◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 100 (We are the sheep of God’s pasture); Jeremiah 23:1-8 (God will gather the flock); Matthew 20:17-28 (Jesus came to serve) (New English Translation)

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 100

Psalm 100^[a]

A thanksgiving psalm.

100 Shout out praises to the Lord, all the earth!
²Worship^[b] the Lord with joy.
Enter his presence with joyful singing.
³Acknowledge that the Lord is God.
He made us and we belong to him,^[c]
we are his people, the sheep of his pasture.
⁴Enter his gates with thanksgiving,
and his courts with praise.
Give him thanks.
Praise his name.
⁵For the Lord is good.
His loyal love endures,^[d]
and he is faithful through all generations.^[e]

Jeremiah 23:1-8

New Leaders over a Regathered Remnant

23 The Lord says,^[a] “The leaders of my people are sure to be judged.^[b] They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered.”^[c] ²So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people^[d] to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done.^[e] I, the Lord, affirm it!^[f] ³Then I myself will regather those of my people^[g] who are still alive from all the countries where I have driven them. I will bring them back to their homeland.^[h] They will greatly increase in number. ⁴I will install rulers^[i] over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing.^[j] I, the Lord, promise it!^[k]

⁵“I, the Lord, promise^[l] that a new time will certainly come^[m]
when I will raise up for them a righteous branch,^[n] a descendant of David.
He will rule over them with wisdom and understanding^[o]
and will do what is just and right in the land.^[p]
⁶Under his rule^[q] Judah will enjoy safety^[r]
and Israel will live in security.^[s]
This is the name he will go by:
‘The Lord has provided us with justice.’^[t]

⁷“So I, the Lord, say:^[u] ‘A new time will certainly come.^[v] People now affirm their oaths with, “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.” ⁸But at that time they will affirm them with, “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel^[w] from the land of the north and from all the other lands where he had banished^[x] them.”^[y] At that time they will live in their own land.’”

Footnotes

Jeremiah 23:1 tn Heb “Oracle of the Lord.”
Jeremiah 23:1 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
Jeremiah 23:1 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “sure to be judged” (Heb “woe”). See the study note for the significance of the metaphor introduced here.sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people, and he is the ultimate shepherd, who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his undershepherds, and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel that has experienced a new and better exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications, see Ezek 34. The metaphor has been interpreted in the translation, but some of the flavor remains in the simile.
Jeremiah 23:2 tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.
Jeremiah 23:2 tn Heb “Therefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold, I will visit upon you the evil of your deeds.” “Therefore” announces the judgment, which does not come until “Behold.” It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity, and the connections between the indictments and the judgments have been carried by “So.”
Jeremiah 23:2 tn Heb “Oracle of the Lord.”
Jeremiah 23:3 tn Heb “my sheep.”
Jeremiah 23:3 tn Heb “their fold.”
Jeremiah 23:4 tn Heb “shepherds.”
Jeremiah 23:4 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; and 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).sn There is an extended play on the Hebrew word פָּקַד (paqad), which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the Lord assigns new shepherds/rulers over them they will be cared for in such a way that none of them “will turn up missing” (v. 4).
Jeremiah 23:4 tn Heb “Oracle of the Lord.”
Jeremiah 23:5 tn Heb “Oracle of the Lord.”
Jeremiah 23:5 tn Heb “Behold the days are coming.”
Jeremiah 23:5 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim, who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6; Zech 3:8; and 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.
Jeremiah 23:5 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper,” see Amos 5:13 and Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
Jeremiah 23:5 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15), who set this forth as an ideal for his dynasty (2 Sam 23:3). David's son Solomon prayed for it to be true in his reign (Ps 72:1-2).
Jeremiah 23:6 tn Heb “In his days [= during the time he rules].”
Jeremiah 23:6 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117 and Prov 28:18 for the verb (יָשַׁע [yashaʿ] in the Niphal), and Ps 12:6 and Job 5:4, 11 for the related noun (יֶשַׁע, yeshaʿ).
Jeremiah 23:6 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3 and 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28), all of which have messianic and eschatological significance.
Jeremiah 23:6 tn Heb “his name will be called ‘The Lord our righteousness.’”sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29); for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8); and in the sense of ruling, judging, with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler, as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).
Jeremiah 23:7 tn Heb “Oracle of the Lord.”
Jeremiah 23:7 tn Heb “Behold, the days are coming.”
Jeremiah 23:8 tn Heb “descendants of the house of Israel.”
Jeremiah 23:8 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here, with the Greek version and the parallel passage in 16:15, rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
Jeremiah 23:8 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.sn This passage looks forward to a new and greater exodus, so outstripping the earlier one that it will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; and 51:1-11.

Matthew 20:17-28

Third Prediction of Jesus’ Death and Resurrection

¹⁷As Jesus was going up to Jerusalem, he took the twelve^[a] aside privately and said to them on the way, ¹⁸“Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law.^[b] They will condemn him to death, ¹⁹and will turn him over to the Gentiles to be mocked and flogged severely^[c] and crucified.^[d] Yet^[e] on the third day, he will be raised.”

A Request for James and John

²⁰Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor.^[f] ²¹He said to her, “What do you want?” She replied,^[g] “Permit^[h] these two sons of mine to sit, one at your^[i] right hand and one at your left, in your kingdom.” ²²Jesus^[j] answered, “You don’t know what you are asking!^[k] Are you able to drink the cup I am about to drink?”^[l] They said to him, “We are able.”^[m] ²³He told them, “You will drink my cup,^[n] but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

²⁴Now^[o] when the other ten^[p] heard this,^[q] they were angry with the two brothers. ²⁵But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. ²⁶It must not be this way among you! Instead whoever wants to be great among you must be your servant, ²⁷and whoever wants to be first among you must be your slave^[r]— ²⁸just as the Son of Man did not come to be served but to serve, and to give his life as a ransom^[s] for many.”

Footnotes

Matthew 20:17 tc ‡ Several key witnesses along with the majority of mss (e.g., B C N W Δ 085 33 565 579 700 1241 M lat sy^h sa^mss) have μαθητάς (mathētas, “disciples”) after τοὺς δώδεκα (tous dōdeka, “the twelve”); still other authorities have μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; Γ 13 892^c 1424 it sy^p sa^mss) after δώδεκα. The personal pronoun is a clarifying addition, but all these mss also throw their weight toward the μαθητάς reading. Other significant witnesses lack the word (e.g. א D L Θ ƒ^{1, 13} 892* sy^s,c bo Or). Up until this point in the Gospel, Matthew speaks of “the twelve” always with qualification (“twelve disciples,” “twelve apostles,” “these twelve”; cf. Matt 10:1, 2, 5; 11:1), but afterward just as “the twelve” (Matt 26:14, 20, 47). Thus, in spite of the strong external evidence, both longer variants look to be scribal clarifications, and hence are considered secondary. NA²⁸ puts μαθητὰς in brackets to show doubts about its authenticity.
Matthew 20:18 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
Matthew 20:19 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigoō) has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
Matthew 20:19 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
Matthew 20:19 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
Matthew 20:20 tn Grk “asked something from him.”
Matthew 20:21 tn Grk “said to him.”
Matthew 20:21 tn Grk “Say that.”
Matthew 20:21 tc A majority of witnesses read σου (sou, “your”) here, perhaps as a clarifying addition. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. All things considered, σου is most likely authentic.
Matthew 20:22 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
Matthew 20:22 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
Matthew 20:22 tc Most mss (C N W Γ Δ 33 565 579 700 1241 1424 M al, as well as some versional and patristic authorities) add “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 ƒ^{1, 13} lat sa, as well as other versional and patristic authorities).
Matthew 20:22 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
Matthew 20:23 tc See the tc note on “about to drink” in v. 22.
Matthew 20:24 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Matthew 20:24 tn Grk “the ten.”
Matthew 20:24 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
Matthew 20:27 tn See the note on the word “slave” in 8:9.
Matthew 20:28 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

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Revised Common Lectionary (Semicontinuous)

Psalm 100[a]

A thanksgiving psalm.

Footnotes

New Leaders over a Regathered Remnant

Footnotes

Third Prediction of Jesus’ Death and Resurrection

A Request for James and John

Footnotes

Psalm 100^[a]