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

For the Jews after 597 BC, exiled in Babylon without their king, land, Temple, all seemed lost as a nation. Ezekiel’s encouraging messages gave them hope that the nation would rise and live again, like a field full of dry bones coming to life. But this will be the Lord’s doing, for the sake of his name, which they have profaned by their idolatry.

In deep sorrow the psalm cries to the Lord, begging pardon for our sins, trusting in God’s mercy and awaiting redemption in hope.

Writing to the Jewish Christians in Rome, Paul has been puzzling over our human condition: “I do not do the good that I want, but I do the evil that I hate”. Mortal flesh is weak. “But God sent his own Son in the likeness of sinful flesh” so that the Son’s Spirit might give us the strength to live according to His Spirit. Paul’s conclusion: with Christ’s Spirit in us we are given life reconciled with God both now and in bodily resurrection after death.

These foretastes of resurrection prepare us for John’s description of the raising of Lazarus, the third of the three beautiful Lenten readings from John. Perhaps we should ponder how difficult it is to believe, and how difficult it was for Martha to open the tomb?

Psalm Response: With the Lord there is mercy and fullness of redemption.

(Ezekiel 37:12-14; Psalm 129(130); Romans 8:8-11; John 11:1-45)

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.

Psalm Response: Have mercy on us, O Lord, for we have sinned.

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

Leviticus 19:1-2, 17-18; Psalm 102; 1 Corinthians 3:16-23; Matthew 5:38-48

Leviticus, meaning “he called”, is about holiness, the utter separateness of God. We are each called to become whole, like a jigsaw with all the parts fitting together perfectly. Hence “You shall be holy, because I, the Lord, am holy”. The book expands the basic commandments, insisting on concern for our neighbour, the sacredness of sex, the marriage laws, and forbidding aberrant sexual behaviour. Thus the Israelites are to keep themselves in a state of wholeness, as a sign of their intimate union with the Holy Lord.

The psalm is a hymn of grateful praise to God, whose mercy is great because he knows man’s frailty.

Paul is critical of the Corinthians, telling them they were not mature enough to be given the solid food of spiritual instruction, because they were still jealously quarrelling among themselves about who to follow. They must follow only Christ, obeying God’s rules, even though this will be seen as foolishness by the wisdom of this world.

In Matthew’s Gospel Jesus continues drawing out the meaning of the Commandments in the sermon on the mount. Last week the shorter form omitted the difficult teachings forbidding divorce and calling our brother a fool. Today we are urged to love our enemies. Always Jesus pushes us further, urging us towards perfection, in union with our heavenly Father.

Psalm Response: The Lord is compassion and love.

(Leviticus 19:1-2, 17-18; Psalm 102; 1 Corinthians 3:16-23; Matthew 5:38-48)

Isaiah 58:7-10; Psalm 111(112); 1 Corinthians 2:1-5; Matthew 5:13-16

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.

Psalm Response: The good man is a light in the darkness for the upright.

(Isaiah 58:7-10; Psalm 111(112); 1 Corinthians 2:1-5; Matthew 5:13-16)

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)