M’Cheyne Bible Reading Plan
1 These are the names of Israel’s sons—the ones who traveled from Canaan and entered into Egypt with Jacob during the great famine. Each of these men arrived in Egypt with his family:
2 Reuben, Simeon, Levi, and Judah;
3 Issachar, Zebulun, and Benjamin;
4 Dan and Naphtali, Gad, and Asher.
5 At that time, Jacob had 70 children and grandchildren. All of them came to Egypt, except for Joseph; he was already there.[a] 6 Joseph died, and so did all of his brothers. It was not long before that entire generation was gone. 7 But the people of Israel were prolific; they had children easily, and their numbers increased rapidly. As their numbers grew so did their strength. Eventually, they filled the land.
God has done what He promised to Abraham, Isaac, and Jacob: He has made Israel’s children fertile, productive, and strong. Over time Jacob’s 70 children have become a nation within a nation, and the Egyptians are taking notice. History teaches the Pharaohs and the ruling classes to be wary of outsiders. So now that the Israelites are swarming all over the land like flies, and they are not fully assimilating into Egyptian life and culture, the Pharaoh thinks they pose a clear and present danger. So the Egyptian king decides that strong measures are necessary. The welcome that Joseph and his family once enjoyed turns into outright hostility.
8 One day, a new king came to power and ruled over Egypt, but this king had no knowledge of Joseph.
Pharaoh (to some of his advisors): 9 Look! There are more Israelites than ever before, and they are growing more powerful than we are. 10 We need to be careful in our dealings with them. Otherwise, they may grow even greater in number, and in a time of war join forces with our enemies, fight against us, and then leave the land.
11 So the Egyptian authorities enslaved the Israelites and appointed cruel slave drivers over them to oppress them with hard, back-breaking labor. They forced them to build the storage cities of Pithom and Raamses for Pharaoh.
12 But the harder the slave drivers pushed the Israelites, the more rapidly they had children and spread throughout the land. Because of this, the Egyptians grew to detest the Israelites even more 13 and violently forced them to work until they were sore and tired—far beyond exhaustion. 14 The Egyptians made life bitter for all those Israelites forced to mix mortar, make bricks, and do all types of grueling work in the fields. They tormented their Israelite slaves until all the work was done.
15 Pharaoh, Egypt’s king, called for some of the Hebrew midwives. Their names were Shiphrah and Puah.
Pharaoh: 16 Listen closely. Whenever you are looking after a Hebrew woman who is in labor and ready to deliver, if she gives birth to a son, then kill the baby. If it is a daughter, then allow her to live.
17 But the midwives respected God more than they feared Pharaoh, so they did not carry out the Egyptian king’s command. Instead, they let all the boys live. 18 When Egypt’s king heard this news, he sent for the midwives.
Pharaoh: Why have you disobeyed my orders and allowed the boys to live?
Midwives: 19 Because unlike Egyptian women, Hebrew women are hearty and energetic, and they give birth before the midwife arrives to help.
20 God was good to the midwives, and under their care the Israelite women had many more children. Despite Pharaoh’s orders, the people of Israel became stronger and more powerful. 21 Because the midwives respected God, He blessed them with families of their own. 22 In response to the rapid growth in the Hebrew population, Pharaoh issued a command to his people.
Pharaoh: Every boy who is born to the Hebrews must be thrown into the Nile, and every girl is to be left alive.
While genealogies may seem tedious, for people in many cultures (including Luke’s), genealogies are important and meaningful because they give a sense of identity and history. Luke places Jesus in the mainstream of biblical history, connected to King David, Abraham, Noah, and Adam. By connecting Jesus with Adam, and ultimately with God, Luke shows how Jesus is connected to and relevant for all people, and he may also be suggesting that in Jesus God is launching a new humanity, with Jesus as the new Adam. Unlike the first Adam, though, Jesus will be completely faithful to God, as the next episode makes clear. Perhaps echoing Adam and Eve being tempted by the serpent in the garden (Genesis 3:1–7), Luke moves from the stories of Jesus’ beginnings to His temptation.
4 When Jesus returned from the Jordan River, He was full of the Holy Spirit, and the Holy Spirit led Him away from the cities and towns and out into the desert.
2 For 40 days, the Spirit led Him from place to place in the desert, and while there, the devil tempted Jesus. Jesus was fasting, eating nothing during this time, and at the end, He was terribly hungry. 3 At that point, the devil came to Him.
Devil: Since You’re the Son of God, You don’t need to be hungry. Just tell this stone to transform itself into bread.
Jesus: 4 It is written in the Hebrew Scriptures, “People need more than bread to live.”[a]
5 Then the devil gave Jesus a vision. It was as if He traveled around the world in an instant and saw all the kingdoms of the world at once.
Devil: 6 All these kingdoms, all their glory, I’ll give to You. They’re mine to give because this whole world has been handed over to me. 7 If You just worship me, then everything You see will all be Yours. All Yours!
Jesus: 8 [Get out of My face, Satan!][b] The Hebrew Scriptures say, “Worship and serve the Eternal One your God—only Him—and nobody else.”[c]
9 Then the devil led Jesus to Jerusalem, and he transported Jesus to stand upon the pinnacle of the temple.
Devil: Since You’re the Son of God, just jump. Just throw Yourself into the air. 10 You keep quoting the Hebrew Scriptures. They themselves say,
He will put His heavenly messengers in charge of You,
to keep You safe in every way.
11 And,
They will hold You up in their hands
so that You do not smash Your foot against a stone.[d]
Jesus: 12 Yes, but the Hebrew Scriptures also say, “You will not presume on God; you will not test the Lord, the one True God.”[e]
13 The devil had no more temptations to offer that day, so he left Jesus, preparing to return at some other opportune time.
14 Jesus returned to Galilee in the power of the Holy Spirit, and soon people across the region had heard news of Him. 15 He would regularly go into their synagogues and teach. His teaching earned Him the respect and admiration of everyone who heard Him.
16 He eventually came to His hometown, Nazareth, and did there what He had done elsewhere in Galilee—entered the synagogue and stood up to read from the Hebrew Scriptures.
17 The synagogue attendant gave Him the scroll of the prophet Isaiah, and Jesus unrolled it to the place where Isaiah had written these words:
18 The Spirit of the Lord the Eternal One is on Me.
Why? Because the Eternal designated Me
to be His representative to the poor, to preach good news to them.
Luke’s audience doesn’t divide the world into sacred vs. secular or religious vs. political. For them, life is integrated. And for them, these “religious” words from Isaiah have a powerful and “political” meaning: because they see themselves as oppressed by the Roman occupation, Jesus’ words suggest that His “good news” describes a powerful change about to come—a change that will rescue the people from their oppression. His fellow Jews have long been waiting for a savior to free them from Roman oppression. Jesus tells them their hopes are about to be fulfilled. But then, just as people speak well of Jesus, He lets them know their expectations aren’t in line with God’s plans. He tells them not to expect God to fit into their boxes and suggests the unthinkable: that God cares for the Gentiles, the very people who are oppressing them! They aren’t too pleased by this.
He sent Me to tell those who are held captive that they can now be set free,
and to tell the blind that they can now see.
He sent Me to liberate those held down by oppression.
19 In short, the Spirit is upon Me to proclaim that now is the time;
this is the jubilee season of the Eternal One’s grace.[f]
20 Jesus rolled up the scroll and returned it to the synagogue attendant. Then He sat down, as a teacher would do, and all in the synagogue focused their attention on Jesus, waiting for Him to speak. 21 He told them that these words from the Hebrew Scriptures were being fulfilled then and there, in their hearing.
22 At first everyone was deeply impressed with the gracious words that poured from Jesus’ lips. Everyone spoke well of Him and was amazed that He could say these things.
Everyone: Wait. This is only the son of Joseph, right?
Jesus: 23 You’re about to quote the old proverb to Me, “Doctor, heal yourself!” Then you’re going to ask Me to prove Myself to you by doing the same miracles I did in Capernaum. 24 But face the truth: hometowns always reject their homegrown prophets.
25 Think back to the prophet Elijah. There were many needy Jewish widows in his homeland, Israel, when a terrible famine persisted there for three and a half years. 26 Yet the only widow God sent Elijah to help was an outsider from Zarephath in Sidon.[g]
27 It was the same with the prophet Elisha. There were many Jewish lepers in his homeland, but the only one he healed—Naaman—was an outsider from Syria.[h]
28 The people in the synagogue became furious when He said these things. 29 They seized Jesus, took Him to the edge of town, and pushed Him right to the edge of the cliff on which the city was built. They would have pushed Him off and killed Him, 30 but He passed through the crowd and went on His way.
31-33 Next He went to Capernaum, another Galilean city. Again He was in the synagogue teaching on the Sabbath, and as before, the people were enthralled by His words. He had a way of saying things—a special authority, a unique power.
In attendance that day was a man with a demonic spirit.
Demon-Possessed Man (screaming at Jesus): 34 Get out of here! Leave us alone! What’s Your agenda, Jesus of Nazareth? Have You come to destroy us? I know who You are: You’re the Holy One, the One sent by God!
Jesus (firmly rebuking the demon): 35 Be quiet. Get out of that man!
Then the demonic spirit immediately threw the man into a fit, and he collapsed right there in the middle of the synagogue. It was clear the demon had come out, and the man was completely fine after that. 36 Everyone was shocked to see this, and they couldn’t help but talk about it.
Synagogue Members: What’s this about? What’s the meaning of this message? Jesus speaks with authority, and He has power to command demonic spirits to go away.
The essential message of Jesus can be summed up this way: the kingdom of God is available to everyone, starting now. When Jesus refers to the kingdom of God, He doesn’t mean something that happens after death, far off in heaven; He equates the kingdom of God with God’s will being done on earth as it is in heaven. So the kingdom of God is life as God intends it to be—life to the full, life in peace and justice, life in abundance and love. Individuals enter the Kingdom when they enter into a relationship with Jesus, when they trust Him enough to follow His ways. But make no mistake, the Kingdom is about more than individual lives; it is about the transformation and renewal of all God has created. It may start with individual responses, but it doesn’t stop there.
Jesus describes His purpose as proclaiming this message. But Jesus not only expresses His message of the kingdom of God in words, He also dramatizes it in deeds. Luke calls these amazing deeds “signs and wonders,” suggesting that these actions have symbolic meaning, which is significant, and are wonderful, which means they fill people with awe and wonder. In the coming chapters, the wonder that the original eyewitnesses feel is palpable, and Jesus’ actions are significant signs of the kingdom of God.
37 The excitement about Jesus spread into every corner of the surrounding region.
38 Picture this:
Jesus then leaves that synagogue and goes over to Simon’s place. Simon’s mother-in-law is there. She is sick with a high fever. Simon’s family asks Jesus to help her.
39 Jesus stands over her, and just as He had rebuked the demon, He rebukes the fever, and the woman’s temperature returns to normal. She feels so much better that she gets right up and cooks them all a big meal.
40 By this time, it’s just before nightfall, and as the sun sets, groups of families, friends, and bystanders come until a huge crowd has gathered. Each group has brought along family members or friends who are sick with any number of diseases. One by one, Jesus lays His hands on them and heals them. 41 On several occasions, demonic spirits are expelled from these people, after shouting at Jesus, “You are the Son of God!”
Jesus always rebukes them and tells them to be quiet. They know He is the Anointed One, but He doesn’t want to be acclaimed in this way.
42 The next morning, Jesus sneaks away. He finds a place away from the crowds, but soon they find Him. The crowd tries their best to keep Him from leaving.
Jesus: 43 No, I cannot stay. I need to preach the kingdom of God to other cities too. This is the purpose I was sent to fulfill.
44 So He proceeds from synagogue to synagogue across Judea,[i] preaching His message of the kingdom of God.
18 Bildad the Shuhite encouraged Job to righteousness.
2 Bildad: How long will you keep up the hunt for words?
Show some sense, and then we can actually converse.
3 Why is it we are like cattle to you,
dumb animals in your eyes?
4 You speak of how God “tears at you,” you!
You tear at yourself in your rage.
Oh, how self-centered you are!
Ought the earth be emptied of its inhabitants for your sake?
Ought the rocks roll away for your convenience?
5 Remember, the flame of the wicked is extinguished.
His fire no longer lends light to anything.
6 His tent-lamp goes dark;
his bedside lamp flickers and dies.
7 His long strides falter, as his own plans take him down.
8 His then-weakened feet lead him to a net,
And wander into its waiting mesh.
9 A snare clamps around his heel;
he feels it dig into him.
10 This trap was set for him beforehand:
a snare is hidden on the ground;
a net is overhead along the path.
11 Terrors press in on every side
and badger his every step.
12 His deepest fears stalk him as he staggers, craving him,
and awaiting his imminent collapse.
13 Bit by bit, disease eats at his skin;
bit by bit, the firstborn of death gnashes at his limbs.
14 He is torn violently from the safety of his tent
and forced to march before the king of terrors.
Bildad sees the realm of death not just as a place of rest and waiting, but as a growing society ruled by a king. Sheol always has room for more citizens and always wants more. Like an infant, this place—this firstborn of death—has a voracious appetite for the wicked. And the infant’s father, the king of terrors, has many ways to provide for his child. His terrors are not nightmares or phobias or any other psychological device. Instead, he rules over disaster, disease, and famine—anything that brings death. Through his vibrant imagery, Bildad explains that death is the ultimate fate of the wicked; he implies that Job cannot be evil because the terrors he has faced have not yet killed him.
15 Bildad: Nothing of his remains in his tent,
and burning sulfur has been scattered on it so no one will dwell there again.
16 Death comes from both directions:
from below, his roots dry out;
from above, his branches wither.
17 On the earth, he disappears from memory;
on the outside, no one recalls his name.
18 He is pushed out of the light into darkness
and chased from the inhabited world altogether.
19 He has no children, no descendants among his people;
no one survives him or escapes from his homeland.
20 His fate is unanimously viewed:
with dismay in the West,
with horror in the East.
21 Surely this is the way it goes with all evil people;
surely this is the lot in life for those who do not know God.
5 Because of my deep love for you, I must express my concern about the report brought to me regarding the lewd and immoral behavior exhibited in your community. This scandal has come to my attention because this kind of thing is unheard of even among the outsiders around us: I understand a man is having sexual relations with his father’s wife. 2 You have turned into an arrogant lot who refuse to see the tragedy right in front of your eyes and mourn for it. If you would face these hard realities, the one living in this sin would be removed from the community.
3 Despite the fact that I am not physically present with you, I am there in spirit and already have spoken judgment against the man who has engaged in this conduct. 4 When you gather in the name of the Lord Jesus and I am present with you in spirit, and the infinite power of our Lord Jesus is present also, 5 I direct you to release this man over to Satan so his rebellious nature will be destroyed and his spirit might be rescued in the day the Lord Jesus returns.
6 Your proud boasting in this matter is terrible. Don’t you understand that the tiniest infraction can bring about an unwelcome chain of events? That just a little yeast causes all the dough to rise? 7 Get rid of all the old yeast; then you’ll become new dough, just as you are already a people without sin’s leavening influence. You see, the Anointed One is our Passover lamb; He has been sacrificed for us. 8 So let the real feast begin. Get rid of all the old yeast, the yeast of hatred and evil. Throw it out so we can feast on the unleavened bread of sincerity and truth.
Sexual sin is always painful, but incest decimates families and communities, and it leaves people isolated and angry. The danger for believers who understand the reality of sin is that they may lose sight of redemption and become complacent in their brokenness. In Corinth the believers have become so complacent that they are ignoring the incest in their community. The church’s reputation is beginning to suffer among outsiders.
Church discipline if properly done accomplishes two things: first, it protects the community from harm caused by the sin; second, it can lead to a restoration of the sinner to God and the community. Ignoring the sin actually makes the lives of the sinners worse. Real love confronts the sin and leads the sinners toward redemption and wholeness.
9 In the letter I wrote to you previously, I made it clear that you are not to band together with those who have embraced immoral lives. 10 Don’t misunderstand; I’m not telling you to hole up and hunker down from the rest of the world. That’s impossible. The world is filled with immoral people consumed by their desire for more; they steal from one another without hesitation and will worship man-made idols with no shame at all. If you attempted to avoid these people, you would have to leave the world itself. 11 What I was saying is that you should not associate with someone who calls himself a brother or sister but lives contrary to all we stand for: committing immoral sexual acts, consumed with desire for more, worshiping tangible lifeless things, using profanity, drinking into oblivion, swindling and cheating others. Do not even sit at the table with a person like this. 12 Why would I ever attempt to judge those outside the church? Aren’t we called to judge those within the church? 13 God judges the outsiders. Your job is this: “Expel the wicked from your own community.”[a]
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.