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

The reading from third Isaiah is part of a prayer written around the end of Israel’s exile. Their leaders have been arguing instead of rebuilding the Temple. The prophet recalls God’s blessings on Israel in the past, and desperately begs the Lord to come once more in his mercy to the aid of his people, who all now humbly confess their sinfulness. God is our Father, and we are clay, to be formed by his hand.

The Psalm pleads with God to restore his vineyard, Israel, to its former favour. Especially the northern tribes, threatened by Assyria.

Paul’s letter to the Corinthians was prompted by internal rivalries. He can’t stop talking about Jesus. God has now come, giving “all the graces” “through Jesus Christ”, and joining us to his Son.

Since Vatican II we are blessed by reading all through each gospel in turn. Listening to what each evangelist actually says may help us to sense different Christian communities gradually developing their understanding of Christ. This Advent we start the year of Mark, whose gospel is the earliest and shortest. It is the gospel in which no human being recognises or understands Jesus before his death. Today we have Mark’s version of “Stay awake!”, immediately before Jesus’ passion begins.

Psalm Response: God of hosts, bring us back; let your face shine on us and we shall be saved.

(Isa 63:16-17; 64:3-8; Ps 79:2-3,15-16,18-19; 1 Cor 1:3-9; Mark 13:33-37)

Ezek 34:11-12, 15-17 ; Ps 22:1-3. 5-6 r.1; 1 Cor 15:20-26, 28; Matt 25:31-46

Ezekiel was writing in Babylon (now Baghdad) after Israel’s exile in 587 BC. He encourages the Israelites, despairing after their crushing defeat. Because he loves his people, God will take over their care and protection from their failed leaders, and provide a new King from David’s line.

In the Psalm, a shepherd’s care and protection for the sheep he leads, and a host’s welcome at a banquet, illustrate God’s loving care for us.

From 51 AD Paul worked for about eighteen months with the Christians in Corinth. Five years later he wrote to correct some of their enthusiasms, including doubting the resurrection of the body. Greeks tended to see the spirit as more important than the body and how they behaved in this life. But Paul insists that it is the whole person – body and spirit – that is raised, just as Christ appeared in his risen body to many of his followers after his Resurrection.

In Matthew’s gospel, in his final speech before his Passion, Jesus describes the Last Judgement when Jesus is enthroned as King. These are the terrifying criteria he will use: have we fed the hungry, given drink to the thirsty, welcomed the stranger, clothed the naked, visited the sick and those in prison? Dies Irae – Day of Wrath – indeed!

Psalm Response: The Lord is my shepherd; there is nothing I shall want.

(Ezek 34:11-12, 15-17 ; Ps 22:1-3. 5-6 r.1; 1 Cor 15:20-26, 28; Matt 25:31-46)

Wis 6:12-16; Ps 62:2-8 r.2; 1 Thess 4:13-18; Matt 25:1-13

The Book of Wisdom was written in Greek, probably in Alexandria during the century before Christ. It seeks to strengthen faith by recalling the ways in which God rewards his people. But our just God also punishes individuals who act unjustly. We must learn wisdom to live justly in accord with God’s justice, and so imitate and be drawn into the life of God.
The Psalm expresses our homesickness for God’s sanctuary, our true home, confident that God will help us overcome all our enemies. Good advice: when our minds are empty, as at night – fill them with thoughts of God.

The parousia, when Christ will return – or be revealed in glory – was expected almost daily by the early Christians. But some believers had already died, so Paul reassures the Thessalonians that they will not “miss out” – they will join everyone else in the resurrection of the dead. Two thousand years later we may now see the parousia at the end of time being anticipated by Jesus revealed to us in every Mass.

Matthew’s gospel links the two readings together: we must live justly every moment of our lives so that we may be ready when the Lord calls us to him. We cannot rely on a last chance to repent.

Psalm Response: For you my soul is thirsting, O God, my God.

(Wis 6:12-16; Ps 62:2-8 r.2; 1 Thess 4:13-18; Matt 25:1-13)

Rev 7:2-4,9-14; Ps 23(24):1-6; 1 Jn 3:1-3; Mt 5:1-12

Films about “apocalypses” can lead us to misunderstand the book of Revelation. “Apocalypse” really means “revealing”. Cosmic battles are raging all about us: evil seems to triumph in our world, yet this revelation of Christ gives us confidence (hope) that He will save us. The previous chapter ended by describing the coming terrible day of judgement (Dies irae). But in this chapter there is a pause while the elect – the chosen ones – are sealed with God’s mark to show they will be protected. Not only many from Israel but numberless people from all nations. Our liturgies on earth have an effect in heaven. The chapter ends with the hope faith gives those who repent: “The Lamb … will lead them to springs of life-giving water, and God will wipe away every tear from their eyes”.

This liturgical Psalm gives the moral requirements for assisting at divine worship, while confirming the hope the just may have in God.

The reading from John’s first letter emphasises that we are already God’s children, but we must try to prepare for the greater joy still to come.

In Matthew’s Gospel the beatitudes bring the Commandments up to date: positive actions, not just avoiding doing wrong, are necessary for us to be counted among the elect.

Psalm Response: Such are the men who seek your face, O Lord.

Exod 22:20-26 (& cf 24:9-11) Ps 17:2-4. 47. 51. R.2 1 Thess 1:5-10; Matt 22:34-40

In our reading from Exodus the Lord expands the rather general Ten Commandments into detailed rules for living, with practical laws and punishments. In this covenant or treaty the Lord promises his favour and the people accept certain obligations. Moses sprinkled blood on the people to seal this covenant with the Lord. The sacrificial meal, eating and drinking in the Lord’s presence, ritually confirms the people now belong to the family of the Lord.
Five verses sum up this very long Psalm, thanking God for his help against enemies while welcoming his justice.

Continuing our reading from the earliest surviving Christian document, Paul concludes his address to the Thessalonians with fulsome praise for them. He knows they are chosen and loved by God because others have told him the examples they give. Especially their imitation of Christ, and their acceptance of the word of the risen Lord, in spite of suffering persecution.

In Matthew’s Gospel it is now the turn of the Pharisees to test Jesus. But they fare no better than the Sadducees heard last week. Again Jesus shows that he is the authoritative interpreter of the Jewish Scriptures. Even the detailed rules given to Moses can be summed up in the requirement to love God and your neighbour.

Psalm Response: I love you, Lord, my strength.

Isa 45:1, 4-6; Ps 95:1. 3-5. 7-10 r.7; 1 Thess 1:1-5; Matt 22:15-21

Isaiah insists that every event, good or bad, is part of God’s plan, including the conquest and exile of Israel by Babylon. And so does the freedom given them about 530 BC by Cyrus, King of Persia, whom God calls his ‘anointed’ or ‘messiah’, because he did God’s work. Thus all men, including Gentiles, though they do not know him, will know that there is only one God, the Lord.

The Psalm therefore calls on all men – and all creation – to worship and praise the one and just God.

For the last Sundays of Ordinary Time we read from Paul’s first letter to the church in Thessalonika, which he founded about AD 50. Paul later sent Silvanus and Timothy back to support the new community. Written from Corinth, this letter is the earliest Christian writing we have. Centuries before the idea of the Trinity was formally defined, Paul distinguishes clearly between “God our Father”, “our Lord Jesus Christ”, and “the Holy Spirit”.

Over the next three weeks we hear the final three discussions in Matthew’s Gospel between Jesus and the Jewish leaders. They ironically address Jesus as “Teacher”, but he silences them: he does have full authority to interpret the Jewish Scriptures.

Psalm Response: Give the Lord glory and power.

(Isa 45:1, 4-6; Ps 95:1. 3-5. 7-10 r.7; 1 Thess 1:1-5; Matt 22:15-21)

Isa 25:6-10; Ps 22(23) r.6; Phil 4:12-14, 19-20; Matt 22:1-14

After the desolation of the earth and the final judgement, Isaiah describes in mouth-watering detail the great banquet the Lord will provide. It will be on Mount Zion and all peoples are invited. Not only will all sorrows be wiped away, but also the ultimate worry – death – will be destroyed.

The familiar psalm expresses our personal confidence that the Lord is preparing a beautiful surprise for us to enjoy after death.

Our readings from Paul’s letter to the Philippians conclude with Paul again thanking them for their continued support and the money they had sent him. God’s help enables him to be content whatever his problems, but their thoughtfulness is especially welcome now that he is in prison. He ends his letter with a fond farewell: “The grace of the Lord Jesus Christ be with your spirit”.

Matthew compares the kingdom of heaven to a wedding feast – the heavenly banquet to which all are invited. But if we accept the invitation we must prepare adequately and be willing to participate fully. Otherwise we may still be thrown out. Our membership must be visible to others. We must do more than just belong. Like the Philippians we must share what we have with the community we have joined, and with those in need.

Psalm Response: In the Lord’s own house shall I dwell for ever and ever.

11th October 2020, 28th Sunday in Ordinary Time, Year A

Isa 5:1-7; Ps 79(80); Phil 4:6-9; Matt 21:33-43

First Isaiah was writing before 700 BC, when Assyria threatened and eventually overwhelmed Israel, the northern kingdom. Isaiah insists that only being faithful to God will protect the nation from disaster. The unproductive vineyard is the house of Israel, where, in spite of the care lavished on it by the Lord, there is bloodshed and injustice.
The psalm beseeches the Lord to protect his vine, Israel. Transplanted from Egypt, it has been severely damaged, but Israel promises not to forsake the Lord again.
In his affectionate farewell to the Philippians, Paul urges them to “rejoice in the Lord always”, not anxious, but thinking about all that is good, letting the Lord know all their needs. They should imitate Paul in the way he relies on the Lord. Then God’s grace will bring them peace. Our God is the God of peace. He not seeking to catch us out, but longs for us to accept the peace he offers and to rely on him totally.
This parable in Matthew’s Gospel about a vineyard owner follows immediately after last week’s story of the two sons. Matthew has brought Isaiah’s tale up to date with the murder of the prophets and even the Lord’s son. As with Isaiah’s prophecy, Israel would again be devastated, in AD70.

Psalm Response: The vineyard of the Lord is the house of Israel.

Ezek 18:25-28; Ps 24(25); Phil 2:1-11; Matt 21:28-32

The priest Ezekiel appears to have been among the first Israelites taken to Babylon in captivity in 598 BC. He had strongly urged Israel’s leaders to be faithful to God and his covenant, instead of resisting their enemies. But in vain: Israel’s further rebellion led to the final destruction of Jerusalem in 586. Ezekiel insists that children are not punished for the sins of their fathers. Each generation and each person must accept responsibility for their own behaviour. Why choose sin and death: “I have no pleasure in the death of anyone, says the Lord God, so turn, and live”.

The psalm is a personal prayer for guidance and pardon, while meditating on God’s goodness to the just.

Paul urges the Gentile Christians in Philippi to strive for unity, putting their own interests behind those of the Christian community. The hymn glorifies the way the already existing Christ obediently humbled himself to become man so that “every tongue should acclaim Jesus Christ as Lord” – the basic definition of a Christian.

In Matthew’s gospel Jesus has entered Jerusalem and cleansed the Temple. Now, challenged by the Jewish leaders, Jesus asks which is better – to refuse a command and then do it, or to say ‘yes’ but disobey? Israel frequently broke their Covenant with God, so sinners will enter God’s kingdom before the Jews.

Psalm Response: Remember your mercy, Lord.

Ezek 18:25-28; Ps 24(25); Phil 2:1-11; Matt 21:28-32