◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 126 (Sowing with tears reaping with joy); Exodus 12:21-27 (Passover instituted to celebrate the exodus); John 11:45-57 (Plotting against Jesus during Passover) (New Catholic Bible)

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April 5, 2025

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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 126

Psalm 126^[a]

God, Our Joy and Our Hope

¹^[b]A song of ascents.

When the Lord brought home the captives to Zion,
    we seemed to be dreaming.^[c]
²Our mouths were filled with laughter
    and our tongues with songs of joy.
Then it was said among the nations,
    “The Lord has done great things for them.”^[d]
³The Lord has indeed done great deeds for us,
    and we are overflowing with joy.^[e]
⁴^[f]Once again restore our fortunes,^[g] O Lord,
    as you did for the streams in the Negeb.
⁵Those who sow in tears^[h]
    will reap with songs of joy.
⁶Those who go forth weeping,
    carrying the seeds to be sown,^[i]
will return with shouts of joy,
    carrying their sheaves.

Footnotes

Psalm 126:1 The Jewish community takes pains to be reestablished. But joy fills the people’s hearts. They still resound with the gladness and hope of the caravans returning from the Exile, and every pilgrimage unfolds like a new Exodus (vv. 1-3; see Isa 48:21), a return from the Exile. It is also faith in an even more wondrous future, the gathering together of all by the side of the Messiah. Such happiness is prepared for in the suffering of the present just as the harvest grows out of the grain sown into the earth where it dies (see Jn 12:24; Rom 8:8-25; 1 Cor 15:35-49).
In praying this psalm, we can also be mindful of the wondrous spiritual salvation of sinners worked by Christ in accord with the will of the Father. This salvation constitutes a spiritual Exodus from the sinful world to the divine dwelling of the earthly Church and then of the heavenly Church, a transferral from satanic tyranny to the gentle yoke of Christ and then of the heavenly Father, a conversion from infidelity to fidelity toward Christ and his Father. Such are the wonders that God has worked radically for all in causing Christ to pass from the grave to heaven, from death to glorious life (see Eph 4:8), and that he works effectively for every believer who shares in this mystery through faith (see Jn 5:24).
Psalm 126:1 The edict of the Persian King Cyrus the Great in 538 B.C. that permitted the exiles to return home was totally unexpected despite the oracles issued by Isaiah and Jeremiah. The long period of the captivity had caused many to give up hope. Hence, the joy of their deliverance was indescribable. The Gentiles, too, were impressed by this event; for many nations in the ancient Near East had vanished owing to conquest and exile, and the conventional wisdom was that little Israel would suffer the same fate. When this proved not to be the case, the People of God acknowledged that it was the Lord who had done great things for them.
Psalm 126:1 The restoration of the captives to Zion took place in 538 B.C., in fulfillment of the prophetic word (see Isa 14:1f; 44:24—45:25; 48:20f; Jer 29:14; 30:3; 33:7, 10f; Am 9:14). However, when the actual moment came, it felt like a mirage. When the Lord . . . dreaming: another translation is: “When the Lord restored the fortunes of Zion, / we were like men restored to health.”
Psalm 126:2 So great was the act of restoration and the joy of the people that the nations heard about it too (see Ps 98:2; Isa 52:10; Ezek 36:36) and praised the Lord (see note on Ps 46:10).
Psalm 126:3 The psalmist affirms that the Lord has done great things for the people, and they are filled with joy. We Christians can use this verse in our own right to declare the manifold blessings bestowed on us in Christ, especially his Resurrection, which turned the disciples’ sorrow into joy and brought salvation to the world that had previously been in bondage to the devil.
Psalm 126:4 The reality of life in Canaan soon tempered the joy of the repatriates, for they had to eke out an existence in the land that had remained untended for years. So the people cry out to God for a continuation of the restoration: restoration of their well-being in the land (fortunes; see Ps 14:7). And they are assured of God’s continued fidelity to his promise.
Psalm 126:4 The repatriates, disappointed by the limited fulfillment of the prophetic word, turn to the Lord. They beg him to grant them a complete restoration and give them a brighter future even if to do so he has to perform a miracle like creating streams in the Negeb. Restore our fortunes: another possible translation is: “Bring back our people from captivity.” No matter what the text, the prayer is one for a better future. Streams in the Negeb: the wadis of southern Palestine, almost always dry, are suddenly filled by the winter rains and fertilize the earth (see 2 Ki 3:20; Isa 41:18), representing proverbially the sudden coming of God’s blessing.
Psalm 126:5 God will be true to his promise, but the people must also do their part—they must sow the seed in order to have a harvest. God will turn the people’s tears into songs of joy by blessing them in their various endeavors and rewarding their laborious toil.
Psalm 126:6 The psalm concludes on the expectation of another miracle to take place; the people will return with shouts of joy because of the plentiful harvest. The time of exile was like a sowing of tears; it was a time of penance. The time of the harvest has not yet come. But as certainly as in nature the harvest follows upon seeding, so certain is it that a time of joy will follow for God’s people. Thus, the psalm attests to the certainty of the Lord’s promise. Seeds to be sown: “Previously the seed had not sprouted, and the vine and the fig tree, the pomegranate and the olive tree, had borne no fruit. From this day forward I intend to bless you” (Hag 2:19).

Exodus 12:21-27

²¹Celebration of the Passover. Moses summoned all the elders of Israel and told them, “Go and obtain a lamb for each family and slaughter it for the Passover.^[a] ²²Take a bunch of hyssop^[b] and dip it into the blood in the bowl and sprinkle the blood from the bowl on the lintel and the two doorposts. None of you shall go outside until the morning. ²³The Lord will pass over to strike the Egyptians. He will see the blood on the lintel and on the two doorposts. The Lord will, therefore, pass over the door and will not allow the destroyer to enter into your house to strike anyone there.^[c]

²⁴“You shall observe this command as a fixed rite for yourselves and your children forever. ²⁵When you will have entered into the land that the Lord will give you, as he promised, you shall observe this rite. ²⁶When your children ask you, ‘What does this rite of yours mean,’ ²⁷you shall tell them, ‘It is the sacrifice of the Passover of the Lord, who passed over the houses of the children of Israel in Egypt when he struck the Egyptians and spared our houses.’ ”

The people knelt down and worshiped.

John 11:45-57

⁴⁵One Man Must Die for the People.^[a] This caused many of the Jews who had come to visit Mary, and had seen what Jesus did, to believe in him. ⁴⁶However, some of them went to the Pharisees and reported to them what Jesus had done.

⁴⁷As a result, the chief priests and the Pharisees summoned a meeting of the Sanhedrin and said, “What are we going to do? This man is performing many signs. ⁴⁸If we let him go on like this, everyone will start to believe in him, and then the Romans will come and suppress both our temple and our nation.”

⁴⁹However, one of them, Caiaphas, who was high priest that year,^[b] said to them, “You know nothing at all. ⁵⁰You do not seem to realize that it is better for us that one man die for the people rather than the whole nation be destroyed.”

⁵¹He did not say this on his own, but as the high priest that year he was prophesying that Jesus was to die for the nation, ⁵²and not for the nation alone, but to gather into one the dispersed children of God. ⁵³And so from that day on, they plotted to kill him.^[c] ⁵⁴As a result, Jesus no longer walked about openly among the Jews. He withdrew to a town called Ephraim^[d] in the region bordering the desert, and he remained there with the disciples.

The True Passover That Brings About the Salvation of Humankind^[e]

The Hour Has Come^[f]

⁵⁵The Last Passover.^[g]Now the Jewish Passover^[h] was drawing near, and many people went up from the country to Jerusalem before the Passover in order to purify themselves. ⁵⁶They kept looking for Jesus, and they asked one another as they stood in the temple, “What do you think? Will he come to the feast or not?” ⁵⁷Meanwhile, the chief priests and the Pharisees had given orders that anyone who knew where he was should inform them so that they might arrest him.

Footnotes

John 11:45 There is peril for the city and its religion unless they accept the unimaginable: that God no longer needs his temple and henceforth is present through Jesus Christ alone. Because of civic and religious considerations it is necessary to decide the fate of this man, who unsettles the certainties and confronts the institutions and the established power.
Without realizing it, Caiaphas, the high priest who had held this office since A.D. 18 and would continue to hold it until A.D. 36, makes a statement that is at the heart of the Christian Faith: Christ will die for all, so that the entire human family may have life. The temple and Jewish tradition are now transcended by a worship and a salvation that are universal.
John 11:49 That year: i.e., at that time. The Jews believed that the high priest possessed a gift of prophecy, which was at times unknowingly carried out (see v. 51).
John 11:53 Jesus is placed under a death sentence, which the careful reader will suspect to be illegal because of Nicodemus’ question to the authorities in Jn 7:51: “Does our Law allow us to pass judgment on someone without first giving him a hearing to ascertain what he is doing?”
John 11:54 Ephraim: on the edge of the wilderness of Judea, 16 miles north of Jerusalem.
John 11:55 It is the feast of Passover in Jerusalem, a time when faith and hope are reborn in the minds of the people, as they commemorate their deliverance from slavery, the formation of the people, the Covenant, the journey to the mountain of God, and the promised land. Lambs are sacrificed, reproducing the shedding of the blood that had preserved the life of Israel long ago. The feast is full of memories, which are at the same time a promise of a different future. This future is now becoming a reality.
There is now a new Passover, the once-for-all Passover that is accomplished not in a ritual but in an action: Jesus fulfills the former Covenant by bringing to pass that which it had announced and prefigured (Ex 12:1-13, 16); he is the true Lamb who gives his life and whose blood poured out delivers the people from enslavement to evil and sin and opens the way to the true promised land, to the Father, in a communion of life with him.
The last section of the Gospel of John is centered on this mystery of the Passion of Christ.
The fate awaiting Jesus from the first pages of this Gospel is fulfilled; his adversaries have decided to put him to death and are waiting to have the sentence executed. It is the reign of darkness. But the hour of Jesus’ death and defeat is another reality, that of triumph and glory; and it will be confirmed by the Resurrection of the Crucified.
The time of the Church will be inaugurated. She will receive the Spirit promised by Jesus and—as is indicated by the last signs (the miraculous catch of fish and the investiture of Peter)—will be established and sent forth to preach everywhere. She is to proclaim salvation and life so as to gather together all believers until the day when Christ will return in his glory as Son of God and Savior of the world.
John 11:55 The time for signs has ended. The glory that the signs announced is going to appear. How? It will not be through the deceitful glory of human triumphs; it will be through the presence of God in the action of Jesus and in the transformation of the human condition. Jesus’ hour of glory is above all the hour of his death.
John 11:55 According to the tradition followed by the fourth Gospel, the woman who pours the perfume on the feet of Jesus is Mary, the sister of Lazarus. With the prodigality of love she expresses her gratitude for the raising of her brother from the dead; but Jesus evokes his own death, and Mary’s gesture points ahead to this, anticipating by her anointing the rite of burial: it is an act of veneration.
Wasteful squandering? Only Judas, whose shadow already darkens the picture, thinks so. It is not such veneration of Christ that turns his attention to the poor; it is avarice—at the same time that Jesus is being glorified at Bethany, the plot against him is being laid for civic reasons, as we saw earlier.
John 11:55 This is probably the Passover of the year 30, which was to be Jesus’ last. The devout Jews journeyed to Jerusalem to complete the ritual purifications necessary for Passover celebrations (see Ex 19:10-11, 15; Num 9:6-14; 2 Chr 30:1-3, 15-18). Since Jesus had been present in Jerusalem at the feasts of Tabernacles and Dedication, the populace expected him to be there again. A warrant had been issued for his arrest, and anyone who knew his whereabouts had to declare it under penalty of complicity.

New Catholic Bible (NCB)

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Revised Common Lectionary (Semicontinuous)

Psalm 126[a]

God, Our Joy and Our Hope

Footnotes

Footnotes

The True Passover That Brings About the Salvation of Humankind[e]

The Hour Has Come[f]

Footnotes

Psalm 126^[a]

The True Passover That Brings About the Salvation of Humankind^[e]

The Hour Has Come^[f]