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

Malachi 3:1-4; Psalm 23(24); Hebrews 2:14-18; Luke 2:22-40

The Book of Malachi was written after the return from exile and the rebuilding of the Temple in 515 BC, and perhaps prompted the reforms by Ezra from 460 BC. Jewish practices had become lax, with easy divorce and intermarriage with pagans. Malachi heavily criticised this fall from covenant standards, and promises the Lord will come in judgement to punish the evildoers. A messenger will come first to prepare the way, then seen as Elijah, but interpreted by Christians as John the Baptist.
These psalm verses were sung as the Ark of the Covenant was brought into the Temple. The lintels of the gates were seen as too low for the great God to enter.
The Letter to the Hebrews seeks to strengthen wavering faith. Christ shared fully in our humanity, including death, and was completely faithful to God. Now risen and exalted through his suffering, he is a high priest, the perfect mediator. Having been tempted frequently to give up his mission, Jesus is able to help Christians who are tempted to give up their faith.
Luke’s gospel describes the presentation of Jesus in the Temple. Mary and Joseph were devout Jews, faithfully observing the Law. Including the requirement for every first-born son to be consecrated to the Lord, just as Samuel had been.

Psalm Response: Who is the king of glory? It is the Lord.

(Malachi 3:1-4; Psalm 23(24); Hebrews 2:14-18; Luke 2:22-40)

Isaiah 8:23-9:3; Psalm 26(27); 1 Corinthians 1:10-13,17; Matthew 4:12-23

The first reading from First Isaiah. About 725 BC, Ahaz, weak king of Judah, asked Assyria for help, in spite of Isaiah’s advice to wait because “God is with us”. God would send a saviour, idealistically described with words probably used to hail the new king Hezekiah. Assyria attacked northern Palestine, but Isaiah looked forward to the Messiah bringing freedom to the “Way of the sea” ie Galilee.

The psalm expresses total confidence in rescue by the Lord, hoping to dwell in safety in the Lord’s house.

In our second reading Paul is shocked at the self-glorifying divisions, or “rents”, in the church at Corinth. Whoever baptised us, we were baptised into Christ. With our common baptism we should therefore “be united in belief and practice”. Unity, but not uniformity. Our task is to preach the Good News of Christ’s crucifixion, without following particular teachers or allowing the meaning of the Cross to be obscured by clever oratory.

In Matthew’s Gospel, Jesus has rejected the devil’s temptations and so identified himself as the “Son of God”, capable of not sinning. Hearing of the arrest of the Baptist, Jesus withdraws to Galilee, the “Way of the sea”. He then quotes the verses of Isaiah from our first reading, before starting his mission in Galilee by calling his first disciples.

Psalm Response: The Lord is my light and my help.

(Isaiah 8:23-9:3; Psalm 26(27); 1 Corinthians 1:10-13,17; Matthew 4:12-23)

Isaiah 49: 3,5-6; Psalm 39(40); 1 Corinthians 1:1-3; John 1:29-34

Second Isaiah’s servant songs were written after the Israelites had been released from their captivity in Babylon. The servant, chosen before he was born, is to take God’s salvation to the whole world, as well as to Israel.

The psalm offers thanks to God for rescue from danger. Doing God’s will is the best sacrifice we can offer, trusting in God’s Law and his plans for us.

From now until Lent we read from Paul’s first letter to the Corinthians, written from Ephesus about 56AD. Paul cannot stop talking about the centre of his life: Jesus, who called him to be his envoy. Those in the “assembly called by God in Corinth”, are called to be holy, part of the universal fellowship of believers, and subject to Christ’s authority. He blesses them with grace – God’s unconditional love – and peace.

John’s Gospel does not have Jesus being baptised. Instead, after the Baptist insists to questioners from Jerusalem that he is not the Messiah, he recognises Jesus. Uniquely he describes Jesus as the Passover sacrificial “Lamb of God who takes away the sin of the world”, the “Chosen one of God”, who “baptises with the Holy Spirit”. This gift of new life in God, is greater than the cleansing given by John’s baptism with water.

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

Chris

Isaiah 42:1-4,6-7; Psalm 28(29); Acts 10:34-38; Matthew 3:13-17

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.

Psalm Response: The Lord will bless his people with peace.

(Isaiah 42:1-4,6-7; Psalm 28(29); Acts 10:34-38; Matthew 3:13-17)

(Midnight: Isaiah 9:1-7; Psalm 95(96); Titus 2:11-14; Luke 2:1-14)
(Dawn: Isaiah 62:11-12; Psalm 96(97); Titus 3:4-7; Luke 2:15-20)
(Day: Isaiah 52:7-10; Psalm 97(98); Hebrews 1:1-6; John 1:1-18)

Around 720 BC Judah was threatened by many enemies. Isaiah advised the kings to stand firm, because the Lord would give a sign: “the maiden shall be with child”. The birth of a helpless baby gives hope for the future. But this future must be founded on justice and integrity. Early Christians adopted these words as a marvellous way to celebrate the birth of Jesus.

All three psalms invite all creation to praise God as king and judge, for he alone is God and he will make all things right.

Written over 60 years after Jesus’ birth, Paul summarises the gospel to Titus: a compassionate God chose to offer us the free gift of being “at one” with him. But God’s revelation of salvation in Christ demands we transform our lives and “give up everything that does not lead to God”. The reading from Hebrews tells us that God has spoken to us through his son, who is “the perfect copy of his nature”.

Luke places the birth of the Christ firmly in time and space. Jesus was a man born miraculously to a virgin in Bethlehem in Judea. The peace and quiet of the undercroft, where animals gave warmth, must have been a welcome relief for Mary, after the noise and bustle of the inn. The simplicity of Jesus’ birth is important: God comes as a vulnerable baby to draw us into a relationship with him. The royal birth announcement was sent not to royalty, but to poor shepherds, outcasts excluded from Temple worship by their occupation. Joseph, of the house of David, named Jesus as his son. Jesus lived in history, growing up in Nazareth in Galilee.

By the time John’s gospel was written, Christians had come to realise that Jesus had existed as the Word of God before time began. So John’s prologue seeks to describe the complexity of the creator becoming part of his own creation.

(Midnight: Isaiah 9:1-7; Psalm 95(96); Titus 2:11-14; Luke 2:1-14)
(Dawn: Isaiah 62:11-12; Psalm 96(97); Titus 3:4-7; Luke 2:15-20)
(Day: Isaiah 52:7-10; Psalm 97(98); Hebrews 1:1-6; John 1:1-18)

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.

Psalm Response:        Let the Lord enter! He is the king of glory.

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

Isaiah 35:1-6,10; Psalm 145(146); James 5:7-10; Matthew 11:2-11

To encourage and console all those whose confidence in God falters, Isaiah continues his triumphal vision of the peace that will come from God, when those ransomed by the Lord will go to Zion, singing God’s praises. It was written in Babylon shortly after 540 BC, when the Persian king Cyrus had unexpectedly authorised Jewish exiles to return to Jerusalem. Isaiah’s portrayal of the people’s expectant joy was
later seen by Christians as a foretaste of the peace Jesus Christ will bring.

The psalm praises the goodness of God who keeps his covenant promises.

The letter attributed to James, probably the brother of the Lord, the leader of the Jerusalem Church, was written late in the first century. It is full of pastoral advice and warnings against riches and presumption. Religion is not a private matter – the Christian community is in a covenant relationship with God, and our faith in God must be visible in love of our neighbour. We must patiently practise our faith, not swearing but letting our “yes” mean “yes”, leaving justice to God.

In Matthew’s Gospel Jesus fulfills Isaiah’s vision – he is already enabling the blind to see, the lame to walk – his kingdom is already coming into being. But this deputation from John the Baptist in prison introduces two chapters describing growing opposition to Jesus by the Jewish leaders.

Psalm Response: Come, Lord, and save us.

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.

Psalm Response: In his days justice shall flourish and peace till the moon fails.

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

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, speking on Mount Olivet just before the Last Supper, Jesus reinforces the need to “stay awake”, ready for the Lord’s coming.

Psalm Response: I rejoiced when I heard them say: Let us go to God’s house”.

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