to the Colossians starts with greetings, thanksgiving and prayer with the message to avoid self-imposed piety and asceticism (2:23) and to stay free from being captivated by philosophy and empty deceit (2:8). Next Paul addresses the crux of holy living. Put aside earthly nature (3:5) and human distinctions of race and status (3:11). Perhaps to counteract having encouraged disorder (week 47 third note), Paul insists upon submission and obedience to those culturally and legally in authority and from them a response of love, justice and fairness (3:18-4:1). He does not address different cultures or times nor misuse of authority. He just puts all authority under that of the Master in heaven (4:1). Tychius brings this letter (4:7). We note references to Mark (4:10, leaving soon, to be asked for later, week 99 fourth note on 2 Timothy) and to Luke (4:14, week 26 first note on Luke). The Letter of Paul to Philemon is in the customary format, short and very personal (v 19), probably written at the same time as Colossians and sent with Tychius and Onesimus, who was a runaway slave, possibly also having stolen from Philemon (v 18). Greetings are also from the Epaphras (v 23) in Rome with Paul. Paul believes he is coming to the end of his arrest (v 22). READINGS FOR WEEK 48 day 1

2 Kings 14:1-end

Colossians 3:1-17

day 2

2 Kings 15:1-22

Colossians 3:18 to 4:6

day 3

2 Kings 15:23-end

Colossians 4:7-end

day 4

2 Kings 16:1 to 17:18

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day 5

2 Kings 17:19-end

Philemon 1-end

day 6

2 Kings 18:1 to 19:19

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day 7

Psalm 72

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Week 49 The Second Book of Kings introduces Isaiah (19:20, Bible note below). Jerusalem is released from siege (19:35). Hezekiah receives a sign (20:11), which I believe was miraculous diffraction of the sun's rays. Perhaps Hezekiah is proud, for he shows everything to the envoys of Babylon (20:13), thus he encourages the later sacking of Jerusalem and the exile of Judah into Babylon (25:21, 586 BC). Those left behind will be in subjection (25:22). Before this, we read of King Josiah repairing the temple (22:5-7) and renewing the covenant (23:3), possibly after discovering Deuteronomy (week 56, note on Deuteronomy). False worship is destroyed, as foretold long ago by an unknown prophet (1 Kings 13:2-3) whose tomb Josiah sees (23:17). Exile comes after Josiah's successors, Kings Jehoahaz and Jehoiakim, had done evil in the eyes of God (23:37, Bible note below). The Letter to the Hebrews was once ascribed to Paul, for the unknown author is obviously an intellectual Hebrew Christian with extensive knowledge of the Hebrew Bible. But it is not Paul's style. Purportedly from Italy (13:24), it makes frequent reference to sacrifices in the present tense (5:1), so it is dated by scholars before AD70, when sacrifices ceased with the destruction of the temple. The letter is to Hebrew Christians being drawn away from the truth to revert to Judaism, or possibly encouraged to merge with a Jewish sect, such as at Qumran of the Dead Sea scrolls. Of many references quoted to show Christianity rooted in Hebrew Scriptures (the Old Testament) is one to Melchizedek (5:6, Psalm 110:4). Abraham had met him as high priest of God (week 5 second note on Genesis). With no earlier or later history, Melchizedek thus prefigures temple priests and defines a higher order of everlasting priesthood (6:20, week 50 second note). The Bible tells of many and various prophets, from before Elijah (9cBC) to Malachi (5cBC, week 52). Isaiah (8cBC, week 71) sees God's authority also coming in Cyrus (Isaiah 44:28, week 50 note on Ezra). Prophets see conquest as God's punishment and they call the nation to return to God. In the same tradition, Haggai calls Judah to complete the temple (week 50). READINGS FOR WEEK 49 day 1

2 Kings 19:20 to 20:11

Hebrews 1:1-end

day 2

2 Kings 20:12 to 21:18

Hebrews 2:1-4

day 3

2 Kings 21:19 to 22:end

Hebrews 2:5-end

day 4

2 Kings 23:1-27

Hebrews 3:1-end

day 5

2 Kings 23:28 to 24:17

Hebrews 4:1-13

day 6

2 Kings 24:18 to 25:end

Hebrews 4:14 to 5:10

day 7

Psalm 73

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Week 50 The Book of the Prophet Haggai is set in Judah when Jews had returned to Jerusalem, completed the temple foundations and then stopped work because of opposition (c536 BC). Haggai calls them back to resume the work (520 BC). The final prophecy (2:20), four months after the first (1:1), also looks beyond restoration of the temple to Judah being blessed (2:19). The temple restoration is under Zerubbabel. The prophecy sees him as God's guarantee, in the same way that a signet ring seals and proves the authenticity of a message and the authority of the messenger (2:23). The Book of Ezra tells how God answers the prayer of Psalm 74 through Cyrus (1:2 to 4:5), Darius (4:24 to 6:15) and Artaxerxes (4:7, 7:11 to 7:26). The southern kingdom had gone into exile. 48 years later it is allowed to return (1:3). Only Judah, Benjamin and Levites are now mentioned (1:5). Before the kingdoms separated, all was Israel. After the northern kingdom went into exile and oblivion 184 years ago, Judah is again described as "Israel" (2:2). Narrative is displaced by events after Darius (4:6) then returns to Darius (4:24). The Letter to the Hebrews, Hebrews last week, quoted mainly from psalms in looking forward to the Messiah, Hebrew for 'the anointed one of God'. All anointing was in God's name. The title 'Christ' comes from the Greek for Messiah. The perfect priesthood of Jesus fulfils scripture. The promises of God are recognised as also revealing the distant future, such as the promise to King David of an everlasting and infinite heritage, a kingdom for ever before God (1:5-12, Psalm 2:7-9, 2 Samuel 7:16). The Christ, the anointed of God, of the house of David (Matthew 1:1), the final saviour, will bring all to God through the cross, as is foreseen in this letter and at the birth of Jesus (Luke 2:10-11). We have warning against falling back (6:4-8); sure promise - Jesus a high priest of the order of Melchizedek (6:20 to 7:3); a new covenant replacing the old (8:13). We read details of temple practice (9:2-9, week 49 first note). They include Aaron's rod, which authorises priesthood (9:4, Numbers 17:10). Psalm 74, 74 set during the exile, laments destruction, devastation and defilement of the temple, God's sanctuary (v 4-7, by Babylonians). Its prayer calls upon God to bring salvation (v 11) and remember his covenant (v 20). READINGS FOR WEEK 50 day 1

Haggai 1:1 to 2:end

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day 2

Ezra 1:1-end

Hebrews 5:11 to 6:8

day 3

Ezra 2:1-end

Hebrews 6:9-12

day 4

Ezra 3:1-7

Hebrews 6:13 to 7:end

day 5

Ezra 3:8 to 4:3

Hebrews 8:1-end

day 6

Ezra 4:4-end

Hebrews 9:1-10

day 7

Psalm 74

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Week 51 The book of Ezra tells of the new beginning, inspired by Haggai and by Zechariah (5:1, weeks 50 & 98). Both support Zerubbabel, who also has the support of Darius (6:1) under God (6:14). The temple is completed and dedicated (6:16) before Ezra arrives (7:8-10). But all is not well. Intermarriage is widespread (9:2). The prophet Malachi also condemns it, particularly divorce in order to marry foreigners (week 52 note on Malachi). Ezra settles the problem by drastic action (10:11). It was necessary to avoid errors like those of Ahab and Jezebel that could turn the new Israel away from God (week 45 second note on 1 Kings). Possibly 13 years after Ezra, Nehemiah arrives. His book continues the story for us next year (week 88). A common author is often suggested for the near consecutive narration in 1 & 2 Chronicles (weeks 61 & 65), Ezra and Nehemiah, but this is not accepted by those scholars who can identify the use of many sources, apparently including the personal memoirs of Ezra (8:1, 15 etc). The Letter to the Hebrews has so far largely been defining Christ Jesus in relation to traditions of sacrifice and priesthood (week 49 first note). It is hard to explain (5:11). The subsequent theology has been much developed, for it does not come directly from the gospels. I do not personally find the logic of every argument sufficiently strong for absolute proof, but I mostly accept the conclusions. We are told that faith needs no proof (11:1). Detailed notes at this time could mislead the reader. It seems better to aim for general understanding of what is written, rather than look to be convinced by, or try to refute, a particular argument in this letter. Reference to profaning the blood of the covenant and outraging the Spirit (10:29) are to unstated practices, possibly denying Jesus as being of God and discrediting the work of God's Holy Spirit (week 55 second note on Mark, End Notes:The Unforgivable Sin). We are reminded of where we started the New Testament, with the warning that shortly the one who is coming will come (10:37-39, week 6 second note on 1 John). References to Abel and Cain (11:4), Enoch (11:5) and Noah (11:7) are to early Genesis, to be read shortly (weeks 54, 55 & 56). All are prior to Abraham, where we started reading the Old Testament narrative (11:8, Genesis 12:1, week 5). READINGS FOR WEEK 51 day 1

Ezra 5:1 to 6:12

Hebrews 9:11-end

day 2

Ezra 6:13 to 7:10

Hebrews 10:1-18

day 3

Ezra 7:11-end

Hebrews 10:19-end

day 4

Ezra 8:1-end

Hebrews 11:1-7

day 5

Ezra 9:1 to 10:8

Hebrews 11:8-22

day 6

Ezra 10:9-end

Hebrews 11:23-end

day 7

Psalms 75 & 76

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Week 52 Weekly Notes end the year with foretaste of prophetic pointers to the day, our close in Revelation (end times), already glimpsed at "the appointed time" (Habakkuk 2:3, week 45). More awaits the end of narrative (week 70). Most see that day as allegory, but some as future reality. I mention this, for it would be negligent to ignore the possibility of it describing a personal future, however allegorical the language. Allegory is beyond brief comment here. The Book of the Prophet Malachi is last in the Old Testament and Malachi possibly its last prophet (c433 BC). Malachi is Hebrew for my messenger, either a name or a description (1:1). Partiality is condemned (2:9, Leviticus 19:15). So also is unfaithfulness in heathen marriage (2:11-16, week 51 second note on Ezra), probably also allegory for heathen worship. Malachi sees the messenger preparing the way for God (3:1), elimination of evildoers and joyful survival of the godly (4:1-3, Foreword - Drama one, Act Two). Elijah will return to introduce the great and terrible day (4:5) - the day of the Lord of hosts (4:1). The Book of the Prophet Micah was written in the reigns of named kings, before the exile (1:1). Destruction will encompass Samaria, even right up to Jerusalem (1:9) but there will be survivors (2:12). Micah sees ahead to that day (4:6). He also sees the promised Christ born in Bethlehem (5:2, Matthew 2:6). All will come to God through the inheritance of David, metaphorically Mount Zion, a New Jerusalem (7:12, note below on Hebrews). The rest of the world will be left desolate (7:13). The Letter to the Hebrews welcomes them, not to a holy mountain but to Zion, heavenly Jerusalem, city of the living God (12:18-24, that day). The closing could almost be Paul's (13:1 etc), but it does not have his many usual personal references, only a single reference to Timothy (13:23). The Bible shows everything through the chosen people of God. Prophecy looks to that day, the day of the Lord. Inevitably it is imprecise: all people coming to the God of Zion (eg Psalm 76:2-9); Jerusalem restored (eg Isaiah 52:2); the Messiah (eg Micah 5:4); judgement (eg above notes, Haggai 2:23, Hebrews 2:3); perfection (eg Micah 4:4, Isaiah 11:9, etc). READINGS FOR WEEK 52 day 1

Malachi 1:1 to 2:end

Hebrews 12:1-13

day 2

Malachi 3:1 to 4:end

Hebrews 12:14-end

day 3

Micah 1:1 to 2:end

Hebrews 13:1-6

day 4

Micah 3:1 to 4:end

Hebrews 13:7-end

day 5

Micah 5:1 to 6:8

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day 6

Micah 6:9 to 7:end

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day 7

Psalm 77

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Week 53 Weekly Notes and our readings start year two with Ecclesiastes, outside the narrative, a little like Job. We shall restart story lines next week. The Book of Ecclesiastes takes its name from the Greek word for one who addresses an assembly - a teacher (1:1). Solomon is the traditional author, but many scholars now put the writing five centuries later (5cBC). I find it significant that the teacher says he has searched out wisdom (1:12), whereas we have read of God giving wisdom in answer to Solomon's request (1 Kings 3:12). The Hebrew of a third person insert suggests the possibility of an academic nickname for someone who arranged and taught proverbs (12:8-10). It is interesting to compare some verses here (eg 10:18) with the style of Proverbs. Writing traditions of the time may explain the presence of apparent clues to Solomon (week 6 first note on John the author). The book is philosophical and argues from human perception, questioning the purpose of life and the gain from toil (1:3), as many do today. A treatise on life and the absurd (Ch 1-6) leads into ethical discussion on how to live ones life (Ch 7-12). Throughout, God seems distant from the Teacher. The Proverbs are traditionally by Solomon (week 1 note), but most scholars see an editorial hand after the exile of Judah, in the making of a cogent whole from various ancient wise sayings. The Book of the Prophet Nahum is powerful poetry and one of many oracles against nations and peoples under judgement. Nahum presents the inspired experience of being in the heavenly court and tells us how God is seen to deal with nations and peoples in history. The Israelites, because of their sin, were taken into exile by Assyria (week 48 third note on 2 Kings). Now Assyria reaps the opposition of the Lord (2:13). Nineveh represents the whole empire of Assyria which opposed God (1:1 & 9) and was overthrown in 612 BC by an uprising of Medes and Babylonians (week 12 third note on Matthew). Nothing is known of the prophet or of his origin Elkosh (1:1, Bible note week 88). Ironically, Nahum means comfort. It is not a comfortable message for Bashan, Carmel and Lebanon (1:4). All are well known to be fertile places.

READINGS FOR WEEK 53 day 1

Ecclesiastes 1:1 to 2:end

Proverbs 15:1-9

day 2

Ecclesiastes 3:1-end

Proverbs 15:10-end

day 3

Ecclesiastes 4:1 to 6:end

Proverbs 16:1-15

day 4

Ecclesiastes 7:1 to 9:10

Proverbs 16:16-25

day 5

Ecclesiastes 9:11 to 12:end

Proverbs 16:26-end

day 6

Nahum 1:1 to 3:end

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day 7

Psalm 78

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Week 54 The Book of Esther tells of a single episode in Susa, around 475 BC, during the exile in Persia (1:1-5). God is not mentioned and the book is named after its heroine. It tells of the origin of the festival of Purim (9:26-27). The time and the exact source of the composition are both unknown, but scholars suggest it is one of the last written books of the Old Testament. The Book of Genesis means beginnings, either reality or allegory, of how things came about (Foreword - Drama One, Prologue). We have followed Abraham (week 5); now primeval origins. Creation sequence can be seen as finite stages, or as the initiation of creative developments which continue today. Humankind is in God's image. To me this means male and female can feel and respond like God and to God (1:27). It is very good (1:31). But sin spoils it, as explained in a second creation narrative, possibly of earlier date (next week). Thinking of days as aeons, I can imagine that life in plants slowly developed atmosphere and settled the primordial dust cloud to reveal the sun (1:11-16), thence God continued plant diversification to support animal life (1:12-25). Before time was measured and days could be defined, God determined the Hebrew week and Sabbath (2:3, week 17 second Bible note). The Gospel according to Mark is the third account we meet of Jesus. It is generally dated about AD70, predating Matthew and Luke. We have touched upon the relationship between these three (Bible notes in weeks 8, 15, 16 & 26). There is much debate as to author, the sources of information and the sharing of such sources, but these need not trouble us. It is enough to say that Mark is thought to have written for one specific Christian community. Jesus is identified as Son of God and authenticated by scripture (1:1-3). Mention of baptism (1:9) and temptation (1:13) precede the calling of disciples (1:17-20), teaching (1:21), healing (1:25-26) and prayer space – responding to his Father in Heaven (1:35). Mark quickly gives us the compassion of Jesus (1:41) and his arguments with Pharisees about the law (2:16-17). The words of Jesus seem to relate the description 'new' to the kingdom he inaugurates (week 31, first note on Luke). Thus Christ is above the laws of the Sabbath (2:28). It is also clear that new does not mix with old (2:21). John the Baptist seems to be part of the old (week 12 first note on Matthew). READINGS FOR WEEK 54 day 1

Esther 1:1 to 2:4

Mark 1:1-15

day 2

Esther 2:5 to 3:end

Mark 1:16-34

day 3

Esther 4:1 to 5:end

Mark 1:35-end

day 4

Esther 6:1 to 7:end

Mark 2:1-12

day 5

Esther 8:1 to 10:end

Mark 2:13-22

day 6

Genesis 1:1 to 2:4a

Mark 2:23 to 3:6

day 7

Psalm 79

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Week 55 The Book of Genesis presents another creation narrative explaining knowledge, good and evil, and human choice (3:5-7). Jesus, as human himself, was tempted by Satan (Matthew 4:2-11, Mark 1:13, week 64 first Bible note). Mankind remained tainted by sin until Jesus rejected evil (week 9 fourth note on Matthew). Evil attracts all - perhaps also angels (6:2, week 56 Bible note). That Eve eats first either sets or reflects male superiority in Biblical religion (3:6, week 95, third note on 1 Timothy). We are told of only three sons in all Eve's children (4:1-2, 4:25). Naming gains authority over, and responsibility for, that named (2:19), thus God makes man steward of all creation (1:28). Adam also names woman (2:23, 3:20), but I see her as of equal status, from Adam's side, not head or foot, (2:21). Nevertheless, God promises woman an emotional dependence on man (3:16). Life becomes shorter (6:3, week 56 second note). Enoch does not to die (5:24), neither Elijah (week 46 second note on 2 Kings). The Gospel according to Mark tells of spirits recognising The Son of God. Jesus orders them not to make him known (3:12, Bible note below). Mark lists the same twelve apostles as does Matthew (3:16-19, Matthew 10:2-4), but Luke gives us Judas for Thadeus and Nathaniel for Bartholomew. Order varies, but Simon Peter is always named first and Judas Iscariot last (3:19). Jesus does not downgrade family, but elevates those who listen (3:34-35, week 30 third note on Luke). Those who claim that the power of Jesus is from Beelzebul seem to be blaspheming against the Holy Spirit (3:22-30, Matthew 12:31-32, week 7 second note on 1 John, End Notes:The Unforgivable Sin). Mark tells parables that we have already read, but he uniquely records Jesus likening the kingdom to growth unseen and not understood, perhaps intentionally obscure, and harvested immediately (4:29, Bible note below). The Bible, Bible mainly the gospels, can appear to reflect the false teaching of Gnostics (weeks 20 & 97 Bible notes) - those who learn God's hidden secrets gain instant deliverance. I rather see what scholars call the Messianic Secret Jesus only recognised as Messiah after the resurrection. Mark clearly tells of Jesus insisting his disciples and those he heals do not to tell anyone. Perhaps Jesus wanted to avoid his ministry being cut short by arrest for sedition (week 68 sixth note on John). The whole question is much debated by scholars. READINGS FOR WEEK 55 day 1

Genesis 2:4b-end

Mark 3:7-19a

day 2

Genesis 3:1-end

Mark 3:19b-end

day 3

Genesis 4:1-end

Mark 4:1-20

day 4

Genesis 5:1-end

Mark 4:21-34

day 5

Genesis 6:1 to 7:16

Mark 4:35 to 5:20

day 6

Genesis 7:17 to 8:end

Mark 5:21-end

day 7

Psalm 80

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Week 56 The Book of Genesis tells of the first sign and covenant (9:17). Later covenants progressively narrow down onto the people of God (week 8 second Bible note), until we get the promise of a new covenant (Jeremiah 31:31), all that the New Testament tells us. We see a converse, in Noah cursing Canaan (9:25) and the curse being fulfilled in their subjection under Joshua (week 30). We note the length of lives quoted in the descent of Shem (11:10-24). Perhaps the line to Abram was less limited than others (11:26), or the earlier obscure Hebrew may mean that God progressively withdrew his Spirit (6:3). Later lives shorten. Age at fatherhood defines each generation span, allowing scholars to try and count back from known historical dates to place Adam c4500 BC (week 42 Bible note). I find this date impossible to believe. The Book of Deuteronomy could be that found by Josiah (week 49 second note on 2 Kings). As the last book of the law, it takes us to the death of Moses (34:7, week 7 first Bible note). Named 'repetition of the law', it starts with Moses addressing Israel, supplementing the law at Sinai (1:1, Exodus 19:6). First we read of their wanderings and the peoples met. Stronger and taller (1:28), Raphaim, may be forebears of Goliath (2:11 Bible note below). The Gospel according to Mark presents the same as Matthew, but the sequence does not match. As usual, Jesus starts in the synagogue (6:2). There is rejection and teaching (6:6), sending out (6:7), success (6:13, week 12 first Bible note) and report (6:30). Disciples do not understand the feeding miracles (6:52, 8:21). Cleanliness needs no comment (7:23). The Bible flood parallels other ancient tales, perhaps allegory or oral tradition, from inundations of Mediterranean/Black Sea, more probably Tigris-Euphrates floods at Ur, or widespread flood before geological record. Early Genesis history is common to many cultures, but recorded and interpreted in the Bible especially for Judaism. Similarly, such other tales tell of heavenly beings mating with humans. It is debatable whether the sons of God with human wives were angels or a different earthly people. Regardless, it was sin. Their offspring were heroes called Nephilim, 'fallen ones' in Hebrew. The name may either relate to origin, or to impending destruction. It is also used to describe giants in Canaan, offspring of Anakim (Genesis 6:2-4, Deuteronomy 1:28 & Numbers 13:33). READINGS FOR WEEK 56 day 1

Genesis 9:1-end

Mark 6:1-6a

day 2

Genesis 10:1-end

Mark 6:6b-13

day 3

Genesis 11:1-end

Mark 6:14-29

day 4

Deuteronomy 1:1-18

Mark 6:30-end

day 5

Deuteronomy 1:19 to 2:8a

Mark 7:1-13

day 6

Deuteronomy 2:8b to 3:22

Mark 7:14-23

day 7

Psalm 81

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Week 57 The Book of Deuteronomy gives the plea of Moses to enter the promised land, but God remains adamant (3:23-27). Moses may blame the people for encouraging him to strike the rock (week 25 second note on Numbers) and here for their fear of taking the land (1:26-27). One or both caused his exclusion. Introductory review closes by listing the cities of refuge (4:41-43). The Law of Moses (4:44) starts with the Ten Commandments (5:5, Exodus 20:1). It is to rule in the land they are to possess (5:31), after heathens have been eliminated (7:2). Failure is foreseen by a warning of temptation, hence downfall (11:16, week 25 third note on Numbers). The Ten Commandments start with relating man to God. They end by making life reflect God's holiness. The Gospel according to Mark tells the reluctance of Jesus to be known in Tyre and the argument of a Gentile mother that persuades Jesus to heal her daughter (7:24-29). There follows another healing, privately in Decapolis, also a Gentile area (7:31-36). Instructions to keep quiet go unheeded. Four thousand are fed (8:8-9). The number of baskets of leftovers is a sign not then understood (week 56 note). Pharisees want a sign, to use it against Jesus or perhaps to convince themselves and those who rely on their guidance. Jesus promises none (8:12, week 60 fourth note). This leads into talk about yeast, corrupting like the teaching of the Pharisees (8:15). Only Mark reports this episode, with failure to understand (8:18). Mark's readers would know the Godly significance of seven and twelve (8:19-21, week 58 first Bible note). Peter recognises Jesus as the Messiah, but no one must know (8:29-30, week 55 Bible note & week 29 second note on Luke). Nevertheless, Jesus openly tells of his own future (8:31) and speaks to the crowd concerning the cross. Following him is lifesaving (8:34-35, week 14 fifth note on Matthew). Jesus says some will live to see the kingdom of God coming with power (9:1). Perhaps he means his second coming (week 9 first Bible note) but is mistaken about the time, because of human limitations to his knowledge (End Notes: The Humanity of Jesus). Three other possibilities are often suggested: the transfiguration (9:2); the resurrection; at Pentecost (Acts 2:4). To me, their closeness does not fit with reference to some (not most) hearers still being alive. A few suggest AD70, destruction of Jerusalem and loss of the old order. READINGS FOR WEEK 57 day 1

Deuteronomy 3:23 to 4:43

Mark 7:24-end

day 2

Deuteronomy 4:44 to 6:5

Mark 8:1-9

day 3

Deuteronomy 6:6-end

Mark 8:10-26

day 4

Deuteronomy 7:1 to 8:end

Mark 8:27 to 9:1

day 5

Deuteronomy 9:1 to 10:9

Mark 9:2-13

day 6

Deuteronomy 10:10 to 11:end

Mark 9:14-29

day 7

Psalm 82

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Week 58 The Book of Deuteronomy continues the obligations of the covenant, with supplementary requirements: religious ceremonial and keeping clear of the religion of others (Ch 12); not being led astray (Ch 13); clean food and tithes, giving to God (Ch 14); cancellation of debt and festivals. Then follows the requirement for righteousness of government and of nation (16:18 etc). Boiling a kid in its mother's milk was part of the pagan initiation into their worship of Ishtar, Astarte (14:21b, week 81 third note on Jeremiah). The tenth part, a tithe, is set aside for communal celebration, remembering God and not forgetting Levites and others (14:22-29, week 10 third note on Genesis). Tithes are not the burnt offerings for God (12:27). Detail is complicated, but ensures that those without land, herds, crops, etc are fed. The Gospel according to Mark tells of the kingdom (week 54 third note). Jesus predicts his death and resurrection, but disciples do not understand (9:32). Children come to Jesus, to the kingdom (9:36 & 10:14). To turn them away would bring disaster (9:42). Others, acting in the name of Jesus, will not turn against the kingdom (9:38-41, week 29 third note on Luke). We read of earthly aspects. Jesus seems to deny identity with God when he is called good (10:18), while questioned by a man in whose heart possessions compete with God. Only one can come first (10:21-22). Jesus indicates the intention of God, whereby remarriage is adultery (10:9-12), but he does not negate the current law on divorce (10:3-5). He is frustrated by a hapless fig tree (11:13-14) and annoyed by temple traders (11:15-16). Both incidents show straightforward human reactions as well as provide the means to reveal deep and important truth (11:17, 11:21-24). The Bible has shown seven as special from the beginning - days of creation. Twelve is the chosen number for the tribes of Israel and apostles. Hence the significance of the baskets left over after the feedings (week 57 second note on Mark). Four is also used for completeness (week 90 first note on Ezekiel). Unlike Matthew and Luke, Mark reports an earlier uneventful visit of Jesus to the temple (11:11). Jesus returns to clear it out (11:15). Discrepancies like this add credibility (week 59 Bible note, week 16 first Bible note). READINGS FOR WEEK 58 day 1

Deuteronomy 12:1 to 12:28

Mark 9:30-end

day 2

Deuteronomy 12:29 to 14:21

Mark 10:1-16

day 3

Deuteronomy 14:22 to 15:18

Mark 10:17-31

day 4

Deuteronomy 15:19 to 16:17

Mark 10:32-end

day 5

Deuteronomy 16:18 to 18:14

Mark 11:1-11

day 6

Deuteronomy 18:15 to 19:14

Mark 11:12-26

day 7

Psalm 83

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Week 59 The Book of Deuteronomy continues requirements for government and nation: murder is to be avenged (19:12), if not, the nearest town must act (21:6-9); a single witnesses is unreliable (19:15); war (20:1) - victory is not by numbers (20:4-9) and the distant towns must be offered peace terms (20:10 & 15); inhabitants of Canaan must be annihilated (20:17); a body is to be taken down before night (21:23) - as will be that of the king of Ai (Joshua 8:29 week 29). We read much of the need for purity and a clean camp (eg 23:12-14, week 23 second note on Numbers) and of divorce (24:1 etc, week 58 second note on Mark). Family lineage is provided for a brother who dies without a son (25:6) There is much other detailed regulation. Payment of tithes (26:12 etc, week 5 second note on Genesis) closes the legalities (26:16). The Gospel according to Mark brings us into the third day of the final week in the normal earthly life of Jesus. He walks in the temple, teaching and avoiding traps (11:27). His path is that between losing authority and clearly proclaiming himself to be God's Son, which would bring his immediate arrest for blasphemy (12:10-17). Jesus quotes scripture to the same effect, delighting the crowd (12:36-37, Psalm 110 week 83). All is much as Matthew and Luke report, including the prophecy of temple destruction (13:2). Opposite, on the Mount of Olives, Jesus answers "when?" (13:4), by telling of signs to come. Scholars debate "desolating sacrilege" (13:14, week 34 second note on Luke). Some see destruction of the temple as the first of the signs leading to the second coming (13:26). Jesus says it will happen in a generation (13:30). Some say he means this from the desolating sacrifice to his second coming, but others say he means the temple destruction from the time of speaking. What is clear is that no one knows when, not even Jesus (13:32). We can waste time worrying about devious interpretations (week 57 last note). The importance is that whatever happens to creation as we know it, the truth of Jesus will last for ever (13:31). The Bible is not clear on the day of anointing (Mark 14:3). Matthew puts it after the triumphal entry, John earlier, and Luke tells of another anointing. Jesus was probably at Bethany every evening of his final week, so such recollections could be easily confused. Clearly there was no collusion (week 58 second Bible note). READINGS FOR WEEK 59 day 1

Deuteronomy 19:15 to 20:end

Mark 11:27 to 12:12

day 2

Deuteronomy 21:1-end

Mark 12:13-34

day 3

Deuteronomy 22:1 to 23:8

Mark 12:35-end

day 4

Deuteronomy 23:9-20

Mark 13:1-27

day 5

Deuteronomy 23:21 to 24:15

Mark 13:28 to 14:11

day 6

Deuteronomy 24:16 to 26:end

-

day 7

Psalm 84

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Week 60 The Book of Deuteronomy has finished with all the stipulations of the covenant and now Moses instructs about the altar on Mount Ebal, as we have already read (27:4, Joshua 8:32 week 29). Canaanite altars, prior to the Israelites, were also of uncut stone, upon which no metal had been used, for example as still evident today at Meggido. Blessings and curses for all to hear echo between Mt Ebal and Mt Gerazim (27:12-13, week 29 second note on Joshua). The Gospel according to Mark takes us through the Last Supper to the tomb of Jesus (14:17 to 16:6). The disciples were to expect the death of Jesus (10:34). We have already read of it in the accounts of Matthew and Luke (weeks 19 & 35), but we may not have fully understood temple sacrifice for sin. The victim assumes the sins. Sinners gain the sinlessness of their perfect animal victim. As the lamb victim (week 64 first note on John), Jesus adopts the sins of all people, so the barrier of sin is no more (week 19 first note on Matthew). During the transaction, the humanity of Jesus is estranged from God, his Father in Heaven, by those sins. He feels it in words of despair (15:34). These words begin Psalm 22, which journeys from despair to deliverance by God. Upon the cross, Jesus has travelled that same journey for mankind. The young man who runs away naked may be Mark himself, thus giving the report purpose (14:51-52). Joseph of Arimathea took down the body, in respect for Jesus and for the Sabbath (15:42-43). The requirement was originally related by the law to nightfall, not strictly to the Sabbath (week 59 note on Deuteronomy). Mark tells of the resurrection and of the terrified women not telling anyone (16:6-8). They must have spoken and Mark's readers would know of the joy that followed (Bible note below). The resurrection is the great sign of the Sonship of Jesus, his oneness with God, the defeat of death. Nevertheless, few recognise any such sign (week 57 second note, Matthew 27:49-54). The Bible is translated from many similar manuscripts. Some close the Gospel of Mark at 16:8a. A few include a short ending (16:8b) telling of Jesus sending out the message of salvation. Most close with verses 16:9-20, which many scholars currently consider to be a later addition. READINGS FOR WEEK 60 day 1

-

Mark 14:12-31

day 2

-

Mark 14:32-52

day 3

-

Mark 14:53 to 15:15

day 4

-

Mark 15:16-end

day 5

-

Mark 16:1-end

day 6

Deuteronomy 27:1 to 28:14

-

day 7

Psalms 85 & 86

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Week 61 The Book of Deuteronomy gives us the song of Moses, balancing the whole Bible (32:1-43, week 104 second note on Revelation). Before Moses dies (day 5), he promises God's anger if they forsake God, perhaps also pointing beyond Israel and exile (29:14 etc). Chapters 32 & 33 are poetry: God is the rock (32:4) which saves (32:15); the apple of the eye is the precious pupil, to be protected from sand and glare (32:10); bees nest in rocky clefts and olives grow on flinty outcrops (32:13); plans sealed in treasuries are fixed and certain (32:34). The book closes without need for further comment. The First Book of Chronicles starts with genealogy from Adam to Abraham (1:1-27) and leads into the people outside Israel (1:28-54). We follow the sons of Isaac, Israel, next week (2:1). Israel is the nation, the people not the land. The Letter of Jude is the last letter and the penultimate book in the Bible. Jude is Judas, brother of Jesus and James (v 1 & Mark 6:3). Most think he wrote just before Mark, but some suggest another writing later as Jude. All we know of those to whom the letter is written is that they are in danger from ungodly teaching of licentiousness. It perverts grace and denies Jesus Christ (v 4). Gnostics (week 55 Bible note) accepted loose behaviour, but Jude may just be describing immoral pagans. With unclear details (v 8, v 10), we cannot know whom Jude is warning the unknown recipients against. Love feasts are shared meals, not orgies (v 12). "Without blemish" describes the perfection of whatever is presented to God (v 24, Deuteronomy 17:1, 1 Peter 1:19). We catch glimpses of Revelation (weeks 100 to 104). Nonbiblical sources tell of the devil claiming the body of Moses (v 9), Enoch's prophecy (v 14) and angels going wrong (v 6, week 102 last note). The Bible, Bible in the Latin translation by Jerome (AD405), was accepted by the Roman church in AD1546, thus confirming the contents and the limits of both Old and New Testaments, as thereafter recognised by the western church. The popular English Geneva Bible (AD1560), was followed by KJV. NRSV follows the tradition of KJV, incorporating much subsequent scholarship and further sources, as do all modern versions of the Bible (week 92 Bible note). The Bible words do not embrace every piece of religious culture in Hebrew or Christian tradition, but some Bibles include notes which give the background. READINGS FOR WEEK 61 day 1

Deuteronomy 28:15 to 29:1

Jude 1-7

day 2

Deuteronomy 29:2-end

Jude 8-16

day 3

Deuteronomy 30:1 to 31:23

Jude 17-end

day 4

Deuteronomy 31:24 to 32:47

-

day 5

Deuteronomy 32:48 to 34:end

-

day 6

1 Chronicles 1:1-end

-

day 7

Psalm 87

Proverbs 17:1-21

Week 62 The First Book of Chronicles completes the genealogy of Israel (2:1). We read of the tribes and families, particular detail regarding King David (3:1), Jesse's seventh son (2:15); similarly on to Benjamin (8:1). King Saul is introduced twice (8:33-34 & 9:39-40 next week), but not at length (10:2-8). This is half of one original book of chronicles. It draws upon the books of Samuel and Kings or upon their sources, but includes much other material. Authorship and date are debated, as also is purpose. It is more than a history which continues in Ezra and Nehemiah (week 51 third note on Ezra). Significantly, Chronicles is placed last in the Hebrew Bible, after the prophets. This placing may explain why we see less accent upon historical accuracy and more upon the theological needs of the community after the exile. A rethinking of long-held beliefs was then demanded (week 63 first note). The Letter of Paul to the Galatians is written, probably between AD51 and AD57, undisputedly by the apostle Paul - so much so, that style and argument here are used by scholars to test authorship elsewhere. The letter is to the churches of Galatia (1:2), possibly those of Paul's first mission journey in Asia Minor - Antioch to Derbe (Acts 13:14 to 14:20), perhaps also to churches further north - Paul's later journey towards Troas (Acts 16:8). Paul writes in his own hand (6:11) to those Gentiles to whom he preached. His teaching is directly from Jesus Christ (1:12) without intermediary (1:16-17). He vigorously defends the essential truth that only faith justifies. It is contrary to what some had evidently been teaching. He calls them "the circumcision faction" (2:12), for they insist upon all becoming religious Jews (as was Jesus). Judaism centres upon Jerusalem, where the argument for circumcision had already been lost (2:1, week 41 note on Acts). Salvation needs nothing but faith, like Abraham (3:6). The law came later (3:17). Failure to keep the law cannot take away the saving grace obtained by faith, so reliance upon law fails (3:10). Furthermore, if Gentiles adopt the law, it shows a lack of faith in the grace of God (week 23 note on 1 Peter). Thus it is false and destructive (1:9). Paul knows this well (1:14). It would be like the adoption of heathen gods by Israel (week 16 second Bible note).

READINGS FOR WEEK 62 day 1

1 Chronicles 2:1-end

Galatians 1:1-5

day 2

1 Chronicles 3:1 to 4:23

Galatians 1:6-12

day 3

1 Chronicles 4:24 to 5:end

Galatians 1:13-end

day 4

1 Chronicles 6:1-53

Galatians 2:1-10

day 5

1 Chronicles 6:54 to 7:12

Galatians 2:11-end

day 6

1 Chronicles 7:13 to 8:28

Galatians 3:1-18

day 7

Psalm 88

Proverbs 17:22-18:3

Week 63 The First Book of Chronicles closes the genealogies by listing those who returned from exile (9:2). The rest of the book tells of the kingship of David, the basis for the structure of these chronicles. All lines of redemptive history have their focus on David. Hence we have the most extensive genealogies in the Bible, using Saul's death primarily to introduce David (10:13-14). We are told that some of Ephraim and Manasseh are living in Jerusalem (9:3). Thus Israel continued in a little more than just the southern tribes (week 50 note on Ezra). A second genealogy of Saul (8:29-33, 9:35-39) ends in his death (10:4, 1 Samuel 31:4). We read that it was God who passed the kingdom to David (10:14). Here we have detail of David's warriors at Ziklag (12:1, 1 Samuel 27:6) and at Hebron (12:23, 2 Samuel 2:11) and the words of David's psalm when he brought the ark to Jerusalem (16:7 etc, parts of Psalms 96, 105 & 106). The Letter of Paul to the Galatians asks the reason for the law (3:19). It was to bridge the gap until the promised coming of Christ (3:16). Law did not oppose or supplant the original promise, for it could not "make alive" and bring righteousness (3:21). Scripture shows the world a prisoner to sin, guarded under law in preparation for delivery by faith in Christ Jesus - from the discipline of the law (3:25), the inevitable consequence of sin, what is called God’s wrath. Paul would have in mind that, throughout history, the discipline of the law had failed, as also in his experience. It had not shown him Christ, or brought him close to God (1:13). The promise is not that the world will come to God through Judaism (week 52 note on Micah), nor through the proper application of the law, as Paul originally would have believed. Rather, it is that, through faith in Christ Jesus (3:26), all are children of that promise, like Isaac (4:28). Further comment would distract from the words and message of Paul. Psalm 89 begins with celebrating the covenant with David (v 3). It rejoices, until suddenly joy is no more (v 38). The tone is of reproach (v 39-45). There follows a plea for eventual restoration and a limit to be set for the time of rejection (v 46) then a brief close in praise (v 52). It is very similar to the view that both Paul and the author of Chronicles would have in mind. READINGS FOR WEEK 63 day 1

1 Chronicles 8:29 to 9:34

Galatians 3:19-end

day 2

1 Chronicles 9:35 to 11:9

Galatians 4:1-11

day 3

1 Chronicles 11:10 to 12:7

Galatians 4:12-20

day 4

1 Chronicles 12:8 to 13:4

Galatians 4:21 to 5:1

day 5

1 Chronicles 13:5 to 15:24

Galatians 5:2-15

day 6

1 Chronicles 15:25 to 16:36

Galatians 5:16-end

day 7

Psalm 89

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Week 64 The First Book of Chronicles tells of a tent for the ark at Jerusalem (16:1) while the tabernacle stays at Gibeon (16:39). Later, they will complete the temple at Jerusalem (2 Chronicles 5:5). David's future is promised (17:14-15). It is the focus for the chronicler (week 63 first note). We read near duplicates of David's prayer (17:16, 2 Samuel 7:18) and of victories that made him open to temptation by Satan to take a census (21:1, week 41 third note on 2 Samuel, Bible note below). We again read of God's compassion (21:15, week 6 first note on Genesis). The chronicler tells how this led to the choice of the temple site (22:1, 2 Samuel 24:18) and follows by associating David with temple worship, in considerably more detail than described elsewhere (Ch 22-28). The Letter of Paul to the Galatians closes without need for comment. Except that it is noteworthy Paul usually dictates. Here, he writes in his own hand using large letters (6:11). A few scholars thus identify eyesight difficulty as Paul's thorn in the flesh (week 43 Bible note), basing opinion on his stated infirmity (4:13) and the wish of followers to offer their own eyes (4:15). The Gospel according to John continues (from week 5) with John the Baptist identifying Jesus as Lamb of God (1:29). The full significance would not be lost on those present nor upon those reading of it later (week 60 first note on Mark). Only one more comment is needed: the Bethany across the Jordan (1:28) is not that close to Jerusalem (week 59 Bible note). John’s gospel presents first-hand reports in support of his insights on Jesus. The Bible, Bible after Adam, sees sin as its own temptation until very late in the Old Testament, when we have reference to Satan as tempter (above second note on 1 Chronicles, the last book in the Hebrew Bible). Between these, Satan is in God's court (Job 1:6 week 1) and accuser (Zechariah 3:1). Jesus meets Satan as tempter (Mark 1:13) who thereafter is the personification of evil, the devil (Matthew 4:5, Luke 4:2), the source of temptation, leading rebellion against God (Acts 5:3, week 100 third note on Revelation). Beelzebul, prince of demons (week 55 second note on Mark), does not always mean Satan himself. Tradition gives him a subordinate command, under Satan. READINGS FOR WEEK 64 day 1

1 Chronicles 16:37 to 17:end

Galatians 6:1-10

day 2

1 Chronicles 18:1 to 20:end

Galatians 6:11-end

day 3

1 Chronicles 21:1 to 22:end

-

day 4

1 Chronicles 23:1 to 25:end

-

day 5

1 Chronicles 26:1 to 27:15

John 1:19-34

day 6

1 Chronicles 27:16 to 28:end

John 1:35-end

day 7

Psalm 90

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Week 65 The First Book of Chronicles shows David passing on to Solomon the temple construction and also the kingdom (29:1&22). The close of David's reign (29:28) is an appropriate place for later editors to split the book. The Second Book of Chronicles shows continuity. It starts with "and" (omitted in modern translations), briefly reviews Solomon and his appeal for wisdom (1:10, 1 Kings 3:9), omits matters of kingship (described in 1 Kings) and then focuses upon the building of the temple (3:1, 1 Kings 6:2). The Song of Solomon, Solomon or Song of Songs, may not be fully Solomon's (1:1). Language and style seem to be of later date and of multiple authors. The poetry is similar to love lyrics of ancient Egypt. Some see signs of editing about 425 BC, whereas the song only appears in the Hebrew Bible around AD70. All is inconclusive. Lyrics like these would have been recited. Many have tried to interpret the poetry in religious terms. For example, a mare would throw the stallions of Pharaoh's chariots into disorder (1:9). Some see allegory of the loving relationship between God and Israel, as well as or between Christ and his church. Others simply see it all as rightly part of the wisdom literature (week 3 second Bible note), for the Bible speaks of love as a gift from God to celebrate (first note on John below). In medieval times the book was much favoured as a means of teaching the loving aspect of God. The Gospel according to John tells the first miracle. The human side of Jesus shows, in his reluctance to be pushed by his mother, but yet accepting her judgement on the social calamity (2:5). He thus endorses joyful celebration of marriage, of love, in a sign to reveal his own glory (2:11, week 66 first note). Showing anger, a human and Godly emotion (week 25 second note on Numbers), Jesus clears the temple (2:15). This may be a misplaced account of a later incident (week 58 second note on Mark and second Bible note). Jews argue with Jesus (2:18-20) as we have already read in the other gospels. But only John reports talk with Nicodemus (3:1) and with a Samaritan woman (4:7) and of baptising by the disciples (3:22, 4:2). Psalm 91 is used in part by Satan to tempt Jesus (v 11-12, Matthew 4:6). READINGS FOR WEEK 65 day 1

1 Chronicles 29:1-end

John 2:1-11

day 2

Song of Solomon 1:1 to 4:15

-

day 3

Song of Solomon 4:16 to 7:9

-

day 4

Song of Solomon 7:10 to 8:end

John 2:12 to 3:21

day 5

2 Chronicles 1:1-end

John 3:22-end

day 6

2 Chronicles 2:1 to 3:14

John 4:1-30

day 7

Psalm 91

-

Week 66 Weekly Notes have identified discrepancy and similarity. Now we have further similarity: Paul, in Galatians (week 63), looks back on law, in the light of Christ; the chronicler looks back on Judaic history, in the light of the exile (week 62 second note on 1 Chronicles); John looks back and writes his gospel in the light of a theology of Christ developed beyond that of the other three gospels. The Second Book of Chronicles takes us to the death of Solomon (9:31, 1 Kings 11:43). We do not know the other histories that are mentioned (9:29). The Gospel according to John identifies the miracles of Jesus as signs to show the truth about him (2:11). The second sign impresses, by being a physical healing at a distance (4:53). It had been requested because of the first (4:46). Perhaps, at this point, John recounts this and another healing miracle (5:9) to draw thoughts to life. Feeding a large crowd is not unrelated (6:11), for it draws meanings together in what follows, the claim of Jesus to be the bread of life (6:35). It is the first of seven "I am" statements by Jesus. They must resonate with Jews, almost matching "I am who I am", God's name as declared to Moses (Exodus 3:14). Full humanity comprises body, mind and spirit. The healthy mind of Nicodemus could only partly recognise the signs (3:2 last week). His spirit is effectively stillborn within him. Rebirth is needed (3:5). Rebirth is baptism in Christ, so we read of baptism (3:22). Then we read of John the Baptist, returning the reader to the truth about Jesus (3:30-36). Water of rebirth is from Jesus, a spring gushing up to eternal life (4:14). It all takes time to digest. The disciples misunderstand talk by Jesus of other food (4:32), which leads to acknowledgement of the then present fruit for eternal life (4:36). We recollect the parable of the sower/soil (Matthew 13:1-9, week 13 first note on Matthew). Jesus is shown as life-giving water, by selecting the third sign as a healing at the Pool of Bethzatha (5:2). John shows us people believing that cure can come from water when it is stirred by a healing spirit (5:7), thus he links the miracle to teaching by Jesus on water and rebirth (3:5 above). But the pool is not available, so Jesus does the healing (5:9). The sign shows the power of Jesus as greater than simple cleansing water. He walks on water (6:19). READINGS FOR WEEK 66 day 1

2 Chronicles 3:15 to 5:10

John 4:31-end

day 2

2 Chronicles 5:11 to 6:31

John 5:1-18

day 3

2 Chronicles 6:32 to 7:end

John 5:19-29

day 4

2 Chronicles 8:1 to 9:11

John 5:30-end

day 5

2 Chronicles 9:12-end

John 6:1-21

day 6

-

John 6:22-end

day 7

Psalm 92

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Week 67 The Second Book of Chronicles retells what we have already read (1 Kings 12:1 etc). But less weight is given here to Israel and more to Judah, as shows in the greater detail of Rehoboam (11:5-23) and of Jehoshaphat (Ch 17). Jehoshaphat delegates authority, not to sons like Rehoboam does (11:23), but to Judges, whom he instructs to judge on behalf of God (19:5-7). The chronicler could probably see the faithful returned exiles confined to Jerusalem. Despite the unfaithfulness of the kings since David, we shall read of the faithfulness of God to his promise to David of an unbroken line on the throne (1 Chronicles 17:14 week 50 second note on Hebrews). The Gospel according to John has told of those who cannot accept all that Jesus teaches (6:60). It has also told of recognition by his close followers that he has the words of eternal life (6:68). It now points Jesus towards Jerusalem, telling of him avoiding Judea (7:1), but then appearing in the temple (7:14). The antagonism of the Jews is evident (7:13). Pharisees cannot accept a prophet from outside Judea (7:52). The teachings of Jesus in this week's reading need little explanation and comment, but a lot of careful thought and review. We read of the second "I am" claim: Jesus is the light of the world (9:5). John made this clear in the introduction to his gospel (1:4 week 5). Here it comes within the fifth sign and the subsequent argument. Jesus explains both the sign and the blindness of the Pharisees (9:39-41). A blind man is healed. Pharisees taught that sin causes infirmity and Jesus had seemed to accept it, but not this time (9:3, Mark 2:10-11). I find it hard to accept that God inflicted this blindness (9:3); perhaps God just put a blind man in the way of Jesus. It is also notable that healing here again involves water (9:7), possibly resonant of ceremonial cleansing and baptism. We have read of the teaching of Jesus on divorce (Mark 10:9 week 58) and his accepting a drink from a seemingly adulterous Samaritan (4:18). Now we read of him being asked for a public ruling on adultery (8:5). He avoids letting the law inflict the death penalty, but tells the accused not to sin again (8:11). The oldest known manuscripts totally omit this episode. READINGS FOR WEEK 67 day 1

2 Chronicles 10:1 to 11:end

John 7:1-13

day 2

2 Chronicles 12:1 to 13:12

John 7:14-36

day 3

2 Chronicles 13:13 to 14:end

John 7:37 to 8:11

day 4

2 Chronicles 15:1 to 16:end

John 8:12-30

day 5

2 Chronicles 17:1 to 18:17

John 8:31-end

day 6

2 Chronicles 18:18 to 20:12

John 9:1-34

day 7

Psalm 93

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Week 68 The Second Book of Chronicles shows God's faithfulness in destroying armies (20:24). His love was praised (20:21); fear of him brought peace (20:29-30). King Jehoram lapsed (21:16), so Judah was invaded and all the king's sons killed, except Ahaziah (22:1) - some Bibles use Jehoahaz as a variant name (21:17). The blood line is secretly saved (22:11). Joash restores the temple (24:4), but false worship creeps in (24:17-18). The cycle will repeat. First, Hezekiah starts faithfully (29:2) and then becomes proud (week 69 first note). The Gospel according to John tells of Jesus recognising that he brings glory to the Father's name (12:28). Glory is evident also in bringing Lazarus to life (11:40). It is the last sign told before that of the resurrection, which Jesus also relates to glory of Father and Son (17:1). John reflects all this in calling the miracles signs to reveal the glory of Christ (2:11). He has already told us that we have seen Christ's glory, the glory as of a father's only son (1:14 week 5). Jesus finds the man he healed of blindness (9:35) and it leads into his telling Pharisees of the sin of their own blindness (9:37-41). The flock is protected and cared for, so we read two more "I am" claims of Jesus: the gate (10:7); and the good shepherd (10:14) - obedient to his Father unto death (10:18). Psalm 23 identifies God as shepherd, so many could understand this as Jesus trying to divert worship from God to himself. It would be seen as blasphemy, requiring death by stoning (10:33, Deuteronomy 13:10). Jesus then links himself closer with the Father, each within the other, more than simple harmony (10:38). The resolve of his antagonists seems to weaken and he escapes being stoned for blasphemy (10:39). We read the fifth "I am" claim: Jesus is the resurrection and the life (11:25). Appropriately it comes with the seventh sign, the illness of Lazarus leading through the tomb back to life (11:4). Thus is revealed the glory of God (11:40). Jesus had delayed and is moved by the resulting distress (11:35-38). Josephus tells of Herod arresting John the Baptist, for fear he could become a focus for revolt. The death of Jesus is now considered necessary to stop a revolt bringing Roman devastation to the nation (11:50). Arrest and death are anticipated by Mary (12:7) and foreseen by Jesus as bringing glory (12:23). READINGS FOR WEEK 68 day 1

2 Chronicles 20:13 to 21:7

John 9:35 to 10:18

day 2

2 Chronicles 21:8 to 23:15

John 10:19-end

day 3

2 Chronicles 23:16 to 25:4

John 11:1-27

day 4

2 Chronicles 25:5 to 26:end

John 11:28-44

day 5

2 Chronicles 27:1 to 28:end

John 11:45 to 12:8

day 6

2 Chronicles 29:1-end

John 12:9-36a

day 7

Psalm 94

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Week 69 The Second Book of Chronicles continues with the faithfulness of Hezekiah (31:20). The prophet Isaiah joins the king in prayer (32:20) and all goes well (32:22). We shall read more details of that prayer and the reply through Isaiah (Isaiah 37:21 week 74). The chronicler only just mentions the miraculous sign for Hezekiah's recovery (32:24, 2 Kings 20:9), but is explicit about pride bringing God's wrath (32:25, week 49 first note on 2 Kings). Manasseh succeeds as king and his sins lead to prison in Babylon, but repentance restores him to Jerusalem (33:13). Then Amon succeeds and follows his father's early bad example, to be assassinated by his servants after two years, so that he can be replaced by his son, Josiah (33:21-25). The Gospel according to John tells of the inevitable failure of most to believe in Jesus, despite so many signs (12:37). Isaiah had already understood, just as Jesus has already quoted him (12:41, Mark 4:12 & Isaiah 6:10). It will lead to the arrest and the crucifixion of Jesus (next week) - necessary, for otherwise there would be no gospel, no good news. It is the glorious mystery. We can visualise, as early readers would, a low supper table with only three sides occupied: the far side; to our left; to our right. Men would recline on cushions or similar, legs outstretched behind, resting on left elbow, right hand free for the table. John, closest on our left half facing us, would have Jesus behind him in the place of honour. Peter is opposite (13:24), with his back half turned to us, possibly the last place taken, that closest on our right, where the lowliest would be after washing everyone's feet. Jesus got back up to do it (13:4). Peter, probably embarrassed, would then be washed last (13:6). John would question Jesus over his right shoulder, by leaning back onto him (13:25). John tells of what Jesus teaches, prays and promises, in that last week. So we read the final two "I am" statements: the way, the truth and the life (14:6a, Christianity was to be called the way, week 44 note on Acts); the true vine, with his followers the branches (15:1-5), thus he supplies the needs of life. Jesus adds that only through him can anyone come to the Father (14:6b), which I take to refer to the cross (week 23 second Bible note). The oneness of Jesus with the Father links to the oneness of the apostles with him, and thus them through him with the Father (10:38) - defined by Jesus in his prayer (17:23). READINGS FOR WEEK 69 day 1

2 Chronicles 30:1 to 31:10

John 12:36b-end

day 2

2 Chronicles 31:11 to 32:23

John 13:1-20

day 3

2 Chronicles 32:24-end

John 13:21 to 14:24

day 4

-

John 14:25 to 16:15

day 5

2 Chronicles 33:1-end

John 16:16-end

day 6

-

John 17:1-end

day 7

Psalm 95

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Week 70 The Second Book of Chronicles tells of King Josiah doing right in God's eyes (34:2). A book of the law is found (34:14, week 56 note on Deuteronomy). Josiah turns the nation round, but then himself fails to recognise God working through Neco, king of Egypt (35:21). Thus Josiah dies and Jeremiah laments (35:24-25, week 82 fifth note on Jeremiah). Later kings do evil in God's eyes. Jerusalem falls (36:17-20), to be restored through Cyrus, another Gentile ruler whom God uses (36:23). As the tribes already noted (1 Chronicles 9:2), people do return, as we have also read in Ezra (week 50) and shall read in Nehemiah (week 88). The Gospel according to John, John like the other gospels, tells of the arrest of Jesus across the Kidron Valley, after supper (18:1-3). We note moving was mentioned (14:31b) before much teaching and prayer. I see these in an outdoor situation, with a further move on later (18:1): others see no first move, only a glimpse forward, for the original Greek flows smoothly on to "I am the true vine" (15:1). John identifies himself as the one whom Jesus loved (13:23, 20:2 & 21:20), so we recognise that it was he who believed at the empty tomb (20:8). He has told of seven "I am" claims by Jesus and seven miraculous signs. Seven is significant (week 58 first Bible note). A further miracle in the huge catch of fish reveals the risen Lord (21:6-7). We shall also read of further "I am" claims in our final week, as we close our Bible reading with Revelation. At crucifixion, death is sudden if legs are broken, for breathing is disabled by chest tension from outstretched arms carrying all the body weight (19:31, week 60 third note on Mark). Mary, the mother of Jesus, attends, as she did at the first sign. Dying, Jesus ensures her care (19:27, week 28 third note on Luke). John closes his account in Jerusalem (20:26-31), then adds chapter 21. It may be a postscript to correct later misunderstandings. We read of a last scene in Galilee (21:1): the huge catch of fish; Jesus giving Peter three opportunities to take back his three denials (18:17, 25 & 27) by asserting his love (21:15-17); Peter's commission to care for the flock and how his life will end (21:17-19); Jesus predicting John's long life and his own return (21:23). The ascension is not reported by John (20:30, 21:25, Mark 16:19). READINGS FOR WEEK 70 day 1

-

John 18:1-end

day 2

-

John 19:1-end

day 3

2 Chronicles 34:1 to 35:19

-

day 4

2 Chronicles 35:20 to 36:end

John 20:1-18

day 5

-

John 20:19-end

day 6

-

John 21:1-end

day 7

Psalm 96

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Week 71 Weekly Notes bring us into the last eight months of our two year reading plan. We have read all the narrative books except one (Nehemiah, weeks 88 & 89). Our main diet will now be the Old Testament prophets and the remaining letters of Saint Paul, until we finally reach our epilogue - Revelation (Foreword). The Book of the Prophet Isaiah was called the fifth gospel by Jerome (week 61 Bible note) because he saw so much in it relating to the good news of Christ, in language as vivid as the four gospels themselves. Scholars debate authorship and date, but the book clearly relates the visions of Isaiah, in poetry, sometimes adding clarification of context, history and the life of Isaiah himself. His commission is an example of such addition (6:1). The introduction applies to the whole (1:1). Firstly we read of the nation's rebellion (1:2) and lastly we shall read of the eternal consequence of individual rebellion (66:24). What underlies all is thus embraced. Consequences are even at this time evident (1:7). The nation must reform (1:16). Judah is like Sodom and Gomorrah (1:10, week 6, first note on Genesis). God is bored with insincere sacrifices (1:11), yet forgiving (1:18), until that day when he will finally act (2:12, week 52 Bible note). Devastation will not be complete. There is hope, endless peace for the throne of David (9:7). This week, the hope we read of looks forward to the Messiah (9:2). At other times a future saviour is only implied in the hope being a redeemed Jerusalem (eg 52:3) and the ransomed returning to Zion (35:10). The Letter of Paul to the Romans is the most complete exposition by Paul of the central truths of Christianity, the gospel of God (1:1). He writes about AD56, probably from Corinth, certainly intending to visit Rome, thereby to give and receive encouragement (1:10-12). The letter is to all Christians in Rome (1:7). Some would be Jews, most Gentiles. Paul declares the gospel as the power of God for the salvation of all believers (1:16). Then he echoes Isaiah, with God's wrath against the godless (1:18, week 63 second note on Galatians); before directly addressing his readers (2:1). The unrepentant must expect the wrath of God (2:5). The good may expect glory, honour and peace (2:10). God is just and has no favourites (2:11). READINGS FOR WEEK 71 day 1

Isaiah 1:1-end

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day 2

Isaiah 2:1 to 3:17

-

day 3

Isaiah 3:18 to 5:end

-

day 4

Isaiah 6:1-end

Romans 1:1-17

day 5

Isaiah 7:1-end

Romans 1:18-end

day 6

Isaiah 8:1 to 9:7

Romans 2:1-11

day 7

Psalm 97

Proverbs 18:4-9

Week 72 The Book of the Prophet Isaiah is all that is known of Isaiah, with other mention only in Kings and Chronicles. His life is dated from 740 to 681 BC (1:1). Some scholars identify five sections in the book, Chapters: 1-12; 13-27; 28-39; 40-55; 56-66. All but the fourth begin against arrogance and injustice (eg 13:11) and end in a hymn or prophecy of salvation (eg 12:3). All but the fourth look to a focus in Jerusalem (eg 14:1-2). The fourth comforts exiles in Babylon (40:1, 6cBC). The day of the Lord (13:6) and that day (17:4) are not always exactly the same, nor are either given a fixed place in a clear time-frame. This week we read of God's anger moving from Jacob (9:8) to Assyria (10:12), so Zion, Jerusalem, will be left alone (10:32). Only a remnant returns to God (10:10-22), restored and augmented by aliens (14:1). This restoration links to earlier personal metaphor, in the family of David (11:1, Jesse, 1 Samuel 16:11). Babylon will fall to Medes (13:17, week 96 second/third note on Daniel). Others also will suffer: Philistines (14:29); Moab (15:1); Damascus (17:1); Ethiopia (18:1). The Letter of Paul to the Romans makes us again aware that the law is intended to bring a right relationship with God (2:13, week 16 note on Exodus, week 57 second note on Deuteronomy). But if not lived by, the law brings judgement upon those who teach it (2:23-27). True Jews are not identified by the initiation sign of circumcision, but by inwardly obeying God (2:29, week 11 first note on Matthew). It is that which is in the heart, showing itself in action, which will count when God comes to judge all through Christ Jesus (2:15-16). Jews are privileged to have been entrusted with the law (3:2). Faithlessness does not make God untrue (3:4). By contrast, his wrath against injustice shows his own justice (3:5). Grace is needed, for no-one can be righteous (3:24, week 23 note on 1 Peter). Justification is by God's righteousness through faith in Christ Jesus (3:22). Never try increasing grace by sin (3:8, 6:1). Faith is key but it does not supplant law (3:31). Paul thus relates faith, grace and law. Faith brings grace to all within the promise to Abraham (Psalm 37:9). All are his offspring, Gentile as well as Jew (4:16).

READINGS FOR WEEK 72 day 1

Isaiah 9:8 to 10:19

Romans 2:12-24

day 2

Isaiah 10:20 to 12:end

Romans 2:25 to 3:8

day 3

Isaiah 13:1 to 14:11

Romans 3:9-20

day 4

Isaiah 14:12-end

Romans 3:21-end

day 5

Isaiah 15:1 to 16:end

Romans 4:1-12

day 6

Isaiah 17:1 to 18:end

Romans 4:13-end

day 7

Psalm 98

Proverbs 18:10-19

Week 73 The Book of the Prophet Isaiah continues judgement. From against Egypt (19:1) to against the valley of vision, the city of David (22:1 & 8-9). Then we read generalised judgement and promise (Ch 24 to 27). We see the holy mountain a centre of worship (27:13) but troubles for the unfaithful: Israel; Ephraim, the northern kingdom; leaders (28:14); and Jerusalem itself (29:1 etc). Those whose plans exclude God are not safe (29:15). Some Bibles define six 'woes', others use different words (28:1, 29:1, 29:15, 30:1, 31:1 & 33:1). Egypt will suffer, without help from any authority at any level (head or tail, palm branch or reed, 19:15). With Assyria, Egypt will eventually be blessed (19:25), coming to God through Israel and blessing Israel as promised to Abraham (Genesis 12:3). All relates to the promise that Paul recognises (Romans 4:11-13). Historical context returns us to prophecy against Egypt, captive and bare buttocked in shame (20:4). Leather shields need oil to be resilient (21:5). See more references to that day (19:18, 22:20 & 25, 24:21, etc). The Letter of Paul to the Romans extends the theme of justification, peace with God through faith in Christ Jesus, which by grace brings hope (5:2). Paul sees reconciliation by the death of Christ Jesus and salvation continually in the unending ministry of the resurrected Christ (5:10). He compares the grace of God through Christ Jesus, life, with death through the sin of Adam (5:15, Genesis 3:13, week 55 first note on Genesis). Both were single acts with extensive consequences, but contrasted, in obedience rather than in disobedience (5:19). Paul asks his readers, who had been slaves to sin when not following the dictates of righteousness, what they had gained in comparison with eternal life (6:21-22). He likens the law to marriage, ceasing to bind at death (7:1). They are now dead to sin through the law. They are free, belonging to another in a new life, belonging to Christ Jesus raised from death (7:6). However, the law does not bring sin, rather sin takes its opportunity from the holy law, as Paul illustrates with his own covetousness (7:8). Paul sets his mind to obey God's law, whereas his body sins (7:23). Paul seems to feel his body figuratively hanging on him like a corpse (7:24). Who will rescue him from that body of sin? It is Christ Jesus (7:25). READINGS FOR WEEK 73 day 1

Isaiah 19:1 to 20:end

Romans 5:1-11

day 2

Isaiah 21:1 to 22:end

Romans 5:12-end

day 3

Isaiah 23:1 to 24:end

Romans 6:1-14

day 4

Isaiah 25:1 to 26:end

Romans 6:15-end

day 5

Isaiah 27:1-end

Romans 7:1-13

day 6

Isaiah 28:1 to 29:end

Romans 7:14-end

day 7

Psalm 99

Proverbs 18:20-end

Week 74 The book of the Prophet Isaiah is seen by many scholars to comprise two books, the first of judgement (Ch 1-39), the second of comfort (Ch 40-66). Thus, they suggest a second author for Chapter 40 onwards. A few suggest a third author starts at Chapter 56. Nevertheless, there is literary and theological unity of the whole, despite a few parts appearing to be later inserts, some possibly contemporary with Joel, perhaps as late as 5cBC. It therefore seems best for us to take each passage on its own, as a product of its age, recognising its particular place in the unified context of the whole, which is central to developing Christian theology. We read of 'woe' against foreign alliances (30:1, week 45 third note on 1 Kings). God waits to be gracious (30:18), but fault persists (31:1). A righteous king will rule (32:1) and the complacent will shudder (32:9). Readings for this week bounce between prophecies of wrath and restoration. The Letter of Paul to the Romans flows from what has gone before, to say those who are in Christ are free from condemnation (8:1), because that law which is in the Spirit of the life in Christ Jesus has set them free from the law of sin and death (8:2). Those who do not have the Spirit of Christ do not belong to him. Paul's readers do. They are not in the flesh (8:9). Present suffering is negligible compared with the glory soon to be revealed (8:18). Creation longs for 'our' adoption (8:22-23) so that it also will be set free from bondage to decay (8:21). This is hope for what is unseen and waited for patiently (8:25). But more! Paul is convinced that nothing, in life or death, heavenly or earthly authority, time or space, any power or anything in all of creation, can separate "us" from the love of God in Christ Jesus (8:38-39). Paul feels for his kindred, non-Christian Jews (9:3). To them belongs adoption, for from them comes the law and Christ (9:4-5). Yet they have not accepted God's righteousness, for Christ is the end of the law so that there may be righteousness for all who believe (10:4). Paul extends what he has already written about the children of the promise and denies that God is being unjust (9:13-14). Thus he answers at length our early question on the fairness of God (week 4 second note on Job). Paul's distress is evident (9:3). We shall read of his continuing struggle to understand the future place of Israel. READINGS FOR WEEK 74 day 1

Isaiah 30:1-end

Romans 8:1-11

day 2

Isaiah 31:1 to 32:end

Romans 8:12-27

day 3

Isaiah 33:1 to 34:7

Romans 8:28-end

day 4

Isaiah 34:8 to 35:end

Romans 9:1-14

day 5

Isaiah 36:1 to 37:end

Romans 9:15-26

day 6

Isaiah 38:1 to 39:end

Romans 9:27-10:4

day 7

Psalms 100 & 101

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Week 75 The Book of the Prophet Isaiah features four song themes of servant (42:1 and three next week). Thereby we see the hope of restoration as coming through one agency or person, apparently healing and redeeming by suffering (next week). But the nation, Jacob, is also called servant (eg 42:19 & 44:1). Then again, the servant is to restore Jacob (next week). Many see Christ Jesus as this servant, but much is in less specifically personal terms. All read these songs as hymns of thanksgiving expressing confidence in God's power. Both God and the servant are seen as intervening to overthrow evil, remove hurt, heal wounds and forgive sins. Such indeed is the New Testament message. Last week closed with Hezekiah's miracle, prayer (Ch 38), and his foolishness (Ch 39). The historic insert moves the prophecy on, from a backdrop of Assyrian threat and its collapse, to a threat from Babylon (39:6, 2 Kings 20:17). Now (40:1), prophecy jumps forward in comfort to those in exile in Babylon (43:14): words generally recognised as also pointing to the coming Christ, preceded by John the Baptist (40:3, Mark 1:3). Restoration (45:25), Bel and Nebo, the powerless gods of Babylon (46:1) will both be displaced. I see the servant establishing justice, not by commanding a public following (being heard in the street, 42:2), nor by shattering (righteous) support and perhaps authority that has been weakened and damaged by injustice (bruised reed 42:3), nor by excluding those with a weak spirit (dimly burning wick 42:3). All are true of the way God works and as we have seen in Jesus. The Letter of Paul to the Romans condenses argument over law and faith. His readers must confess Jesus is Lord and believe his resurrection in their hearts. They will then be saved (10:9). The future of Israel comes from a remnant (11:7). Rejection of God fulfils his plan (11:1, 11:32). It has brought the gospel to Gentiles (11:11). Thus the world will be reconciled and some of Israel restored (11:14-15). Gentiles are not to be proud (11:18), for Israel, though presently their enemy, was elected first, irrevocably to be saved (11:28- 31). Glory be to God for ever (11:36). Paul continues with instruction on daily life, in relatively easily understood language that needs no other comment (Ch 12, Ch 13). READINGS FOR WEEK 75 day 1

Isaiah 40:1 to 40:26

Romans 10:5-17

day 2

Isaiah 40:27 to 41:24

Romans 10:18 to 11:6

day 3

Isaiah 41:25 to 42:end

Romans 11:7-24

day 4

Isaiah 43:1 to 44:20

Romans 11:25-end

day 5

Isaiah 44:21 to 45:17

Romans 12:1-end

day 6

Isaiah 45:18 to 46:end

Romans 13:1-end

day 7

Psalm 102

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Week 76 The Book of the Prophet Isaiah can be seen by some to sub-divide its Book of Comfort (week 74 first note) into three: deliverance of Israel (Ch 40-48); ministry of the suffering servant to restore Israel (Ch 49-57); everlasting deliverance and judgement (Ch 58-66). To me this seems rather strained. This week we complete the servant songs (49:1, 50:4, 52:13). He will restore Jacob (49:5), be a light to other nations (49:6) and be the holy one of Israel (49:7). He is obedient, even to accepting ill treatment (50:6) and he is exalted while yet disfigured (52:13-14). These passages have been made much of when showing Christ Jesus as the fulfilment of the Old Testament. In day 5 we read the last and fullest servant song (52:13 to 53:12). It should be well digested, for it is central to the whole Book of Comfort. Like all the servant songs, it helps move the prophecy from God's wrath (51:17) to the glory of a restored relationship between nation and God (54:8). Babylon almost claims deity with "I am" (47:8, Exodus 3:14, next below). Sarcasm suggests that magic may succeed (47:12). Jacob, Israel, calls on God insincerely (48:1). Authority is established with "I am He; I am the first and I am the last" (48:12, Yahweh, God's name in Exodus 3:14 and in Revelation 1:8 & 22:13). Much metaphor is reflected elsewhere, such as a mouth (words) like a sharpened sword (49:2, Ephesians 6:17, Hebrews 4:12, Revelation 1:16 & 19:15). The Letter of Paul to the Romans now tries to unify all in Christ. The strong must welcome those whose faith is weak, but not just to prove their strength by winning arguments (14:1). The strong must not feel superior to the weak (14:10), but accept their failings, avoiding anything that may be harmful to a weaker faith. The strong in faith may be safe from many temptations, but they must not draw weaker brethren to falter (15:1). Paul trusts his readers to support each other and progress in faith (15:14) and risks suggestions of pride, by claiming his teaching is not built upon the work of others (15:20). He has taught by the power of the Spirit and it is sufficient for all, from Jerusalem to Illyricum (15:19), even to Rome (15:24). He comes to them in Rome, via Jerusalem, and asks for prayer (15:25-31). READINGS FOR WEEK 76 day 1

Isaiah 47:1-end

Romans 14:1-4

day 2

Isaiah 48:1 to 49:7

Romans 14:5-12

day 3

Isaiah 49:8 to 50:end

Romans 14:13-end

day 4

Isaiah 51:1 to 52:12

Romans 15:1-13

day 5

Isaiah 52:13 to 53:end

Romans 15:14-21

day 6

Isaiah 54:1 to 55:end

Romans 15:22-end

day 7

Psalm 103

Proverbs 19:1-12

Week 77 The Book of the Prophet Isaiah is differently divided by yet other scholarship, into the Book of the King (Ch 1-37), the Book of the Servant (Ch 38-55) and the Book of the Anointed Conqueror (Ch 56-66). Some readers may identify this or earlier analyses within whatever their own Bible or guide shows. This is the fourth and last analysis we mention. Thankfully, this week's reading is seen alike by most scholars. It reflects principles rather than situations. We read of the uncertainties of a waiting people, historically back from exile (48:20) and conceptually redeemed by the servant (53:11, 54:17). Interwoven within are passages such as we have seen adopted by Jesus (61:1, week 27 first note on Luke). Yet we seem to see Jerusalem addressed before the exile (Ch 56-57, day 1) and can also see the final glory of God, when all things will be made good, a new heaven and a new earth (65:17, Revelation in week 104). This view leads to the close of our reading in Isaiah (day 6), with day 5 taking us from prayer to promise (64:1-9 etc to 65:8-9). Our readings this week are complex metaphor, in a sense to tell us we have arrived, so that day and the day of the Lord are not mentioned (week 72 third note and 73 second note). Having abandoned God, with fertility rites under trees and on high places, child sacrifice and alliances with heathens and also internationally trading oil with the king, or with Molech, there is no other direction but down (57:5-10, oil makes perfume used for heathen rites, Molech could be mistaken for melek meaning king). Isaiah uses the first person plural, "us", seeming to see himself with the whole nation among those outside righteousness waiting for light (59:9), when sun and moon become unnecessary (60:1-3, Revelation 21:22-23). The Letter of Paul to the Romans is possibly carried by Phoebe from Cenchrea, close to Corinth (16:1). Closing greetings also come from Timothy (16:21, week 95). Paul warns against dissention and deception (16:18), as does Peter against deception (2 Peter 2:1, week 25). A dedication to God, known through scripture and now disclosed to all Gentiles, closes the letter (16:26). The First Letter of Paul to the Corinthians precedes his to the Romans, but follows it logically. It aims to heal division (Romans 15:5-7). Nothing more need be added to help with what is being read this week. READINGS FOR WEEK 77 day 1

Isaiah 56:1 to 57:end

Romans16:1-24

day 2

Isaiah 58:1 to 59:8

Romans 16:25-end

day 3

Isaiah 59:9 to 60:end

1 Corinthians 1:1-3

day 4

Isaiah 61:1 to 63:6

1 Corinthians 1:4-17

day 5

Isaiah 63:7 to 65:16

1 Corinthians 1:18-25

day 6

Isaiah 65:17 to 66:end

1 Corinthians 1:26 to 2:5

day 7

Psalm 104

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Week 78 The Book of the Prophet Hosea is for Israel (1.1, c730 BC). It overlaps Isaiah, whose prophecies are for Judah. In the final days of the northern kingdom, after Jeroboam, kings succeeded by assassination and revolution, examples to all (4:2). Israel had again tried alliances with Assyria and Egypt (8:9, 2 Kings 15:19) and was now reneging (2 Kings 17:3-5). Chapter 4 onwards is in the form of cult poetry and among the more opaque language of the Bible. Translations include much guesswork and difficult interpretation, so they vary widely. None of the oracles is dated and other sources throw little light on any specific indictment (4:1 etc). Hosea, with a wife of whoredom and probably children of whoredom, is symbolic of God with Israel turning to Baal and its cult of sexual activity (1:2, 4:10). Chapter 3 suggests Gomer was an adulteress, possibly turning whore after her marriage (3:3), but it may restate Chapter 1 or be a second marriage. Children are named: Lo-Ruhamah means not loved (1:6); Lo-Ami means not my people (1:8); Jezreel, clearly Hosea's son (1:3), can mean God sows or God scatters. Sowing provides harvest, which would imply restoration (1:11), but scattering implies destruction (1:4). Hosea is told to love his wife despite her adultery (3:1). Does Israel return, faithful to God? Does Gomer stay faithful to Hosea? We read a glimpse of paradise, that day (2:21). We see sorrow in the unquenchable affection of God (11:1) offset by savagery (5:14 etc). Hosea sees that the heart of God is torn by strong emotions. The First Letter of Paul to the Corinthians starts by recollecting his teaching when he first came from Athens (2.1, week 42 first note on Acts). His message is simple. Without Christ Jesus, the ways of God do not seem wise (2:6). They are only wise through the truth as revealed by the Spirit (2:15). "But we have the mind of Christ" (2:16). Paul writes towards the close of his three years at Ephesus (Acts 20:31, cAD55), primarily to address personal tensions (3.4). Corinth is at the junction of many cultures and Paul is trying to work out his gospel in mixed society (4.6). Many new churches may have similar problems, but not as extensive as here. Paul intends to come back to them (4:19), but now he sends Timothy to help them remember exactly what he has been universally teaching (4:17). READINGS FOR WEEK 78 day 1

Hosea 1:1 to 2:end

1 Corinthians 2:6-13

day 2

Hosea 3:1 to 4:end

1 Corinthians 2:14 to 3:9

day 3

Hosea 5:1 to 6:11a

1 Corinthians 3:10-end

day 4

Hosea 6:11b to 8:end

1 Corinthians 4:1-7

day 5

Hosea 9:1 to 10:6

1 Corinthians 4:8-13

day 6

Hosea 10:7 to 11:11

1 Corinthians 4:14-end

day 7

Psalm 105

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Week 79 The Book of the Prophet Hosea reminds us of the turning from God, revolution and assassination in the succession of the latter kings of Israel (2 Kings Ch 15) said here to be given by God in anger and taken away in wrath (13:11). We foresee savagery (13:7) but also God's love (14:4), hence restoration (14:7) for God had cared for the child Israel (11:1). The charge against Judah is unstated, unless it is that from the beginning he has tried to thwart God, for example: Jacob in the womb and later wrestling with him (12:2-3, Genesis 25:26 & 32:28). Perhaps we are reading no more than identity pointers. Will God redeem Israel from death (13:14)? The Book of the Prophet Amos tells of him living in Judah, prior to Hosea and Isaiah, at a time of national prosperity during the reign of Jeroboam (1:1, c755 BC). Amos is unexpectedly called to speak against Israel (7:14). First, other nations are judged (1:3 etc), next Judah (2:4) and then Israel (2:6). Iniquities are unstated (3:2) but are so stated by Isaiah (Isaiah 1:4). After extended warning, which the prophet cannot fail to voice (3:8), we read of coming distress (5:16), darkness not light in the day of the Lord (5:18) and conquest (6:14). Amos is criticised for speaking of coming exile (7:11). His reply is a vision of summer fruit, which would be ripe, as Israel seems to be ripe for its end (8:1-2). Next week Amos tells of restoration. The First Letter of Paul to the Corinthians now addresses sexual desire, for uncontrolled behaviour is rife in Corinth (5:1-2 & 6:9-11). Contact with the immoral may be unavoidable (5:9-10) but they must be excluded. Leave them to God's judgement (5:13) - not perhaps without hope of salvation (5:5). With equal rights (7:4), marriage answers immorality (7:1) and what Jesus said on divorce applies (7:10, week 58 second note on Mark). Unbelievers are made holy in mixed marriages, but they may separate (7:14-15). If so, believers are to stay celibate (7:11). The saints must be competent to decide their own disputes, for the judgement of the world is to be theirs (6:1-2, with Christ, Matthew 19:28). We note Paul's use of yeast as evil (5:6-8, week 31 third note on Luke). READINGS FOR WEEK 79 day 1

Hosea 11:12 to 13:8

1 Corinthians 5:1-8

day 2

Hosea 13:9 to 14:end

1 Corinthians 5:9-end

day 3

Amos 1:1 to 2:end

1 Corinthians 6:1-11

day 4

Amos 3:1 to 4:end

1 Corinthians 6:12-end

day 5

Amos 5:1 to 6:8

1 Corinthians 7:1-11

day 6

Amos 6:9 to 8:8

1 Corinthians 7:12-24

day 7

Psalm 106

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Week 80 The Book of the Prophet Amos closes with "the Lord your God" saying he will plant them upon their land, never to lose it (9:15). It is that day (9:11), but first much trouble and distress (8:9). Metaphor moves from famine in hearing the word (8:11), the house being shattered and there being no escape, down or up (9:1-2), to the raising up of the fallen house of David (9:11). Goodness prevails: harvest will become a continuous season (9:13). The Book of the Prophet Jeremiah is much the same length as Isaiah, but later in date. It has poetry similar to that of Isaiah and Amos and also prophetic actions like the symbolism of Hosea's marriage. We read of the personal life and the struggles of Jeremiah which have given him the nickname 'weeping prophet'. His tirades against enemies have coined the English word 'Jeremiad' and, from his general tone, English tradition calls a doleful pessimist a Jeremiah. He ministered to Judah between 626 and 585 BC, lived within sight of the Mount of Olives, at Anathoth (1:1), dictating to Baruch his secretary (36:4). Jeremiah is called. It is his destiny (1:5). The almond tree blossoms early, so in a vision it accentuates a waking-up aspect and urgency (1:11). God is soon to bring disaster from the north (1:14). Jeremiah proclaims the faithlessness of Judah as of Israel (3:8) and God's call to return (3:14). The message is not comfortable. Cyprus (Kittim) represents western nations and Kedar eastern ones (2:10), to break or shave a head is figurative for overpowering (2:16) and bare heights were commonly the places for calling upon pagan gods (3:2 & 21). The First Letter of Paul to the Corinthians ignores marriage as a context for children. No doubt Paul would consider the time until the second coming of Jesus too short for procreation (7:29, week 82 first note on Jeremiah). The short time affects all relationships (7:32-35) seeming to make any effort to change ones status futile. Paul has laid down the rule for all churches, that all be satisfied with their personal circumstances (7:17). Believers must avoid jeopardising the future of others by undermining faith (8:9). Paul says he made no claim on them for support, to avoid hindering the gospel of Christ (9:12b). READINGS FOR WEEK 80 day 1

Amos 8:9 to 9:end

1 Corinthians 7:25-31

day 2

Jeremiah 1:1 to 2:13

1 Corinthians 7:32-end

day 3

Jeremiah 2:14 to 3:5

1 Corinthians 8:1-end

day 4

Jeremiah 3:6 to 4:10

1 Corinthians 9:1-14

day 5

Jeremiah 4:11 to 5:17

1 Corinthians 9:15-end

day 6

Jeremiah 5:18 to 6:21

1 Corinthians 10:1-13

day 7

Psalm 107

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Week 81 The Book of the Prophet Jeremiah has no obviously planned overall structure. Near duplicate passages with the historical books and even within itself (eg the introduction to the temple sermon, Ch 7 & Ch 26) cause scholars problems in seeing it as a single book by one author. We need not be distracted, but see in each passage the revelation of God and insights into this prophet and all prophecy of the time. We must remember that prophets were men of speech and not of writing. The book is the "words of Jeremiah" (1:1). However, the Hebrew could equally mean actions. Both were possibly recorded many months afterwards, by recollections of the prophet (36:4). Chapters 7 to 10 are called the temple messages, being delivered at the temple gate (7:1). Today, the passage 8:13 to 9:24 is read each year in synagogues on the anniversary of the destruction of the temple, by Babylon in 586 BC and by Rome in AD70 - much as Moses ordered covenant and curses to be read in public (11:2, Deuteronomy 27:15 & 31:11). Whole families worship the queen of heaven, Astarte or Ishtar (7:18 & 44:17, week 58 second note on Deuteronomy). Wormwood and poisonous water link to the warning of Moses against turning from God and a root sprouting poisonous and bitter growth (9:15, Deuteronomy 29:18) Bronze and iron are inferior metals (6:28); to cut off ones own hair at crown or beard is a sign of mourning a death or catastrophe (7:29); Topeth may be from Aramaic, meaning 'fireplace', hence a place of child sacrifice (7:31). The First Letter of Paul to the Corinthians addresses worship: avoidance of idolatry (10:14); a restrained Lord's Supper (11:20 etc); symbolism of women and men in worship (11:3). This last may be in the context of distraction, in a society where men are usually seem to lead government at all levels, and pagan rites are led by women priests and goddesses. They are not to argue over customs (11:16, whether 'these' or 'other' is not clear in the original Greek). In Corinth everything was lawful (10:23), not only in sexual practice (6:12 etc) but also in matters of religion. Meat was sold after having been offered to pagan gods. In ignorance Christians can eat, but if they know they must not endorse paganism by eating it (10:28). Their freedom in faith must not offend another (10:32, week 76 first note on Romans). READINGS FOR WEEK 81 day 1

Jeremiah 6:22 to 7:end

1 Corinthians 10:14-22

day 2

Jeremiah 8:1 to 9:11

1 Corinthians 10:23 to 11:1

day 3

Jeremiah 9:12 to 10:end

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day 4

Jeremiah 11:1 to 12:end

1 Corinthians 11:2-16

day 5

Jeremiah 13:1 to 14:16

1 Corinthians 11:17-26

day 6

Jeremiah 14:17 to 15:end

1 Corinthians 11:27-end

day 7

Psalm 108

Proverbs 19:13-26

Week 82 The Book of the Prophet Jeremiah forbids raising children in the face of disaster shortly to come (16:2). Fishermen and hunters, summoned by God, are symbolic of conquerors (16:16). Jeremiah is not well received (18:18). We read contrast, in righteousness and hope, as often apparent in the psalms (16:19a reflects Psalm 59:16b). God's commandments should be inscribed on the heart of the nation, but now pagan worship is there (17:1). The variety of the book continues and quotation marks are helpful, if your Bible gives them. For example, Jeremiah's inserted proverbs are unquoted (17:9 & 11), so also his personal prayer (17:12-18). A visit to the potter leads to a dramatic illustration for Jeremiah's followers, when he breaks the pot (19:10). He is punished (20:2) and retorts (20:3, 'Magor-Missabib' means 'terror on every side'). Jeremiah complains to God (20:7). All is in the context of Babylon threatening the city (21:4). The righteous king Josiah is remembered (22:15b-16, 2 Chronicles 35:25) and his grandson, King Coniah, is cursed - his seed is never to rule Judah (22:30). The First Letter of Paul to the Corinthians describes spiritual gifts of every kind complementing each other, as do the parts of a human body (12:1-12). Furthermore, spiritual gifts are of God, to enliven the body of Christ on earth, to unify the life of all believers (12:27). Chapter 13 extols love as the Christian way (12:31). By this Paul means true concern for others. It is that selfless love shown by Christ Jesus. It is true Christian love, fully as Paul here describes, so there is no surprise that this passage is often read to be the basis of marriage. Love, as describing sexual attraction and desire, was addressed in the readings we had in week 79. The gift of prophecy is especially to be sought (14:12), rather than speaking in tongues which seems to have become an identifier of spirituality. Instruction is more valuable (14:19). There can be little suspicion of envy by Paul, for he also speaks in tongues (14:18). Proper order is imperative in the use of all gifts within worship, for it is important to strengthen the church (14:26). Disorderliness, at that time as much as today, discredits Christ. READINGS FOR WEEK 82 day 1

Jeremiah 16:1 to 17:18

1 Corinthians 12:1-13

day 2

Jeremiah 17:19 to 18:end

1 Corinthians 12:14-26

day 3

Jeremiah 19:1 to 20:6

1 Corinthians 12:27 to 13:3

day 4

Jeremiah 20:7 to 21:end

1 Corinthians 13:4 to 14:5

day 5

Jeremiah 22:1-end

1 Corinthians 14:6-19

day 6

Jeremiah 23:1-end

1 Corinthians 14:20-end

day 7

Psalm 109

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Week 83 The Book of the Prophet Jeremiah includes passages which some call his confessions. They show his turmoil at being a prophet (the first, 11:18 to 12:6, the last, 20:7-18). Hope is indicated in the varied poetic oracles in Chapters 30, 31 and 33, often called 'the book of consolation'. They show influence of Hosea (eg 31:1-6) and reflect Isaiah Ch 40-49 (31:10-14). Chapters 46 to 51 are traditional oracles against others, as are Amos 1:3 to 2:3, Isaiah Ch 13-23, Ezekiel Ch 25-32, Nahum (week 53) and Obediah (week 96). It was in 605 BC that Jeremiah told of punishment lasting seventy years (25:1-12). Release from exile was to come in 538 BC, almost seventy years later. God is to restore Judah and it will not come from their own rebellion against captivity (29:7). It did not (Ezra 1:1, week 50 note on Ezra). The First Letter of Paul to the Corinthians addresses the basis of hope, the redeeming death of Christ Jesus (15:3, week 19 first note on Matthew). Resurrection fulfilled scripture (15:6) and showed it possible for all (15:12). All is completed in the Ascension (week 36 second note on Luke, Ephesians 4:8). Why otherwise were they baptised for the dead (15:29)? The obvious meaning of the text is vicarious baptism. Clerics look for alternative meaning because they find no other first century references to the practice and Paul fails to condemn it. But to do so here would divert the flow of argument (15:30-32). I like to think that Paul had condemned it elsewhere, verbally or in other, now unknown, writings to them (week 84 second note on 2 Corinthians). The subject of resurrection hope closes with the difference between perishable and imperishable (15:50) and that work in faith is not labour in vain (15:58). Paul introduces a collection for the church in Jerusalem as if the Corinthians had raised the subject (16:1), as he also does with sex (7:1), food (8:1) and spiritual gifts (12:1). All are similarly introduced, as is Apollos (16:12, Acts 18:24) who caused the divisions addressed here by Paul (1:12). Aquila and Prisca had left Corinth with Paul (16:19, Acts 18:1-2 & 18-19). Psalm 110 is seen by New Testament authors as of Christ. It was heard by delighted crowds when quoted by Jesus (v 1, week 59 first note on Mark). Does one verse imply the whole? READINGS FOR WEEK 83 day 1

Jeremiah 24:1-end

1 Corinthians 15:1-11

day 2

Jeremiah 25:1-end

1 Corinthians 15:12-28

day 3

Jeremiah 26:1-end

1 Corinthians 15:29-41

day 4

Jeremiah 27:1 to 28:16

1 Corinthians 15:42-end

day 5

Jeremiah 28:17 to 30:11

1 Corinthians 16:1-18

day 6

Jeremiah 30:12 to 31:14

1 Corinthians 16:19-end

day 7

Psalm 110

Proverbs 19:27 to 20:12

Week 84 The Book of the Prophet Jeremiah shows little progressive sequence in the conquest or in the prophetic writing. Conquest and siege were partial (34:7), perhaps withdrawn and reimposed (34:22), so probably people were being taken into exile over an extended period. Rachel, Jacob's favourite wife symbolises Israel, weeping over exiles leaving through Ramah (31:15). The tears are reflected at the birth of Jesus (week 9 first note on Matthew). God declares a new covenant (31:31). Prophecy consoles with promise of return (31:16), a greater Jerusalem never to fall (31:39-40, Revelation 21:2). It needs human faithfulness. The Lord is good. His love is for ever (33:11). Faith continues to falter, at the time of Jeremiah and thereafter. God commanded slaves to be freed (34:9 & 34:17); they were repossessed, not fulfilling what the law laid down (34:14, Deuteronomy 15:12). God will make the faithless daughter encompass, search for, protect or embrace with sincerity (31:22, the Hebrew meaning is uncertain). Chaldeans are one with Nebuchadrezzer (32:28) for they dominate the area around Babylon. Reference to a calf cut in two relates to the proof of the covenant with Abraham (34:18, Genesis 15:10 & 17-18). Finally, we note that it was all written again to replace the scroll that the king had cut up and burned (36:23 & 32). The Second Letter of Paul to the Corinthians includes Timothy in the greeting (1:1). However, we note that Paul often uses plural to refer only to himself. The altered situations of Paul and those in Corinth show in the letter, which forms three sections, Chapters 1-7, 8-9 and 10-13, perhaps sent separately, or following an unknown letter (2:4, week 83 second note on 1 Corinthians). We are not told details of Paul's affliction and danger (1:8), except that relief was like being raised from dead (1:10). A few suggest it was then that he was left with his thorn in the flesh (12:7, Bible note week 43). He certainly remains aware of his mortality and contrasts it to their life in Christ (4:12). Paul's detractors were arguing that his change of plan meant that nothing he taught could be trusted, so his letter is quick to explain (1:17-18). READINGS FOR WEEK 84 day 1

Jeremiah 31:15-end

2 Corinthians 1:1-11

day 2

Jeremiah 32:1-end

2 Corinthians 1:12-22

day 3

Jeremiah 33:1-end

2 Corinthians 1:23 to 2:13

day 4

Jeremiah 34:1-end

2 Corinthians 2:14 to 3:6

day 5

Jeremiah 35:1-end

2 Corinthians 3:7-end

day 6

Jeremiah 36:1-end

2 Corinthians 4:1-12

day 7

Psalm 111

Proverbs 20:13-27

Week 85 The Book of the Prophet Jeremiah tells of Jeremiah's imprisonment. Cisterns are pits in rock with only high up entrances (38:6). It goes on to tell of the fall of Jerusalem (39:3), disorder (41:2 etc) and the remnant seeking false safety in Egypt (42:18, week 73 second note on Isaiah). They are determined to continue following the queen of heaven (44:17, week 81 third note). Jeremiah may be retelling the siege (37:8, 34:22). We certainly go back to read again of recording the book (45:1, 36:4). This is shortly followed by traditional oracles against other nations (week 83 first note) with names and allusions too numerous for comment, except that these seem to include the ten traditional enemies of Israel (Genesis 10:15-18, week 97 second note on Daniel, week 104 first note on Revelation). Ten also signifies completeness. The promise of hope for Israel seems out of place (46:27-28). The Second Letter of Paul to the Corinthians starts this week by loosely quoting scripture (4:13, Psalm 116:10). Paul keeps faith and speaks out, for "the one who raised the Lord Jesus will raise us also" (4:14). It all seems clear, except when Paul writes of his longing for his heavenly dwelling to clothe him, knowing, or perhaps only hoping, that he will not be found naked when he loses his earthly body (5:2-3). The Greek original shows doubt, so some Bibles start verse 3 with the conjunction 'If'. Paul is longing for his mortality to be swallowed up by life (5:4). Knowing that all are accountable to God, Paul tries to persuade those who reject his teaching that they are rejecting God, for he says he himself is certainly well known to God (5:11). Paul may be including the Corinthians with him in this, but I think he is using plural just for himself (week 84 first note). It is urgent, for now is that day (of salvation, 6:2, Isaiah 49:8). More than in his first letter, Paul insists they keep separate from others (6:17). The Bible we read is translation. In translating 'God' it is difficult to be true to the original language and style, because the Hebrew Bible uses different names for God. Most Bibles reflect this when using 'LORD' for God, in Isaiah, Jeremiah, psalms and elsewhere. Christians use 'Lord' for Christ Jesus and also sometimes for God the Father. READINGS FOR WEEK 85 day 1

Jeremiah 37:1 to 38:16

2 Corinthians 4:13 to 5:5

day 2

Jeremiah 38:17 to 39:end

2 Corinthians 5:6-15

day 3

Jeremiah 40:1 to 41:end

2 Corinthians 5:16-end

day 4

Jeremiah 42:1 to 44:end

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day 5

Jeremiah 45:1 to 46:end

2 Corinthians 6:1-13

day 6

Jeremiah 47:1-end

2 Corinthians 6:14 to 7:1

day 7

Psalms 112 & 113

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Week 86 The Book of the Prophet Jeremiah concludes this week. After prophecies, we return to narrative, with clear dates of the fall of Jerusalem (52:4). It is noted that the prophecy against Moab closes with "thus far" (48:47). A similar close occurs after the prophecy against Babylon and this could also have closed the original book of Jeremiah (51:64). A large part of what follows is a very close parallel to much of 2 Kings 24:18 to 25:30, which some think shows that this section, perhaps also small parts elsewhere, was inserted into the book by a later compiler of the historical narrative (eg 52:4, 2 Kings 25:1). Putting salt on land makes it useless for agriculture (48:9). Also interesting is that a clay mould for bitumen seals for wine jars of the early Christian era has been found quoting the complete Hebrew text of 48:11, to commend quality. The close of prophecy against Moab (48:47), against the Ammonites (49:6) and against Elam (49:39) all have short positive promises, but Babylon is to sink and rise no more (51:64). This shows destruction of Babylon as the symbol for the beginning of a final destruction of evil, which closes the Bible (Revelation 18:2, week 104, our last week of the reading plan). The Second Letter of Paul to the Corinthians now claims the bond of Christian love, insisting that Paul has done nothing wrong (7:2). He says that this does not mean he disowns them (7:3). Indeed he identifies with the good news of them through Titus, which consoled him during difficulties in Macedonia (7:7). Paul accepts that he may have hurt them by an earlier letter (7:8). It was worth it. It made them repent (7:9). They have proved themselves guiltless (7:11). As he writes, Paul becomes optimistic of the relationship he has with them, probably boosted by the arrival of Titus, perhaps after this letter was started (7:12-13). He had boasted to Titus, who now confirms it (7:14). He again addresses needs at Jerusalem (8:6, 1 Corinthians 16:1), sending Titus to Corinth, probably also with Luke or Barnabas to help collect (8:18). Paul expands upon the theme of giving (Ch 9) and then feels the need to make a further appeal in his own defence (10:1, above note on 7:2). Again he seems to be using plural for himself, refusing to feel guilty at boasting about his authority and his commission to the Corinthians (10:8). READINGS FOR WEEK 86 day 1

Jeremiah 48:1 to 49:6

2 Corinthians 7:2-end

day 2

Jeremiah 49:7-end

2 Corinthians 8:1-15

day 3

Jeremiah 50:1-32

2 Corinthians 8:16-end

day 4

Jeremiah 50:33 to 51:23

2 Corinthians 9:1-5

day 5

Jeremiah 51:24 to 51:58

2 Corinthians 9:6-end

day 6

Jeremiah 51:59 to 52:end

2 Corinthians 10:1-11

day 7

Psalms 114 & 115

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Week 87 The Lamentations comprise five poems occasioned by the fall of Jerusalem. Greek tradition of 3cBC gives authorship to Jeremiah, but early Hebrew tradition ignores that possibility. Most scholars now accept them as written between 586 and 538 BC by an unknown author. The form is set by alphabetic acrostic, as is Psalm 119 (week 91 note on psalms – 22 letters to the Hebrew alphabet). Each lament is a chapter of 22 verses, except the third. The first two alternate between viewpoints of observer and personified city. The fourth recollects the final days before collapse, whereas the last is an appeal to God for help. The third, of 66 verses, is complicated and poignant, but does express some hope (3:31-33). The Book of the Prophet Zephaniah dates and identifies the prophet as of high social standing (1:1, 640-609 BC, of royal lineage). His message is very similar to that which Isaiah declared earlier. For Zephaniah, hope lies beyond that day (1:8 etc). False gods will be destroyed and every nation will be brought to worship the Lord in its own land (2:11). Zephaniah helps our understanding of the day of the Lord as a decisive time, judgement for idolatry and pride falling upon Israel and the nations. He is the bridge among the minor prophets, between those primarily of judgement (eg Hosea, Amos) and those mainly of hope, proclaiming the coming salvation of God (eg Haggai, Zechariah - Bible note week 88). The Second Letter of Paul to the Corinthians here contains what hardly seems logic and is among the less clear of Paul's writing. He claims not to make comparison with rivals (10:12). He then does just that (11:23). Perhaps he feels the Corinthians started as his total responsibility (10:14) or it hurts to loose what others helped with (11:8-9). He is sarcastic (11:17-19), even admitting his untrained oratory (11:6, week 42 first note on Acts). Possibly his rivals claim direct knowledge from God, so Paul tells of his own vision, using the humble ploy of seeming to claim it for another (12:3). He tells of his affliction which he assumes is to counterbalance the elation of that vision (12:7, Bible note week 43). READINGS FOR WEEK 87 day 1

Lamentations 1:1-end

2 Corinthians 10:12 to 11:6

day 2

Lamentations 2:1-end

2 Corinthians 11:7-end

day 3

Lamentations 3:1-end

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day 4

Lamentations 4:1-end

2 Corinthians 12:1-13

day 5

Lamentations 5:1-end

2 Corinthians 12:14 to 13:10

day 6

Zephaniah 1:1 to 2:11

2 Corinthians 13:11-end

day 7

Psalm 116

Proverbs 20:28 to 21:13

Week 88 The Book of the Prophet Zephaniah now contains more specific judgements. The Hebrew 'Cushite' could be Ethiopians or Nubians of the Upper Nile (2:12). Assyrians attacked Israel from the north, out of Nineveh to the east (2:13) which, having repented at hearing Jonah, seems almost to claim deity like Babylon was to do (2:15, week 76 fourth note on Isaiah). Nineveh is devastated, even before the exile of Judah and fall of Jerusalem (week 12 third note on Matthew). Its ruins were only recently discovered (AD1820). Judgement appears to move back to Jerusalem and its prophets and priests (1:12, 3:4). But God will change destruction to purification, with peoples calling upon God (3:9). Israel's righteous remnant is safe (3:13). The Book of Nehemiah completes the narrative of the return from exile (week 51 third note on Ezra). The temple is rebuilt, but not the city walls (1:3). There is opposition (4:1). All is completed (6:15) while Nehemiah is governor (5:14). The dated command to rebuild the city (2:1, 2:6, 445 BC) is an important key to Daniel's prophecy (week 97). Had Nehemiah been made a eunuch (to serve the queen, 2:6)? If so, he would not be allowed to enter the temple (6:11, Deuteronomy 23:1). The First Letter of Paul to the Thessalonians is written soon after he left Thessalonica to escape violence (Acts 17:10). Now in Corinth, cAD51, he is reassured by Timothy, who has just arrived there (3:6). The Thessalonians understand about the time of the second coming (5:1), so Paul tells of delivery from the wrath (1:10, week 34 second note on Luke), with salvation (5:9) and being lifted up (4:17). Some today see it as the 'rapture' (transportation) before 'tribulation' (week 101 first note on Revelation relates to 'seventieth week' of years, week 97 third note on Daniel). The living will not precede those already dead (4:15, not elsewhere reported of Jesus). The Bible calls twelve prophets minor (only of length, week 90 Bible note). Those of Israel, Hosea, Jonah and Amos, together with those of Judah, Joel and Micah (possibly Obadiah) date from Assyrian ascendancy (9-8cBC), whereas Nahum, Habakkuk and Zephaniah are from its decline (7cBC). Haggai, Zechariah, Malachi and probably Obadiah are post-exilic. READINGS FOR WEEK 88 day 1

Zephaniah 2:12 to 3:end

1 Thessalonians 1:1-end

day 2

Nehemiah 1:1 to 2:16

1 Thessalonians 2:1-16

day 3

Nehemiah 2:17 to 3:end

1 Thessalonians 2:17 to 3:end

day 4

Nehemiah 4:1 to 5:13

1 Thessalonians 4:1-12

day 5

Nehemiah 5:14 to 7:7a

1 Thessalonians 4:13 to 5:11

day 6

Nehemiah 7:7b to 7:73a

1 Thessalonians 5:12-end

day 7

Psalm 117

Proverbs 21:14-end

Week 89 The Book of Nehemiah records the close of historical narrative in the Old Testament (featuring Ezra and Malachi, weeks 51 & 52, c430 BC). Jerusalem is under dominion of Persia (Ezra 1:2). Some Jews had returned from exile, others had avoided exile (1:1-2, note below on Ezekiel). Jerusalem was to remain under domination right into New Testament times, when Jesus is born under Herod, who was appointed Governor of Galilee by Julius Caesar and later King of Judea by Markus Antonius (Matthew 2:1). Some suggest Nehemiah returned at much the same time as Ezra did, with those listed (7:6, Ezra 2:1). Ezra the priest and scribe sealed the document of revival (9:6 & 38) supported by Nehemiah the governor (10:1). We read of conditions there (11:20). It was about 100 years since the first return from exile, following the building of the temple, as ordered in various years by Cyrus and by Artaxerxes (2:6, Ezra 1:1 & 7:11). The people then lapsed, as Nehemiah discovers on his return to Jerusalem, having been away in Babylon for some time (13:6-7, 13:27). The Book of the Prophet Ezekiel tells of him and dates his calling, while captive in Babylon (1:1, 2:3, 593 BC). It later dates his last vision (29:17, 571 BC). His ministry was mostly prophecy directed at Jerusalem (16:1), either to Jews who lived there or to those in exile (week 91 second and fourth notes). The faithless behaviour in Jerusalem is evident (15:8). The Second Letter of Paul to the Thessalonians soon follows the first, to address their misunderstanding about the time (2:1-2, week 80 notes on 1 Corinthians). Perhaps they see their present troubles as 'tribulation' and had expected 'rapture' to come first. Paul now explains, responding to their misunderstanding (week 88 second note on 1 Thessalonians 1:10, but Mark 13:8 tells of worse). First the "lawless one" is to be revealed (2:8). The Letter of Paul to the Ephesians was written from prison in Rome (3:1, Acts 28:20, cAD60). It is not in answer to questions or to known problems and contains nothing about church order, only about truth. All who were dead in sin (2:1) are made alive with Christ by grace (2:5), created in Christ Jesus for good works which God has already prepared to be a way of life (2:10). READINGS FOR WEEK 89 day 1

Nehemiah 7:73b to 10:end

2 Thessalonians 1:1-end

day 2

Nehemiah 11:1-end

2 Thessalonians 2:1-15

day 3

Nehemiah 12:1-30

2 Thessalonians 2:16 to 3:end

day 4

Nehemiah 12:31-end

Ephesians 1:1-14

day 5

Nehemiah 13:1-end

Ephesians 1:15-end

day 6

Ezekiel 1:1-end

Ephesians 2:1-10

day 7

Psalm 118

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Week 90 The book of the Prophet Ezekiel gives us symbolism to remember, in the vision of the likeness of the glory of God (1:28). Wheels and eyes signify everywhere and all-seeing (1:18). Four is completeness (1:5), such as the fourfold example of ruin (5:17) and the four corners of the land (7:2, Mark 8:9, etc). Of the creatures, man is the ordained ruler of creation (Psalm 8:6, week 55 second note on Genesis), lion and ox are considered the most powerful wild and domestic animals and eagle the swiftest (1:10). Ezekiel is stunned (3:15), unable to rebuke, except by God's words (3:26-27). He represents God laying siege to Jerusalem (4:3), to each kingdom (4:5-6). He saw the Jews who had remained there in 597 BC driving God from his sanctuary (8:6). Exile will come (586 BC, week 49 notes on 2 Kings). The Letter of Paul to the Ephesians, Ephesians despite expected personal acquaintance, lacks names (1:1, 6:23, Acts 20:18). Therefore some argue that it is only written as if by Paul (week 6 first note on John the Author). However, most accept the letter as from Paul, and explain the impersonal style by it being intended for wider circulation than his other letters. To Paul was revealed the reconciliation in Christ Jesus (1:9-10), particularly Jew to Gentile (2:11 & 14, week 41 note on Acts). Paul's insistence on this irritated Jews and had led to his imprisonment (3:13). After a prayer (3:14), he explains and urges understanding and maturity (4:14). Lives should be of love and purity, as God's holy people (5:1-5). Gentiles have a calling to show they are fellow-heirs of the promise (3:6, 4:1). It is all part of the mystery (1:9, 3:3), still to be revealed, even to those above (3:10) whither Christ Jesus ascended (4:8). Eastern tradition reads Paul as saying Christ entered hell (4:9); whereas the Western Church simply asserts that Christ came right down to our human level. The Bible, Bible as generally accepted, includes all the scrolls of the Hebrew Bible (week 4 Bible notes). In some traditions four sections were identified: Law (Genesis to Deuteronomy); Former Prophets (Joshua, Judges, Samuel and Kings); Latter Prophets (Isaiah, Jeremiah, Ezekiel and the twelve); Writings (all the other books of the Hebrew Bible). As we now know them in the Old Testament, they are regrouped by their contents (weeks 3, 7 & 28 Bible notes). READINGS FOR WEEK 90 day 1

Ezekiel 2:1 to 3:15

Ephesians 2:11-end

day 2

Ezekiel 3:16-end

Ephesians 3:1-13

day 3

Ezekiel 4:1 to 5:end

Ephesians 3:14-end

day 4

Ezekiel 6:1-end

Ephesians 4:1-24

day 5

Ezekiel 7:1-end

Ephesians 4:25-end

day 6

Ezekiel 8:1-13

Ephesians 5:1-5

day 7

Psalm 119:1-32

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Week 91 The Book of the Prophet Ezekiel continues the vision of abominations, weeping for Tammuz (8:14, a Babylonian fertility god), sun worship (8:16) and putting a branch to nose (8:17, an act of nature worship). Those in exile could be seen as discarded bone by those in Jerusalem, themselves the choice meat still in the pot, secure, without need to rebuild (11:3). False prophets even accept flimsy walls as solid, whitewashing them and reassuring everybody that there is no need for further security (13:10). Nothing we have already read of the situation in Jerusalem is as graphic and distressing to God as this (above first note). Furthermore, magic charms and curses, bands and veils, could indicate deadly games (13:18). We do not know how or where the message was delivered (week 89 note). Some suggest that Ezekiel visited Jerusalem, for he learns promptly of Pelatiah's death (11:13, 11:1). However, all chapters 8 to 11 could be one disrupted vision, which Ezekiel could be telling straight to the exiles at the time (11:25, 8:1). Finally this week, we read of useless vine wood, traditionally relating to God's chosen people (15:2-5, Psalm 80:8). It is for burning (15:6). The Letter of Paul to the Ephesians continues with the message of holy living, living in the light of Christ which exposes shameful secrets (5:8-11). Paul may be quoting an early Christian hymn (5:14). He gives rules for family and master/slave relationships (6:1-9). If both sides are believers, it links to reconciliation in Christ Jesus. Even if not, non-believers unknowingly have the same heavenly master (6:9). Paul acknowledges that spiritual forces war against God in heaven (6:12) and there is need to be fully prepared for the evil day of conflict (6:13). All are to be ready and equipped, alert and praying at all times (6:18). Finally a name! Tychius is to deliver this letter (6:21). I like to think he also takes personal messages from Paul, of which we know nothing. Psalm 119 is an acrostic of praise, 22 sections of 8 verses, each beginning with the same Hebrew letter - Last week: Aleph; Beth; Gimel; Daleth. READINGS FOR WEEK 91 day 1

Ezekiel 8:14 to 9:end

Ephesians 5:6-20

day 2

Ezekiel 10:1 to 11:12

Ephesians 5:21-24

day 3

Ezekiel 11:13-end

Ephesians 5:25-end

day 4

Ezekiel 12:1-end

Ephesians 6:1-9

day 5

Ezekiel 13:1 to 14:11

Ephesians 6:10-17

day 6

Ezekiel 14:12 to 15:end

Ephesians 6:18-end

day 7

Psalm 119:33-88

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Week 92 The Book of the Prophet Ezekiel closes that part which is mainly a warning of judgement upon Jerusalem (day 6), giving us rather longer readings this week. Some scholars suspect the book started as unordered pieces, with the three parts now evident resulting from editorial rearrangement to set dates in the text chronologically. Nevertheless, early records show it as it now is. We read of Jerusalem as a foundling (Ch 16), allegory of her kings (Ch 17), sins affecting only one generation (Ch 18), a lament (Ch 19), then exasperation, judgement and the acceptable Israel on the holy mountain (20:40). Fire is an obvious allegory for judgement and green relates to good while dry relates to evil, in Hebrew tradition (20:45-49). Later, the death of Ezekiel's wife (24:18) presages Jerusalem's fall (24:26, 33:21, 2 Chronicles 36:17-18, 585 BC). Heathen sacrifices were eaten on mountains (18:5). Whitewash falsifies (22:28, week 91 second note). Blood is to be drained into the earth and be covered (24:7, week 21 second note on Leviticus, Leviticus 17:13). The Letter of Paul to the Philippians was written cAD60 by Paul, confined for Christ and the gospel (1:7, 1:13, Acts 28:20). He may be in his own rented house, detained in Rome but allowed to receive visitors and preach (Acts 28:16-17). If not, some scholars think it possible the letter was written earlier, soon after Paul's arrest and somewhere with Roman authority, possibly Caesarea or on the way to Rome (Acts 23:35). Paul was also under Roman guard in Philippi (week 41 note on Acts) and had revisited that prosperous Roman colony on his third journey (Acts 20:6). Signs also suggest this may be made up of more than one letter, but it has always been known as one. The letter gives thanks and rejoices for the Philippians' help and concern (1:5, 4:10). Its opening greeting shows a well established organisation, with overseers and helpers, bishops and deacons (1:1). The Bible is universal, but editorial policy for each version varies, regarding validity of source and translation of culture (week 61 Bible notes). Policy is often explained in a preface. Examples: NRSV is in the same tradition as KJV, but takes note of the Dead Sea texts (discovered AD1940); KJV gives "they put him in a ward in chains" (Ezekiel 19:9), implying static security, whereas NRSV gives us perhaps more mobile captivity "with hooks they put him in a cage." READINGS FOR WEEK 92 day 1

Ezekiel 16:1-end

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day 2

Ezekiel 17:1-end

-

day 3

Ezekiel 18:1 to 19:end

Philippians 1:1-2

day 4

Ezekiel 20:1-end

Philippians 1:3-11

day 5

Ezekiel 21:1 to 22:end

-

day 6

Ezekiel 23:1 to 24:end

-

day 7

Psalm 119:89-120

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Week 93 The Book of the Prophet Ezekiel now enters its second major division, which we cover this week in slightly easier readings. It comprises oracles of judgement against foreign nations similar to many we have recently read. The Ammonites, Moab, Edom (the same area as Seir of KJV) and the Philistines have all taken advantage of Judah or laughed at their misfortune (Ch 25). Tyre is not innocent. The famous city has a proud king thinking like a god (28:2). Tyre has grown wealthy by trade (27:3 & 12 etc) and is to be besieged by Babylon (26:7). Siege lasts fifteen years without success, until helmets rub off the hair (29:18). Other kings fear (27:35). We recognise irony in Ezekiel's lament against the city (28:12). Sidon, the Phoenician city that founded Tyre, will suffer plague (28:23). No longer will Israel have contemptuous neighbours (28:24). Against Egypt, we read one oracle (29:1), then a few months later it is specifically against Pharaoh in a parable of a great cedar tree, fallen Assyria (31:2-3). Two years later come more oracles (32:1, 32:17). The redirection of Nebuchadrezzar to Egypt dates after the siege of Tyre (29:17 & 19). All are prophecies that make kings tremble (32:10), but Pharaoh may be consoled for the fate of his own hordes, by the fate of others (32:31). The letter of Paul to the Philippians may flow more easily because of affinities Paul's two experiences of being in prison and also that Philippi is fully Roman, enjoying the legal status of cities in Italy and having many of their citizens, having settled there from the legions. The city straddles Via Egnatia, the road to Rome from the eastern provinces, and is naturally polyglot, but it has no synagogue (the normal starting point for Paul, Acts 16:13). The Philippians have been giving Paul strong support and sending financial help to him with Epaphroditus (2:25), but they are suffering. We do not know the nature or details of their struggle (1:29-30). Paul knows that shame and suffering are causes not to give up but to speak boldly (1:12). Christ is proclaimed widely, even if sometimes for wrong reasons (1:18). The letter is not difficult, but we might not recognise an early Christian hymn (2:6-11), perhaps reworked by Paul. We must press on like Paul (3:14-16).

READINGS FOR WEEK 93 day 1

Ezekiel 25:1-end

Philippians 1:12-end

day 2

Ezekiel 26:1-end

Philippians 2:1-18

day 3

Ezekiel 27:1 to 28:19

-

day 4

Ezekiel 28:20 to 29:end

Philippians 2:19-end

day 5

Ezekiel 30:1 to 31:end

-

day 6

Ezekiel 32:1-end

Philippians 3:1-16

day 7

Psalm 119:121-end

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Week 94 The Book of the Prophet Ezekiel enters its third section, again with generous readings, taking us into promise of national restoration (Ch 37), the final battle (Ch 38 & Ch 39) and the restored temple (Ch 40). First, Ezekiel is a watchman (33:7), leaders fail (Ch 34) and we read a prophecy against Edom (Ch 35, seeming out of place here). Fruitfulness of Israel (Ch 36) prepares us for the well known vision in the valley of dry bones (Ch 37). It is clearly allegory (37:11). The miracle is God healing the nation and restoration. Of note are: the exiles cease blaming the sins of fathers (33:10, Ch 18, week 92 second note); news of Jerusalem's fall (33:21); a shepherd feeds the flock and legitimately feeds himself off it (34:3); God will allow the house of Israel to approach and ask for fertility, previously blocked (36:37, 20:31). We read preview of Messiah (37:24), then we read of Magog, Meshech and Tubal, descendants of Japheth (38:3, Genesis 10:2) who will align with Gog for the final battle (38:18, 39:11, Revelation 20:8, 'Magog' also means land of Gog). Then the new temple, the new Jerusalem, is revealed (40:5). The Letter of Paul to the Philippians closes this week with memorable and easily understood phrases, such as the exhortation to gentleness, which some Bibles translate differently. It is recognised by our older generation as moderation (4:5, KJV). Paul addresses his loyal companion without anywhere identifying him (4:3). Some suggest the name is Syzgus. The First Letter of Paul to Timothy is to his faithful companion and sometime emissary (eg Philippians 2:19, 1 Thessalonians 3:6 week 88). A year ago in our reading, we first met Timothy (Acts 16:1 week 41). It is cAD64, the last few years of Paul's life and he writes with pastoral advice, caring for the Christian flock, rather than with extensive theology (week 46 first Bible note). Paul writes by the command of "God our Saviour and of Christ Jesus our hope" (1:1) - more than hope, certainty! Paul is echoing his commission through Jesus Christ and God the Father (Galatians 1:1). Distinction had been needed at Paul's conversion, so then he spoke only of Jesus (Acts 9:5). Christ is that aspect (person) of God called Saviour (Philippians 3:20).

READINGS FOR WEEK 94 day 1

Ezekiel 33:1 to 34:end

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day 2

Ezekiel 35:1 to 36:end

Philippians 3:17 to 4:3

day 3

Ezekiel 37:1-end

Philippians 4:4-14

day 4

Ezekiel 38:1-end

Philippians 4:15-end

day 5

Ezekiel 39:1-end

-

day 6

Ezekiel 40:1-47

1 Timothy 1:1-2

day 7

Psalm 120

Proverbs 22:1-16

Week 95 The Book of the Prophet Ezekiel nears its close in a vision of measuring God's blueprint for the restoration (40:2-3). The final revelation links to this vision (week 104 - Revelation 21:15, again measuring, Jeremiah 31:39). Ezekiel sees the temple sanctuary (41:1), but not knowing of Jesus, his mind would not allow him even to visualise entering it (41:3-4, week 21 second Bible note). We move from worship (priest's rooms, 42:13) to the glory of God himself (43:2), the altar (43:13) and restoration flowing out to the land (47:1, Revelation 22:1) - outward from altar to people (44:1-6), to land organisation (45:1, 47:13, 48:1) and finally the city gates (48:30 etc, Revelation 21:12). The east gate of the temple mount today remains closed, waiting for the Prince to enter (44:1-3). Ezekiel's vision is a glorious picture and we need to step back, look at the whole, and not let our attention get hung up on difficult detail. The First letter of Paul to Timothy is to Ephesus. Is Paul saying he left Timothy behind as he went on to Macedonia (1:3)? If so, it was not a journey we have read: Ephesus was not reached in the first (Acts 13:4 to 14:28); Ephesus was after Macedonia in the second (19:1); Timothy went ahead to Macedonia in the third (Acts 19:22). Thus other journeys are suggested (Bible note below). Paul urges prohibiting bad teachers and doctrine that does not instruct love and sincere faith (1:5). He excluded Hymenaeus and Alexander – consigning them to Satan (1:20). It may be that they teach denial of bodily resurrection, perhaps as some part of Gnostic belief (2 Timothy 2:17, week 97 Bible note). Order is upset by argument and anger (2:8) and by women going against the social convention of quiet submission to men and to God, and against religious tradition of male leadership (2:11-14, week 55 second note on Genesis, week 100 second Bible note). Likewise, those aspiring to be bishop (ie oversight) must be respectable (3:1-4). Circumstances do not need Paul to write more about doctrine or teaching, as they do when writing to Titus (Titus 1:9 week 46). The Bible gives neither full biography of Jesus nor of the apostles. Many try to construct other episodes in their lives based upon clues in the Bible (week 96 second note on 1 Timothy). Tradition says Paul was released from prison, made more journeys including to Spain, to Ephesus, Macedonia and Troas, was again imprisoned in Rome and then executed under Nero. READINGS FOR WEEK 95 day 1

Ezekiel 40:48 to 42:12

1 Timothy 1:3-11

day 2

Ezekiel 42:13 to 43:end

1 Timothy 1:12-17

day 3

Ezekiel 44:1 to 45:8

1 Timothy 1:18-end

day 4

Ezekiel 45:9 to 46:18

1 Timothy 2:1-7

day 5

Ezekiel 46:19 to 48:7

1 Timothy 2:8-end

day 6

Ezekiel 48:8-end

1 Timothy 3:1-7

day 7

Psalm 121

Proverbs 22:17-end

Week 96 The Book of the Prophet Obadiah is of unknown place and author, except his name. It may date from early attacks on Jerusalem (2 Chronicles 21:16, c843 BC), but more probably is after Edom had watched the ransacking of Jerusalem, perhaps adding its own vengeance (v 11, Ezekiel 25:12, 586BC). Edom should have assisted, being descendants of Jacob's brother Esau (Genesis 33:16, Seir was within the area of Edom). The more probable latter date would make Obadiah contemporary with Ezekiel, possibly sharing common influences. The book stands between a conclusion in 'return-from-exile' (v 19, Ezekiel 37:21) and in 'God's kingdom', worship from his people rather than political power (v 21, Hosea 14:6-9, Revelation 11:15). The Book of the Prophet Daniel entered the Hebrew Bible late, thus it is not categorised with the latter prophets (week 90 Bible Note). It is dated between 6cBC and 2cBC, depending upon the view of its contents: either narrative of real vision or historical fiction and traditional end time prophecy. Daniel, in exile, is a true Israelite, submissive to God. By this, those opposing him fail (3:26). He interprets writing on the wall (5:26-28, Isaiah 13:17), royal dreams of affliction (4:18), and of world empires after Babylon (2:36, 5:31). First is Medo-Persia, to be replaced by bronze (2:39, Greece, 330 BC) and then iron (2:33, Rome, 63 BC), feet of clay and iron (2:41, Rome later divided east & west, AD 395) and some say degenerating into ten co-existing or subsequent kingdoms (week 97 second note, week 85 second note on Jeremiah). The First Letter of Paul to Timothy gives requirements for deacons, a title derived from the Greek word for one who serves (3:8). Here Paul does include matters of faith and conscience (3:9) which would evidently also apply to elders, overseers and bishops. The instructions that follow are generally straightforward. Some suggest a widow had to pledge not to remarry, in order to be listed (5:9). Younger widows were expected to marry again (5:11-15). In support of further missionary journeys of Paul (week 95 Bible note), there is Timothy's youth (4:12). It would make it unlikely for him to have been left behind fourteen years earlier (1:3, Acts 16:10, cAD50). Also, Paul says he expects to travel again (3:14, Philemon v 22). Such clues build biography. READINGS FOR WEEK 96 day 1

Obadiah 1-end

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day 2

Daniel 1:1 to 2:16

1 Timothy 3:8-end

day 3

Daniel 2:17-end

1 Timothy 4:1-10

day 4

Daniel 3:1-end

1 Timothy 4:11-end

day 5

Daniel 4:1-end

1 Timothy 5:1-2

day 6

Daniel 5:1-end

1 Timothy 5:3-16

day 7

Psalms 122 & 123

Proverbs 23:1-18

Week 97 The book of the Prophet Daniel tells of safety in the lions' den and Darius acknowledging God (6:26), thus the decree by Artaxerxes to rebuild Jerusalem (Nehemiah 2:3-6, 445 BC, last note on Daniel below). A dream of Daniel's, before the fall of Babylon (5:30, 539 BC), relates to that earlier by Nebuchadnezzar (2:1). Beasts are kingdoms (7:17), then ten kings, three supplanted by something new (7:24-25) which wages war until judgement (7:21-22). Three-and-a-half years is the significant time (interpreted from 'time, two times and half a time', 7:25, week 98 note, about 1,260 or 1,290 days). A later dream (8:3 etc) shows four subsequent kings of, or probably after, Greece (8:22), then a destroyer and deceiver (8:11-12, 8:25, perhaps Antiochus IV). 2,300 days are unexplained (8:14 & 26). Some times are told: seven plus sixty-two weeks (ie 69x7) total 483, the years from decree to crucifixion (9:25-26, 445 BC of first note above to 'Anointed One cut off'). The last week of the "Seventy weeks" may be a delayed 7 year end time, which Paul thought was imminent (9:24, 9:27, weeks 88 & 89 notes on Thessalonians etc, 'the seventieth week'). Perhaps it is not accurate counting but symbolic: for seventy times seven (77 times in some Bibles) may signify perfection, infinity (Matthew 18:22 on forgiveness, week 100 second note on Revelation). The First Letter of Paul to Timothy refers to elders, possibly synonymous with bishops, who rule well and especially teach well (5:17). Financial reward is suggested by reference to an ox eating grain while threshing and a worker being paid (5:18, Deuteronomy 25:4, Leviticus 19:13). Elders who persist in sin need public rebuke for the discipline of others (5:20), but evidence is only valid with three witnesses (5:19, week 7 first note on 1 John). What is falsely called knowledge may be early Gnosticism (6:20). It opposed ideas of a bodily resurrection and the expectation of a second appearing of Jesus Christ, "at the right time" (6:15, Bible note below). The Bible shows hints of false cosmic dualism, developing Gnosticism - true nature as the (divine) soul longing to escape prison within the (human, evil) body: thus the secret (week 55 Bible note), which delivers (2 Timothy 2:18, week 98 second note on 2 Timothy). Gnostics saw the resurrection of Jesus as not real because he was never truly human. All is contrary to the Bible. READINGS FOR WEEK 97 day 1

Daniel 6:1-end

1 Timothy 5:17-22

day 2

Daniel 7:1-14

1 Timothy 5:23-end

day 3

Daniel 7:15-end

1 Timothy 6:1-2a

day 4

Daniel 8:1-14

1 Timothy 6:2b-16

day 5

Daniel 8:15-end

1 Timothy 6:17-19

day 6

Daniel 9:1-end

1 Timothy 6:20-end

day 7

Psalms 124 & 125

Proverbs 23:19-25

Week 98 The book of the Prophet Daniel reveals more, after delay by the demon influencing Persia (10:13). Parts of the vision can be seen to match known history, so some suggest it was written after the desecration (11:31, the altar to Zeus in the temple in 168 BC, prefiguring a similar desecration after Jesus, Matthew 24:15 week 18). The vision then becomes that of antichrist (11:36, week 102 fifth note on Revelation). The outcome is hidden (12:9). 1,290 days may relate to persecutions of 2cBC (12:11, 3½ years) or to half the 7 year endtime (9:27, week 97 third note). 1,335 days mystifies all scholarship (12:12). The book of the Prophet Zechariah moves beyond Darius (1:1, Ezra 5:1) and the temple rebuilt by Zerubbabel (4:9), to a city with no walls, the kingdom age (2:4-5 &11). Visions are opaque symbolism (1:8 etc, week 99 second note on Joel), such as a basket going to Babylonia (5:11, iniquity captured or focused). Prophetic sequence is always from judgement (6:1) to kingdom: from Joshua and Satan (3:1, week 104 Bible note), through priesthood restored (3:7 etc), to that day (3:10), with two anointed ones, perhaps king and prophet (4:14, the Messiah is both). Christ is prefigured, perhaps also by "Branch" (3:8, 6:12). The Second Letter of Paul to Timothy is generally dated cAD67, after the letter to Titus (week 46). Paul is in prison (1:8). Either he was not released before, or is now back languishing in a cold dungeon (4:13). There is little difficulty for us to understand what Paul instructs, but to live it is not so easy. All Asia, including Phygelus and Hermogenes (1:15), has turned from Paul, perhaps to early Gnosticism, which claimed that salvation was already achievable, that personal spiritual resurrection can come from knowing the secret of ones true spiritual nature. Thus one falsely believes in delivery from ones evil human body (2:18, week 97 Bible note). Onesiphorus remains true, leaving family for Paul in Rome (1:16), so Paul adds a prayer for mercy for him on that day (1:18, week 52 Bible note, week 85 fourth note on 2 Corinthians). The Bible tells us Paul is author of the letters to Timothy and Titus, but some suggest another with his authority. A few place them some years after Paul's death, as if written by him, in the same way that we have noted as being suggested for John (week 6 first note on John the New Testament Author). READINGS FOR WEEK 98 day 1

Daniel 10:1 to 11:14

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day 2

Daniel 11:15-end

2 Timothy 1:1-7

day 3

Daniel 12:1-end

2 Timothy 1:8-14

day 4

Zechariah 1:1-end

2 Timothy 1:15-end

day 5

Zechariah 2:1 to 3:end

2 Timothy 2:1-7

day 6

Zechariah 4:1 to 6:end

2 Timothy 2:8-19

day 7

Psalm 126

Proverbs 23:26 to 24:2

Week 99 The Book of the Prophet Zechariah, Zechariah two years later, tells of promised restoration and joy (8:19), after seventy years of fasting (7:5, Daniel 9:2, Jeremiah 25:11). The nations now come to seek the Lord in Jerusalem (8:22). An oracle tells of the daughter Zion rejoicing, the victorious and humble king riding on a donkey (9:9, week 16 second note on Matthew) and we see beyond Jesus to that day (9:16), all in the traditional style we have come to recognise. We note thirty silver coins paid after betrayal (11:12, as for Jesus, Matthew 27:3), in moving from Judah's failed shepherds (11:4) to complex and mixed metaphor of the kingdom, when all is holy (14:20, week 98 second note). The Book of the Prophet Joel cannot be dated. Most scholars favour 9cBC but a few suggest post-exilic (week 88 Bible note). Nothing more is known of Joel, whose name means 'Yahweh (the Lord, Jehovah) is God' (1:1). Judah is seen from afar (2:32, 3:1 etc), anticipating (or explaining) devastation and exile, looking to restoration and beyond, to the last days (Acts 2:17). Much is symbolism, here as in recent weeks, to be recognised in Revelation (next week). With Daniel's help, we are ready. Without it, we would be totally lost. The Second Letter of Paul to Timothy asserts the value of everybody, dedicated and useful for every good work, uncontaminated by argument and chatter (2:21) and clear of senseless controversies (2:23, 1 Timothy 1:3). Distressing times will come. There will be opposition to the truth in the last days, like from Jannes and Jambres (3:8, in Hebrew tradition the court magicians of Pharaoh, Exodus 7:11). Paul offsets sinful behaviour by his own example, reminding Timothy of the sacred writings he has known from childhood (the Hebrew Bible, our Old Testament), which through faith in Christ Jesus can instruct for salvation (3:15). All scripture is inspired by God (3:16). Paul knows his weakness now (4:6) and his strength during trial (4:16-17). He and Timothy are in the presence of God and of Christ Jesus who will return and establish God's kingdom (4:1). Persistence is needed (4:2). Many lose (4:3). Paul has Luke with him and asks Timothy to bring Mark (4:11, week 48 third note on Colossians). He needs what he had left in Troas (4:13, Acts 16:11 or a later journey as week 95 Bible note). READINGS FOR WEEK 99 day 1

Zechariah 7:1 to 8:end

2 Timothy 2:20-end

day 2

Zechariah 9:1 to 10:5

2 Timothy 3:1-9

day 3

Zechariah 10:6 to 11:end

2 Timothy 3:10-end

day 4

Zechariah 12:1 to 14:end

2 Timothy 4:1-8

day 5

Joel 1:1 to 2:17

2 Timothy 4:9-15

day 6

Joel 2:18 to 3:end

2 Timothy 4:16-end

day 7

Psalms 127 & 128

Proverbs 24:3-9

Week 100 The Book of Revelation is generally dated cAD95, but a few scholars place it earlier (AD54 onward). Whichever, Christians are under Roman persecution and Patmos is possibly a penal colony (1:9). John is the named author (1:4, week 6 notes on John the New Testament Author). Sometimes the book is called the Apocalypse, which is Greek for 'disclosure of that previously hidden or unknown'. The number seven stands for completeness (in 12 sets, ie 1:4, 6:1, 8:2, etc, week 58 first Bible note, week 97 third note on Daniel). Completeness is appropriate for the last book in the Bible, with its accounts of final conflict and judgement. We recollect foretellings, in the contrasting conversion of implements, at one time to war (Joel 3:10) and at another time to peace (Isaiah 2:4). "I am" statements identify Christ Jesus (1:17-18, week 70 third note on John). He dictates the letters to the seven churches from among the lampstands (1:13, a symbolic necessity for all churches). Satan is referred to in the letters to Smyrna, Pergamum, Thyatira and Philadelphia (2:9, 2:13, 2:24, 3:9, week 64 first Bible note). His, Satan's, synagogue means he leads their religion against God (3:9). It becomes clearer (20:2-3, week 104 Bible note). The Psalms cover the whole scope of relationship with God: they instruct that all shall be well for those who fear the Lord (Ps 128); those who stay loyal under adversity (Ps 129); those who plead in humility and hope (Ps 130). The Proverbs move to more sayings of the wise (24:23), then to others of Solomon, copied under Hezekiah (25:1 to 29:27). Possibly not many of these are in reality by Solomon (week 1 note). The Bible can be read at different levels and interpreted in many ways, some of which are noted. For example, apocalyptic writing is allegory of struggle, the dichotomy present in creation. Some see it as an inward and personal struggle, others as general future. Many try to identify world history, past and future. Similarly, Biblical example, law and instruction (eg Paul for women and leaders) are seen by some as always rigidly applicable, but by a few they are seen as generally less relevant today. To many like me, they are coloured by context (eg week 6 first Bible note) without denying the abiding relevance of the Bible. READINGS FOR WEEK 100 day 1

Psalm 129

Revelation 1:1-end

day 2

Proverbs 24:10-18

Revelation 2:1-7

day 3

Psalm 130

Revelation 2:8-11

day 4

Proverbs 24:19-27

Revelation 2:12-17

day 5

Proverbs 24:28-end

Revelation 2:18-end

day 6

Proverbs 25:1-7a

Revelation 3:1-13

day 7

Proverbs 25:7b-10

Revelation 3:14-end

Week 101 Weekly notes are now difficult. We have read Old Testament prophecy and psalms describing wrath and exile and looking to restoration, aspects of Messiah, the Anointed One, the Christ, with occasional glimpses beyond to Apocalypse. Much can be made of a few words (eg week 44 note on Psalm 68). All such revelation is inspired and a lot is dreamlike, especially in this final book. Distinctions between aspects are not clear and scholars’ opinions differ. We must read slowly, both these final notes and this last book of the Bible. The Book of Revelation moves to the throne of heaven whence we view what follows. John is taken up (4:1-2, in the spirit). He will see the devil vanquished (20:10) and all will then be illuminated with God's glory (21:23). The church, Greek 'ekklesia', meaning God's gathered people, is not mentioned during John’s vision in heaven (4:1 to 22:16). To some, this indicates that Christ Jesus will call his own up into heaven at the 'rapture' (week 88 second note on 1 Thessalonians, week 18 first note on Matthew), to be spared the danger and distress of what John sees, that is the 'tribulation' engulfing the world (eg 7:3 and readings in weeks 102 & 103). For me, seven spirits of God make one sevenfold complete Spirit (3:1, 5:6 etc). Twenty-four elders may reflect tribes and apostles and represent believers in heaven (4:4). Otherwise they could be a higher order of angels, distinct from that of the four creatures (4:6, Ezekiel 1:10). What follows, to the end of darkness (22:5), is sealed and waiting (5:3, week 18 first note on Matthew). The Lamb initiates everything (5:7). A new song begins (5:9). Four horses are described; more ominous than those we met earlier (Zechariah 1:8, week 99 second note on Joel). Some identify Christ or the antichrist on the white horse (6:2), but the context suggests no more than that white here symbolises conquest. Red symbolises bloodshed (6:4), black famine (6:5) and death is pale (6:7) - some Bibles say green. The fifth seal shows impatience and promise. The sixth adds what is beyond imagination. The seventh closes the series (8:1). Chapter 7 shows the sealed and the saved. Does this answer the question "who?" (6:17). Psalms 120 to 134 may have been sung by pilgrims from afar, perhaps even from exile, as they mounted the steps to the temple. READINGS FOR WEEK 101 day 1

Psalm 131

Revelation 4:1-end

day 2

Psalm 132

Revelation 5:1-end

day 3

Psalm 133

Revelation 6:1-8

day 4

Psalm 134

Revelation 6:9-end

day 5

Proverbs 25:11-end

Revelation 7:1-8

day 6

Proverbs 26:1-12

Revelation 7:9-end

day 7

Proverbs 26:13-end

Revelation 8:1-6

Week 102 The Book of Revelation introduces the next series of judgements (8:6) but we could be viewing only another aspect of the same. All is so far from normality that we cannot be sure of any real sequence of events. It could be different views of one extended situation, such as under the sixth seal (6:12 to 7:17). What we read may thus be concurrent, overview or parenthesis. I do not think the pause after the seventh seal (8:1) relates to the delay before the seventieth week of years, 7 year end-time (week 97 third note on Daniel); some do, but it solves nothing. I suggest keeping an open mind and not trying to resolve this or any other such question. Scholars work at solutions, but none has convinced me. We should read on and consult others later, if we want. Now trumpets. Four are straightforward (Chapter 8), but the fifth seems to release Satanic scorpions (9:5). The sixth introduces four angel leaders and horsemen (9:14-16) reserved until this time, perhaps even agents of Satan now released (last note below). We have already noted parables of Jesus that seem to give no second chance (week 18 second note on Matthew). Now, after multiple opportunities, many still cling to other than God (9:20). The seventh trumpet is interrupted by two multiple complex visions (10:1-11 and 11:1-13). Firstly, a little scroll has a bitter message (10:2-10) and thunders announce words that remain hidden (10:4). Secondly, we read of desecration for 42 months (11:2, 3½ years, week 98 note on Daniel). It is the same period as the 1,260 days for two witnesses (11:3, perhaps covering half the 7 year covenant period, the 'final week', of Daniel 9:27). The witnesses are two olive trees, seeming to relate to the anointed ones (11:4, Zechariah 4:11-14). The witnesses are killed (11:7, perhaps by Satan 20:1-3), then called up to heaven while earthquake shatters the city (11:13). The second woe has ended (11:14). The third woe is not defined (8:13). Now, at last, the seventh trumpet is blown. Timeframes seem unrelated: Christ possesses his kingdom (11:15); a splendid woman (12:1), threatened, brings forth Christ (12:5). Who is she - Israel, the believing community, the Church, Mary, mother of Christ (some traditions portray her as described in 12:1)? She is kept safe, perhaps after or during, the 3½ years of the witnesses (12:14, Daniel 7:25). Out of heaven (12:9), the dragon, Satan or the Antichrist, continues attack (12:17), with his angels (12:9, possibly 9:14), deceiving as predicted, in Christ’s name (Matthew 24:5). READINGS FOR WEEK 102 day 1

Psalm 135

Revelation 8:7-end

day 2

Psalm 136

Revelation 9:1-12

day 3

Psalm 137

Revelation 9:13-end

day 4

Proverbs 27:1-10

Revelation 10:1-end

day 5

Proverbs 27:11-22

Revelation 11:1-14

day 6

Proverbs 27:23 to 28:9

Revelation 11:15-end

day 7

Proverbs 28:10-14

Revelation 12:1-end

Week 103 The Book of Revelation takes us into ever more obscure visions (verses 12:18 and 13:1 are combined in many translations). Satan, the dragon, adopts a beast, risen from the sea, perhaps this means supported by world powers, for sea may here symbolise peoples and nations (13:1, 17:15). It may be the antichrist, for Satan gives it power (13:2). It has a history of recovery from apparent death, which some try to place in history, as also its characteristics and absolute power for 42 months (13:3-5, the time may be the last 3½ years of Daniel 9:27). I do not agree with those suggesting this same beast killed the witnesses (11:7). It is decision time (13:10). Authorities differ: either Christ's death or the names in the book are from the world's foundation (13:8). To me, this does not mean preset or predestination, but that all is embraced in God's foreknowledge (week 9 first note on Matthew). A trinity of evil is established by another beast in support (13:11). Some suggest that rising from the earth, not the sea, means from uninhabited or ungoverned lands. True or not, it seems to be a world power in control of trade (13:17). 666, each digit just short of 7, perfection, means the opposite, evil. Three 6s could thus be a trinity of evil (13:18). However, many prefer to decode their one chosen evil, such as Nero Caesar. We see the Lamb with the 144,000 (14:1). An angel proclaims judgement as the eternal gospel, good news (14:6-7). Another proclaims defeat of Babylon, the prostitute, the great city that misruled the earth (14:8, 17:18, week 104 first note, and/or 16:19 in God's fury). A third angel pronounces the fate of those siding with the beast (14:10-11). Those labouring for God need endurance (14:12, 13:10). If they should die in faith, it will be blessed relief (14:13). The vision closes with harvest as the image of judgement (14:15). Next, John sees God's wrath completed in seven plagues from golden bowls (15:1, 16:1). The victory of God is celebrated (15:2) and completed in the picture from the seventh bowl (16:17-21). The first bowl inflicts sores on Satan's people (16:2), the second kills sea (16:3), the third fresh water (16:4) and the fourth enhances the sun, yet Satan's people refuse to repent (16:8-9). The fifth attacks Satan's kingdom itself (16:10). In the sixth bowl we see preparations, troop assembly for the battle at Harmagedon (16:16). Perhaps symbolically 'Mountain of Meggido', the battle site of old (Judges 5:19 etc). READINGS FOR WEEK 103 day 1

Proverbs 28:15-end

Revelation 13:1-10

day 2

Proverbs 29:1-14

Revelation 13:11-end

day 3

Psalm 138

Revelation 14:1-5

day 4

Psalm 139

Revelation 14:6-12

day 5

Psalm 140

Revelation 14:13-end

day 6

Psalms 141 & 142

Revelation 15:1-end

day 7

Psalm 143

Revelation 16:1-end

Week 104 Weekly Notes bring us to the close of our journey. To tie up all loose ends and answer all questions has been impossible, but we may have helped with some. The Book of Revelation, Revelation perhaps symbolically, shows the great city Babylon ruling the world (17:18). Once called virgin daughter (Isaiah 47:1), she is corrupt, mother of whores and killer of saints (17:5-6). She rides a beast, perhaps the beast (17:3, clue in 13:3-7) or Satan (clue in 20:3). We need wisdom. Tradition is of ten against God (17:9-18, Genesis 10:15-18, week 85 second note on Jeremiah, week 97 second note on Daniel). Under the beast, the ten will destroy Babylon, rule all and fulfil the plan of God (17:16-18). The next vision moves on, from rejoicing into a heavenly hymn. Hallelujah! (19:1). I see it counter-balancing the song of Moses (Deuteronomy 32:1-43) on the pivot of glory that is the last five psalms (note on psalms below). Thus is introduced Christ, leading the armies of heaven into battle (19:16). It is a picture full of images and phrases already met in our reading. Beast and false prophet are overcome (19:20). Satan is shortly to join them (20:10). The devil, Satan, is confined for a thousand years (20:2-3). Is this the delay in the 7 year end-time (week 97 third note on Daniel)? It somehow fits within the overall sequence of Apocalypse (week 100 first Bible note): Judgement (20:12); the thousand year reign of Christ (20:4-5); the new heaven and earth (21:1). Millenarianism is the term which covers the debate - see a good dictionary. The vision closes. We meet more "I am" statements (21.6, 22:13 and 22:16) and assurance of the prompt coming of Christ (22:7). We also read a warning against adding or deducting anything which would corrupt scripture (22:18). Psalms 146 to 150 are called Hallelujah Psalms. They are a fit closing of praise (week 3 note on Psalms): a new song (149) and God in his sanctuary (150). The Bible tells of God's creation. Earthly and heavenly beings have choice, towards God or away, for goodness or for sin. Hence Satan. I see Satan as counsel for prosecution (Zechariah 3:1, week 1 second note on Job) and like to think the contact corrupted him. He and sin have progressively nudged each other away from God, until sin is evil and Satan is the devil. READINGS FOR WEEK 104 day 1

Psalm 144

Revelation 17:1-end

day 2

Proverbs 29:15-end

Revelation 18:1 to 19:10

day 3

Proverbs 30:1-end

Revelation 19:11-end

day 4

Proverbs 31:1-end

Revelation 20:1-end

day 5

Psalm 145

Revelation 21:1-22:7

day 6

Psalms 146 & 147

Revelation 22:8-end

day 7

Psalms 148, 149 & 150 “Let everything that breathes praise the Lord”

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END NOTES The Lineage of Jesus runs through Joseph, but it can be traced through Mary (week 27 second note on Luke). Matthew denies Jesus is Joseph's natural son, yet declares him within the 'House of David' (Matthew 1:16 & 18). Perhaps he extends ancient tradition for maintaining family lineage (week 59 note on Deuteronomy). King Coniah is cursed (Jeremiah 22:30): none of his offspring will sit on David’s throne. Mathew’s line to Jesus does include Coniah, who is Jeconiah of Matthew 1:12 and 1 Chronicles 3:16, and also Jehoiachin of 2 Kings 24:8. Luke’s different line by-passes Coniah/Jeconiah/Jehoiachin (Luke 3:23-31). The Humanity of Jesus co-exists mysteriously with his divinity, bringing sinlessness to humanity. Without full Godly knowledge (Matthew 24:36), he prays to and talks of God, as if separate from himself. Yet he knows the truth about God, heaven and his own mission. He is evidently much closer to God than ordinary humans. I like to think that his full divine knowledge and faculties were temporarily veiled. Divine from and for all time, while living on earth he was limited to superior human faculties, and a spiritual link with God of supreme quality - still human, of our human nature, but above normal quality, and far above anything we could hope for. Otherwise, would he have been human in every respect? (Hebrews 2:17). His full humanity continues for eternity - now with his full divinity. Human and divine are complete for ever. The Unforgivable Sin worries many. It goes against New Testament teaching (week 74 second note on Romans). The sin is in claiming the works of the Holy Spirit are by another (see: week 7 second note on 1 John; week 30 fourth note on Luke; Matthew 12:32; week 51 third note on Hebrews; week 55 second note on Mark). It seems the Holy Spirit will not break through this obstinacy. Scope for atonement through Jesus (week 19 first note on Matthew) is thus blocked, hence the sin is 'unforgivable'. Once there is doubt, opportunity is open for the sinner to be forgiven. Passover AD33, AD33 by the Jew's calendar (John 11:55), was almost certainly a Sabbath (John 13:1). If Jesus died that year, it was at the time lambs were being killed in the Temple before Passover, and the Resurrection coincided with the Festival of First Fruits (1 Corinthians 15:23; new research - ref. page 127 third paragraph). Passover AD33 could be 2 or 3 days earlier for Essenes, killing and eating the lamb on the same day (Mark 14:12-18), if they kept to the older dawn-to-dawn calendar of Moses (ref. as above). So, the Last Supper could be a Passover meal (Matthew, Mark, Luke) and before Passover (John). The Gospels are not in conflict.

121

APPENDICES The full appendices and preliminary pages, as the contents list below, are included in the published book. Pages 88-13 & 120120-128 are excluded from this web edition.

CONTENTS by the Bishop of Oxford

5

Dedication Preface Books of the Bible Order of the Plan

6 7 8 9

The Plan Described

10

Reflection The Drama of the Bible Start Notes WEEKS 1 to 104 End Notes Drama Two - Act Three Where Next?

12 13 14 119 120 120

Appendix I :

Index of Notes

122

Appendix II :

Explanation of the Reading Plan

124

Appendix III :

The Author

126

Appendix IV:

Gratitude and Sources

127

Appendix V:

Finding and Losing God —

128

What others say

129

Introduction

Schedules

Foreword : Reading Plan Afterword :

130

WHAT OTHERS SAY “… But at a time when Bible study almost always focuses on individual books of the Bible, the whole panorama from creation to the destruction of Jerusalem in AD70 is usually obscured. These pages [Maier’s condensed translation of Josephus’ Jewish Antiquities and The Jewish War] are one attempt to redress that imbalance and broaden the view.” Paul L Maier, Author and Professor of Ancient History, Western Michigan University (in his introduction to Josephus, The Essential Works, Kregel Publications, 1996)

FOR MOST PEOPLE their relationship to the Bible is one which changes and hopefully deepens. There are all sorts of traditions which offer us ways to approach this vast text, and whether they are really helpful or not seems to depend on being able to evoke an engagement with God’s living word. Without this the whole process becomes an academic exercise. Quite possibly fascinating but not lifechanging. In this guide Richard Hawkins has grasped this very well. His scheme leads us to become engaged with the story — the meta–narrative, and invites us to work on the way in which our own story is related to this over-arching story of God’s expression of love for humanity. For those who stick with the whole two year scheme there are great riches to be had. If, like me, in the first flush of youth you tried to read the Bible from cover to cover, and ended up mired in Lamentations, you will delight in the logic which unfolds the drama for you. The particular strength of this scheme is that it helps to make the relationship between the various texts apparent, and avoids that sense of relentless plodding that can overwhelm you in a purely sequential reading. You will have good days and bad days, and there will most certainly be passages that defeat you, but alongside this you will discover that this is indeed God’s living word. It is self-authenticating and, as you read, the Holy Spirit will take these words deeper into you than just your mind. I have personal experience of Richard’s deep love of the Bible and this shines through. This is an original and creative scheme and I have no hesitation in recommending it. Rosie Harper, Vicar of the Church of St Peter and St Paul, Great Missenden. I LIKE your Bible reading scheme very much. I have been sampling it - your persistence and research are admirable. Donald Rydings , Vicar of St Peter and St Paul, at the inception in 1998. THE DAILY READING OF SCRIPTURE is of great importance in our Christian walk, yet a discipline so many struggle with. Richard Hawkins’ two year bible plan is the aid you require covering both Old & New Testaments. The introductory

131

notes each week give a helpful overview to the daily readings, leaving room for the Holy Spirit to enlighten us to the truth of the set daily passages. Here is a plan that will be of great benefit to our devotional life. It is highly recommended. Ernie Barnett, Chairman, St Andrew’s Bookshop LIKE YOU, RICHARD, I possess no academic training in Bible studies but I do as a writer - read. Often a complete book such as Job or Acts, wondering why so many people who listen to parts of them being read from the lectern do not want to hurry home to find out how the story or philosophy ends, or does not end. Not very long ago the simplest Christians knew their way about in the scriptures and had long tracts of them by heart. But they probably did not know the connections between the Old and New Testaments, the Jewish history etc. They saw the Bible as a book of holy tales, or poetry - and salvation. I have not encountered such a succinct description of what the Bible contains as yours, although I daresay there have been many outlines in the past. And of course there could be some excellent ones to be found at this minute which I have never heard of … Your plan should go a long way to defeat this unfamiliarity, fear even of The Bible. Ronald Blythe, Bottengoms Farm, Wormingford. YOU SEEM TO HAVE hit on a splendid menu, which mixes in a positive way readings from Old and New Testaments. Canon David Winter, Abingdon. USUALLY ONE IS LEFT ON ONES OWN just to plough through the Bible with this sort of exercise. I have enjoyed seeing the Bible spread out before me instead of reading it piecemeal and like the fact that the Old and New Testament readings come together in the week. I have quite often read on, if the narrative was flowing well. It was good to have the more tedious readings broken up. I have enjoyed the way in which you have approached the subject. Your notes have given a new direction to my thoughts, … I have anguished over the prophets in the past, but now find great riches in the Old Testament. … Job and Proverbs together - fascinating! I felt as though I were listening to a grand aria from some tragic opera. It lifted what could have been a tedious reading. … I like the comparison between Genesis and the opening of John. However I still feel that these readings would be easier with an understanding of Cain and Abel's beginning, something which is not addressed until the next year. … The Bible notes gave me food for thought, and I think they are very well summarised. … Those who have been reading and studying the Bible over a number of years, and would like a fresh challenge, and a new slant on it: well, I think your book is perfect and conveys a feeling of wanting to speed on and learn more. Sally Clark, Member of the Church of St Peter and St Paul.

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