◀ All Reading Plans / Revised Common Lectionary (Complementary) / Jeremiah 17:5-10 (Those who trust the Lord are like trees); Psalm 1 (Trees planted by streams of water); 1 Corinthians 15:12-20 (Christ has been raised); Luke 6:17-26 (Blessings on the poor woes on the rich) (New English Translation)

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February 13, 2022

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Jeremiah 17:5-10

Individuals Are Challenged to Put Their Trust in the Lord^[a]

⁵The Lord says,

“I will put a curse on people
who trust in mere human beings,
who depend on mere flesh and blood for their strength,^[b]
and whose hearts^[c] have turned away from the Lord.
⁶They will be like a shrub^[d] in the arid rift valley.^[e]
They will not experience good things even when they happen.
It will be as though they were growing in the stony wastes in the wilderness,^[f]
in a salt land where no one can live.
⁷My blessing is on those people who trust in me,
who put their confidence in me.^[g]
⁸They will be like a tree planted near a stream
whose roots spread out toward the water.
It has nothing to fear when the heat comes.
Its leaves are always green.
It has no need to be concerned in a year of drought.
It does not stop bearing fruit.
⁹The human mind is more deceitful than anything else.
It is incurably bad.^[h] Who can understand it?
¹⁰I, the Lord, probe into people’s minds.
I examine people’s hearts.^[i]
I deal with each person according to how he has behaved.
I give them what they deserve based on what they have done.

Footnotes

Jeremiah 17:5 sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) that set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30, which climaxes in Deut 30:15-20. The nation is sinful, and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.
Jeremiah 17:5 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength, and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.
Jeremiah 17:5 sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).
Jeremiah 17:6 tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.
Jeremiah 17:6 tn The עֲרָבָה (ʿaravah) refers to the rift valley. As a geographic feature it extends from Galilee to the Gulf of Aqaba, but individual passages typically refer to only a portion of it. The areas of the rift valley around the Dead Sea and to the south are known to be arid and inhospitable.
Jeremiah 17:6 tn A מִדְבָּר (midbar, “wilderness”) receives less than twelve inches of rain per year and therefore cannot support trees and has little plant life.
Jeremiah 17:7 tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.
Jeremiah 17:9 tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.
Jeremiah 17:10 tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will, and the “kidneys,” the center of emotions.sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.

Psalm 1

Book 1 (Psalms 1-41)

Psalm 1^[a]

1 How blessed^[b] is the one^[c] who does not follow^[d] the advice^[e] of the wicked,^[f]
or stand in the pathway^[g] with sinners,
or sit in the assembly^[h] of scoffers.^[i]
²Instead^[j] he finds pleasure in obeying the Lord’s commands;^[k]
he meditates on^[l] his commands^[m] day and night.
³He is like^[n] a tree planted by flowing streams;^[o]
it^[p] yields^[q] its fruit at the proper time,^[r]
and its leaves never fall off.^[s]
He succeeds in everything he attempts.^[t]
⁴Not so with the wicked!
Instead^[u] they are like wind-driven chaff.^[v]
⁵For this reason^[w] the wicked cannot withstand^[x] judgment,^[y]
nor can sinners join the assembly of the godly.^[z]
⁶Certainly^[aa] the Lord guards the way of the godly,^[ab]
but the way of the wicked ends in destruction.^[ac]

Footnotes

Psalm 1:1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
Psalm 1:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
Psalm 1:1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
Psalm 1:1 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk—stand—sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
Psalm 1:1 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
Psalm 1:1 tn In the psalms the Hebrew term רְשָׁעִים (r^eshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
Psalm 1:1 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
Psalm 1:1 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
Psalm 1:1 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
Psalm 1:2 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
Psalm 1:2 tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”
Psalm 1:2 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
Psalm 1:2 tn Or “his law.”
Psalm 1:3 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
Psalm 1:3 tn Heb “channels of water.”
Psalm 1:3 tn Heb “which.”
Psalm 1:3 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
Psalm 1:3 tn Heb “in its season.”
Psalm 1:3 tn Or “fade”; “wither.”sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
Psalm 1:3 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
Psalm 1:4 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
Psalm 1:4 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
Psalm 1:5 tn Or “Therefore.”
Psalm 1:5 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
Psalm 1:5 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
Psalm 1:5 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
Psalm 1:6 tn The translation understands כי (ki) as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
Psalm 1:6 tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodeaʿ, “knows”) has here a characteristic durative force.
Psalm 1:6 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

1 Corinthians 15:12-20

No Resurrection?

¹²Now if Christ is being preached as raised from the dead,^[a] how can some of you say there is no resurrection of the dead? ¹³But if there is no resurrection of the dead, then not even Christ has been raised. ¹⁴And if Christ has not been raised, then our preaching is futile and your faith is empty. ¹⁵Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised. ¹⁶For if the dead are not raised, then not even Christ has been raised. ¹⁷And if Christ has not been raised, your faith is useless; you are still in your sins. ¹⁸Furthermore, those who have fallen asleep^[b] in Christ have also perished. ¹⁹For if only in this life we have hope in Christ, we should be pitied more than anyone.

²⁰But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

Luke 6:17-26

The Sermon on the Plain

¹⁷Then^[a] he came down with them and stood on a level place.^[b] And a large number^[c] of his disciples had gathered^[d] along with^[e] a vast multitude from all over Judea, from^[f] Jerusalem, and from the seacoast of Tyre and Sidon.^[g] They came to hear him and to be healed^[h] of their diseases, ¹⁸and those who suffered from^[i] unclean^[j] spirits were cured. ¹⁹The^[k] whole crowd was trying to touch him, because power^[l] was coming out from him and healing them all.

²⁰Then^[m] he looked up^[n] at his disciples and said:

“Blessed^[o] are you who are poor,^[p] for the kingdom of God belongs^[q] to you.
²¹“Blessed are you who hunger^[r] now, for you will be satisfied.^[s]
“Blessed are you who weep now, for you will laugh.^[t]
²²“Blessed are you when people^[u] hate you, and when they exclude you and insult you and reject you as evil^[v] on account of the Son of Man! ²³Rejoice in that day, and jump for joy, because^[w] your reward is great in heaven. For their ancestors^[x] did the same things to the prophets.^[y]
²⁴“But woe^[z] to you who are rich, for you have received^[aa] your comfort^[ab] already.
²⁵“Woe to you who are well satisfied with food^[ac] now, for you will be hungry.
“Woe to you^[ad] who laugh^[ae] now, for you will mourn and weep.
²⁶“Woe to you^[af] when all people^[ag] speak well of you, for their ancestors^[ah] did the same things to the false prophets.

Footnotes

Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 6:17 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
Luke 6:17 tn Grk “large crowd.”
Luke 6:17 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
Luke 6:17 tn Grk “and.”
Luke 6:17 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Luke 6:17 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
Luke 6:17 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 6:19 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
Luke 6:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 6:20 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (eparas) has been translated as a finite verb due to requirements of contemporary English style.
Luke 6:20 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
Luke 6:20 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
Luke 6:20 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
Luke 6:21 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9).
Luke 6:21 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
Luke 6:21 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
Luke 6:22 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
Luke 6:22 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
Luke 6:23 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 6:23 tn Or “forefathers”; Grk “fathers.”
Luke 6:23 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
Luke 6:24 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
Luke 6:24 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
Luke 6:24 tn Grk “your consolation.”
Luke 6:25 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
Luke 6:25 tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ^1,13 579 700 892 1241 2542 al), though found in most (P⁷⁵ A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
Luke 6:25 sn That is, laugh with happiness and joy.
Luke 6:26 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered autographic; nevertheless, “to you” is included in the translation because of English requirements.
Luke 6:26 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
Luke 6:26 tn Or “forefathers”; Grk “fathers.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Individuals Are Challenged to Put Their Trust in the Lord[a]

Footnotes

Book 1 (Psalms 1-41)

Psalm 1[a]

Footnotes

No Resurrection?

Footnotes

The Sermon on the Plain

Footnotes

Individuals Are Challenged to Put Their Trust in the Lord^[a]

Psalm 1^[a]