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

Isaiah 60:1-6; Ps 71(72); Ephesians 3:2-3a, 5-6 ; Matthew 2:1–12)

Third Isaiah was writing just after the Israelites had returned from exile in Babylon. After God promises to punish those who fail to keep his covenant, he offers participation in the future messianic salvation to all who believe in the Lord and keep his commandments. Isaiah visualises the new Jerusalem, illuminated by God, to which all peoples will stream, and a time when their offerings will be acceptable.

The psalm prays that the king’s reign will be just, long, prosperous and glorious, with support for the poor.

Paul sees the Church, Christ’s body, as the new Jerusalem, part of God’s plan for the whole of creation. Paul joyfully tells the Ephesians that God’s plan was always to take the gospel message to all: Gentiles as well as Jews are to share equally in the inheritance promised by God.

In Luke’s Gospel an angel announced Jesus’ birth to poor Jewish shepherds, excluded from Temple worship by their occupation. Today Matthew describes Gentile scholars travelling from afar to bring kingly offerings to the new-born child. God’s plan is already becoming known beyond Israel. But the scholars needed the Jewish scriptures to help find Jesus. We too need the Old Testament to help us understand God’s plan and what he has done in Jesus for our salvation.

Psalm Response: All nations shall fall prostrate before you, O Lord.

Micah 5: 1-4; Ps 79(80); Hebrews 10: 5-10; Luke 1: 39-44

Micah was prophesying in Judea around 720 BC. The rich were defrauding the poor, and prophets even misleading the people by assuring them that all was well. Which is what people wanted to hear. No, said Micah: “Zion would be plowed like a field” – utterly destroyed, as happened in the exile in 586 BC. But a remnant would survive, and a ruler would come from Bethlehem, David’s birthplace. When “she who is to give birth gives birth”, the mother of the Immanuel, then the remnant will come back to the Lord.

The Psalm pleads that the Lord’s help come soon, as Israel is being hard pressed by its enemies.

Hebrews continues to explain the differences between Christ’s sacrifice and animal and food sacrifices offered in the Temple: these had to be repeated again and again, because they did not bring forgiveness of sin. Only Christ’s sacrifice could remit sins: it is the fulfilment of God’s will, rather than the holocausts he does not want. Jesus is seen as explicitly offering himself, so that not only are our sins forgiven but we may be made holy.

The Gospel begins the Christmas story with Mary’s visit to Elizabeth, soon to give birth to the last of the Old Testament prophets.

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

(Micah 5: 1-4; Ps 79(80); Hebrews 10: 5-10; Luke 1: 39-44)

Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36

A few weeks ago we heard Jeremiah promising the deliverance of his people. This week he describes how this hope will be realised, even though Jerusalem and the Temple had been destroyed. A descendant of David will bring honesty, integrity and security to Israel.

Jeremiah’s complex writings changed Jewish expectations from a single Day of Judgement to a gradual process: an initial time of suffering, then an in-between period. This was identified by early Christians as now, after Christ’s death had inaugurated the New Covenant, while we await the promised completion in Christ’s second coming.

These rather mild verses from the psalm fail to show its directness: “In your kindness, recall me – You”.

The earliest New Testament writing, Paul wrote this first letter to the Thessalonians from Corinth, probably in 51 AD, where Timothy had brought news of the Thessalonian church’s progress. Paul prays that the Lord should increase their love for one another, exhorting them to show this love by leading moral lives.

We are starting the year of Luke, but the gospel for the beginning of Advent is from the end of Jesus’ ministry, where he warns us to be ready for the end times. Every one of us faces an end time, and we must live our lives as if it comes today.

Psalm Response: To you, O Lord, I lift up my soul.

(Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36)

Chris

Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37

The Book of Daniel was written about 165 BC. It looks forward with certainty to the day of the Lord at the end of history, when the kingdom of God will triumph. In this vision the worldly kingdoms opposed to God have been portrayed as various beasts. In contrast, the glorified people of God who will form his kingdom on earth, is represented in human form, as “one like a son of man”. This became the most characteristic way in which Jesus referred to himself, as the one through whom the salvation of God’s people is realised.

The psalm praises the eternal kingship of the Lord, who triumphs over rebellion and chaos.

The Revelation to John was probably written about 90 AD, during a time when Christians were being persecuted. Today we hear John’s greeting to the seven churches of Asia, before he criticises them. His summary of the Christian faith includes a reference to Daniel’s vision.

The Gospel of John was also probably written near the end of the 1st century. It is very different from the other 3 gospels, which are read over the 3 year cycle. In today’s reading Jesus clearly tells Pilate the nature of his kingship, reflecting how much the understanding of Jesus had developed over the 60 years since his death.

Psalm Response: The Lord is king, with majesty enrobed.

(Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37)

Daniel 12: 1-13; Psalm 15(16): 5.8-11; Hebrews 10: 11-14.18; Mark 13: 24-32

The Book of Daniel belongs to “apocalyptic” literature, which secretly looks forward to the day of the Lord at the end of history, when all will be made right. It was written about 165 BC to strengthen the Jews who were suffering bitter persecution. The hero, Daniel, is saved by adhering to his faith in face of many trials. Daniel is promised that the just will live for ever, an early expectation of resurrection.

The psalm rejects idolatry and expresses confidence in the Lord, who will bring us to everlasting life.

Our final reading from the Letter to the Hebrews also looks forward to the end time. The daily animal sacrifices in the Temple could not take sins away. They have now been replaced by the one sacrifice of Christ, who now sits enthroned until he comes again. His perfect sacrifice has made forgiveness available to all. No further sacrifices will ever be needed.

An earlier chapter in the Book of Daniel, which we will hear next week, describes a vision of “One like a Son of Man” coming to rule God’s kingdom on earth. In today’s gospel Jesus graphically describes the heavenly signs that will accompany his return as the “Son of Man”.

Psalm Response: Preserve me, God, I take refuge in you.

(Daniel 12: 1-13; Psalm 15(16): 5.8-11; Hebrews 10: 11-14.18; Mark 13: 24-32)

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.

Psalm Response: My soul, give praise to the Lord.

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

Deut 6: 2-6; Psalm 17(18):2-4.47.51; Hebrews 7: 23-28; Mark 12: 28-34

Deuteronomy, the “second law”, the last of the five books of the Pentateuch, was written long after the Israelites settled in Palestine. It summarises, expands and completes the record of the Law given by God to Moses. It was very familiar to Jesus, who quoted from it frequently. Today’s reading ends with the “Schema”: “Listen, Israel, the Lord our God is the one Lord”, the basic principle of the Mosaic Law, and familiar to all Jews.

The psalm is said to be by King David, giving thanks to the Lord for rescuing him after he had called for help in dire distress. David goes on to imagine God sending earthquakes and raining down lightning bolts and arrows to overwhelm his enemies.

The Letter to the Hebrews continues from last week, explaining that Christ is a priest forever, replacing the priests of the tribe of Levi, each of whom dies and has to be replaced. For our sake Christ sacrificed himself once and for all.

When Jesus is asked in today’s gospel which is the first of all the commandments, the Schema is what he immediately thinks of. There is one God, and we must love him with an undivided heart.

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

Jeremiah 31: 7-9; Psalm 125(126); Hebrews 5: 1-6; Mark 10: 46-52

Jeremiah has promised that Israel will return from their exile in Babylon. This new exodus will be on a smooth path with ample water, not like the first wanderings in the desert. God has redeemed his people, and will make a new unbreakable covenant with Israel, writing his law on people’s hearts, instead of on breakable stone. Jesus made this new covenant at the Last Supper.

The psalm exults in the imagined joy of this restoration, so intense as to seem like dream.

The extended extract from Hebrews read over the last 2 weeks, concludes by showing how Christ’s humanity enables him to understand our weaknesses. As the high priest forever, appointed by God at his baptism, Christ is therefore supremely fitted to mediate between us and God. But Hebrews goes on to say that Christ had to learn the depths of the human condition through his suffering.

Today we hear the last of Jesus’ teachings during his journey up to Jerusalem. Though blind, Bartimeus calls Jesus “Son of David”. He can see who Jesus is more clearly than the disciples following Jesus. He then calls Jesus “Master”, the only person in the first three gospels to do so before the resurrection. Able to see, Bartimeus now follows as a disciple.

Psalm Response: What marvels the Lord worked for us! Indeed we were glad.

(Jeremiah 31: 7-9; Psalm 125(126); Hebrews 5: 1-6; Mark 10: 46-52)