If you would like to receive these daily scripture readings by email, send a blank email to Christian-Bible.

These short readings from the Christian Bible are read daily at community prayer in Taizé, an ecumenical and international Christian community in France. The Bible reference indicates a slightly longer passage from scripture. You are encouraged to read the longer passage in the morning before you begin your daily activities, and then to ponder the reading, in silence and prayer, as it comes to mind during the day. For a brief explanation of how I am reading the Christian Bible, you are invited to go to Exegesis or to Witness.

In the gospel of Matthew, Jesus says: "Happy are they who hunger and thirst for justice, for they shall be filled. Happy are the merciful, for mercy will be shown to them."

These teachings attributed to Jesus are known as the "beatitudes," the Latin word for "blessings," which is the traditional English translation for the Greek verb that begins each verse. In the gospel of Matthew, Jesus ascends a mountain and instructs his disciples in what is known as the Sermon on the Mount. For the author of the gospel of Matthew, Jesus is the new Moses who interprets the law of God. In the gospel of Luke, Jesus comes down from the hills with his disciples to speak with people from both Gentile and Jewish cities. For the author of the gospel of Luke, the Sermon on a Plain portrays Jesus not as a new Moses, who is reforming Jewish law, but as a teacher and healer whose authority and power is recognized by Gentiles as well as Jews.

The parallel beatitude in the gospel of Luke is: "Happy are you that hunger now, for you shall be satisfied." (Lk. 6:21) In the gospel of Luke, Jesus promises the people that their hunger will be satisfied. In the gospel of Matthew, Jesus promises those who hunger for justice that there will be justice and that those who show mercy will receive mercy. The meanings in the two gospel accounts are not the same, but each promises that God's intervention in history will bring an end to injustice and hunger. These words have inspired Christians throughout the centuries to struggle both for greater justice and to relieve the suffering of those who are poor.

"Train yourself to live in godliness: it holds out promise both for the present life and the life to come."

This letter is attributed to Paul, although it seems to have been written later in the life of the church.  It contains instructions to Timothy, Paul's younger co-worker in the mission to the Gentiles. Elsewhere Paul proclaims faith alone is required for salvation, because he is arguing against other apostles who assert that Christians must adhere to Jewish law. This letter says Paul is not opposed to "good works," explaining that such good works are understood as a manifestation of faith rather than as a requirement for salvation.

November 3, Sirach 27:30-28:7

"Forgive your neighbor any wrongs. For if someone nurses anger against another, how can they then ask for healing from God?"

Sirach, sometimes called "Ecclesiasticus" or "The Wisdom of Jesus the Son of Sirach," was part of the Septuagint, the Greek translation of the Hebrew Bible read by Paul and the Greek-speaking church as "scripture." Therefore, it was included in the Old Testament that the church of the Roman Empire approved in the fourth century. But Protestant reformers in the sixteenth century translated the Old Testament from the Hebrew canon, which was established by rabbis in the first century and does not include Sirach.  This is the reason why Sirach is not in Protestant Bibles, but is in every Catholic Bible.

The author of this book, we are told in the text, was a teacher in Jerusalem who wrote in Hebrew around 180 BCE. About fifty years later the author's grandson translated the book into Greek. The book of Sirach is similar in content to Proverbs for it is full of instruction on ethical and religious practices for young men. Although Protestants do not read Sirach as scripture, it seems likely that Jesus and Paul were well aware of this teaching.

November 4, Romans 8:31-39

"Who could condemn us? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God, interceding for us."

Paul writes to the Christians in Rome, "If God is for us, who is against us?" (Rm. 8:31) And he goes on to proclaim that nothing "will be able to separate us from the love of God in Christ Jesus our Lord." (8:39) The faith of Paul is that Jesus Christ has interceded with God on behalf of all humanity, so those with faith will not be condemned for their sins but will know forgiveness "in Christ." This powerful witness helped to bring Gentiles and Jews together in a new community of faith that has become the church we know today.

November 5, Matthew 9:36-10:8

In the gospel of Matthew Jesus sends out the twelve, saying: "Proclaim that the kingdom of heaven is close at hand. Freely you have received, freely give.

In this passage Jesus names his twelve disciples and then sends them out to "the lost sheep of Israel." (Mt. 10:6) He explicitly tells the disciples not to go to Gentile or Samaritan towns, but only to Jewish communities. The gospel of Mark contains the same list of disciples and they, too, are sent out to preach and heal, but in the gospel of Mark Jesus does not restrict the mission of the disciples to Jews. (Mk. 3:13-19, 6:7) The gospel of Luke also does not include the restriction that is in the gospel of Matthew (Lk. 9:1), and it names "Judas the son of James" rather than "Thaddaeus" as the eleventh disciple. (Lk. 6:12-16)

The gospel of Matthew seems to have been written for a largely Jewish Christian community, whereas the gospels of Mark and Luke are directed to Christian communities dominated by Gentiles. This may explain why only the gospel of Matthew limits the ministry of the disciples to Jews. From the Acts of the Apostles and Paul's letters we learn that Gentiles were converted in the first generation of the church.  Yet, the church in Jerusalem led by the disciples of Jesus required Gentile converts to the church to keep at least some of the tenets of Jewish law. 

November 6, Romans 12:3-13

"Be joyful in your hope, steadfast in hardship, faithful in prayer. Be always ready to offer hospitality."

In this passage Paul argues that there are a variety of gifts of the Spirit, so each person is called to nurture the life of the church in terms of the gifts that he (or she) has received. Paul gives priority to prophecy, service and teaching, which he counts among his own gifts of the Spirit. Then he urges the Christians in Rome to love one another and to hold fast to what is good.

November 7, Matthew 25:1-13

In the gospel of Matthew, Jesus says, "Keep watch, for you know neither the day nor the hour."

This passage relates a story about ten maidens, friends of a bride, who light lamps and wait at the home of the bride for the groom to come for the marriage feast. Five take oil to replenish their lamps, but five take only their lamps. The groom is delayed, and when it is announced that he is about to arrive the five maidens who did not bring extra oil find that their lamps are no longer lit. They ask the other maidens for oil, but these "wise maidens" reply that they do not have any to spare. The "foolish maidens" leave to buy oil, and when they return the bridegroom has already come and the door to the home is closed. When these maidens say, "Lord, lord, open to us," they are told, apparently by the bridegroom: "Truly, I say to you, I do not know you." Then the narrator of the gospel says, "Keep watch, for you know neither the day nor the hour."

A literal reading of this story might conclude that we must be prepared in order not to miss marriage feasts (or other parties). The one line verse above may also be read more generally to mean that we should be prepared for the unexpected. In the context of the gospel, however, we read this as a parable about the coming kingdom of heaven (God) and being ready to enter it. And as we read Matthew 25, this kingdom will begin with the coming of the Son of man in his glory to judge all people. These he will judge not on the basis of their beliefs (about reading scripture, for instance), but by the way they have responded to "the least" of those among us. 

November 8, Ephesians 2:14-18

"Christ came to announce the joyful message of peace: peace to those who are far away, peace to those who are near. Through him, in one Spirit, we all have free access to the Father."

This letter tells Gentiles that they were "without God in the world," (v. 12) but that Christ "has broken down the wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end." (verses 15-16) We see here that the Greek-speaking churches Paul was organizing with Gentile and Jewish members did not enforce Jewish law. This is why in Galatians 2 Paul speaks out strongly against Peter and James, when the leaders of the Jerusalem church impose Jewish kosher laws on the Christian community in Antioch. 

November 9, Matthew 16:24-26

In the gospel of Matthew, Jesus says: "If anyone wants to follow me, let them renounce themselves and take up their cross and follow me."

Verse 24 actually reads in most English translations of the New Testament something like this: "If any man would come after me, let him deny himself and take up his cross and follow me." Was Jesus only speaking of men following him? Obviously not, as we read in the New Testament that women also followed. To make that clear in this passage the masculine language has been altered to be more inclusive. Is this changing the word of God? No.  It is translating from the Greek into English in an inclusive way to make the meaning clearer. This kind of interpretation of scripture has always been the responsibility of the church.

November 10, John 14:22-27

In the gospel of John, Jesus says: "Peace I leave you; my peace I give you. I do not give it to you as the world gives. Do not let your hearts be troubled or afraid."

The fourteenth chapter of the gospel of John is one of the most beautiful and well-known parts of the Christian Bible. In this chapter Jesus is questioned by three of his disciples (Thomas, Philip and Judas) who never speak in the other three gospel accounts. Jesus answers their questions with statements that appear nowhere else in the New Testament. Jesus speaks of "the Father who dwells in" him (v. 10) He tells his disciples he will pray the Father to give them "another Counselor" to be with them forever, "even the Spirit of truth." (verses 16-17) Jesus comforts his disciples about his coming departure by saying, "I am in my Father, and you in me, and I in you." (v. 20) He names the Counselor as "the Holy Spirit" who will teach the disciples all that they need to know. (v. 26) And he gives them his peace.

November 11, Ephesians 4:1-6

"Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you have all been called to one hope."

This is where we read the famous passage: "one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all." (v. 5) Paul, or his disciples, probably wrote this letter to be circulated, because unlike the other letters in the New Testament attributed to Paul this letter is not addressed to a particular church or person. For example, Galatians is addressed to the "churches of Galatia," and Romans is addressed to "all God's beloved in Rome." Paul's two letters to the Corinthians are addressed to "the church of God, which is at Corinth," and the letter to the Philippians begins with the statement, "To all the saints in Christ Jesus who are at Philippi." Ephesians, on the other hand, is addressed generally to "the saints who are also faithful in Christ Jesus." 

November 12, Matthew 13:31-33

In the gospel of Matthew, Jesus says: "The kingdom of heaven is like the yeast a woman took and mixed in with a large amount of flour until the whole thing rose."

This passage contains the parables of the mustard seed and yeast (leaven). These two parables also appear in Luke 13:18-19 in a very similar form. They seem to come from a collection of teachings attributed to Jesus that the authors of these two gospels had. The parable of the mustard seed is usually interpreted to mean that something small may grow to something large. The parable of the yeast seems to imply that something that disappears may, nonetheless, make all the difference in the end. 

Literally, the passages say that a mustard seed grows to be a mustard plant, and that yeast makes bread rise. But the parables each contain the phrase, "The kingdom of heaven is like...." This phrase includes a simile, which suggests a literal meaning is not intended. These images convey a meaning about the kingdom of heaven. At times in the gospels the narrator interprets a parable, but this is not the case here.

What might we read into the parable of yeast? It concerns a woman making bread. If she is making "the kingdom of heaven," we might conclude that God is feminine. If the point is that the ingredients for making the kingdom are already "mixed into" the world and our lives, then the parable may mean that the kingdom will come in its own time. Perhaps the yeast represents Jesus, who dies for our sake and thus "disappears" but, at the same time, causes the church to come into being. Or, we might understand the bread as the faith that "rises" in our hearts. 

November 13, John 14:21-26

In the gospel of John, Jesus says: "The Holy Spirit, whom the Father will send in my name, will teach you all things and remind you of everything I have told you."

There is much in the Old Testament about the Spirit, the Spirit of God, and the Spirit of the Lord, and there is frequent mention of the Holy One of Israel, especially in Isaiah. But I have found only three places in the Old Testament where the adjective "holy" precedes the noun "spirit," and in each of these the phrase is clearly attributing holiness to God. Psalm 51:11 reads, "Cast me not away from thy presence, and take not thy holy Spirit from me." Isaiah 63:10-11 refers twice to "his holy Spirit" where the reference is obviously to God. It seems that references to "the Holy Spirit," which appear in all four of the New Testament gospels, in Acts of the Apostles, and in Paul's letters, represent a break with ancient Israel's understanding of God.

November 14, Matthew 25:14-30

In a parable, the master says to his faithful servant, "Well done, good and faithful servant. You have been faithful with a little, I will entrust you with much more. Come and share your master's happiness!"

In the parable of the talents a man before leaving on a journey gives three of his servants some talents (a talent in first century Palestine was a lot of money). The servant receiving five talents trades them and makes five more. The servant receiving two talents similarly makes two more. But the servant with one talent buries his talent, and thus has only the one talent to show the master when he returns. The master welcomes the first two servants to share his happiness, but he takes the talent from the third servant, gives it to the first servant who already has ten talents, and orders the "worthless servant" cast into "the outer darkness" where "men will weep and gnash their teeth."

The literal meaning of this parable is that if your master gives you money, you had better invest it. But the parable is placed by the author of the gospel of Matthew just after the parable of the ten maidens waiting for the bridegroom to celebrate his marriage feast and just before the announcement of the coming Son of man and the great judgment of all peoples. From its context we know this parable concerns the kingdom of heaven (there is an explicit reference in the parable of the ten maidens) and the coming judgment. It does not simply concern money, but is about what is entrusted to us.

November 15, Matthew 18:1-5

In the gospel of Matthew, Jesus says: "Whoever makes himself humble like a child is greatest in the kingdom of Heaven. Anyone who welcomes a little child in my name welcomes me."

The gospel of Matthew reports that when the disciples ask Jesus, "Who is the greatest in the kingdom of heaven?" he tells them they must be like children. The same argument among the disciples is reported in the gospels of Mark and Luke. In Mark 9:33-37 and Luke 9:46-48 Jesus also points to the humility of a child and tells his disciples that they must serve others to be first. The synoptic gospels agree that to be a follower of Jesus is to be a servant.

November 16, 1 John 4:16-21

"God is love. Whoever lives in love lives in God, and God in them."

A more familiar translation from the Greek is: "God is love, and he who abides in love abides in God, and God in him." But a more contemporary translation uses the phrase "lives in" for "abides" and replaces the masculine third person pronouns "he" and "him" with "whoever" and "them" in order to be more inclusive.

November 17, Sirach 14:1-6, 14-16

"Happy are they who are not in anguish over their failings and who do not founder in despair. For if they are hard upon themselves, to whom will they be kind?"

Ecclesiasticus, of the Wisdom of Jesus the Son of Sirach, is not in Protestant versions of the Christian Bible, but it is in Roman Catholic Bibles. The book was included in the Greek version of the Jewish scriptures read by Paul and other Greek-speaking Christians in the early church, so it was included in the Christian Bible in the fourth century. Yet, because the Jewish rabbis at the end of the first century CE omitted Sirach from their Hebrew Bible, Sirach was omitted by Protestant reformers in translating the Old Testament.

Is Sirach scripture or isn't it? The answer depends on the community of faith you are in, and when you ask the question. For Greek-speaking Jews Sirach is scripture up into the first few centuries of the Christian era. For Hebrew-speaking Jews it is scripture before 100 CE, but not after that date. For Christians who read the Bible in Greek, it is scripture. For Christians who later read the Bible in Latin, it is in the Bible and used, but its omission from the Jewish canon is noted. For Roman Catholic Christians today, Sirach is in the Bible and is regularly used in lectionary readings.

November 18, John 12:23-26

In the gospel of John, Jesus says: "Anyone who loves their life will lose it, while anyone who is not attached to their life in this world will keep it for eternal life."

In this passage the gospel reports Jesus as saying: "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit." (v. 24) The literal meaning of this passage is that wheat must be planted, if it is to grow and produce a harvest. It seems likely, however, that the gospel is not teaching about agriculture, but is using this language figuratively. As the statement about planting wheat is followed by a statement about losing this life and gaining eternal life, we may assume that the two statements are related and should be interpreted together. 

Yet the relationship is not obvious, for our life is not like a grain of wheat. Grain is only potential life, whereas we are actually alive. The form of the grain must be given up, if the wheat is to grow and produce a harvest. Must the form of our life also be given up, if we are to bring in the harvest of the kingdom of God?

November 19, John 21:15-19

A third time, the gospel of John relates, Jesus said to Peter, "Do you love me?" Peter was hurt that he asked him a third time, "Do you love me?" and said, "Lord, you know everything; you know I love you."

This account of a resurrection appearance beside the Sea of Tiberias (also known as the Sea of Galilee) is only in the gospel of John. Peter and other disciples are fishing when they see Jesus on the shore. After they join Jesus for a breakfast of fish and bread, Jesus asks Peter if he loves him. When Peter says he does, Jesus replies, "Feed my lambs." Jesus asks a second time, and receives the same answer. Then he asks a third time. 

Why is this request repeated three times? Is this merely for emphasis? Or does repetition suggest that Peter fails to grasp the implications of his answer and so needs to hear the question again and again?

November 20, Psalm 23

"You guide me, LORD, on paths of righteousness. Even though I walk through the valley of the shadow of death I will fear no evil, for you are with me."

This is one of the most well known Psalms in the Bible. Many Christians can recite it from memory, and it is often read in funeral and memorial services. The language is poetic and powerful. Death does not cast a shadow over a valley, but we know what the psalmist means. Death is like a dark valley, and we are afraid of walking through that dark valley.

The psalmist was writing for Israelites, not for Christians. But the God that the psalmist says is with us, when we face death, is the same God that Jesus called Father. This is also the God that Christians identify as Father, Son and Holy Spirit. God is one, the Holy One, the only God of creation, the God of Israel, and the God of Christian faith. 

November 21, Matthew 25:31-40

In the gospel of Matthew, Jesus says: "In truth I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me."

In the gospel of Matthew Jesus describes the coming of the Son of man in all his glory to judge the nations. He uses an image of a shepherd separating sheep and goats to suggest that the Son of man will sort people out, inviting into the kingdom those who gave him food and drink when he was hungry, welcomed him when he was a stranger, clothed him when he was naked, and visited him when he was in prison. When those invited into the kingdom say they do not recall treating him this way, Jesus replies that when they did these things for "one of the least" of his brothers and sisters, they did it for him.

November 22, Psalm 105:1-5

"Seek the strength of God, and seek God's face at all times. Remember the wonders God has done.

This psalm begins: "O give thanks to the LORD, call on his name, make known his deeds among the peoples!" The word "LORD" is used to translate the Hebrew four-letter representation for God, YHWH, which is sometimes written "Yahweh" or more traditionally "Jehovah." In verse 7 the LORD is said to be "the LORD our God." The English word God is used to translate the Hebrew word "El" or its plural "Elohim."

November 23, Acts 10:1-35

Peter said: "I now really understand that God has no favorites, but that in every nation God loves those who revere him and act justly."

The story of Cornelius is related by the author of Acts to explain how Gentiles came to be included in the church. Cornelius is a God-fearing, Roman centurion. In a vision an angel tells Cornelius to send for Peter, who the following day has a vision telling him that all foods are clean. Peter is told by the Spirit to go to see Cornelius, so he travels to Caesarea and there violates Jewish law by entering the house of a Gentile. Peter preaches to the Gentiles gathered there and sees the Holy Spirit come upon them, so he baptizes them in the name of Jesus Christ.

We need to remember that Jesus, a Jew, called twelve other Jews to be his disciples and, according to the gospel of Matthew, sent these disciples only to teach and heal among Jews. (Mt. 10:5-6) In the account of Acts the church begins with Jews and only becomes Gentile after the Holy Spirit comes upon Gentiles and Paul's ministry to the Gentiles proves successful. 

November 24, Isaiah 45:1-7

Through the prophet God says: "I will go before you and will level the mountains so that you may know that I am the LORD, the one who calls you by name."

The prophecy of Isaiah presents passage God speaking through the prophet to Cyrus, king of Persia. The Persians will defeat the Babylonians and release the Israelites in Babylon from captivity, so they may return to Judah. Because Cyrus will accomplish this, he is called "anointed" (in Hebrew "messiah" or in Greek "christ"). The passage affirms that the defeat of the Babylonians and the return of the Israelites to Judah is the will of the LORD and is being accomplished by Cyrus, because he is God's messiah (anointed one).

November 25, John 13:31-35

In the gospel of John, Jesus says: "It is by your love for one another that everyone will recognize you as my disciples."

In this part of the gospel of John, Jesus is preparing his disciples for his death. "As I said to the Jews so now I say to you," he teaches, "where I am going you cannot come." (v. 33) What a strange statement! Jesus is speaking to his disciples, who are all Jews, so what is the distinction he is making between his disciples and those he calls "the Jews"? This phrase is used throughout the gospel of John to designate those who oppose Jesus. These opponents are all Jews, but so is almost everyone else in the story. Today we need to clarify that this attack in the gospel of John on "the Jews" does not refer to all Jews and is not a justification for Christian anti-Semitism. 

November 26, Matthew 11:25-27

In the gospel of Matthew, Jesus says: "I praise you, Father, Lord of heaven and earth, for having revealed to little children what you have hidden from the learned and clever."

This statement also appears in Luke 10:21-22. There is no explanation given in either gospel, so we are left to interpret the meaning. In the gospel of Matthew the preceding passage concerns the judgment that will come upon the Jewish cities that have not responded to the ministry of Jesus. In the gospel of Luke, however, the preceding passage depicts the disciples rejoicing because of the success of their ministry. 

Do little children understand the judgment predicted in the gospel of Matthew and the jubilation of the founders of the church described in the gospel of Luke?

November 27, 2 Corinthians 9:6-11

Paul writes: "Anyone who sows generously will also reap generously. God loves the one who gives joyfully."

Paul is taking up a collection for the poor of the church in Jerusalem. Apparently the church in Corinth is fairly well off, because Paul speaks of their "abundance at the present time." So, he urges the Corinthians to be generous in their giving. We know from Galatians 1-2 that Paul is taking up this collection as part of his agreement with the leaders of the Jerusalem church. His ministry to the Gentiles has been approved, he says, for as long as he remembers the poor. (Gal. 2:10) 

November 28, 1 Corinthians 1:4-9

"God is faithful and has called you to love in communion with his Son, Jesus Christ."

Paul writes these magnificent words to the Christians at Corinth, because of the problems there in the church. We see in verse 11 that there is quarreling over whether the baptism by Apollos, Peter or Paul is better. These are false arguments, Paul says. Be grateful for the love of God and allow that love to heal the divisions in the community. Paul tells the Corinthians that they do not lack any of the spiritual gifts and that these will sustain them until the day of the Lord comes. Moreover, God will not abandon them, because the love of God is steadfast.

November 29, Isaiah 45:18-19

The LORD says: "I did not tell my people to search for me in chaos. I am the LORD God, who proclaims justice, who speaks what is true."

In this chapter of Isaiah God says through the prophet that Cyrus of Persia will defeat the Babylonians and begin the restoration of Israel. In verse 14 God says the wealth of the nations will be given to Israel, after God saves the covenant people and enables them to return to Judah. God is not to be found in the chaos that existed before creation, but is the LORD of history who will bring justice to Israel and to all the earth.

November 30, Matthew 4:18-22

Jesus saw Simon and his brother Andrew. They were casting a net into the lake, for they were fishermen. And he said to them, "Come follow me, and I will make you fishers of people." And at once they left their nets and followed him."

In all four gospels Simon (Peter) and Andrew are the first disciples called by Jesus. The gospels of Mark (1:16-20) and Matthew tell the same story. In the gospel of Luke, Jesus tells Simon Peter where to cast his net, and when the fisherman hauls in a large catch he and his brother, Andrew, become disciples. (Lk. 5:1-11) In the gospel of John, Andrew is a disciple of John the Baptist, and he is directed by John to Jesus and brings alone his brother, Simon. (Jn. 1:35-42) The stories are varied, but the result is the same. The early church knew that Andrew and Simon (Peter) were among the first disciples of Jesus.

These two men were called away from their livelihood not merely to follow a teacher, but to take up a new work. Being a Christian means witnessing to that good news, not merely enjoying it within the life of the church. But the Catholic Church and the World Council of Churches distinguish today between witnessing and "proselytism," which is understood to mean using coercion or propaganda. The Catholic Church and the World Council of Churches reject proselytizing, but continue to urge their members to witness with love to their faith in the God they know in Christ.