◀ All Reading Plans / Revised Common Lectionary (Complementary) / Ezekiel 18:1-4 25-32 (The fairness of God’s way); Psalm 25:1-9 (God’s compassion and love); Philippians 2:1-13 (Christ humbled to the point of death); Matthew 21:23-32 (A parable of doing God’s will) (New American Bible (Revised Edition))

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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

Ezekiel 18:1-4

Chapter 18

Personal Responsibility. ¹The word of the Lord came to me: Son of man, ²what is the meaning of this proverb you recite in the land of Israel:

“Parents eat sour grapes,^(A)
but the children’s teeth are set on edge”?^[a]

³As I live—oracle of the Lord God: I swear that none of you will ever repeat this proverb in Israel. ⁴For all life is mine: the life of the parent is like the life of the child, both are mine. Only the one who sins shall die!

Ezekiel 18:25-32

²⁵^(A)You say, “The Lord’s way is not fair!”^[a] Hear now, house of Israel: Is it my way that is unfair? Are not your ways unfair? ²⁶When the just turn away from justice to do evil and die, on account of the evil they did they must die. ²⁷But if the wicked turn from the wickedness they did and do what is right and just, they save their lives; ²⁸since they turned away from all the sins they committed, they shall live; they shall not die. ²⁹But the house of Israel says, “The Lord’s way is not fair!” Is it my way that is not fair, house of Israel? Is it not your ways that are not fair?

³⁰^(B)Therefore I will judge you, house of Israel, all of you according to your ways—oracle of the Lord God. Turn, turn back from all your crimes, that they may not be a cause of sin for you ever again. ³¹Cast away from you all the crimes you have committed, and make for yourselves a new heart and a new spirit. Why should you die, house of Israel?^(C) ³²^(D)For I find no pleasure in the death of anyone who dies—oracle of the Lord God. Turn back and live!

Psalm 25:1-9

Psalm 25^[a]

Confident Prayer for Forgiveness and Guidance

¹Of David.

I

To you, O Lord, I lift up my soul,
²    ^(A)my God, in you I trust;
    do not let me be disgraced;^(B)
    do not let my enemies gloat over me.
³No one is disgraced who waits for you,^(C)
    but only those who are treacherous without cause.
⁴Make known to me your ways, Lord;
    teach me your paths.^(D)
⁵Guide me by your fidelity and teach me,
    for you are God my savior,
    for you I wait all the day long.
⁶Remember your compassion and your mercy, O Lord,
    for they are ages old.^(E)
⁷Remember no more the sins of my youth;^(F)
    remember me according to your mercy,
    because of your goodness, Lord.

II

⁸Good and upright is the Lord,
therefore he shows sinners the way,
⁹He guides the humble in righteousness,
and teaches the humble his way.

Philippians 2:1-13

Chapter 2

Plea for Unity and Humility.^[a] ¹If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, ²complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.^(A) ³Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,^(B) ⁴each looking out not for his own interests, but [also] everyone for those of others.^(C)

⁵Have among yourselves the same attitude that is also yours in Christ Jesus,^[b]

⁶Who,^[c] though he was in the form of God,^(D)
    did not regard equality with God something to be grasped.^[d]
⁷    Rather, he emptied himself,
    taking the form of a slave,
    coming in human likeness;^[e]
    and found human in appearance,^(E)
⁸    he humbled himself,^(F)
        becoming obedient to death,
        even death on a cross.^[f]
⁹Because of this, God greatly exalted him
    and bestowed on him the name^[g]
    that is above every name,^(G)
¹⁰    that at the name of Jesus
    every knee should bend,^[h]
    of those in heaven and on earth and under the earth,^(H)
¹¹    and every tongue confess that
    Jesus Christ is Lord,^[i]
    to the glory of God the Father.^(I)

Obedience and Service in the World.^[j] ¹²^(J)So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling.^[k] ¹³For God is the one who, for his good purpose, works in you both to desire and to work.^(K)

Footnotes

2:1–11 The admonition to likemindedness and unity (Phil 2:2–5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6–11) and his humbling of self and obedience to the point of death (Phil 2:8).
2:5 Have…the same attitude that is also yours in Christ Jesus: or, “that also Christ Jesus had.” While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Phil 2:6–11 depict. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Phil 2:4).
2:6–11 Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
2:6 Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.
2:7 Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
2:8 There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.
2:9 The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
2:10–11 Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.
2:11 Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn.
2:12–18 Paul goes on to draw out further ethical implications for daily life (Phil 2:14–18) from the salvation God works in Christ.
2:12 Fear and trembling: a common Old Testament expression indicating awe and seriousness in the service of God (cf. Ex 15:16; Jdt 2:28; Ps 2:11; Is 19:16).

Matthew 21:23-32

²³^(A)When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things?^[a] And who gave you this authority?”^(B) ²⁴Jesus said to them in reply, “I shall ask you one question,^[b] and if you answer it for me, then I shall tell you by what authority I do these things. ²⁵Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’ ²⁶^[c]^(C)But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.” ²⁷So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.^[d]

The Parable of the Two Sons.^[e] ²⁸“What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’ ²⁹He said in reply, ‘I will not,’ but afterwards he changed his mind and went. ³⁰The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. ³¹^[f]Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. ³²^[g]^(D)When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

The Parable of the Tenants.^[h]

Footnotes

21:23 These things: probably his entry into the city, his cleansing of the temple, and his healings there.
21:24 To reply by counterquestion was common in rabbinical debate.
21:26 We fear…as a prophet: cf. Mt 14:5.
21:27 Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
21:28–32 The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.
21:31 Entering…before you: this probably means “they enter; you do not.”
21:32 Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15.
21:33–46 Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, 65, where a less allegorized and probably more primitive form of the parable is found.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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Psalm 25^[a]

Confident Prayer for Forgiveness and Guidance

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Revised Common Lectionary (Complementary)

Chapter 18

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Psalm 25[a]

Confident Prayer for Forgiveness and Guidance

I

II

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Chapter 2

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Psalm 25^[a]