Author: ANTONINO

Genesis 12:1-4a; Psalm 32(33); 2 Timothy 1:8-10; Matthew 17:1-9
After the Fall, the Flood and the Tower of Babel, Genesis moves to the times of the patriarchs, probably before 1500 BC. God tells Abram to travel from Haran near the Euphrates to “a land that I will show you”. God promises that Abram’s descendants will become a great nation which will be blessed, and will take God’s blessings to all peoples. Abram trusts in God and obeys, following the age-old migration route through Palestine to Egypt.
The Psalm praises the Lord’s power and kindness, confident that he will rescue us from our urgent waiting.
In one of his last letters Paul instructs Timothy to continue proclaiming the true gospel he received from Paul, correcting errors that will arise from false teachers. God’s plan, made before time began, was revealed by the appearing of Jesus Christ, who has saved all humanity, abolishing death. And God freely offers us grace to be holy.
In Matthew’s gospel, Jesus for the first time tells his disciples of his coming passion. They are then given a preview of Jesus’ glory as the Son of God. Moses and Elijah appear with Jesus, who is the correct interpreter of the Law and the Prophets. Then Jesus predicts his resurrection, after which they will understand what they have seen.
(Genesis 12:1-4a; Psalm 32(33); 2 Timothy 1:8-10; Matthew 17:1-9)

Genesis 2:7-9, 3:1-7; Psalm 50(51); Romans 5:12-19; Matthew 4:1-11

From Genesis we have the second and probably older description of the creation of humanity. This expresses the truth that God made us as “living beings”. By eating the forbidden fruit, man does “become like God”, able to make choices, but without the wisdom needed to choose well. Perhaps like a child’s growing self-awareness. The mischievous serpent later came to be interpreted as Satan.
This penitential Psalm begs pardon for our sins, asking to be restored to grace and purity, and promising to make God’s mercy known to others.
Paul has been arguing to the Romans that righteousness comes only through faith. Human beings are unable to become righteous by following the Law given to Moses, which identifies – but does not help to avoid – sin. God offers righteousness as gift, through Jesus’ obedience to his Father.
In Matthew’s gospel the devil introduces each temptation with the words: “If you are the Son of God”, exploring what can it mean for Jesus to be “Son of God”? Is he a miracle-worker, able to satisfy all desires without effort? Is it about showy displays of power or trying to make God do what we want, in return for belief in him? Jesus dismisses Satan, showing his real power. Jesus will rule over all creation, but only through the Cross.
(Genesis 2:7-9, 3:1-7; Psalm 50(51); Romans 5:12-19; Matthew 4:1-11)

Sirach/ Ecclesiasticus 15:15-20; Psalm 118(119); 1 Corinthians 2:6-10; Matthew 5:17-37

Writing about 132 BC, Ben Sira was a learned and widely travelled Jerusalem scholar. Today’s reading is one of the clearest statements in the whole Bible on free will. God created human beings and – as an essential part of our nature – gave us the ability to choose between right and wrong, life or death. God notes our actions, but “gives no one permission to sin”.
The Psalm praises God’s law, which should be followed because it is designed to help us become who we are meant to be.
After saying he did not come using clever human oratory, Paul now tells the Corinthians something no human being could work out, namely God’s wisdom – his plan from the beginning for our salvation. Because this knowledge comes to us only by revelation, we must be open and listen to the Spirit who reveals it.
Continuing the Sermon on the Mount in Matthew’s Gospel, Jesus states clearly that He is not abolishing the Jewish Law. But He then goes on to clarify the Commandments – we must obey them in spirit, not just a literal minimum. Our free will should be exercised with wisdom, so that we help to build the kingdom of God here on earth.
(Matthew 5:32 is usually understood to refer to marrying within forbidden degrees of kindred.)
(Sirach/ Ecclesiasticus 15:15-20; Psalm 118(119); 1 Corinthians 2:6-10; Matthew 5:17-37)

(Sirach/ Ecclesiasticus 15:15-20; Psalm 118(119); 1 Corinthians 2:6-10; Matthew 5:17-37)
After the exiles returned to rebuild Jerusalem there were many difficulties and they lost heart. Third Isaiah writing after 500BC told them this was because of a lack of social justice: ritual and fasting have value only if they are expressions of a just society. Today’s reading and the verse before it give the essentials of true religion: deal justly with your neighbour, free the oppressed, feed the hungry. Then your good deeds will influence others and give glory to God, without drawing attention to yourselves.
The Psalm praises the virtues of the God-fearing man, who lights the way for others lost in confusion.
Paul says that when he came to the Corinthians, he did not draw attention to himself by relying on the powers of clever oratory to convince people about the ‘mystery’ of God – the salvific events to be revealed in the age to come. No, he believes “Jesus Christ and him crucified”, the message itself, making visible the power of God, is strong enough to convince.
In Matthew’s gospel Jesus began his ministry in Galilee, previously part of the northern kingdom Israel. On a mountain he teaches the beatitudes, before insisting Christians must show the way for all mankind to find the way to God, influencing without seeking to be noticed.
(Isaiah 58:7-10; Psalm 111(112); 1 Corinthians 2:1-5; Matthew 5:13-16)
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(Sirach/ Ecclesiasticus 15:15-20; Psalm 118(119); 1 Corinthians 2:6-10; Matthew 5:17-37)

(Zeph 2:3,3:12-13; Psalm 145(146): 7-10; 1 Corinthians 1:26-31; Matthew 5:1-12)

About 630 BC Zephaniah strongly denounced the idolatry that had developed during the reign of Josiah. He prophesied “A day of wrath, … a day of darkness and gloom” – from which we have our hymn Dies Irae. But God would leave a remnant of humble and lowly people – from whom tradition believes Jesus’ and John the Baptist’s parents came, and also Simeon and Anna.

The Psalm, echoed by Mary in Luke’s Magnificat, confirms that God’s justice will prevail: the hungry will be fed, the blind given sight, but the wicked will lose out.

Continuing his letter to the Corinthians, Paul reminds them “the world did not know God through wisdom”. God has made us members of Christ, who has become our wisdom. God’s plan works in ways that seem foolish and weak to us. We have nothing to boast about except the Lord.

About forty years after Jesus died, Matthew followed Mark in writing a gospel, which he arranged as five collections of sayings by Jesus, alternating with five collections describing what Jesus did. The first collection of sayings, the Sermon on the Mount, starts with the Beatitudes, which we hear today. Over the remaining Sundays before Lent we hear the rest of this Sermon, in which Jesus develops the Commandments given to Moses into positive ways of living. Although much of the promised happiness of the kingdom of God is in the future, it does extend to the present time in anticipation.

(Zeph 2:3,3:12-13; Psalm 145(146): 7-10; 1 Corinthians 1:26-31; Matthew 5:1-12)

Baptism of the Lord, Year A
Sunday after Epiphany
In this “servant song” second Isaiah rejoices when, in 539 BC, King Cyrus released Israel from their exile in Babylon. But he asked how had this come about? It was not any human agency. It was Israel’s God who freed his servant, Israel, whom he had formed and chosen for a purpose, and given his spirit.
After calling all to praise the Lord, the Psalm describes a magnificent theophany: God’s majesty revealed in a tremendous thunderstorm.
In Acts, Peter applies this message to Jesus, whom “God anointed with the Holy Spirit”. Peter had just had a vision showing that nothing we eat can make us unclean. Therefore he felt willing to enter the house of Cornelius, against the Jewish Law. Then the Holy Spirit came upon this Gentile household. So Peter had to baptise them: he now understands how the Gospel must be taken to Gentiles, in spite of Jewish purity laws.
After a big build-up by the Baptist about the coming of the powerful messiah, the adult Jesus appears for the first time in this Gospel, and quietly insists on being baptised by John. Jesus has to be identified with sinners to fulfill God’s plan. God then confirms Jesus as his Son. Thus fortified, Jesus will then be led into the wilderness to be tested by the devil.
(Isaiah 42:1-4,6-7; Psalm 28(29); Acts 10:34-38; Matthew 3:13-17)
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Isaiah 7:10-14; Psalm 23(24); Romans 1:1-7; Matthew 1:18-24

First Isaiah was writing before 700 BC, when Judah was under attack. Isaiah promises that a time of peace will come when Israel returns to living simply, with no riches to make others envious. But only if they keep their faith in God. Without being asked, God gives King Ahaz a sign of his support: a young woman will bear a son, to be named Emmanuel, “God with us”. Israel will still suffer. But a remnant of David’s house will survive, like the stump of a fallen tree.

After praising God’s universal dominion the Psalm gives moral requirements for assisting at divine worship.

Paul begins his letter to the Jewish Christian community in Rome very carefully. They did not know him, so he assures them that he shares their beliefs, especially that Jesus, a descendant of David, is the Christ, proclaimed Son of God through his resurrection.

Before Matthew describes Jesus’ birth, he lists 42 ancestors linking Jesus firmly with Abraham, David and Israel’s kings. The list includes four women, Tamar, Rahab, Ruth, and the wife of Uriah. Through their unconventional behaviour, a remnant of David’s line survived, reminding us of the important roles women have always played in God’s plan.

(Isaiah 7:10-14; Psalm 23(24); Romans 1:1-7; Matthew 1:18-24)

Isaiah 11:1-10; Psalm 71(72); Romans 15:4-9; Matthew 3:1-12

The readings for Advent from Isaiah continue with this description of the ideal king, who will come from the remnant of Israel – the stump of Jesse, of David’s dynasty. This was applied by Christians to Jesus. But Isaiah was seeking to comfort his people, under attack by Assyria, as he foresees an idyllic future when the whole of creation will live in complete harmony. Only the “fear of the Lord” and the “knowledge of the Lord” could bring this about.
The Psalm looks forward to the coming of a perfect king, the Messiah, whose rule will be just and his reign glorious.
Paul’s letter to the Romans exhorts the two groups of Christians in Rome to work patiently together, ignoring varying degrees of conformity to the Jewish Law. We must learn about God from the Jewish Scriptures, the Old Testament, so that we may worship him in unity of mind and mouth. The Messiah’s sufferings show that God keeps His promises, and will lead all nations, both Jews and Gentiles, to praise God.
In the Gospel John the Baptist, the last prophet of the Old Testament, prepares the way of the Lord by urging people to repent, to turn towards God from their sins. But he condemns those who say they have no need of God.
(Isaiah 11:1-10; Psalm 71(72); Romans 15:4-9; Matthew 3:1-12)

Isaiah 2:1-5; Psalm 121(122); Romans 13:11-14; Matthew 24:37-44

During advent the first readings are from first Isaiah, mostly composed before 700 BC, a period when Israel was under attack from Assyria. Isaiah is critical of attempts by Israel’s kings to control their destiny – he urges them to place their faith and trust in God, and in His promises to David. But God might use Israel’s enemies to cleanse his people.
Nevertheless the people will survive through a remnant, like a stump of a tree, from which will come an ideal ruler in the future. In today’s reading Isaiah looks forward to a peaceful time when all nations will be attracted by Israel’s behaviour to accept God’s authority, centred on Mount Zion in Jerusalem.
The Psalm celebrates arriving in Jerusalem, goal of pilgrims and seat of government.
In his letter to the Romans Paul has been drawing out the implications of his image of Christians as all parts of one body. Since we are therefore dependant on each other we have a duty of love for each other. Judgement will come at any time, so we must live at all times as if all our actions are visible to all.
In Matthew’s gospel, speaking on Mount Olivet just before the Last Supper, Jesus reinforces the need to “stay awake”, ready for the Lord’s coming.