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

Is 50:4-7; Ps 21(22); Phil 2:6-11; Mark 14:1 – 15:47

Second Isaiah was writing during the exile of the Israelites in Babylon after Jerusalem was destroyed. The people are discouraged, in despair, and tempted to give up their faith in God. In today’s ‘servant-song’ Isaiah offers consolation, recommending non-resistance and trust in the Lord.

Isaiah’s words express our horror at the way Our Lord was treated. But, trusting confidently in his Father, Jesus “sets his face like flint”, even though it is covered with spittle.

The Psalm moves from this mood to express unshaken faith, praising God for our redemption and the promised conversion of all peoples.

The hymn in Philippians rejoices that – unlike Adam – Jesus did not seek to be equal to God. But God raised him high, so that all creation should “acclaim Jesus as Lord, to the glory of God the Father”.

Jesus died at Passover, when Jews celebrated their freedom from slavery. The soldiers, the Jewish leaders, the inscription on the Cross, all ironically give Jesus his true title of “King of the Jews”, the Messiah, who frees us from death. When Jesus dies, the first human being in Mark’s gospel to recognise Jesus as “Son of God” is a Gentile, the centurion. All the disciples had run away when Jesus was arrested. Only some women watched, and they saw where he was buried.

Psalm Response: My God, my God, why have you forsaken me?

(Is 50:4-7; Ps 21(22); Phil 2:6-11; Mark 14:1 – 15:47)

Chris

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.

Psalm Response: A pure heart create for me, O God
(Jer 31: 31-34; Psalm 50(51); Hebrews 5: 7-9; John 12: 20-33)

2 Chron 36: 14-23; Psalm 136 (137); Eph 2: 4-10; John 3: 14-21

Today’s reading from Chronicles recalls Israel’s exile. The Temple, central to the Jewish religion, had been defiled, followed by Israel’s seventy year exile in Babylon. Then the Persian King Cyrus called for the people to return to Jerusalem and to rebuild the Temple on Mount Moriah, where Abraham almost sacrificed Isaac. After their return in 540 BC Ezra re-discovered the Jewish Law and the people renewed their covenant with God.

The Psalm then recalls how the Israelites refused to sing for their captors while in mourning for Mount Zion.

Paul’s letter to the Ephesians emphasises the unity of the world-wide Church, based firmly on God’s saving love, shown in Jesus Christ. We have been saved by grace, a gift from God. The phrase “in Christ Jesus” occurs frequently, reminding us of the ending of every Eucharistic Prayer. Christ will bring all things to perfection “in him” – and that includes us! “We are God’s work of art”.

In John’s gospel, after telling Nicodemus that he must be “born again”, Jesus tells him “God sent his Son into the world” so that “the world might be saved” through him. Jesus’ coming provokes judgement, both now and in the future. If our deeds are true we come into the light.

Psalm Response: O let my tongue cleave to my mouth if I remember you not!
(2 Chron 36: 14-23; Psalm 136 (137); Eph 2: 4-10; John 3: 14-21)

Gen 9: 8-15; Psalm 24(25):4-9; 1 Peter 3: 18-22; Mark 1: 12-15

Genesis describes how, after the Great Flood, God established the first covenant with humanity, promising not to destroy all living creatures again. Every rainbow reminds us of God’s care for all creation.

The Psalm asks for God’s guidance and pardon, before meditating on God’s goodness towards the just.

Peter applies the Genesis story to Jesus. We should not “repay evil for evil or abuse for abuse” but repay hurt with a blessing. If God wills that we suffer, then it is better to suffer for doing good than for doing evil. God’s promise to Noah is fulfilled in Christ, who “in the body was put to death, in the spirit was raised to life”. Just as Noah was saved by water, so we are washed in the water of baptism and make “a promise to God from a good conscience” rising into a new life in Christ.

In Mark’s gospel Jesus’ baptism is followed immediately by this very brief description of his temptation in the desert. Angels guided the Israelites during the Exodus. Now angels look after Jesus as he rejects Satan and remains obedient to God, announcing the Good News to begin his human ministry.

Psalm Response: Your ways, Lord, are faithfulness and love for those who keep your covenant.

(Gen 9: 8-15; Psalm 24(25):4-9; 1 Peter 3: 18-22; Mark 1: 12-15)

Lev 13: 1-2, 44-46; Psalm 31(32): 1-2,5,11; 1 Cor 10:31-11:1; Mark 1: 40-45

Leviticus, the third book of the Pentateuch, describes rituals used by the priests. Laws and rituals kept Israelites in the state of legal purity to which they were called, as a sign of their union with the Lord. A leper had to live apart in a dishevelled state, warning people to keep away. A cleansing ritual was specified for anyone cured.

This penitential Psalm celebrates the joy of confessing sins and knowing forgiveness. An omitted verse describes the misery of deferring confession.

Paul continues his theme of not placing obstacles which might hinder the spreading of the gospel. The Corinthians should eat whatever is put before them. They should not risk giving offence to their host, even if they suspect some food is ritually unclean by being offered to heathen gods before being sold in the market. But they should not eat food that they are told has been offered to idols – because that would offend their informant’s conscience.

Mark’s gospel continues with another healing, this time Jesus shows enormous tenderness in insisting that – of course – he wants to heal the leper. And he does so by touching the unclean leper – so becoming unclean himself. Jesus makes very visible how much God wants to heal us.

Psalm Response: You are my refuge, O Lord; you fill me with the joy of salvation.

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.

Psalm Response: Praise the Lord who heals the broken-hearted.

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

Deut 18: 15-20; Psalm 94(95): 1-2.6-9; 1 Cor 7: 32-35; Mark 1: 21-28

The fifth and final book of Pentateuch, Deuteronomy brings up to date the earlier Law books, and seeks to persuade Israel that their only salvation is to obey God’s Law. Today’s reading, promising that the Lord will raise up a Prophet like Moses, was seen by Jesus and his followers as pointing to Jesus.

The Psalm invites us to worship God, who is our king and our shepherd, warning us to be more faithful than the Israelites in the desert.

In last week’s reading Paul emphasised to the Corinthians that the world is passing away and they should stop arguing among themselves. They should consider carefully before giving themselves extra worries by more responsibilities. Hence the advice this week for unmarried people to remain in their present state so they can give all their time to the Lord’s affairs. But Paul goes on make it clear he is not against marriage.

After the calling of the first disciples, Mark’s Gospel continues with Jesus teaching in the synagogue. His teaching and healing authority is immediately recognised. But spirits recognise Jesus so he tells them to be quiet. Their words can have no meaning to human beings during his lifetime. Mark insists that we can only know Jesus through the Cross.

Psalm Response: O that today you would listen to his voice! “Harden not your hearts”.
(Deut 18: 15-20; Psalm 94(95): 1-2.6-9; 1 Cor 7: 32-35; Mark 1: 21-28)

Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20

In the short book of Jonah, God sent a great fish to force Jonah back to the mission God had given him, to warn Nineveh that it was to be destroyed. But, after the fish had spewed Jonah back on to dry land, Jonah was still angry that God relented. He had run away to avoid drawing God’s mercy on the hated city, believing only Jews were worthy of God’s mercy.

After praying for pardon, the Psalm meditates on God’s goodness towards the just.

Responding to questions from the Corinthians about married life, Paul gives detailed advice – but against the background of expecting Jesus to return in glory virtually any minute There may also have been a famine when he was writing. They should not be alarmed by any current world crisis, even if normal activities are interrupted for a time. But one day the world will end. What will matter then is their faithfulness to the Lord, whatever their social circumstances.

Last week we heard from the Gospel of John about Jesus calling the first disciples. Our year B readings from the Gospel of Mark now resume until Lent, then continuing after Trinity Sunday. Mark describes Jesus beginning his ministry by first proclaiming the Good News, and then also calling the first disciples.

Psalm Response: Lord, make me know your ways.
(Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20)

Chris NB: Please feel free to include these notes in parish newsletters. If you no long

1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41

In the first Book of Samuel Hannah, the devout but barren wife of Elkanah, prayed for a child in the temple at Shiloh. She promised if she has a son she will give him to the Lord as a Nazirite. Her prayers were answered, and Hannah gave Samuel up into Eli’s care in the temple.

Luke’s story of the birth of John the Baptist recalls the miraculous birth of Samuel, and Hannah’s song of thanks is echoed by Mary’s Magnificat. In our first reading Eli realises it is Samuel who is to succeed him as prophet to bring the word of the Lord to the people.

The Psalm expresses gratitude to the Lord for saving us, recognising that obedience is better than ritual sacrifice – as later seen in the supreme example of Jesus’ obedience.

Paul devotes several parts of his letter to the Corinthians to sexual immorality, which some Corinthians did not see as sins, but Paul sees as sinning against your own body.

In John’s Gospel the Baptist prophetically points Jesus out to his own disciples as the “Lamb of God”, so they follow him instead. Like the rest of Jesus’ disciples, they come to Jesus through the testimony of others, responding to the invitation to “Come and see”.

Psalm Response: Here I am, Lord! I come to do your will.

(1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41)

2 Sam 7:1-5,8b-12,14a,16; Ps 88:2-3, 4-5, 27, 29; Rom 16:25-27; Luke 1:26-38

After seven years as King of Judah, David was anointed King of all the tribes of Israel. He then captured Jerusalem making it the capital of Israel. Then he increased his power by bringing into Jerusalem the Ark of the Covenant, the Lord’s dwelling. But in our first reading the Lord tells David not to build a house for Him, because the Lord will himself build a house – ie a dynasty – founded on David.

The long Psalm, written during or after the exile, starts by reminding God of this promise to David, before asking God how long before He will fulfill His promise.

Paul summarises the Good News: Jesus Christ is the revelation that God intends all humanity to be brought into community with God through faith. We are not justified and saved by the Jewish Law, but by Jesus’ faith in his Father and by our faith in Jesus Christ.

Luke gives us the supreme example of faith: Mary agrees to God’s invitation to be the mother of God’s Son – the greatest ‘Yes’ in history! She does not know what might happen – except possibly death by stoning as an unmarried mother. By her faith and trust in God she becomes the first disciple. And God’s promise to David is fulfilled.

Psalm Response: I will sing for ever of your love, O Lord.

(2 Sam 7:1-5,8b-12,14a,16; Ps 88:2-3, 4-5, 27, 29; Rom 16:25-27; Luke 1:26-38)