Lectionary Devotions


Catholic Daily Readings
First Reading 2 Ki 22:8–1323:1–3
Response Ps 119:33a
Psalm Ps 119:33–3740
Gospel Acclamation Jn 15:4a5b
Gospel Mt 7:15–20



Lutheran Service Book Three Year Lectionary
Lutheran Service Book Historic (One Year) Lectionary


Revised Common Lectionary Daily Readings
Psalm Ps 65 or Ps 119:113–128
First Reading Jos 10:1–14 or 1 Sa 19:8–17
Second Reading Mk 6:45–52


Book of Common Prayer (1979) Daily Office Lectionary
Psalms (Morning) Ps 101109:1–56–2021–31
Psalms (Evening) Ps 119:121–144
Old Testament Nu 16:36–50
New Testament Ro 4:13–25
Gospel Mt 20:1–16


Byzantine Lectionary (Julian)
Epistle Ro 15:7–16
Gospel Mt 12:38–45


Byzantine Lectionary (Gregorian)
Epistle 1 Co 2:9–3:8
Gospel Mt 13:31–36


Byzantine Lectionary (Revised Julian)
Epistle Ro 15:7–16
Gospel Mt 12:38–45


Book of Common Prayer (1928) Daily Office Lectionary
Psalm Ps 125138
First Reading Jdg 16:15–22
Second Reading Lk 8:40

Connect the Testaments

June 27: The Truth about Truth
Nehemiah 12:1–13:31; 2 John 1–6; Psalm 115:1–18
John the Evangelist’s letter to the “elect lady” presents a picture of joy and hope, as he “rejoiced greatly to find some of [her] children walking in truth, just as we were commanded by the father” (2 John 4). One word keeps reappearing in John’s letter, focusing his message: truth. John says that he loves the elect lady and her children “in truth” (2 John 1). He says that all who know the truth also love them. His reason is simple: “the truth … resides in us and will be with us forever” (2 John 2). When John speaks of truth, he’s referring to Jesus (John 14:6).
After his initial greeting, John goes on to express his wishes: May “Grace, mercy, [and] peace … be with us from God the Father and from Jesus Christ the Son of the Father in truth and love” (2 John 3). In acknowledging the source of truth, John acknowledges his connection to it. All believers live in truth because they are linked to God, who is the Truth. He is the source for all they do (that is godly), all they are (that is holy), and all that they will become (that is virtuous).
In a few brief statements, John teaches us an important lesson: God is the source of all the goodness in the world. Even in acknowledging others, we must acknowledge Him. If we’re to discuss truth, then we must talk about Him.
The elect lady that John addresses is not only truthful—she also leads others to the truth. When we act to encourage someone to work toward who they’re meant to be, we need to follow her example. We need to first lead them to truth: God.
What is God teaching you about truth? How can you live it?
John D. Barry

 Barry, John D., and Rebecca Kruyswijk. Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan. Bellingham, WA: Lexham Press, 2012. Print.

Morning and Evening

Morning, June 27 Go To Evening Reading

“Only ye shall not go very far away.”
Exodus 8:28

This is a crafty word from the lip of the arch-tyrant Pharaoh. If the poor bondaged Israelites must needs go out of Egypt, then he bargains with them that it shall not be very far away; not too far for them to escape the terror of his arms, and the observation of his spies. After the same fashion, the world loves not the non-conformity of nonconformity, or the dissidence of dissent; it would have us be more charitable and not carry matters with too severe a hand. Death to the world, and burial with Christ, are experiences which carnal minds treat with ridicule, and hence the ordinance which sets them forth is almost universally neglected, and even condemned. Worldly wisdom recommends the path of compromise, and talks of “moderation.” According to this carnal policy, purity is admitted to be very desirable, but we are warned against being too precise; truth is of course to be followed, but error is not to be severely denounced. “Yes,” says the world, “be spiritually minded by all means, but do not deny yourself a little gay society, an occasional ball, and a Christmas visit to a theatre. What’s the good of crying down a thing when it is so fashionable, and everybody does it?” Multitudes of professors yield to this cunning advice, to their own eternal ruin. If we would follow the Lord wholly, we must go right away into the wilderness of separation, and leave the Egypt of the carnal world behind us. We must leave its maxims, its pleasures, and its religion too, and go far away to the place where the Lord calls his sanctified ones. When the town is on fire, our house cannot be too far from the flames. When the plague is abroad, a man cannot be too far from its haunts. The further from a viper the better, and the further from worldly conformity the better. To all true believers let the trumpet-call be sounded, “Come ye out from among them, be ye separate.”

Go To Morning Reading Evening, June 27

“Let every man abide in the same calling wherein he was called.”
1 Corinthians 7:20

Some persons have the foolish notion that the only way in which they can live for God is by becoming ministers, missionaries, or Bible women. Alas! how many would be shut out from any opportunity of magnifying the Most High if this were the case. Beloved, it is not office, it is earnestness; it is not position, it is grace which will enable us to glorify God. God is most surely glorified in that cobbler’s stall, where the godly worker, as he plies the awl, sings of the Saviour’s love, aye, glorified far more than in many a prebendal stall where official religiousness performs its scanty duties. The name of Jesus is glorified by the poor unlearned carter as he drives his horse, and blesses his God, or speaks to his fellow labourer by the roadside, as much as by the popular divine who, throughout the country, like Boanerges, is thundering out the gospel. God is glorified by our serving him in our proper vocations. Take care, dear reader, that you do not forsake the path of duty by leaving your occupation, and take care you do not dishonour your profession while in it. Think little of yourselves, but do not think too little of your callings. Every lawful trade may be sanctified by the gospel to noblest ends. Turn to the Bible, and you will find the most menial forms of labour connected either with most daring deeds of faith, or with persons whose lives have been illustrious for holiness. Therefore be not discontented with your calling. Whatever God has made your position, or your work, abide in that, unless you are quite sure that he calls you to something else. Let your first care be to glorify God to the utmost of your power where you are. Fill your present sphere to his praise, and if he needs you in another he will show it you. This evening lay aside vexatious ambition, and embrace peaceful content.

 Spurgeon, C. H. Morning and Evening: Daily Readings. London: Passmore & Alabaster, 1896. Print.

My Utmost for His Highest

June 27th
The overshadowing personal deliverance
I am with thee to deliver thee, saith the Lord. Jeremiah 1:8.
God promised Jeremiah that He would deliver him personally—“Thy life will I give unto thee for a prey.” That is all God promises His children. Wherever God sends us, He will guard our lives. Our personal property and possessions are a matter of indifference, we have to sit loosely to all these things; if we do not, there will be panic and heartbreak and distress. That is the inwardness of the overshadowing of personal deliverance.
The Sermon on the Mount indicates that when we are on Jesus Christ’s errands, there is no time to stand up for ourselves. Jesus says, in effect, ‘Do not be bothered with whether you are being justly dealt with or not.’ To look for justice is a sign of deflection from devotion to Him. Never look for justice in this world, but never cease to give it. If we look for justice, we will begin to grouse and to indulge in the discontent of self-pity—‘Why should I be treated like this?’ If we are devoted to Jesus Christ we have nothing to do with what we meet, whether it is just or unjust. Jesus says—‘Go steadily on with what I have told you to do and I will guard your life. If you try to guard it yourself, you remove yourself from My deliverance.’ The most devout among us become atheistic in this connection; we do not believe God, we enthrone common sense and tack the name of God on to it. We do lean to our own understanding, instead of trusting God with all our hearts.

 Chambers, Oswald. My Utmost for His Highest: Selections for the Year. Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986. Print.

Thoughts for the Quiet Hour

June 27
Be perfect, be of good comfort
2 Cor. 13:11
A glance at the words is enough to make us feel how contradictory they are. Be perfect—that is a word that strikes us with despair; at once we feel how far away we are from our own poor ideal, and alas! how much further from God’s ideal concerning us. Be of good comfort—ah, that is very different! That seems to say, “Do not fret; do not fear. If you are not what you would be, you must be thankful for what you are.”
Now the question is this—How can these two be reconciled?
It is only the religion of Jesus Christ that reconciles them. He stands in our midst, and with the right hand of His righteousness He pointeth us upward, and saith, “Be perfect.” There is no resting-place short of that. Yet with the left hand of His love He doth encompass us, as He saith, “Soul, be of good comfort; for that is what I came to do for thee.”
Mark Guy Pearse

 Hardman, Samuel G., and Dwight Lyman Moody. Thoughts for the Quiet Hour. Willow Grove, PA: Woodlawn Electronic Publishing, 1997. Print.

Marriage in the Old Testament

Marriage in the Old Testament

‎Most Old Testament texts about marriage reflect Israelite agrarian society in the early Iron Age. Families lived off the produce of the earth. Men, women, and children needed to work the land and to process its yield in order to survive. The family property was owned and managed by the male head of the household, who would pass it down to his sons. Sons would remain in their parents’ household, marrying women from outside the immediate family and raising their children on their father’s land (Wright, God’s People, 53–58). In order to keep the property intact, the father would leave most of the inheritance to his oldest son (Deut 22:17). Families needed children to contribute to the household labor pool, to learn how to manage the family farm, and to inherit it upon the death of the family patriarch.
‎The Bible’s first marriage story demonstrates this. Adam is a farmer and Eve is the woman who bears his children (Gen 3:16–194:1–225). They share a life of hard work, and the woman is subject to the patriarch’s authority. … More
McWhirter, Jocelyn. “Marriage.” Ed. John D. Barry et al. The Lexham Bible Dictionary 2016 : n. pag. Print.

The Ministry of the Spirit

The Ministry of the Spirit

Paraclete ministry, by its very nature, is personal, relational ministry, implying the full personhood of the one who fulfills it. Though the Old Testament said much about the Spirit’s activity in Creation (e.g.Gen. 1:2Ps. 33:6), revelation (e.g.Isa. 61:1-6Mic. 3:8), enabling for service (e.g.Exod. 31:2-6Judg. 6:3415:14-15Isa. 11:2), and inward renewal (e.g.Ps. 51:10-12Ezek. 36:25-27), it did not make clear that the Spirit is a distinct divine Person. In the New Testament, however, it becomes clear that the Spirit is as truly a Person distinct from the Father as the Son is. This is apparent not only from Jesus’ promise of “another Counselor,” but also from the fact that the Spirit, among other things, speaks (Acts 1:168:2910:1911:1213:228:25), teaches (John 14:26), witnesses (John 15:26), searches (1 Cor. 2:11), determines (1 Cor. 12:11), intercedes (Rom. 8:26-27), is lied to (Acts 5:3), and can be grieved (Eph. 4:30). Only of a personal being can such things be said. More
Packer, J. I. Concise Theology: A Guide to Historic Christian Beliefs. Wheaton, IL: Tyndale House, 1993. Print.



Village on the eastern slope of the Mt of Olives about a mile and a half (2.4 kilometers) east of Jerusalem. Jesus and his disciples sometimes stayed in Bethany when in Judea, as when they attended temple observances during Passover (Mt 21:17Mk 11:11). Jesus was eating at the home of Simon the leper in Bethany when a woman came and anointed his head with costly perfume (Mt 26:6–13Mk 14:3–9). Bethany was also the home of Mary and Martha and their brother Lazarus, where Jesus raised Lazarus from the dead (Jn 11:118). The village was near Bethphage on an approach to Jerusalem (Mk 11:1Lk 19:29) that Jesus followed in preparation for his triumphal entry into Jerusalem. In Bethany Jesus blessed his disciples after the resurrection and parted from them (Lk 24:50). Today the town is called el-Azariyeh (the place of Lazarus). More
Elwell, Walter A., and Philip Wesley Comfort. Tyndale Bible Dictionary 2001 : 162. Print. Tyndale Reference Library.

Paul’s Trust

Paul’s Trust

I trust can also be rendered “I am confident” (NEB, NAB). The verb used is a strong one, carrying the components of confidence, reliance, and hope. The ground of this confidence and hope is in the Lord Every mood of Paul’s life is regulated by the will of the Lord. I trust has here the force of “if the Lord wills it” (Brc; cf1 Cor 4.19). It is only in the Lord that the apostle can look ahead with confidence, and with this confidence he says I myself will be able to come to you soon, that is, to follow soon after Timothy. More
Loh, I-Jin, and Eugene Albert Nida. A Handbook on Paul’s Letter to the Philippians. New York: United Bible Societies, 1995. Print. UBS Handbook Series.