Acts 1: 1-11; Psalm 46(47); Eph 4: 1-13; Mark 16: 15-20

Luke begins Acts by repeating Jesus’ ascension, both to emphasise its importance and to link the coming work of the apostles with Jesus’ earthly ministry. Before Pentecost the disciples still do not understand, asking if the time has come for the kingdom of Israel to be restored. But only God knows. Jesus must return to the Father so that the Holy Spirit can come and give them power to be his witnesses “to the ends of the earth”. The two men from the empty tomb appear again, promising Jesus will return. But we are not to know when.

The Psalm calls on all nations to acknowledge the God of Israel as the only true God. He is King and reigns over all the earth.

Paul’s letter to the Ephesians gives a broad, developed understanding of Jesus. Christians should seek unity in the one Lord, making good use of the various gifts given us by Christ.
In the second ending of Mark’s gospel, Jesus appeared after his resurrection to Mary Magdalen, and then to two disciples walking in the country. All three told the Apostles – who did not believe them. Jesus then rebuked the apostles, before commissioning them as his witnesses. He was then taken up into heaven.

Job 7: 1-4, 6-7; Psalm 146(147):1-6; 1 Cor 9: 16-19, 22-23; Mark 1: 29-39

In this Wisdom Book the blameless Job laments his sufferings at great length. The Lord allowed Satan to afflict Job any way he chose except death. Today’s reading describes the drudgery that many people see in their lives, with only death to look forward to. Job refuses to curse God, but challenges God to say what he has done to deserve these sufferings. Then he accepts that “I have dealt with great things that … I cannot know”. But Job’s challenge is not answered.
The Psalm sings the praises of God who restored Israel to Jerusalem after their exile, and who sustains the needy.
Our readings from Paul’s letter to the Corinthians have omitted a long argument that Christians should not behave in a way that might be a stumbling block to others. Today Paul gives an example: he does not claim justifiable payments for spreading the gospel in case people doubt his motives – and so doubt the gospel message.
In Mark’s gospel the demoniac was healed by word, now Jesus heals Simon’s mother-in-law by touch – well enough for her to get supper immediately. Jesus heals many more, but again the demons are not allowed to say who Jesus is – Jesus cannot be understood until the Cross demonstrates God’s infinitely merciful love for mankind.
(Job 7: 1-4, 6-7; Psalm 146(147):1-6; 1 Cor 9: 16-19, 22-23; Mark 1: 29-39)

Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-1

After healing the cripple in Jesus’ name and calling on the people to repent, Peter and John were put in prison overnight. Peter then repeats his preaching to the Jewish leaders. The leaders cannot deny “a notable miracle has been worked”. Undecided, they order the Apostles not to speak in Jesus’ name again, and release them without punishing them – at least this time.
The Psalm is from the Passover Psalm heard on Easter Sunday, thanking and praising God for repeatedly saving us.
John’s first letter insists that the love the Father has given us makes us his children now, anticipating already in some way what we shall be “when he appears”. John goes on to contrast the righteous who do not sin with those who commit sin. You are either for God or against him – there is nothing between.

In John’s gospel, after healing the man born blind, Jesus describes himself both as the door through which we can enter and be saved, and also as the good shepherd, whom the sheep know and follow. In contrast to the false shepherds criticised by Ezekiel, the good shepherd cares for his sheep, even at the cost of his life. Jesus emphasises that he is in control of his life, causing division among the Jews.
(Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-18)

Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31

During the six weeks of Easter the first readings are from the Book of Acts, in which Luke describes Jesus continuing his ministry through the Church after his earthly life ended. Not intimidated by his arrest, Peter continued to attract many Jews to follow Jesus. Today we hear how this growing community held their assets in common. The next verses give two examples: Barnabas who gave the proceeds from selling a field; and Ananias and his wife, who held back some of the proceeds and were struck dead by Peter in his Apostolic role as a Judge of Israel.
The dramatic Passover Psalm from Easter Sunday is repeated today more fully, thanking God for repeatedly coming to our rescue and saving us.
The second readings in Eastertide are from the first letter of John, whose gospel said little about Jesus’ humanity and his moral teachings. Some members of John’s community needed to be reminded that our faith is in a man, Jesus, who is Son of God, God’s Christ. Loving God means keeping his commandments.
The gospel reading is the beautiful first ending of John’s gospel, after Thomas, in the highest expression of faith in any of the gospels, acclaims Jesus as “My Lord and my God”.
(Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31)

Vigil/Day Acts 10:34,37-43 Psalm 117(118) Romans 6:3-11/Colossians 3:1-4/1 Corinthians 5:6-8 Matthew 28:1-10/John 20:1-9

In a vision in Acts Peter is told that all animals and birds are suitable for eating: the restrictions of the Jewish Law are ending. So he can enter the house of Cornelius, a Gentile. Peter’s speech is interrupted by the Holy Spirit welcoming the Gentile community into the church. Peter realises that forgiveness of sins is offered to “everyone who believes” in Jesus’ name.
The vigil reading from Paul sees our baptism as joining Christ in his tomb, to rise to a new life in Christ, freed from the slavery of sin.
The dramatic Passover Psalm thanks God for repeatedly coming to our rescue and saving us.
Paul’s letter to the Colossians draws attention away from earthly marks of religion: having died to things on earth, they should focus on the life to come when they “will appear with Christ in glory”. The alternative reading refers to the feast of Unleavened Bread, which followed Passover..
In the three synoptic gospels three women discover the tomb empty and run to tell the apostles. But in John’s gospel Mary of Magdala is alone. Finding the stone removed from the tomb, she runs to tell Peter. Peter goes in first and sees the empty burial cloths. When the other disciple goes in, he believes.
(Vigil/Day Acts 10:34,37-43 Psalm 117(118) Romans 6:3-11/Colossians 3:1-4/1 Corinthians 5:6-8 Matthew 28:1-10/John 20:1-9)

Jer 31: 31-34; Psalm 50(51); Hebrews 5: 7-9; John 12: 20-33

Jeremiah warned Israel against their idolatry and failure to respond to God’s love, breaking God’s covenant. At the time of the exile to Babylon Jeremiah proclaimed this great oracle of the “New Covenant”, promising that God’s Law will be written on men’s hearts, giving them for ever the power – or “grace” – to respond with love to God’s love.
This most famous penitential Psalm echoes David’s humble admission of his sin with Bathsheba: every sin is an offence against God.
The Letter to the Hebrews emphasises that Jesus is truly human: He shared our humanity and our weaknesses and afflictions. So he sympathises patiently with us in our sinfulness and is well able, as a high priest, to intercede with God for us, and to offer sacrifice on our behalf. He prayed with such love and respect that God heard his prayer.
In the gospel of John some pagan Greeks ask their fellow Greek, Philip, to help them meet Jesus. The gospel message is now reaching out to Gentiles and this is taken by Jesus as the signal that his work is nearing its inevitable climax. Jesus’ life has shown the way to salvation, but the human Jesus is very troubled by anticipation of his coming suffering, also described by the other Gospels in the Garden of Gethsemene.
(Jer 31: 31-34; Psalm 50(51); Hebrews 5: 7-9; John 12: 20-33)
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