My Notes – Day 362 / M’Cheyne Reading Plan
2 Chronicles 33
Reading Companion:
33 – 2 Chronicles 33 also covers Manasseh and Amon’s reign. Note how verse 3 makes specific mention of Hezekiah’s reforms, making it clear Manasseh undid all of Hezekiah’s reforms. The surprise comes in verse 12: Manasseh repented! This information is only in Chronicles and provides a good end to a bad man’s life. His prayer (verse 19) is not included. The Prayer of Manasseh, in the books of the Apocrypha, was written much later and is not authentic. Sadly Manasseh’s repentance did not affect his people (verse 17) or his son (verse 22).
Bible Ref:
33:1–20 The good king Hezekiah’s reign was followed by perhaps the most wicked king in Judah’s history: Manasseh, who established idolatry throughout the land, burned his children as sacrifices to false deities, practiced witchcraft, and consulted mediums. Manasseh leads the nation into apostasy, and he leads them to do more evil than the nations whom the Lord had destroyed in judgment. Despite the Lord’s warnings, Manasseh and the people remain hardhearted. The Lord brings judgment in the form of the Assyrians, who capture Manasseh and carry him in chains to Babylon. At this point, the Chronicler includes a surprising detail not found in the parallel history in 2 Kings 21. Manasseh repents, humbles himself, and cries out to the Lord in prayer (2Ch 33:12–13). Not only this, but God is moved by Manasseh’s prayer and brings him back to Jerusalem. This detail is so significant that the Chronicler mentions it again at the end of his account of Manasseh’s life (vv. 18–19). The Chronicler’s message for his readers is clear: just as the Lord had brought Manasseh back to Jerusalem, they had been brought back from exile to the land. And just as the Lord showed mercy to Manasseh (an exceedingly wicked idolater), the Lord is merciful to forgive, rescue, and restore even the greatest of sinners who repents and humbly calls on him (Jn 6:37; 1Ti 1:12–17).
33:21–25 Manasseh’s successor, Amon, follows in his father’s footsteps in doing evil, except he does not repent as Manasseh did. Justice comes swiftly, as Amon reigns only two years before being assassinated.
Revelation 19
Reading Companion:
19 – God is praised for His victory (verses 1-6), and the victorious are invited to a great feast called the marriage supper of the Lamb (verses 7-10). Verses 11-21 portray Christ going out to conquer and demolish His enemies. This may refer to the battle between the church and the Roman Empire. After Jerusalem was destroyed the Roman Empire did persecute the church (verses 19). But such efforts cannot possibly succeed, for they are fighting against God! The chapter ends again in triumph. The harlot has been judged and now the beast who supported her is judged and destroyed (verses 20-21). Is there a reference to the Word of God and Gospel preaching in the sword from Jesus’ mouth (verse 15, 21)?
Bible Ref:
Chapter Commentary:
To this point in Revelation, earth has been subjected to a series of judgments by God. These were first described as seal judgments (Revelation 5—8), then through the trumpet judgments (Revelation 8—11), and finally the bowl judgments (Revelation 12—16). The last two chapters gave a poetic description of the fall of “Babylon,” both as a corrupt religious system and as the political empire of the Antichrist (Revelation 17—18). Here, John witnesses prayers from heaven which precede a great celebration, followed by the triumphant return of Jesus Christ to earth.
John now hears a great number of voices praising God. This includes the voices of the twenty-four elders mentioned in earlier passages (Revelation 4:4). Their song proclaims God’s justice and once again celebrates the defeat of the “great prostitute” of prior verses. These songs thank God for avenging those who have been martyred for the sake of their faith (Revelation 19:1–5).
John then witnesses further praise, this time in the context of a marriage supper. This is an event mentioned many times in Scripture (Matthew 22:1–14; 25:1–13). This description makes a clear distinction between those who are “the bride,” and those who are “invited guests.” In short, this means that not all believers of all eras are part of the literal “bride of Christ.” All will share in the same eternal destiny, but not in the same order, or through the exact same experiences. Old Testament believers such as Abraham (Matthew 8:11), for instance, are said to be “guests,” not part of the bride (Revelation 19:6–10).
John’s amazing vision in this section also includes the long-awaited second coming of Jesus Christ. This is a moment of incredible triumph. Jesus’ first arrival on earth was humble (Luke 2:7) and involved His sacrificial death on a cross (Philippians 2:8). His return is neither humble nor meek. Christ is described as a royal conqueror, wearing a robe dipped in the blood of His enemies, at the helm of the armies of heaven. Now displayed as the King of kings and Lord of lords, Jesus will single-handedly obliterate the earthly armies which have amassed against Him (Isaiah 63:3). This results in the damnation of the Antichrist and False Prophet, who become the first two beings cast into the eternal lake of fire (Revelation 19:11–21).
These events mark the end of the tribulation, and the beginning of the millennial kingdom: a thousand-year reign of Christ on earth. Chapter 20 details this era of the end times. This will be followed by a last-ditch Satanic rebellion, a final victory, and the last judgments on mankind.
Verse Context:
Revelation 19:1–5 records praise which rises to God from a great multitude in heaven. The praise follows the fall of Babylon recorded in chapters 17 and 18. Similar praise is reported in Revelation 4:10–11; 5:9–10, 12–13; 7:11–12, and 11:16–18. The praise precedes the marriage supper of the Lamb, as well as the second coming of Christ in glory and the judgment of the nations.
Revelation 19:6–10 introduces the marriage supper of the Lamb, occurring immediately before the commencement of Jesus’ millennial reign on the earth. Jesus spoke about marriage suppers in Matthew 22:1–14 and 25:1–13. He specifically referred to feasting in the kingdom of heaven, with many from the east and the west, including Abraham, Isaac, and Jacob (Matthew 8:11). The announcement of the marriage supper of the Lamb precedes Jesus’ return to earth to judge His enemies and to establish His kingdom (Revelation 19:11–21).
Revelation 19:11–21 presents one of Scripture’s most spectacular moments of victory: the second coming of Jesus Christ. In this event, Christ returns to earth at the close of the tribulation. At His first coming to earth, Jesus appeared as a baby and sacrificial Savior. This time, He arrives as King of kings and Lord of lords. Many prior Scriptures prophesied this epic day of victory (Matthew 25; Zechariah 14:1–4; 2 Thessalonians 2:7–12; Hebrews 9:27–28; Jude 1:14–15). Christ arrives in a blaze of glory, obliterating His enemies single-handedly, at the head of the armies of heaven. The Antichrist and False Prophet become the first two cast into the lake of fire, ushering in the beginning of Christ’s millennial reign on earth.
Chapter Summary:
Revelation 19 begins with a multitude in heaven singing a doxology to God. He is praised for judging religious Babylon and avenging the martyrs. They are joined by the twenty-four elders (Revelation 4). Voices cry out joyfully that the Lord reigns and the marriage supper of the Lamb is ready. Then, John sees heaven open and observes Jesus—now coming as the glorious and invincible King of kings and Lord of lords—as He descends from heaven to execute judgment. The armies of earth gather to battle the Lord. The battle concludes with the Antichrist and False Prophet being thrown into the lake of fire and the graphic slaughter of their followers.
Chapter Context:
This chapter describes the victorious second coming of Christ, His victory over the Antichrist and the False Prophet after the fall of Babylon (Revelation 17—18). Christ’s first arrival on earth was to redeem (Matthew 2; Luke 2:1–21; John 1:1–14; Galatians 4:1–5). The purpose of His second coming is judgment and the establishment of His reign on earth (Psalm 2). This is separate from the rapture (1 Thessalonians 4:13–17), the event in which Jesus returns in the air to take Christians from earth to be with Him. Jesus’ second coming begins the millennial kingdom, leading up to the final judgments and the appearance of the New Jerusalem.
Malachi 1
Reading Companion:
1 – Chapter 1 begins the book in its unusual dialogue style. Malachi speaks for God and for the people in a question and answer format. The expression “Yet you say” occurs eight times (1:2,6,7; 2:14,17; 3:7,8,13). The people are challenging that God even loves them (verse 2) but their place back in Judea while Edom (the children of Esau) lay destroyed was proof positive of God’s love (verses 3-5). God then has a question for the people: where is the honor due Me as a Great King (verse 6)? The people don’t seem to think they have dishonored God (verse 6b-7) but by offering sick and diseased animals they are despising God (verses 8-9). Such offerings are an insult (verse 12-14). Note the people’s general attitude toward worship is “How dull and boring it is!” (Verse 13). Again, such only insults God.
Grace and Truth:
1:1–5 In the first disputation (vv. 2–5), mutual love was to bind the Lord and his people together, but the people of Israel (the descendants of Jacob) doubt God’s love. Their lack of love for God shows itself in the issues raised in the rest of the book. God’s choice of Jacob over Esau was from the womb (Ge 25:23). His choice of the younger son over the firstborn is an instance of his grace as he extended blessing to the one who had no claim to it. God demonstrated his love for his people in Malachi’s day by restoring them to Jerusalem after the Babylonians had destroyed it. God’s love is seen in his covenant faithfulness. In contrast, God declares that Edom (the descendants of Esau) will be unable to rebuild after their devastation. God hates and judges the Edomites because of their sin, particularly for their anger and violence against Israel. God’s judgment of the Edomites demonstrates he is King over all nations. Paul refers to this passage in Romans 9:13–14 to highlight God’s mercy in election.
1:6–14 The second disputation (1:6—2:9) is between the Lord and the priests. Priests were to exemplify the holiness required of the nation, which is called a kingdom of priests (Ex 19:6), so that God’s name might be known among the nations (Mal 1:11,14; cf. Isa 45:5–6). Yet the priests in Malachi’s day were bringing the Lord’s glorious name into disrepute by failing in their priestly responsibilities. They did not show God the respect he is due since they carried out their sacrifices contrary to God’s instruction. They offered blind, lame, and sick animals—offerings forbidden by God’s law (Dt 15:21) and unacceptable to a human master, much less to God. The priests also showed their contempt for God by complaining about their job and substituting worthless animals to fulfill their vows. In view of this, God declares it would be better to shut down the temple than let this offensive behavior continue. This result would be devastating since without the temple there would be no cleansing, atonement, forgiveness, or access to the presence of God. The death of Jesus is the one perfect sacrifice for sin. Christians no longer offer grain and animal sacrifices but offer themselves to God as living sacrifices (Ro 6:13; 12:1–2), which entails not second-rate but wholehearted obedience to his Word.
John 18
Reading Companion:
18 – As we would expect, John’s account of the Crucifixion contains material not in the other Gospels. The Romans play a much greater role, and Gethsemane is not mentioned. New material includes the trial with Annas, answer to the High Priest and slap, conversation with Pilate, Jesus carrying the cross, John and Jesus’ mother and the cry from the cross. Please note: John and the other accounts can all be harmonized but such is beyond the scope of this material. Verse 6 reveals Jesus’ powerful personality. He has astounded them before (7:45-46) and here they are awed by His courage and authority. Verse 13 shows how many Jews resented Pilate’s predecessor deposing Annas in 15 AD. Some still regarded him as the true High Priest. Verse 36 is a crucial statement about the Kingdom.
Bible Ref:
Chapter Commentary:
The events of this chapter fulfill several predictions made by Jesus earlier in His ministry (Matthew 20:18; John 12:32–33; 13:26–27). First is His betrayal by a close associate (John 13:21). The traitor is Judas, who has already conspired with Jesus’ enemies (Mark 14:10–11). Since John is writing well after the circulation of the other three Gospels, he leaves some details of Jesus’ arrest and trials to those writers (Matthew 26—27; Mark 14; Luke 22—23). The words John refers to here are those from the High Priestly Prayer, recorded in chapter 17.
The first verses of this passage evoke several other parts of Scripture. Human history begins in a garden (Genesis 2:8) and eventually returns there (Revelation 22:1–5). Adam’s sin and disobedience created death; Jesus’ obedience will be part of atoning for that sin (1 Corinthians 15:45; Philippians 2:8; Genesis 3:12). David learned of betrayal by a former ally while crossing Kidron on the way to the Mount of Olives (2 Samuel 15:23–31).
Judas is a key piece of the plot against Jesus (John 11:57). In that era, there were no photographs or telephones. Clothing, hairstyles, and other fashion were usually nondescript. That made it difficult to find and identify people without help from someone who knew them personally. Judas not only knows Jesus personally, he knows when and where Jesus can be found away from a supportive crowd. Most likely, the scribes and Pharisees used the excuse of a possible rebellion (Luke 23:1–5) to justify sending armed soldiers (John 18:1–3).
Rather than running away, Jesus actively engages those coming to arrest Him. This is partly to establish that only Jesus, not His disciples, is to be taken in. It also marks a final demonstration of Jesus’ power and willingness to obey God. Jesus evokes the same words used by God when identifying Himself to Moses (Exodus 3:14). Christ can flatten an entire squadron of armed men with a word, proving no one can force Him to comply (John 10:17–18). This will be the last truly “active” action of His earthly ministry. After this, Jesus’ life will be entirely submitted to the actions of others (John 18:4–9).
Earlier in the evening, Peter bragged about his willingness to follow Jesus into death (John 13:37). To his credit, he acts with a form of bravery by lashing out at Jesus’ attackers. Then again, Peter may have been driven by simple, blind rage. There’s little cause for Peter to attack a servant, rather than a soldier. In an era where everyone was expected to be right-hand dominant, it’s awkward for Peter to hit someone on the right side of their head. Either he was an especially clumsy swordsman, or he missed while attempting to hit someone else—such as Judas. Jesus condemns the action and heals the injured man (Luke 22:50–51). Only John mentions the name of the servant, possibly because he alone had contact with the high priest’s family (John 18:10–11).
According to the Old Testament, high priests were meant to serve for life (Numbers 35:25). The Roman Empire was in the habit of installing their own leaders. It’s possible Annas was the “real” high priest, replaced in an official Roman capacity by his son-in-law, Caiaphas, in AD 18. It was Caiaphas who ruthlessly insisted that Jesus needed to die (John 11:49–53), innocent or not, to prevent Rome from retaliating against Jerusalem. The details of these sham trials, mostly left to other Gospels, make it clear Jesus has long since been condemned by His enemies (John 18:12–14).
Despite Jesus clearly advocating for them to be left unharmed, Peter and John—the unnamed disciple of this passage—have secretly followed the group who were bringing Jesus into custody (Matthew 26:56–58). John might have been an extended relative of the high priest. His mother (Matthew 20:20) may have been Jesus’ aunt (Mark 15:40; 16:1; John 19:25), and so related to the family of priests (Luke 1:13, 36). This may be why John is able to enter the courtyard easily, but needs to go back and advocate for Peter to be brought in. Peter’s obvious Galilean accent (Matthew 26:73), among other things, makes him the target of suspicion. Despite earlier boasts, Peter begins to deny his relationship to Christ out of fear (John 18:15–18).
Jesus knows that His fate is sealed. However, He does not offer His enemies excuses. He calmly and clearly points out that there is no reason for Him to be arrested at night, or any question about what He is really teaching. If they had evidence against Him, they would be able to produce it. Those in power often confuse disagreement with disrespect, and that results in Jesus being abused while in custody. The two references to “high priest” in this passage reflect the difference between Israel’s official role and the one recognized by the Roman government (John 18:19–24).
After the brief interlude explaining Jesus’ initial meeting with Annas, John returns to Peter’s awkward situation. Not only has his accent marked him as a Galilean, those nearby are becoming suspicious. As with the servant girl at the door, the first question expects a negative answer. After all, who would be foolish enough to show up at the home of the high priest when their master is under arrest? Even worse, one of the men there not only saw Peter’s violence on the Mount of Olives, he’s related to the victim. This leads to two more lies from Peter, who is afraid of being arrested himself. Jesus prophecy is fulfilled (John 13:38). Instant regret and shame overwhelm Peter (Luke 22:61–62; Matthew 26:75; Mark 14:72). This, in part, is because Jesus is just now being brought back outside and has heard Peter’s loud denials (John 18:25–27).
History indicates that the relationship between Pilate and Israel was extremely poor. Pilate’s heavy-handed style often included violence and outright insults. This was not ideal for Rome, who preferred to maintain peace. Pilate likely already knew something about Jesus (Matthew 21:1–11; John 12:12–19) but did not consider Him a threat (Matthew 27:18; Mark 15:10). Accusations of rebellion, however, mean he needs to find out whether Jesus claims to be a king, and what that means. Scholars suggest Pilate was afraid another ugly incident would result in being removed from his position. This partly explains the weak-willed approach he takes to Jesus’ obvious innocence. It does not stop him from making snide, dismissive remarks (John 18:28–35).
Pilate’s interrogation of Jesus makes it clear that He is not attempting to overthrow Roman control. On the contrary, Jesus makes it extremely clear that the kingdom He came to establish is not political or worldly. The same writer, John, will record the future event where Jesus does come to rule on earth (Revelation 19:11–15), but that is not the purpose of His first coming. In a moment of incredible irony, Pilate dismissively quips about truth, while turning away from the Truth (John 14:6). Pilate will seek to have Jesus released, but does not yet know the lengths to which the scribes and Pharisees will go (John 18:36–38).
The choice of Barabbas, a known murder and rebel (Luke 23:18–19) is an obvious ploy. If Pilate was the first to suggest it, this may be his way of trying to outmaneuver the scribes and Pharisees. Agreeing to release a confirmed criminal would contradict their accusations against Jesus. If suggested by the priests, this could be a way of sneering at Rome by supporting someone who actively fought against their rule. In either case, mob pressure (Matthew 27:24) is beginning to mount and Pilate is running out of options (John 18:39–40).
In the following passage, Jesus’ enemies will lean heavily on the threat of civil unrest. This is a major religious holiday for Israel (John 18:28), so the area is overcrowded with devout Jews. The combined elements of blasphemy, insurrection, rioting, and stubbornness will eventually wear Pilate down, and he will make the cowardly choice to execute an innocent man (John 19:12–16).
Verse Context:
John 18:1–11 occurs after Jesus’ High Priestly Prayer (John 17). The garden setting evokes both the beginning and end of human history (Genesis 2:8; Revelation 22:1–5). Christ’s obedience contrasts with the disobedience of Adam (1 Corinthians 15:45; Philippians 2:8; Genesis 3:12). Writing after the other Gospels were in circulation, John skips over Jesus’ prayers in the garden (Matthew 26:36–46). Judas arrives to identify Jesus so He can be arrested. Christ provides a last demonstration of power before submitting to His enemies. Peter’s maiming of a servant is mentioned, along with Jesus’ rebuke of Peter, but not the healing of the servant’s ear (Luke 22:50–51), or the disciples retreat (Matthew 26:56). David, also, experienced betrayal by a close ally while crossing Kidron on the way to the Mount of Olives (2 Samuel 15:23–31).
John 18:12–14 prefaces Jesus’ interrogation in front of Jewish religious leaders. Rome artificially installed high priests, despite the Old Testament calling for a lifetime appointment. Annas was a former high priest who’d been replaced by a new Roman governor. This initial interview, before Jesus is taken to Caiaphas, suggests Annas was a major figure in Jewish leadership, despite not holding an official office.
John 18:15–18 includes the first of Peter’s predicted denials of Christ (John 13:36–38). Peter has followed the party who arrested Jesus, obviously at some distance, attempting to secretly see what will happen. Though Peter was brave in attempting to defend Jesus earlier, he shrinks in the face of danger here. Asked to admit his relationship with Christ, he lies. The unnamed disciple here is probably John, who may have been a relative of the priestly family.
John 18:19–24 begins a series of dishonest hearings led by Jewish religious leaders. The person leading the interrogation is Annas, the “true” high priest, though his son-in-law Caiaphas is Rome’s current appointee. Much as a courtroom prosecutor might ask an accused to explain their actions, the high priest gives Jesus an opportunity to confess what He has taught. Yet, as Jesus points out, everyone there already knows what He has been teaching. Additional details of this sham trial are found in Matthew 26:59–68, Mark 14:55–65 and Luke 22:63–71.
John 18:25–27 returns to Peter, who has attempted to secretly follow Jesus during His arrest and trial (John 18:15). Two men recognize him, one from the recent incident where Peter maimed a servant (Luke 22:50–51). After lying about his relationship to Christ earlier (John 18:15–18), Peter repeats the denial two more times. This is consistent with Jesus’ prediction (John 13:36–38), including the sound of a rooster crowing.
John 18:28–40 describes Jerusalem’s religious leaders taking Jesus to the local Roman governor. While Jewish authorities are allowed punish blasphemers, Roman law will not let them administer the death penalty. Jesus is too well-liked to be assassinated, so His enemies will attempt to paint Him as a rebel against Rome. In a private interview with Pilate, Jesus claims His role as King, but also notes that His purpose is not yet to rule an earthly kingdom. Pilate attempts to appease the crowd, trying to spare a clearly innocent man, but a mob has formed to demand Jesus’ death. John continues his habit of skipping details offered in other Gospels. He does not repeat the account of Jesus before the Sanhedrin (Mark 14:55–65), nor the part of Pilate’s investigation where Jesus is sent briefly to Herod (Luke 23:6–12).
Chapter Summary:
Jesus is secretly, quietly arrested in the garden of Gethsemane and taken to a series of sham trials before Jewish leadership. This leads to His encounter with the local Roman governor. Jesus accepts being described as “King” but denies that His current purpose is earthly rule. A mob assembled by Jesus’ enemies reject Pilate’s attempt to free Jesus. In the meantime, Peter fulfills Christ’s prophecy about a three-fold denial.
Chapter Context:
John’s Gospel was written well after the other three, so he frequently chooses to present different details. Chapter 17 detailed Jesus’ High Priestly Prayer, just before He entered the garden of Gethsemane. This chapter describes Jesus’ arrest, sham trials before Jewish leadership, and the beginning of His trial before the Roman governor. In the following chapter, Jesus will be unfairly condemned, executed, and buried.
Day 362 of M’Cheyne Reading Plan
With family
2 Chronicles 33 (Listen)
Manasseh Reigns in Judah
33 Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. 2 And he did what was evil in the sight of the LORD, according to the abominations of the nations whom the LORD drove out before the people of Israel. 3 For he rebuilt the high places that his father Hezekiah had broken down, and he erected altars to the Baals, and made Asheroth, and worshiped all the host of heaven and served them. 4 And he built altars in the house of the LORD, of which the LORD had said, “In Jerusalem shall my name be forever.” 5 And he built altars for all the host of heaven in the two courts of the house of the LORD. 6 And he burned his sons as an offering in the Valley of the Son of Hinnom, and used fortune-telling and omens and sorcery, and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger. 7 And the carved image of the idol that he had made he set in the house of God, of which God said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever, 8 and I will no more remove the foot of Israel from the land that I appointed for your fathers, if only they will be careful to do all that I have commanded them, all the law, the statutes, and the rules given through Moses.” 9 Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations whom the LORD destroyed before the people of Israel.
Manasseh’s Repentance
10 The LORD spoke to Manasseh and to his people, but they paid no attention. 11 Therefore the LORD brought upon them the commanders of the army of the king of Assyria, who captured Manasseh with hooks and bound him with chains of bronze and brought him to Babylon. 12 And when he was in distress, he entreated the favor of the LORD his God and humbled himself greatly before the God of his fathers. 13 He prayed to him, and God was moved by his entreaty and heard his plea and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God.
14 Afterward he built an outer wall for the city of David west of Gihon, in the valley, and for the entrance into the Fish Gate, and carried it around Ophel, and raised it to a very great height. He also put commanders of the army in all the fortified cities in Judah. 15 And he took away the foreign gods and the idol from the house of the LORD, and all the altars that he had built on the mountain of the house of the LORD and in Jerusalem, and he threw them outside of the city. 16 He also restored the altar of the LORD and offered on it sacrifices of peace offerings and of thanksgiving, and he commanded Judah to serve the LORD, the God of Israel. 17 Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.
18 Now the rest of the acts of Manasseh, and his prayer to his God, and the words of the seers who spoke to him in the name of the LORD, the God of Israel, behold, they are in the Chronicles of the Kings of Israel. 19 And his prayer, and how God was moved by his entreaty, and all his sin and his faithlessness, and the sites on which he built high places and set up the Asherim and the images, before he humbled himself, behold, they are written in the Chronicles of the Seers.1 20 So Manasseh slept with his fathers, and they buried him in his house, and Amon his son reigned in his place.
Amon’s Reign and Death
21 Amon was twenty-two years old when he began to reign, and he reigned two years in Jerusalem. 22 And he did what was evil in the sight of the LORD, as Manasseh his father had done. Amon sacrificed to all the images that Manasseh his father had made, and served them. 23 And he did not humble himself before the LORD, as Manasseh his father had humbled himself, but this Amon incurred guilt more and more. 24 And his servants conspired against him and put him to death in his house. 25 But the people of the land struck down all those who had conspired against King Amon. And the people of the land made Josiah his son king in his place.
Footnotes
[1] 33:19 One Hebrew manuscript, Septuagint; most Hebrew manuscripts of Hozai
Revelation 19 (Listen)
Rejoicing in Heaven
19 After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out,
“Hallelujah!
Salvation and glory and power belong to our God,
2 for his judgments are true and just;
for he has judged the great prostitute
who corrupted the earth with her immorality,
and has avenged on her the blood of his servants.”
3 Once more they cried out,
“Hallelujah!
The smoke from her goes up forever and ever.”
4 And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, “Amen. Hallelujah!” 5 And from the throne came a voice saying,
“Praise our God,
all you his servants,
you who fear him,
small and great.”
The Marriage Supper of the Lamb
6 Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out,
“Hallelujah!
For the Lord our God
the Almighty reigns.
7 Let us rejoice and exult
and give him the glory,
for the marriage of the Lamb has come,
and his Bride has made herself ready;
8 it was granted her to clothe herself
with fine linen, bright and pure”—
for the fine linen is the righteous deeds of the saints.
9 And the angel said1 to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” 10 Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy.
The Rider on a White Horse
11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 13 He is clothed in a robe dipped in2 blood, and the name by which he is called is The Word of God. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule3 them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.
17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave,4 both small and great.” 19 And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. 20 And the beast was captured, and with it the false prophet who in its presence5 had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh.
Footnotes
[1] 19:9 Greek he said
[2] 19:13 Some manuscripts sprinkled with
[3] 19:15 Greek shepherd
[4] 19:18 For the contextual rendering of the Greek word doulos, see Preface
[5] 19:20 Or on its behalf
In private
Malachi 1 (Listen)
1 The oracle of the word of the LORD to Israel by Malachi.1
The Lord’s Love for Israel
2 “I have loved you,” says the LORD. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob 3 but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert.” 4 If Edom says, “We are shattered but we will rebuild the ruins,” the LORD of hosts says, “They may build, but I will tear down, and they will be called ‘the wicked country,’ and ‘the people with whom the LORD is angry forever.’” 5 Your own eyes shall see this, and you shall say, “Great is the LORD beyond the border of Israel!”
The Priests’ Polluted Offerings
6 “A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the LORD of hosts to you, O priests, who despise my name. But you say, ‘How have we despised your name?’ 7 By offering polluted food upon my altar. But you say, ‘How have we polluted you?’ By saying that the LORD’s table may be despised. 8 When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor? says the LORD of hosts. 9 And now entreat the favor of God, that he may be gracious to us. With such a gift from your hand, will he show favor to any of you? says the LORD of hosts. 10 Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hand. 11 For from the rising of the sun to its setting my name will be2 great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the LORD of hosts. 12 But you profane it when you say that the Lord’s table is polluted, and its fruit, that is, its food, may be despised. 13 But you say, ‘What a weariness this is,’ and you snort at it, says the LORD of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the LORD. 14 Cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished. For I am a great King, says the LORD of hosts, and my name will be feared among the nations.
Footnotes
[1] 1:1 Malachi means my messenger
[2] 1:11 Or is (three times in verse 11; also verse 14)
John 18 (Listen)
Betrayal and Arrest of Jesus
18 When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.”1 Judas, who betrayed him, was standing with them. 6 When Jesus2 said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest’s servant3 and cut off his right ear. (The servant’s name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”
Jesus Faces Annas and Caiaphas
12 So the band of soldiers and their captain and the officers of the Jews4 arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.
Peter Denies Jesus
15 Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” 18 Now the servants5 and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.
The High Priest Questions Jesus
19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas then sent him bound to Caiaphas the high priest.
Peter Denies Jesus Again
25 Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Peter again denied it, and at once a rooster crowed.
Jesus Before Pilate
28 Then they led Jesus from the house of Caiaphas to the governor’s headquarters.6 It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. 29 So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” 31 Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” 32 This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.
My Kingdom Is Not of This World
33 So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” 37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” 38 Pilate said to him, “What is truth?”
After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.7
Footnotes
[1] 18:5 Greek I am; also verses 6, 8
[2] 18:6 Greek he
[3] 18:10 Or bondservant; twice in this verse
[4] 18:12 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14, 31, 36, 38
[5] 18:18 Or bondservants; also verse 26
[6] 18:28 Greek the praetorium
[7] 18:40 Or an insurrectionist
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The Holy Innocents
December 28
The Holy Innocents were the male infants of Bethlehem, aged two years and under, who were martyred by King Herod in his attempt to kill the infant Jesus, and are commemorated by the Church on December 28 as the first martyrs for Christ.
- The Holy Innocents were male children in Bethlehem, two years old and under, massacred by King Herod in his attempt to kill the infant Jesus.
- They are considered the first martyrs for Christ, though they did not knowingly die for their faith.
- Their feast day is celebrated on December 28th in the Western Christian calendar.
- They represent the innocent victims of injustice and oppression throughout history.
- Theologically, their deaths are seen as a foreshadowing of Christ’s sacrifice and emphasize the purpose of His incarnation.
- They are recognized as patron saints of babies and children.
The Holy Innocents
The Holy Innocents, venerated as the first martyrs of the Christian faith, were the young male children of Bethlehem who were tragically slaughtered by order of King Herod the Great. Their story, recounted in the Gospel of Matthew, stands as a testament to the innocent lives sacrificed in the wake of Christ’s birth. In those days, as the Magi from the East arrived in Jerusalem seeking the newborn King of the Jews, King Herod was greatly troubled. Fearing for his throne, Herod secretly met with the wise men and instructed them to report back once they had found the child. However, having been warned in a dream, the Magi departed for their own country by another way after worshipping the infant Jesus . Realizing he had been deceived, Herod flew into a rage and ordered a horrific massacre. All male children in Bethlehem and its vicinity, two years old and under, were to be put to death. This cruel act was an attempt to eliminate any threat to his rule, particularly the prophesied Messiah.
The exact number of children killed is unknown, though estimates range from as few as six to as many as several thousand . The Holy Innocents, though unable to speak or comprehend the significance of their sacrifice, bore powerful witness to Christ. Their martyrdom fulfilled the prophecy of Jeremiah: “A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more” (Matthew 2:18). These words evoke the profound sorrow of the mothers of Bethlehem, whose grief echoed that of Rachel, the matriarch of Israel . The Church has long venerated these children as the first flowers of martyrdom (flores martyrum).
Though they did not consciously choose to die for Christ, their innocent blood was shed because of Him. In this way, they prefigured the countless martyrs who would follow, giving their lives for the faith. The Holy Innocents remind us of the cost of discipleship and the reality that following Christ may lead to suffering and persecution . Their feast day, observed on December 28 in the Western Church, falls within the octave of Christmas. This placement in the liturgical calendar serves to emphasize the connection between Christ’s birth and the sacrifice of these young lives.
The Holy Innocents are considered patron saints of babies and children, serving as heavenly protectors for the young and vulnerable. Their story continues to resonate, calling the faithful to remember the value of every human life and to stand against injustice and oppression, particularly when it threatens the most defenseless among us .
The Lullaby of the Innocents: A Story from the Life of The Holy Innocents
In the dark of night, as Herod’s soldiers marched through Bethlehem, a young mother named Miriam clutched her infant son to her breast. She had heard the rumors of the king’s cruel decree, and fear gripped her heart. As the sound of heavy footsteps drew near, Miriam began to sing softly to her child: “Hush, my little one, be still and sleep. Holy angels guard thy bed, Heavenly blessings without number Gently falling on thy head.” To her amazement, as her lullaby filled the air, other mothers in nearby homes began to join in, their voices rising in a chorus of love and defiance. The soldiers, hearing the ethereal melody, found themselves unable to carry out their grim task. They stood transfixed, weapons lowered, as the lullaby washed over them. In that moment, it was as if heaven itself had descended upon Bethlehem. The innocence and purity of the children, embodied in their mothers’ song, pierced even the hardest of hearts. When dawn broke, the soldiers had vanished, leaving the children unharmed. Though this reprieve was short-lived, as Herod’s wrath would not be so easily thwarted, the lullaby became a symbol of the Holy Innocents’ enduring legacy. It was said that on quiet nights, one could still hear the faint echoes of that heavenly song, a reminder of the power of innocence and faith in the face of darkness.
Traditions
- Spain: People play pranks and jokes on each other, similar to April Fools’ Day
- Spain and Latin America: Newspapers and media publish fake news stories as part of the pranking tradition
- Trinidad and Tobago: Children have their toys blessed during Mass
- Central Europe: Children gently strike women and girls with branches while reciting traditional verses
- Medieval England: Children were whipped in bed in the morning (custom survived into 17th century)
- Catholic convents and monasteries: Youngest members acted as superiors for the day and were served “baby food” at dinner
- Antiguo Cuscatlan, El Salvador: People dress up ceramic or clay baby dolls and bring them to the main church, accompanied by fairs and processions
- Spain: Charity galas and fundraisers for children are organized
- Catholic churches: Some omit the Gloria and Alleluia during Mass to honor grieving mothers of Bethlehem
Foods
- England: White pudding with red sauce, symbolizing the purity and blood of the Holy Innocents
- Spain and Hispanic countries: Pranks and tricks played, similar to April Fools’ Day
- Medieval Europe: Serving “infant food” like hot porridge with sugar and cinnamon in monasteries and convents
- United States: White desserts with red sauce, such as coconut rice pudding with raspberry sauce
- Poland: Serving warm cereal (oatmeal) as a type of “baby food”
- General tradition: Red-colored foods like raspberry sauce, cherry sauce, or red velvet cupcakes
- Austria: Serving some kind of warm cereal with sugar and cinnamon
“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.”
— Matthew 10:16
