2, Scripture Readings – Summaries of the readings of each Sunday Mass (by Chris Oliver)

1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44

Ahab, the king of Israel “did evil in the sight of the Lord more than any of his predecessors” by worshipping false gods, introduced by his wife, Jezebel. Elijah told Ahab the Lord would punish him with a drought lasting many years. In today’s reading a widow gives Elijah the last of her food, and is rewarded with food until the drought ends.
The Psalm advises us not to put our trust in princes, but in our God, who is kind and good.
The Letter to the Hebrews continues showing how Jesus Christ is our eternal high priest, “mediator” of the new covenant, which replaced the old covenant. The high priest no longer goes each day into the sanctuary of the Temple, where God dwells on earth, to mediate between man and God. Christ has entered heaven, so he can intercede directly with God on our behalf. Christ died and offered himself as a sacrifice once only, perfectly confirming man’s agreement to the new covenant for ever.
Like the first reading, today’s gospel also involves a widow who gives her all. After last week’s reading about the greatest commandment, the widow exemplifies loving God with all our heart, with all our soul, with all our mind, and with all our strength, instead of meaningless ritual.
(1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44)
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Isaiah 53: 10-11; Ps 32(33):4-5.18-20.22; Hebrews 4: 14-16; Mark 10: 35-45

The reading is from Isaiah’s last “suffering servant” song, which we hear more fully on Good Friday. Israel is identified as God’s innocent servant suffering to bring to completion God’s plan for the salvation of all mankind. For Isaiah suffering need not be a punishment for sin. Suffering by the righteous could “redeem” the sins of others – but only if the sinners saw it as symbolising separation from their sins, like the scapegoat sent into the desert. Christians saw Jesus as the suffering servant who redeems mankind.
The Psalm praises the Lord’s power and kindness, confident that he will rescue us from our urgent waiting.
Continuing from last week, our reading from the Letter to the Hebrews calls Jesus “the Son of God” and “the supreme high priest”. Since he was tempted just like us, he is merciful and we must have confidence that he can bring us to God’s “throne of grace”.
After Jesus’ third prediction of his passion in Mark’s Gospel, two Apostles ask if they can share in the kingdom’s rewards? They do not understand the sort of kingdom Jesus is bringing in. The Apostles will share in Jesus’ suffering, and in doing so they will show themselves to be servants to all.
(Isaiah 53: 10-11; Ps 32(33):4-5.18-20.22; Hebrews 4: 14-16; Mark 10: 35-45)
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Wisdom 7: 7-11; Psalm 89(90): 12-17; Hebrews 4: 12-13; Mark 10: 17-30

The last of the Old Testament books to be written, the Wisdom of Solomon was written to encourage Jews living in the rational Greek culture of Alexandria. Today’s reading is part of a speech ascribed to Solomon, describing what Wisdom is, and why we should seek her. Solomon prayed and was given wisdom which he sees as “a breath of the power of God”, “a reflection of eternal light”, “an image of God’s goodness”. And so to be desired above all riches.

The Psalm, attributed to Moses, compares God’s awesome eternity to the shortness of Moses’ and our lives, asking God for wisdom, so that our work be firmly based. Filling our short lives with God’s love is all we need to be full of joy.

The Letter to the Hebrews has insisted Jesus, a man like other men, is capable of leading into God’s rest those who hear and obey “the living Word of God”, which, like a sword, can unfailingly “judge secret emotions and thoughts”.

esus continues to teach on his way to Jerusalem: the rich man appears to have heard the good news, but does not have the wisdom to let go of his riches. How hard it is to do so! We cannot practise this wisdom without God’s help.

Gen 2:18-24; Ps 127(128); Heb 2:9-11; Mk 10:2-16)

In this second version of creation, since God has created man as social being like himself, he now creates woman, to support and join with him.

The Psalm celebrates the blessings of children and family life.

Readings from the Letter to the Hebrews will take us up to the end of Ordinary Time. The most Jewish of the New Testament books, it has a rich theology of Christ’s priesthood. Jesus is greater than the angels as God, but lower than the angels as man. Christ’s priestly sacrifice, as man and as God’s Son, renews once and for ever the covenant God has made with man.

As intermediaries, priests offer prayers and sacrifices to God on our behalf. Not seeking to change God’s mind. Relationships are confirmed with celebratory meals and things of value sacrificed by making them unusable. A wedding feast confirms our witness and support for the vows made by the married couple.

In Mark’s Gospel Jesus continues teaching during his journey to Jerusalem. He insists on the full meaning of the Law, which Mark updates, applying it also to a Gentile woman divorcing her husband. The union of a man and a woman in a marriage made by God cannot be unmade. Children help us to recognise our utter dependence on God.

Numbers 11: 25-29; Psalm 18(19); James 5:1-6; Mark 9: 38-48

The Book of Numbers mainly describes Israel’s wanderings in the wilderness from Mount Sinai towards the Promised Land. The people frequently murmured complaints against Moses, who found the burden of leadership too much to bear. Bored with the daily diet of manna, the people complain, so God gives them heaps of quail, but then punishes them for their greed. God gives some of his spirit to seventy elders to share Moses’ burden, but even if the whole people became prophets Moses must continue alone as leader.
The Psalm rejoices in the way both the heavens and God’s commandments reveal the glory of the Lord, while reminding us that we need cleansing from even our “hidden faults”.
Our last reading from the letter of James reminds those who are well off that life is short and their sins will be punished. We should patiently share the earth’s fruits until the Lord’s coming.
In Mark’s Gospel we hear Jesus’ last teachings before he starts his final journey to Jerusalem. Like Moses, Jesus confirms that people may work in God’s name even if they have not been formally appointed. God’s work is not limited to formal organisations. Above all, we should keep our mind on God’s kingdom, not be tempted away from it by the pleasures of this world.

Wisdom 2:12,17-20; ; Psalm 53(54); ; James 3:16 – 4:3; Mark 9: 30-37

Wisdom was the last book of the Old Testament to be written, probably in Alexandria about 50 BC. Written in Greek, it is not in the Hebrew Scriptures and is therefore treated as apocryphal in non-Catholic bibles. The wicked are blinded by their thoughts: “haphazard were we born”, they thought, and we leave no trace when we die, “because no-one returns.” So “let us enjoy the good things that exist” and “oppress the righteous”, simply because “he annoys us”. But Wisdom responds: “God formed man to be imperishable; in the image of his own nature”.
The Psalm implores God’s help against our enemies, confident that he will help. Prayed by David when his hiding place was betrayed to Saul.
James’ letter continues emphasising we must show our faith in good works, for which we need “wisdom from above”. We must “show works in the meekness of wisdom”, not in “jealousy and selfish ambition”. “Friendship with the world is enmity with God”.
In the Gospel Jesus uses a quiet moment on the way back from the Transfiguration to tell his disciples again that he will be killed and “after three days he will rise”. But as yet they cannot understand. He then insists that his way is to “be last of all and servant of all”, giving welcome to the least significant, even little children. God’s wisdom is not the world’s wisdom.
(Wisdom 2:12,17-20; ; Psalm 53(54); ; James 3:16 – 4:3; Mark 9: 30-37)

Isaiah 35: 4-7; Psalm 145(146):7-10; James 2: 1-5; Mark 8: 27-35

First Isaiah preached in Jerusalem before the exile in 587 BC. In God’s presence in the Temple, Isaiah became aware that the great sin is pride: we think we can “do it my way”. The nation’s disasters were their own fault. They must trust in God, especially in face of the constant threats from Assyria. After dire descriptions of the calamities to come, Isaiah paints this encouraging eschatological picture of the kingdom in the end time.
The Psalm praises and thanks God for his generosity and kindness, especially to those who put their trust in him.
James continues his theme that faith must be shown in what we do. His mentioning “synagogue” reminds us how Jewish was the Christian community this “brother of the Lord” was writing for. He insists that faith in Jesus is not compatible with treating people differently depending how we see them. We are in no position to judge the worth of others.
In Mark’s Gospel we see God’s kingdom breaking into creation, as Jesus heals first the Syro-phoenician woman’s daughter and then a deaf-mute. Isaiah’s prophecy is being fulfilled. Naturally the disciples cannot help spreading this good news far and wide. But Jesus cautions them not to do so yet, because his work will not be understood until after the Crucifixion.
(Isaiah 35: 4-7; Psalm 145(146):7-10; James 2: 1-5; Mark 8: 27-35)
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Proverbs 9: 1-h26; Psalm 33(34); Eph 5: 15-20; John 6: 51-58

The Book of Proverbs gives pithy maxims for right living, applying the Law to real life. God’s word is here seen personified as Wisdom, urging us: “Come and eat my bread, drink the wine I have prepared”.
The Psalm urges us to glorify the Lord, grateful that he has rescued us from danger. Therefore we should fear the Lord, “keeping our tongue from evil”.
Paul tells the Ephesians to enjoy food and wine, but they should “not drug” themselves with wine. And after singing Psalms and hymns in community they should “go on singing and chanting to the Lord in their hearts”, so giving thanks to God.
Chapter six of John’s Gospel reaches the climax of Jesus’ teaching on the Eucharist. The Gospel’s prologue tells us that “the Word became flesh”: the Wisdom of God took our human flesh to share the trials of this world with us. Jesus gives us his flesh and blood to sustain us on our journey, as he fed Elijah. Jesus insists that physically eating and drinking must be part of the Eucharist so that we take his “Word become flesh” into our very beings. Not surprisingly, some Jews – like us – find it difficult to link together the spiritual and material worlds, as did the Samaritan woman, and Nicodemus.

Exodus, the second of the five books of the Law, tells of Moses leading the Israelites through the desert to the promised land, a collection of slaves becoming a people, developing culture and laws. Above all coming to recognise and worship the God who saved them as the one God. They often rebelled and murmured against Moses. But God fed them in the desert with quails and manna – ‘daily, or tomorrow’s bread’.
The Psalm reminds us of the importance of handing down to later generations the traditions of God’s dealings with his people.
Paul continues reminding the Ephesians of the new rules they must live by. Not overturning the rules in Exodus, but demanding more and deeper conformity to Jesus’ way. We have to put aside our old self which – as Paul knows very well – so easily “gets corrupted by following illusory desires”. We must “put on the new self that has been created in God’s way”.
In chapter 6 of John’s Gospel, after Jesus fed five thousand, he starts to explain the meaning of this miracle. Jesus feeds us, just as God fed the Israelites in the wilderness. Gently Jesus corrects the Jews’ understanding of Exodus: It was not “Moses who gave” but Jesus’ “Father who gives the bread from heaven” – now and always.
(Exodus 16: 2-4, 12-15; Psalm 77(78); Eph 4: 17, 20-24; John 6: 24-35)

Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34

Jeremiah was preaching around 600 BC. For forty years before the exile he reminded Judah’s rulers how they had broken the covenant, worshipping other gods and taking advantage of the poor. His warnings were ignored, Jerusalem was destroyed, and the people taken into exile in Babylon.
But the Lord promises to rescue his people. He will make a new covenant and send a descendant of David to rule with truth, integrity and honesty.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, and looking forward to his generous end-time feast.
Paul tells the Ephesians that Gentiles and Jews, previously separated by the Law, have now become one “by the blood of Christ”. The Law’s barriers have been broken down, and God’s covenant now extends to Gentiles. Early proposals for Christians to ignore the Jewish Scriptures were rejected, and the Old Testament readings now included at Mass can help our faith.
Mark’s Gospel has described the death of John the Baptist while the apostles were away on their mission. On their return Jesus takes them away ‘on retreat’. But the crowds follow, setting the scene for the feeding miracles. For the next five weeks we switch to John’s Gospel for a fuller account of Eucharistic feeding.
(Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34)
Jeremiah was preaching around 600 BC. For forty years before the exile he reminded Judah’s rulers how they had broken the covenant, worshipping other gods and taking advantage of the poor. His warnings were ignored, Jerusalem was destroyed, and the people taken into exile in Babylon.
But the Lord promises to rescue his people. He will make a new covenant and send a descendant of David to rule with truth, integrity and honesty.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, and looking forward to his generous end-time feast.
Paul tells the Ephesians that Gentiles and Jews, previously separated by the Law, have now become one “by the blood of Christ”. The Law’s barriers have been broken down, and God’s covenant now extends to Gentiles. Early proposals for Christians to ignore the Jewish Scriptures were rejected, and the Old Testament readings now included at Mass can help our faith.
Mark’s Gospel has described the death of John the Baptist while the apostles were away on their mission. On their return Jesus takes them away ‘on retreat’. But the crowds follow, setting the scene for the feeding miracles. For the next five weeks we switch to John’s Gospel for a fuller account of Eucharistic feeding.
(Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34)