◀ All Reading Plans / M’Cheyne Bible Reading Plan / Family: 2 Kings 2; 2 Thessalonians 2. Secret: Daniel 6; Psalms 112–113. (New Catholic Bible)

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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.

Duration: 365 days

2 Kings 2

Stories of Elisha and Joram

Chapter 2

Elijah Is Taken to Heaven.^[a] ¹Elijah and Elisha were traveling from Gilgal when the Lord was about to take Elijah into heaven in a whirlwind. ²Elijah said to Elisha, “Wait here, for the Lord has sent me to Bethel.” But Elisha answered, “As the Lord lives and as you live, I will not leave you.” So they went down to Bethel.

³The sons of the prophets came forth from Bethel to Elisha and they said to him, “Do you know that today is the day that the Lord is going to take away your master who is over you?” Elisha answered, “Yes, I know it. Be quiet!”

⁴Elijah then said to Elisha, “Please stay here, for the Lord has sent me to Jericho.” But he answered, “As the Lord lives and as you live, I will not leave you.” So they went to Jericho.

⁵The sons of the prophets in Jericho came to Elisha and said, “Do you know that today is the day that the Lord is going to take away your master who is over you?” He answered, “Yes, I know. Be quiet!”

⁶Elijah said to him, “Stay here, please, for the Lord has sent me to the Jordan.” He answered, “As the Lord lives and as you live, I will not leave you.” So the two of them went on.

⁷Now fifty of the sons of the prophets went out and watched from a distance as the two of them stood at the Jordan. ⁸Elijah took his mantle and rolled it up. He struck the waters with it, and they split apart, so the two of them crossed over on dry ground.

Elisha Succeeds Elijah. ⁹After they had crossed, Elijah said to Elisha, “Ask me for whatever you want before I am taken away.” Elisha said, “Let me please have a double portion^[b] of your spirit.” ¹⁰He answered, “You have asked for something that is difficult. If you see me taken away from you, then it will be yours. If not, then it will not be so.”

¹¹As they were walking along talking, a chariot of fire and horses of fire separated them, and Elijah went up into the heavens in a whirlwind. ¹²Elisha saw this and cried out, “My father! My father! The chariot and horsemen of Israel!” And then he could not see him anymore. He took hold of his clothes and tore them apart.^[c]

¹³He picked up the mantle of Elijah that had fallen off of him, and he went back and stood by the banks of the Jordan. ¹⁴He took the mantle of Elijah that had fallen off of him, and he struck the waters and said, “Where is the Lord, the God of Elijah?” When Elisha struck the waters, they split apart and he crossed over.

¹⁵The sons of the prophets from Jericho who had been watching said, “The spirit of Elijah has come to rest upon Elisha.” They came out to meet him, and they bowed down to the ground before him. ¹⁶They said to him, “Behold, there are fifty strong men with your servants. Let them go out and search for your master. Perhaps the Spirit of the Lord has picked him up and set him down on a mountain or in some valley.” But he answered, “Do not send them.”

¹⁷They continued to insist until he became embarrassed and he said, “Send them.” The fifty men searched for three days, but they did not find him. ¹⁸When they came back to him in Jericho where he was staying, he said to them, “Did I not tell you that you should not go?”

¹⁹Healing the Water. The men of the city said to Elisha, “Behold, this city is in a pleasant location, as my lord sees, but the water is bad and the ground is barren.” ²⁰He said, “Bring me a new bowl, and put some salt in it.” So they brought it to him. ²¹He went out to the spring of water, and he threw the salt into it, saying, “Thus says the Lord: I have healed these waters. They shall never again produce death or make the land barren.” ²²The waters have remained healed up to the present day, just as Elisha had declared.

²³^[d]From there he traveled to Bethel. As he was on his way, some little children came out of the city and they mocked him crying out, “Go away, baldy! Go away, baldy!” ²⁴He turned around and stared at them. He cursed them in the name of the Lord. Two female bears came out from the woods and mauled the children, forty-two of them.

²⁵From there he went to Mount Carmel, and then he returned to Samaria.

2 Thessalonians 2

The Day of the Lord^[a]

Chapter 2

Has the Day of the Lord Already Come?^[b] ¹As to the coming of our Lord Jesus Christ and our being gathered to him, we beg you, brethren: ²do not become too easily thrown into confusion or alarmed, either by something spiritual or by a statement or by a letter claiming to come from us, alleging that the Day of the Lord is already here.^[c] ³Let no one deceive you in any way.

The Adversary and the Obstacle.^[d] That Day cannot come^[e] before the final rebellion occurs and the lawless one is revealed, the son of destruction. ⁴He is the adversary who sets himself in opposition to, and exalts himself above, every so-called god or object of worship, and who even seats himself in the temple of God, declaring himself to be God.

⁵Do you not remember that I told you these things when I was still with you? ⁶And you also know what is now restraining him,^[f] so that he may not be revealed before his time comes. ⁷For the mystery of lawlessness is already at work, but the one who restrains it will continue to do so until he is removed.

The Two Comings.^[g] ⁸Then the lawless one will be revealed, and the Lord Jesus will slay him by the breath of his mouth and destroy him by the splendor of his coming.

⁹His coming will be the work of Satan made manifest in all power and signs and wonders of falsehood, ¹⁰and in every wicked deception designed for those who are perishing because they refused to accept the love of the truth^[h] and thereby gain salvation.

¹¹For this reason, God imposes on them a powerful delusion. They believe what is false, ¹²so that all who have not believed the truth but instead have taken pleasure in wickedness will be condemned.

Never Weary of Doing Good^[i]

Call To Remain Steadfast.^[j]However, we must always give thanks to God for you, brethren beloved by the Lord, because God chose you from the beginning to be saved through sanctification by the Spirit and through belief in the truth.^[k] ¹⁴It was for this purpose that he called you through our gospel so that you might come to share in the glory of our Lord Jesus Christ.

¹⁵Therefore, stand firm, brethren, and hold fast to the traditions^[l] that you have been taught, whether by word of mouth or by a letter of ours. ¹⁶And may our Lord Jesus Christ himself and God our Father, who loved us and through his grace gave us unending encouragement and a sure hope,^[m] ¹⁷comfort your hearts and strengthen you in every good deed and word.

Footnotes

2 Thessalonians 2:1 Paul uses the style and manner of apocalypses, but he speaks first and foremost as an apostle. He employs images and symbols to express where he is going and where he is leading the faithful. From the very beginning of Biblical history, God and Satan (i.e., the forces of evil) are involved in an implacable combat in which human beings are at the same time the terrain and the stakes. Christ is the conqueror of these evil forces. His victory, obtained on the cross, will be manifested on the great Day of his majestic return. We must prepare for this Coming.
2 Thessalonians 2:1 Paul indicates that a problem has arisen concerning the circumstances surrounding the Day of the Lord. In times of crisis, there are always falsehood-mongers to whom the faithful give willing ear—but whom they should avoid altogether. So the Apostle intends to set forth certain features of the Day in order to correct what is being falsely claimed.
2 Thessalonians 2:2 Is already here: Paul insists that the Day of the Lord has not already come, for the final days have not begun and their completion is not imminent.
2 Thessalonians 2:3 Making use of images borrowed from the Prophets and from the authors of apocalypses, Paul brings on stage the forces of evil and the true witnesses of God: they constitute respectively the adversary and the obstacle. The portrait of the adversary gathers together in one personage all the doers of evil who are based on the historical enemies of God’s people in the Old Testament—especially Antiochus IV Epiphanes (see Dan 11:36) who in his supreme folly wanted to make himself a god.
The obstacle, which was doubtlessly well known to the Thessalonians, stands for a more obscure reality for us; it could refer to the ensemble of believers who work to bring about the Kingdom of God (see also note on 2:6 below). Even though their victory is to be awaited, it is no less assured. This victory is based upon the Paschal Mystery with its twofold aspect of Death and Resurrection. Throughout the centuries, the forces of death and the People of God never cease to confront one another in the life of the world, in the heart of each person.
2 Thessalonians 2:3 That Day cannot come: these words have been supplied in the text in order to bring out more clearly Paul’s meaning; the original sentence is incomplete. The lawless one . . . the son of destruction . . . the adversary: the leader of the rebellion, who will also come to be called “the Antichrist” (1 Jn 2:18; 4:3; 2 Jn 7).
2 Thessalonians 2:6 What is now restraining him: some suggestions about the identity of this obstacle (in addition to the one mentioned in note 2:3b-12 above) are: the Roman State and its emperor; the principle of law embodied in the state; the Holy Spirit through the Church; and the preaching of the Gospel (possibly by Paul himself), for the end could not come until the Gospel was preached to all nations (see Mk 13:10).
2 Thessalonians 2:8 Paul describes what will precede the Lord’s coming. He glimpses, toward the end of human history, a spectacular offensive launched by the forces of evil under the instigation of Satan. A great apostasy will follow (see Mt 24:10-12; Lk 18:8; 21:12-19; 1 Tim 4:1). The lawless one is both anti-God and anti-Christ, but he will not have the last word. On the day, when he thinks he has conquered, he will be confronted with the dazzling manifestation of Christ and completely overcome.
2 Thessalonians 2:10 Love of the truth: one of Paul’s most felicitous expressions, it refers to love of the Gospel, the acceptance of this unprecedented gift that comes from the Father, Christ, and the Spirit. To refuse it is to exclude oneself from love forever.
2 Thessalonians 2:13 Paul is thankful that he and his coworkers can look forward to salvation for themselves and for their converts. The beneficiaries of God’s saving work cannot rest on their laurels, however. They must be ever active in good works and keep the teachings (traditions) of the Church. The Apostle goes on to ask the converts to pray for him and his coworkers and calls down God’s grace on them.
¹³
He also sets forth the proper solution for idlers. The Thessalonians must admonish idlers yet deal charitably with their mistakes. Such persons are not to be cast out of the community, but to be given frequent warnings.
2 Thessalonians 2:13 Here we find the same advice as was given in the First Letter. Christian life unfolds in the love of the three divine Persons; fidelity to the authentic tradition that the apostles have transmitted in writing or by living word; prayer; and constancy of effort.
2 Thessalonians 2:13 These two verses show the harmonious working of all three Persons of the Trinity in the divine plan of salvation: God the Father chooses and calls his people; God the Son shares his glory with his own; and God the Holy Spirit imparts his sanctifying grace. From the beginning: another translation possible is: “as the firstfruits.”
2 Thessalonians 2:15 Traditions: i.e., the teachings contained in tradition; they are both oral and written (see 2 Thes 2:5; 3:6; 1 Cor 11:2), just as was the case with rabbinic law (see note on Mt 15:2ff).
2 Thessalonians 2:16 Jesus is here named before the Father; despite the double subject, the verbs in the Greek text are in the singular number. Could the unity of Father and Son be better expressed?

Daniel 6

Daniel in the Lions’ Den^[a]

Chapter 6

The Plot against Daniel. ¹Darius the Mede succeeded Belshazzar as king, at the age of sixty-two. ²It pleased Darius to appoint one hundred and twenty satraps to rule throughout his kingdom.^[b] ³Over them he designated three administrators, including Daniel, to whom the satraps were to be accountable. In this way the king’s interests were to be safeguarded.

⁴Daniel quickly became recognized as superior to the other administrators and satraps because of his exceptional qualities, and the king decided to place him in charge of the entire kingdom. ⁵Therefore, the administrators and the satraps tried to find some grounds upon which they could bring charges against Daniel. But they could find no basis for complaint or the slightest evidence of corruption on his part, because he was so faithful in performing his duties that there was no possibility of charging him with negligence or corruption. ⁶Therefore, they concluded, “We shall never find any basis to lodge a complaint against Daniel unless it is in connection with his God.”

⁷As a result, these administrators and satraps conspired together, and then they came in a group to the king, saying, “May King Darius live forever! ⁸All of us, the ministers of the kingdom, the prefects and the satraps, the counselors and the governors, are unanimous in our belief that the king should issue an edict and enforce a decree that whoever presents a petition to anyone, whether divine or human, during the next thirty days, other than to you, O king, shall be thrown into a den of lions. ⁹We ask that Your Majesty ratify this edict immediately and sign the document, thereby making it unalterable, for the law of the Medes and the Persians cannot be revoked.” ¹⁰Therefore, King Darius signed the document, thereby establishing its contents as a law.

¹¹Daniel Continues To Pray. Even after Daniel learned that the document had been signed, he continued his custom of retiring to his house, in which the windows in the upper room opened toward Jerusalem. Three times a day he fell to his knees, praying to God and giving him thanks, as he had always done.^[c] ¹²The conspirators, who were ever on the watch, broke into his room and found Daniel praying and pleading with God.

¹³The conspirators were then granted an audience with the king during which they reminded him of the royal edict. “Your Majesty,” they said, “did you not sign a decree forbidding anyone for the next thirty days to present a petition to anyone, divine or human, except to you, O king, under the penalty of being thrown into the lions’ den?” The king replied, “The decree stands, according to the law of the Medes and the Persians, which cannot be revoked.” ¹⁴Then they said to the king, “Daniel, one of the exiles from Judah, has totally disregarded both you, O king, and the decree you signed. He continues to offer his prayer three times a day.”

¹⁵When the king heard this, he was greatly distressed, and he became determined to save Daniel. Until sunset he made every effort possible to rescue him. ¹⁶Meanwhile, the conspirators continued to press the king in this matter, saying, “Your Majesty surely must know that it is a law of the Medes and Persians that no edict or decree can be changed once it has been issued by the king.”

¹⁷Daniel Thrown into the Lions’ Den. Finally the king ordered Daniel to be brought forth and thrown into the den of lions, after first having said to Daniel, “May your God, whom you faithfully serve, deliver you.” ¹⁸A stone was then brought forward and placed over the mouth of the pit. The king sealed it with his own signet ring and with the rings of his nobles to forestall any tampering in an attempt to rescue Daniel.

¹⁹Then the king returned to his palace and spent the night in fasting. He refused to receive any concubines into his chamber and found himself unable to sleep. ²⁰At the first light of dawn he stood up and hurried to the lions’ den. ²¹As he drew near, he cried out sorrowfully to Daniel, “O Daniel, servant of the living God, has your God, whom you serve so faithfully, been able to deliver you from the lions?”

²²Daniel answered the king, “May Your Majesty live forever! ²³My God sent his angel to seal the lions’ jaws, and they were not able to harm me, because I was judged blameless before him. Nor have I done any harm to you, O king.”

²⁴The king was overcome with great joy, and he ordered that Daniel be taken up out of the lions’ den. Therefore, Daniel was released from the den, and he was completely unhurt, because he had trusted in his God. ²⁵The king then commanded that the men who had accused Daniel were to be thrown into the lions’ den, together with their wives and their children. Before they reached the bottom of the pit, the lions overpowered them and crushed all their bones.

²⁶The King’s Profession of Faith. Then King Darius wrote to the nations and peoples of every language throughout the entire world, “May your property increase. ²⁷I decree that throughout my royal domain everyone is to tremble and fear before the God of Daniel:

“For he is the living God,
    enduring forever.
His kingdom will never be destroyed,
    and his dominion shall be without end.
²⁸He delivers, rescues,
    and works signs and wonders
    in heaven and on earth.
For he has delivered Daniel
    from the power of the lions.”

²⁹Therefore, Daniel flourished during the reign of Darius and the reign of Cyrus the Persian.

Psalm 112-113

Psalm 112^[a]

The Blessings of the Righteous

¹Alleluia.

Blessed^[b] is the man who fears the Lord,
    who greatly delights in his precepts.
²His descendants will be powerful upon the earth;
    the generation of the upright will be blessed.^[c]
³His house will be filled with wealth and riches,^[d]
    and his righteousness will endure forever.
⁴He shines as a light for the upright in the darkness;
    kindness, mercy, and justice are his hallmarks.^[e]
⁵The future bodes well^[f] for him
    who is generous in helping those in need
    and who conducts his affairs with justice.
⁶^[g]He will never be swayed;
    the righteous man will be remembered forever.
⁷He has no fear of bad news,
    for his heart remains steadfast, trusting in the Lord.
⁸Since his heart is tranquil, he will not be afraid,
    and he will witness the downfall of his enemies.
⁹He bestows gifts lavishly on the poor;
    his righteousness will endure forever,
    and his horn^[h] will be exalted in glory.
¹⁰The wicked will be furious when he sees this,
    gnashing his teeth and pining away;
    the desires of the wicked will be fruitless.^[i]

The Egyptian Hallel—Pss 113–118^[j]

Psalm 113^[k]

Praise of the Lord for His Care of the Lowly

¹Alleluia.

Praise, you servants of the Lord,^[l]
    praise the name of the Lord.
²^[m]Blessed be the name of the Lord
    now and forevermore.
³From the rising of the sun to its setting
    the name of the Lord is to be praised.
⁴^[n]High is the Lord over all the nations,
    and supreme over the heavens is his glory.
⁵Who is like the Lord, our God,
    the one who is enthroned on high
and who stoops down to look
⁶    on the heavens and the earth?
⁷^[o]He raises the poor from the dust
    and lifts the needy from the rubbish heap,
⁸seating them with princes,
    with the princes of his people.
⁹He settles the barren woman^[p] in a home
    and makes her the joyful mother of children.
Alleluia.

Footnotes

Psalm 112:1 This psalm provides the same literary characteristics as the preceding one and most likely stems from the same unknown author. By their theme the two chants complete one another. The first celebrates the divine perfections and works, while the second sings of the virtues and deeds of the true righteous person and the happiness he attains.
The ancients believed that the man who faithfully observed the law and was solicitous of his neighbor was assured prosperity, posterity, and renown. In this psalm a sage once again praises the righteous in these terms, but he adds another more mystical religious sentiment. In effect, applying to the righteous the qualities that the preceding psalm attributed to the Lord, he wishes to show that by dint of placing his delight in the will of the Lord, the righteous man ends up resembling him. Hence, the law is not a burden imposed from without, but a power that transforms the heart. To obey is to let oneself be invaded by the sentiments of God: mercy, tenderness, and righteousness. Is there any other source of happiness?
This psalm is also very suitable for describing the Christian ideal, the perfection we must achieve in the steps of the Master and the happiness we will find therein.
Psalm 112:1 Blessed is the man who follows unswervingly God’s will and call. Blessed: see note on Ps 1:1. Fears the Lord: see note on Ps 15:2-5.
Psalm 112:2 The upright man is blessed in his children and brings blessings on them (see Pss 37:26; 127:3-5; 128:3).
Psalm 112:3 Wealth and riches: see Pss 1:3; 128:2. His righteousness: i.e., his happiness, his successes, and his well-being. There is a tacit comparison of the upright person’s righteousness to God’s (they both endure forever: see Ps 111:3b). Some scholars translate the word “righteousness” as “generosity,” claiming that the original meaning of the Hebrew word in a later period of the language also acquired the meaning of “liberality, almsgiving” (see Sir 3:30; 7:10; Mt 6:1f).
Psalm 112:4 The goodness of the righteous man overflows to others. He acts in the same way as God does (see Ps 111:4b). This is brought out more clearly by the older Catholic rendition: “He dawns through the darkness, a light for the upright; / he is gracious and compassionate and righteous.”
Psalm 112:5 Future bodes well: i.e., well-being and prosperity await him (see Ps 34:9-15). Good is also the quality of the righteous man. He is good in that he is generous (see Pss 34:9-11; 37:21). Just as all the Lord’s works are “faithful and right” (see Ps 111:7), so the upright man conducts his affairs with justice.
Psalm 112:6 The righteous man observes the commandments of God that are “established forever and ever” (Ps 111:8); hence “he will never be swayed” (Ps 112:6) and has no fear (v. 7), for his heart is tranquil (v. 8). His trust is in the Lord in spite of bad news, reasons to be afraid, or problems with others (vv. 7-8).
Psalm 112:9 As God’s name is held in holy awe (see Ps 111:9), so the righteous will be held in honor. Paul uses this verse to support the principle that “if you sow generously, you will reap generously as well” (2 Cor 9:6, 9). Horn: here symbolizes dignity.
Psalm 112:10 The only alternative way of life to that of the righteous is bitter, transient, and futile.
Psalm 113:1 The Hallel (“praise”) psalms are found in three separate collections: the “Egyptian Hallel,” also known as the “Little Hallel” (Pss 113–118), the “Great Hallel” (Pss 120–136), and the “Concluding Hallel” (Pss 146–150). The Egyptian Hallel and the Great Hallel (most of which are pilgrimage psalms: Pss 120–134) were sung during the annual feasts (see Lev 23; Num 10:10). The Egyptian Hallel received a special place in the Passover liturgy; by custom Pss 113–114 were recited or sung before the festive meal and Pss 115–118 after it (see Mt 26:30; Mk 14:26). These were probably the last psalms Jesus sang before his Passion. Only the second (Ps 114) speaks directly of the Exodus, but the themes of the others make it an appropriate series to mark the salvation that began in Egypt and would spread to the nations. The concluding Hallel psalms (Pss 146–150) were incorporated into the daily prayers in the synagogue after the destruction of the temple in A.D. 70.
Psalm 113:1 This psalm presents a surprising contrast in the praises of Israel: the acclamation of the glory of the Almighty One attains its summit, and certitude becomes even stronger that God is near to the lowly. His tenderness reaches those whom the powerful of the earth regard as nothing. The God of justice reverses established situations, as both the canticle of Hannah (see 1 Sam 2:4-8) and the Magnificat of Mary (see Lk 1:46-55) attest with equal intensity. In celebrating the salvation of the humiliated poor man and the abandoned woman, Israel keeps alive the hope of a wondrous renewal in the Messianic age (see Pss 76; 87; Isa 49:21; 54:1-8).
In praying this psalm, we are aware that the New Testament provides us with new motives for praising God the Father for the great condescension he manifests toward Zechariah, Mary, and those known as the poor of Yahweh. We can also chant this psalm in honor of the glorified Christ. Exalted by his Father above every earthly power and introduced by him into divine glory (Phil 2:9-11; Heb 2:7-9), Christ shows himself to be incomparable by uniting to his supreme transcendence an astonishing condescension. It was toward the poor and lowly that he stooped during his public ministry, eating and drinking with them (see Mk 2:16), offering them the kingdom of God (see Mt 5:3-12) with its mysteries (see Mk 4:11), and making them the princes of his new people (see Mk 3:13-19). It is on the poor and the weak in the eyes of the world that he continues to confer his spiritual riches and powers (see 1 Cor 1:26-28).
Psalm 113:1 Servants of the Lord: the Lord’s loyal people, together with the priests and the Levites, come together to worship the Lord. These are all those who know “the name of the Lord” (v. 3; see Ps 50:1; Zep 2:11; Mal 1:11). Name: see note on Ps 5:12.
Psalm 113:2 The name of the Lord is to be proclaimed so that every generation may remember what he has done and how he has revealed himself (see Ex 3:16). This praise is to extend in time (forevermore) and in space (from the rising of the sun to its setting, i.e., from the east to the west; see Mal 1:11).
Psalm 113:4 The psalmist calls attention to the contrast: the exalted rule of the Lord and his accommodation to the needs of his people. Over all the nations: and by implication over all their gods (see Pss 95:3; 96:4f; 97:9). Over the heavens: i.e., above all creation.
Psalm 113:7 The Lord does not ally himself with the high and mighty but takes care of the poor and needy by transforming them from outcasts of society (the dust, see Isa 47:1, or rubbish heap, see Lam 4:5) into those who have a position of prominence (with the princes of his people, v. 8; see 1 Sam 2:8; Job 36:7). The afflicted man will be accorded recognition, and the oppressed woman will be given honor.
Psalm 113:9 Barren woman: a barren wife was considered cursed by God and a social outcast, a disappointment to her husband, to other women, and especially to herself (see Gen 16:2; 20:18; 1 Sam 1:6; 2:5; Lk 1:25). The Lord blesses her with children (see Ps 115:14; Isa 48:19; 54:1-3). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; it probably was once the first line of Ps 114.

New Catholic Bible (NCB)

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M’Cheyne Bible Reading Plan

Stories of Elisha and Joram

Chapter 2

Footnotes

The Day of the Lord[a]

Chapter 2

Never Weary of Doing Good[i]

Footnotes

Daniel in the Lions’ Den[a]

Chapter 6

Footnotes

Psalm 112[a]

The Blessings of the Righteous

The Egyptian Hallel—Pss 113–118[j]

Psalm 113[k]

Praise of the Lord for His Care of the Lowly

Footnotes

The Day of the Lord^[a]

Never Weary of Doing Good^[i]

Daniel in the Lions’ Den^[a]

Psalm 112^[a]

The Egyptian Hallel—Pss 113–118^[j]

Psalm 113^[k]