Revised Common Lectionary (Complementary)
5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile. 7 But listen to what I say to you and to all these people.[a] 8 From earliest times, the prophets who preceded you and me invariably[b] prophesied war, disaster,[c] and plagues against many countries and great kingdoms. 9 So if a prophet prophesied[d] peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”
Footnotes
- Jeremiah 28:7 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”
- Jeremiah 28:8 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
- Jeremiah 28:8 tc Many Hebrew mss read “starvation/famine,” which is the second member of a common triad, “sword, famine, and plague,” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14. The words “disaster and plagues” are missing in the LXX.
- Jeremiah 28:9 tn The verbs in this verse are to be interpreted as iterative imperfects in past time, rather than as futures, because of the explicit contrast that is drawn between verses 8 and 9 by the emphatic syntactical construction of the verses. Both verses begin with a casus pendens construction to throw the verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.”
Psalm 89[a]
A well-written song[b] by Ethan the Ezrahite.
89 I will sing continually[c] about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness.[d]
2 For I say, “Loyal love is permanently established;[e]
in the skies you set up your faithfulness.”[f]
3 The Lord said,[g]
“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
4 ‘I will give you an eternal dynasty[h]
and establish your throne throughout future generations.’”[i] (Selah)
Footnotes
- Psalm 89:1 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
- Psalm 89:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
- Psalm 89:1 tn Or “forever.”
- Psalm 89:1 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
- Psalm 89:2 tn Heb “built.”
- Psalm 89:2 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
- Psalm 89:3 tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.
- Psalm 89:4 tn Heb “forever I will establish your offspring.”
- Psalm 89:4 tn Heb “and I will build to a generation and a generation your throne.”
15 How blessed are the people who worship you![a]
O Lord, they experience your favor.[b]
16 They rejoice in your name all day long,
and are vindicated[c] by your justice.
17 For you give them splendor and strength.[d]
By your favor we are victorious.[e]
18 For our shield[f] belongs to the Lord,
our king to the Holy One of Israel.[g]
Footnotes
- Psalm 89:15 tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).
- Psalm 89:15 tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).
- Psalm 89:16 tn Heb “are lifted up.”
- Psalm 89:17 tn Heb “for the splendor of their strength [is] you.”
- Psalm 89:17 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
- Psalm 89:18 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king” here and with “your anointed one” in Ps 84:9.
- Psalm 89:18 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.
12 Therefore do not let sin reign in your mortal body so that you obey its desires, 13 and do not present your members to sin as instruments[a] to be used for unrighteousness,[b] but present yourselves to God as those who are alive from the dead and your members to God as instruments[c] to be used for righteousness. 14 For sin will have no mastery over you, because you are not under law but under grace.
The Believer’s Enslavement to God’s Righteousness
15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 16 Do you not know that if you present yourselves[d] as obedient slaves,[e] you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness?[f] 17 But thanks be to God that though you were slaves to sin, you obeyed[g] from the heart that pattern[h] of teaching you were entrusted to, 18 and having been freed from sin, you became enslaved to righteousness. 19 (I am speaking in human terms because of the weakness of your flesh.)[i] For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 20 For when you were slaves of sin, you were free with regard to righteousness.
21 So what benefit[j] did you then reap[k] from those things that you are now ashamed of? For the end of those things is death. 22 But now, freed[l] from sin and enslaved to God, you have your benefit[m] leading to sanctification, and the end is eternal life. 23 For the payoff[n] of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
Footnotes
- Romans 6:13 tn Or “weapons, tools.”
- Romans 6:13 tn Or “wickedness, injustice.”
- Romans 6:13 tn Or “weapons, tools.”
- Romans 6:16 tn Grk “to whom you present yourselves.”
- Romans 6:16 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
- Romans 6:16 tn Grk “either of sin unto death, or obedience unto righteousness.”
- Romans 6:17 tn Grk “you were slaves of sin but you obeyed.”
- Romans 6:17 tn Or “type, form.”
- Romans 6:19 tn Or “because of your natural limitations” (NRSV). sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
- Romans 6:21 tn Grk “fruit.”
- Romans 6:21 tn Grk “have,” in a tense emphasizing their customary condition in the past.
- Romans 6:22 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
- Romans 6:22 tn Grk “fruit.”
- Romans 6:23 tn A figurative extension of ὀψώνιον (opsōnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
Rewards
40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.[a] 41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever[b] receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 42 And whoever gives only a cup of cold water to one of these little ones[c] in the name of a disciple, I tell you the truth,[d] he will never lose his reward.”
Footnotes
- Matthew 10:40 sn The one who sent me refers to God. Reception of the messengers (and by implication, the message they bring) is equivalent to reception of both Jesus and God the Father himself.
- Matthew 10:41 tn Grk “And whoever.” Here καί (kai) has not been translated.
- Matthew 10:42 sn Mention of these little ones in the context seems slightly odd since Jesus is addressing disciples, and this seems to refer to disciples. Probably it is another reference to the itinerant messengers mentioned previously (v. 40). Even a minimal act of kindness shown to one of these (a cup of cold water) will not go unacknowledged and unrewarded.
- Matthew 10:42 tn Grk “Truly (ἀμήν, amēn), I say to you.”
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