Mark 13:24-31; Matthew 24:29-35; Luke 21:25-38; Mark 13:32-37; Matthew 24:36-51; Matthew 25:1-13; Matthew 25:14-30; Luke 19:11-27

Comparing Matthew 25:14-30 to Luke 19:11-27, which are parables of entrusted wealth, I see possible linkages with how it may be in the Kingdom of God. Matthew's Gospel depicts Jesus, telling the story of a man going on a journey and entrusting his servants with differing amounts of money, according to each one's ability. Luke's Gospel depicts Jesus, telling the story of a noble going to his coronation as king and entrusting his servants each with the same amount of money. In Luke's Gospel the servants are told to put the money to work, but there is no such instruction in Matthew's Gospel. 

In both gospels two of the servants overcome their fears, take risks, and leverage the money entrusted to them to make even more money, and in both gospels one servant yields to his fears, takes no risk, and returns the money to his master upon the master's return. In both gospels the master returns and calls his servants to account for the money previously entrusted to them. He praises the servants who added to his wealth during the master's absence. (I wonder about servants who take risks and fail; but that is another parable.) In both gospels the servant who fails to add to his master's wealth is punished. The master indicates that he would have been satisfied with whatever interest the bankers would have paid.

My "take aways" are to receive gratefully all that I am given in the Kingdom of God, to overcome my fears, to risk losses, and to put everything I receive to work in the hope of making gains for God and God's Kingdom.   

Matthew 23:37-39; Mark 12:4144; Luke 21:14; Mark 13:1-23; Matthew 24:1-28; Luke 21:5-24

Mark, Matthew, and Luke agree in reporting Jesus' warning that his followers will be hated. He says to his disciples that we will be persecuted, punished, and called to account. But Jesus promises help, too. He says that we are not to anticipate what to say when challenged, but to rely on the Holy Spirit, who will give us God's message for the moment.

This is the way I want to live--so connected with God that I may rely on God, moment by moment, for speech or for silence, for relief or for endurance, for food or for fasting...

Mark 12:18-27; Matthew 22:23-33; Luke 20:27-40; Mark 12:28-34; Matthew 22:34-40; Luke 10:25-28; Luke 10:29-37; Mark 12:35-37a; Matthew 22:41-46; Luke 20:41-44; Matthew 23:1-36; Mark 12:37b-40; Luke 20:45-47

Some of the great teachings of Jesus appear in this collection of Bible readings--and some of my personal favorites, too. For example I have taken the Great Commandment as part of my life's mission, that is, to love God with all my heart, soul, mind, and strength. 

Mark 11:27-33; Matthew 21:23-27; Luke 20:1-8; Matthew 21:28-32; Mark 12:1-12; Matthew 21:33-46; Luke 20:9-19; Matthew 22:1-14; Mark 12:13-17; Matthew 22:15-22; Luke 20:20-26

Authority is a theme running through these scripture readings--in particular the questioning of Jesus' authority. His opponents challenge Jesus, yet they bring a question of governmental authority to him for an opinion: Is it right to pay taxes to Caesar? Their duplicity is apparent. They are more interested in undoing Jesus than in clearing up a moral issue.

But Jesus' wisdom overcomes his opponent' trickery: Give to Caesar what belongs to Caesar; and give to God what belongs to God.

Help us, Jesus, to discern which things belong to God.

Luke 19:1-10; Mark 11:1-11; Matthew 21:1-11; Luke 19:28-44; John 12:12-19; Mark 11:12-26; Matthew 21:12-22; Luke 19:45-48

Here is another sobering thought: Jesus says, "If you believe, you will receive whatever you ask for in prayer."  (Matthew 21:22) It is sobering, in part, because Jesus has cursed a fig tree so that it withered. It dried up in a very short span of time. The disciples have asked how the tree withered so quickly, and this is the answer Jesus gives.

I prefer to ask for blessings in my prayers. In fact, I can't recall invoking a curse in any of my prayers--ever. But what if some of my requests have the effect of curses? What if the things I ask for turn out to be harmful? What if the requests I make in prayer, when granted, bring unintended calamities upon myself or others?

I want to be careful while praying. For, if believing, I will receive whatever I ask for in prayer, according to Jesus.

John 11:17-57; Mark 10:32-45; Matthew 20:17-28; Luke 18:31-34; Mark 10:46-52; Matthew 20:29-34; Luke 18:35-43

Both Mark 10:32-45 and Matthew 20:17-28 expand on Jesus' assertion that ...many who are first will be last, and many who are last will be first. Apparently, James and John hadn't applied Jesus' thinking to their situation, for instead of seeking humble places, they asked to be elevated. They put themselves forward.

Jesus doesn't condemn James and John, although I can imagine his sighing deeply, perhaps while rolling his eyes. He simply tells them it is beyond his authority to grant their request.

The rest of the apostles are not inclined to act so kindly toward the two. The Bible says ...they became indignant with James and John. This is what happens when one or two put themselves forward. Others put themselves forward, also. Or if they hold their place, they begin to feel resentful toward those who seek to become upwardly mobile.

Jesus says, in effect, "Look at me. Look at my life as an example. I command no one, except to love. I serve all--the least among us first--and I save all who will be saved. Do as I do. Serve others; and you will be great in God's kingdom."

Mark 10:23-31; Matthew 19:23-30; Luke 18:24-30; Matthew 20:1-16; John 10:22-11:16

Each of these Bible readings, Mark 10:23-31, Matthew 19:23-30, and Matthew 20:1-16, ends with with Jesus' assessment that the present arrangement of human affairs will be completely reversed one day, that ...many who are first will be last, and many who are last will be first. But who believes? If I am privileged now, can I imagine becoming impoverished? And if I am humbled now, do I dare to entertain any hope of being elevated? Jesus says it will be so, whether our imaginations allow for it or not--sobering words for the wealthy.

John 9:35-10:21; Mark 10:2-12; Matthew 19:3-12; Luke 16:18; Mark 10:13-16; Matthew 19:13-15; Luke 18:15-17; Mark 10:17-22; Matthew 19:16-22; Luke 18:18-23

Comparing Jesus' teachings on divorce among the gospels, Mark 10:2-12, Matthew 19:3-12, and Luke 16:18, Mark records perhaps the more radical view that both the husband who divorces his wife and the wife who divorces her husband commit adultery whenever they marry another. By contrast Matthew and Luke report Jesus' words concerning the husband's role and responsibility in divorce and remarriage, but not the wife's. 

Matthew's gospel gives Jesus' exception to the prohibition of divorce--marital unfaithfulness. [Jesus says,] "I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." (Matthew 19:9)

Luke's gospel records a prohibition, attributed to Jesus, that Mark's gospel and Matthew's gospel do not record, namely that "...the man who marries a divorced woman commits adultery." (Luke 16:18b)

Finally, both Mark's gospel and Matthew's gospel report that Jesus makes the connection between his teachings on divorce and the Scriptures' teachings on marriage. Jesus does so by quoting from the Bible. He doesn't quote from the Bible's moral code on marriage and divorce, however. Jesus quotes from Genesis 1:27 and Genesis 2:24 instead, claiming the Creator's original intention for the husband and wife to become "one flesh" in marriage.

Jesus is not as concerned with what is to be permitted under the Jews' legal code as he is concerned with what is to be honored under the Creator's design.

John 7:53-9:34

The story of a man born blind is told in John's Gospel, chapter 9. The story begins when Jesus' disciples see the man and ask Jesus, "...who sinned, this man or his parents, that he was born blind?" (John 9:1) Jesus explains that in this case no sin is involved: The man is blind so that God's glory can be fully displayed. Then Jesus ministers to the man, taking away his blindness and giving him eyesight.

A controversy ensues among Pharisaic Jews, the man whose blindness Jesus healed, and the man's family. The Pharisees are offended that the man was healed on a Sabbath when, according to their interpretation of Mosaic Law, no work is to be done--not even the healing work of Jesus. The man and his family are happy to witness and to receive the miracle of healing at the hand of Jesus.

In the end the Pharisees cling to the erroneous presupposition put forward by Jesus' disciples in the first place, namely that the man was "...steeped in sin at birth..." (John 9:34b) 

God, give me eyes to see Your glory on display in the world and the courage to name You as the source of all healing. Amen.

Henn, Ulrich. Healing the Sick, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54132 [retrieved October 23, 2015]. Original source: http://www.flickr.com/photos/33392350@N00/2397577578/.

Luke 17:20-18:14; John 7:1-52

On the last and greatest day of the Feast, Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. (John 7:37-39)

One scripture reading that connects water and Spirit is Ezekiel 36:25-27. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. Jesus may have referred to this reading by the words he spoke as recorded in John's Gospel, chapter 7.

Jesus, I come to You for living water, cleansing, a new heart, and the Spirit of God within.

Luke 14:25-16:17; Luke 16:19-17:19

The kingdom parables Jesus tells in Luke's Gospel, chapter 15, are about losing, finding, and celebrating--first, the lost sheep; second, the lost coin; and third, the lost son. The parables serve to encourage all who are lost or who may become lost. The shepherd searches and celebrates; the woman sweeps and rejoices; the father waits, welcomes, and hosts a great feast.

But the parables serve to convict, if not to shame, all who stubbornly reject the opportunity to embrace the joy of their friends, neighbors, and families. It's clear from the stories he tells that Jesus views the happiness of the tax collectors and "sinners" not only as opportunities, but also as invitations to celebrate together. 

So when angels in the presence of God invite me how do I respond--with mealy-mouthed muttering or with heartfelt praise?

Luke 12:22-13:17; Luke 13:22-14:24

[Jesus says,] “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will never fail, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. (Luke 12:32-34)

This has been a favorite passage of scripture for years and years. It reminds me that God's kingdom--God's rule and sovereignty in my life--is my gift to receive free of cost, fee, or surcharge.

Hallelujah! 

Luke 10:21-24; Matthew 11:25-27; Matthew 11:28-30; Luke 10:38-11:13; Luke 11:27-12:21

Caravaggio, Michelangelo Merisi da, 1573-1610. Martha and Mary, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55622 [retrieved October 20, 2015]. Original source: http://commons.wikimedia.org/wiki/File:Orazio_Gentileschi_-_Two_Women_with_a_Mirror_-_WGA8573.jpg.

(Luke 10:38-42)

Matthew 17:24-27; Mark 9:38-41; Luke 9:49-50; Mark 9:42-50; Matthew 18:6-9; Matthew 18:10-35; Mark 10:1; Matthew 19:1-2; Luke 9:51; Luke 9:52-56; Luke 9:57-62; Matthew 8:18-22; Luke 10:1-20; Matthew 11:20-24

JESUS MAFA. Jesus welcomes the children, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=48395 [retrieved October 20, 2015].

(Mark 9:36-37)

Mark 9:2-13; Matthew 17:1-13; Luke 9:28-36; Mark 9:14-32; Matthew 17:14-23; Luke 9:3745; Mark 9:33-37; Matthew 18:1-5; Luke 9:46-48

Transfiguration, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=49145[retrieved October 20, 2015].

(Matthew 17:1-13)

Mark 8:11-13; Matthew 16:14; Mark 8:14-21; Matthew 16:5-12; Mark 8:22-26; Mark 8:27-30; Matthew 16:13-20; Luke 9:18-21; John 6:60-71; Mark 8:31-9:1; Matthew 16:21-28; Luke 9:22-27

Perugino, approximately 1450-1523. Christ gives the keys of the kingdom to Peter, detail, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55925 [retrieved October 16, 2015]. Original source: http://commons.wikimedia.org/wiki/File:Entrega_de_las_llaves_a_San_Pedro_(Perugino).jpg.

[Jesus says,] "I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

Mark 7:1-23; Matthew 15:1-20; Mark 7:24-30; Matthew 15:21-28; Mark 7:31-37; Matthew 15:29-31; Mark 8:1-10; Matthew 15:32-39

Jesus heals a Canaanite woman's daughter. (Matthew 15:21-28) It is one of the most difficult parts of scripture for me in that Jesus refuses the woman's request at first, saying, "It is not right to take the children's bread and toss it to their dogs." Jesus seems to be repeating the thought that his ministry is intended for Jews only.

But when the woman asks again, "Yes, Lord, but even the dogs eat the crumbs that fall from their master's table," Jesus changes his mind, grants the woman's request, and heals her daughter. 

This exchange makes even more sense to me when I view it as an event by which Jesus begins to realize that his ministry is not for Jews only, but also for others. Before this exchange he sends his disciples to "the lost sheep of the house of Israel." (Matthew 10:6) But there is no record of Jesus sending his disciples to "the lost sheep of the house of Israel" after his encounter with the Canaanite woman. 

I'm just glad that Jesus extended his ministry to all persons.

Mark 6:45-56; Matthew 14:22-36; John 6:16-24; John 6:25-59

According to two gospels--Mark's and Matthew's--Jesus makes his disciples go ahead of him. They get into a boat and set out across the lake. While he prays alone on a mountainside they struggle at the oars. 

What does it mean to be obedient to Jesus and yet to struggle with the task at hand? Jesus is praying. Is he interceding for those who struggle to obey? Is he praying for himself? Is he praying for others?

And what is the significance of his walking on water? He comes to the disciples where they are, and he comes in a miraculous way. At first he doesn't aid them in their struggle. But after they cry out to him Jesus comes quickly to assist them.

Perhaps the message is that I might be more open to Jesus' assistance as it may come from an unexpected quarter and in a miraculous way. Will Jesus help me when I recognize his miraculous appearance? Or must I, like the disciples of long, long ago, cry out to him?

Mark 6:14-29; Matthew 14:1-12; Luke 9:7-9; Mark 6:12-13; Luke 9:6; Mark 6:3044; Matthew 14:13-21; Luke 9:10-17; John 6:1-15

All four gospels record this event: Five thousand men plus some women and children eat together in the wilderness. At the close of the day Jesus' disciples believe there is not enough food for everyone there to eat and be satisfied. But Jesus leads his disciples. They bring what they have to him. He gives thanks for a few loaves of bread and two fish. Then he returns the bread and fish to the disciples to be distributed among the thousands. In the end everyone has enough to eat; and there is food enough left over to fill twelve baskets.

I want to do likewise. I want to bring what I have to Jesus. I want to wait and to receive whatever he chooses to return to me; and I want to share it with others. I believe there will be more than enough.

John 5:1647; Mark 6:6b-ll; Matthew 9:35-10:42; Luke 9:1-5

[Jesus says to the twelve men he commissions,] "As you enter the home, give it your greeting. If the home is deserving, let you peace rest on it; if it is not, let your peace return to you. (Matthew 9:12-13)

Jesus values peace. He expects the twelve to carry their peace from place to place and to share peace with others. And he assures them that peace is in no way wasted. If a home refuses to receive peace, then peace returns to the one who offers it. The return of peace is permissible; the twelve are instructed to let their peace return to themselves whenever the return is warranted.

I want the sanctuary of my soul to be filled by the Prince of Peace.

Mark 5:21-43; Matthew 9:18-26; Luke 8:40-56; Matthew 9:27-34; Mark 6:l-6a; Matthew 13:53-58; John 5:1-15

Encapsulated within the account of Jesus' bringing back to life the deceased daughter of Jairus, we find a report of Jesus' healing a very sick woman. Proceeding on his mission of restoring life, the woman touches Jesus' clothing, and her health is restored. Jesus connects persons of faith with God's power over life, health, and death. 

Thank You, Jesus!

Mark 4:30-34; Matthew 13:31-35; Luke 13:18-21; Matthew 13:24-30; Matthew 13:36-52; Mark 4:35-41; Matthew 8:23-27; Luke 8:22-25; Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39

Amazing! When Jesus calms a storm on the sea his closest followers wonder among themselves, saying, "Who is this? Even the wind and the waves obey him." (Mark 4:41 and Luke 8:25) But when Jesus encounters a man living in a graveyard he identifies Jesus, saying, "What do you want with me, Jesus, Son of the Most High God?" (Mark 5:7, Matthew 8:29, and Luke 8:28)

I hope and pray that I recognize Jesus whenever I meet him.

Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21; Mark 4:1-20; Matthew 13:1-23; Luke 8:4-18; Mark 4:21-29

The parable of the sower emphasizes how the seed of God's word is received and how, as a result of one's receptivity, that seed bears no fruit, little fruit, or much fruit. It seems to me that there is an implicit emphasis on how the seed of God's word is to be shared also. It is to be shared as widely as possible. Notice in the parable that the sower does not choose to scatter seed only on what appears to be fertile soil. No! The sower scatters seed along a hardened pathway, among the rocks, and in the thorns. There is to be no prejudice in sharing the seed of God's word. It is to be broadcast everywhere.

Luke 7:18-35; Matthew 11:1-19; Luke 7:36-50; Luke 8:1-3; Mark 3:20-30; Matthew 12:2245; Luke 11:14-26

[Jesus says,] "And if you are willing to accept it, he is the Elijah who was to come. (Matthew 11:14)

In this verse of scripture Jesus identifies John the Baptist as the "Elijah" of whom Malachi the Prophet says, "See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes." (Malachi 4:5) But faith is necessary if anyone is to recognize such an identification. One must be, as Jesus put it, "willing to accept it."

Is John the Baptist the reincarnation of Elijah, then? John himself says, "No." (John 1:21)

But according to Gabriel the Angel, John has the spirit and power of Elijah: "And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous--to make ready a people prepared for the Lord." (Luke 1:17)

John's ministry is to "pave the way" for Jesus. What am I doing in order to prepare others for life-changing encounters with Jesus Christ?

Luke 6:17-49; Luke 7:1-10; Matthew 8:5-13; John 4:46b-54; Luke 7:11-17

[Jesus says,] "But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into you lap. For with the measure you use, it will be measured to you." (Luke 6:35-38)

These are among the most difficult teachings for me to accept. Who wants to have anything to do with enemies, much less to pray for them, to do good to them, or to lend to them? Who wants to suspend judgment? Who wants to let constructive criticism go unstated? Who is eager to forgive and to give?

Yet, as Jesus says, it is true that God is "kind to the ungrateful and wicked." (Luke 6:35b) If my heart is bound together with the heart of God, then I must grow in God's mercy, not only for me, but also for everyone else. 

Holy Spirit, help us.

Matthew 5:21-7:29

How may I add to heaven's storehouse? 

• Give to the needy; and keep it a secret.
• Have a hiding place; and pray with Our Father there.
• Forgive.
• Practice fasting; and notify no one.

God, help me to speak and to act humbly, not attracting others' attention. 

Mark 3:1-6; Matthew 12:9-14; Luke 6:6-11; Mark 3:7-12; Matthew 12:15-21; Mark 3:13-19; Luke 6:12-16; Matthew 4:23-5:20

I have a thought that in some ways Jesus describes himself in the beatitudes (Matthew 5:1-11). 

• He is aware of the Spirit's descending upon himself like a dove. 
• He mourns over the death of his friend, Lazarus. 
• He is meek. 
• He preaches and lives righteousness. 
• He shows mercy, especially to those who he heals. 
• His heart is pure. 
• He is the Prince of Peace. 
• He is persecuted for doing right. 
• And people persecute his followers.

Jesus blesses others with the Beatitudes. Jesus, too, is blessed.

Mark 2:1-12; Matthew 9:1-8; Luke 5:17-26; Mark 2:13-17; Matthew 9:9-13; Luke 5:27-32; Mark 2:18-22; Matthew 9:14-17; Luke 5:33-39; Mark 2:23-28; Matthew 12:1-8; Luke 6:1-5

In this collection of sayings Jesus runs afoul of the Jewish Law concerning Sabbath. Accordingly, no work is to be done on the Sabbath Day. Yet Jesus does the work of healing first one person then another. What is his justification? He quotes Hosea 6:6, where God speaks through the prophet, "For I desire mercy, not sacrifice..." Also, when his disciples are criticized, Jesus lays claim to his own authority, saying, "The Son of Man is Lord of the Sabbath." (Mark 2:28; Matthew 12:8; Luke 6:5)

In the last post I wrote about the discernment of appropriate exceptions to the "rules" of life. Discernment of Jesus' lordship is needed, too. 

Am I submitted to the lordship of Jesus Christ?

John 4:27-42; Mark 1:14-15; Matthew 4:12-17; Luke 4:14-15; John 4:43-46a; Luke 4:16-30; Mark 1:21-28; Luke 4:31-37; Mark 1:29-39; Matthew 8:14-17; Luke 4:38-44; Mark 1:40-45; Matthew 8:14; Luke 5:12-16

"Lord, if you are willing, you can make me clean," [says the leper.] (Mark 1:40; Matthew 8:2; Luke 5:12) Jesus is willing, and although the Jewish Law opposes it (Leviticus 5:1-5), Jesus touches the man and heals him. From that action alone one might infer that Jesus doesn't care about the law given through Moses, but then Jesus tells the man to see a Jewish priest and to make the appropriate sacrifice, according to the Jewish Law. 

There are rules to be kept; and there are exceptions to the rules. I suppose that is why Jesus "...often withdrew to lonely places and prayed." (Luke 5:16)

Part of discernment is sensing appropriate exceptions to life's many rules. 

May God's people be blessed with the spiritual gift of discernment.

John 2:1-4:26

[Jesus says,] "Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.” (John 4:23-24) 

Worship engages the spirit of a human with the Spirit of God. Worship cannot be feigned. We humans engage with the Spirit of God honestly, or we do not engage in the least. And we engage together with God, not due to our initiative, but because God beckons, calls, and searches for souls who will respond with authentic worship.

Dear God, expand my heart and soul, that the temple of my body may be filled with awe, wonder, praise, worship, and Your Spirit.

John 1:19-28; Mark 1:9-11; Matthew 3:13-17; Luke 3:21-22; John 1:29-34; Mark 1:12-13; Matthew 4:1-11; Luke 4:1-13; John 1:35-51; Mark 1:16-20; Matthew 4:18-22; Luke 5:1-11

"You are my beloved son," or "This is my beloved son?" The gospels record the words of a voice from heaven at Jesus' baptism. The four gospels confirm both that Jesus receives divine confirmation of his identity as God's beloved son and that others receive divine confirmation of his identity, too. When the Holy Spirit fills Jesus he knows it. Others notice the indwelling Spirit, too. 

The Scriptures I Hope to Read in October

October 1 - John 1:19-28; Mark 1:9-11; Matthew 3:13-17; Luke 3:21-22; John 1:29-34; Mark 1:12-13; Matthew 4:1-11; Luke 4:1-13; John 1:35-51; Mark 1:16-20; Matthew 4:18-22; Luke 5:1-11

October 2 - John 2:1-4:26

October 3 - John 4:27-42; Mark 1:14-15; Matthew 4:12-17; Luke 4:14-15; John 4:43-46a; Luke 4:16-30; Mark 1:21-28; Luke 4:31-37; Mark 1:29-39; Matthew 8:14-17; Luke 4:38-44; Mark 1:40-45; Matthew 8:14; Luke 5:12-16

October 4 -Mark 2:1-12; Matthew 9:1-8; Luke 5:17-26; Mark 2:13-17; Matthew 9:9-13; Luke 5:27-32; Mark 2:18-22; Matthew 9:14-17; Luke 5:33-39; Mark 2:23-28; Matthew 12:1-8; Luke 6:1-5

October 5 - Mark 3:1-6; Matthew 12:9-14; Luke 6:6-11; Mark 3:7-12; Matthew 12:15-21; Mark 3:13-19; Luke 6:12-16; Matthew 4:23-5:20

October 6 - Matthew 5:21-7:29

October 7 - Luke 6:17-49; Luke 7:1-10; Matthew 8:5-13; John 4:46b-54; Luke 7:11-17

October 8 - Luke 7:18-35; Matthew 11:1-19; Luke 7:36-50; Luke 8:1-3; Mark 3:20-30; Matthew 12:2245; Luke 11:14-26

October 9 - Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21; Mark 4:1-20; Matthew 13:1-23; Luke 8:4-18; Mark 4:21-29

October 10 -Mark 4:30-34; Matthew 13:31-35; Luke 13:18-21; Matthew 13:24-30; Matthew 13:36-52; Mark 4:35-41; Matthew 8:23-27; Luke 8:22-25; Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39

October 11 - Mark 5:21-43; Matthew 9:18-26; Luke 8:40-56; Matthew 9:27-34; Mark 6:l-6a; Matthew 13:53-58; John 5:1-15

October 12 - John 5:1647; Mark 6:6b-ll; Matthew 9:35-10:42; Luke 9:1-5

October 13 - Mark 6:14-29; Matthew 14:1-12; Luke 9:7-9; Mark 6:12-13; Luke 9:6; Mark 6:3044; Matthew 14:13-21; Luke 9:10-17; John 6:1-15

October 14 - Mark 6:45-56; Matthew 14:22-36; John 6:16-24; John 6:25-59

October 15 - Mark 7:1-23; Matthew 15:1-20; Mark 7:24-30; Matthew 15:21-28; Mark 7:31-37; Matthew 15:29-31; Mark 8:1-10; Matthew 15:32-39

October 16 - Mark 8:11-13; Matthew 16:14; Mark 8:14-21; Matthew 16:5-12; Mark 8:22-26; Mark 8:27-30; Matthew 16:13-20; Luke 9:18-21; John 6:60-71; Mark 8:31-9:1; Matthew 16:21-28; Luke 9:22-27

October 17 - Mark 9:2-13; Matthew 17:1-13; Luke 9:28-36; Mark 9:14-32; Matthew 17:14-23; Luke 9:3745; Mark 9:33-37; Matthew 18:1-5; Luke 9:46-48

October 18 - Matthew 17:24-27; Mark 9:38-41; Luke 9:49-50; Mark 9:42-50; Matthew 18:6-9; Matthew 18:10-35; Mark 10:1; Matthew 19:1-2; Luke 9:51; Luke 9:52-56; Luke 9:57-62; Matthew 8:18-22; Luke 10:1-20; Matthew 11:20-24

October 19 - Luke 10:21-24; Matthew 11:25-27; Matthew 11:28-30; Luke 10:38-11:13; Luke 11:27-12:21

October 20 - Luke 12:22-13:17; Luke 13:22-14:24

October 21 - Luke 14:25-16:17; Luke 16:19-17:19

October 22 - Luke 17:20-18:14; John 7:1-52

October 23 - John 7:53-9:34

October 24 - John 9:35-10:21; Mark 10:2-12; Matthew 19:3-12; Luke 16:18; Mark 10:13-16; Matthew 19:13-15; Luke 18:15-17; Mark 10:17-22; Matthew 19:16-22; Luke 18:18-23

October 25 - Mark 10:23-31; Matthew 19:23-30; Luke 18:24-30; Matthew 20:1-16; John 10:22-11:16

October 26 - John 11:17-57; Mark 10:32-45; Matthew 20:17-28; Luke 18:31-34; Mark 10:46-52; Matthew 20:29-34;

Luke 18:35-43

October 27 - Luke 19:1-10; Mark 11:1-11; Matthew 21:1-11; Luke 19:28-44; John 12:12-19; Mark 11:12-26; Matthew 21:12-22; Luke 19:45-48

October 28 - Mark 11:27-33; Matthew 21:23-27; Luke 20:1-8; Matthew 21:28-32; Mark 12:1-12; Matthew 21:33-46; Luke 20:9-19; Matthew 22:1-14; Mark 12:13-17; Matthew 22:15-22; Luke 20:20-26

October 29 - Mark 12:18-27; Matthew 22:23-33; Luke 20:27-40; Mark 12:28-34; Matthew 22:3440; Luke 10:25-28; Luke 10:29-37; Mark 12:35-37a; Matthew 22:41-46; Luke 20:4144; Matthew 23:1-36; Mark 12:37b-40; Luke 20:45-47

October 30 - Matthew 23:37-39; Mark 12:4144; Luke 21:14; Mark 13:1-23; Matthew 24:1-28; Luke 21:5-24

October 31 - Mark 13:24-31; Matthew 24:29-35; Luke 21:25-38; Mark 13:32-37; Matthew 24:36-51; Matthew 25:1-13; Matthew 25:14-30; Luke 19:11-27