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

(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)

2 Sam 5:1-3 Ps 121(122) Col 1:12-20 Lk 23:35-43

The Books of Samuel, Kings and Judges, tell of Israel’s history from when they entered Canaan about 1200 BC, up to their exile to Babylon in 587 BC. After the death of Saul, David became King of Judah. In today’s key reading David then becomes King of all Israel. He goes on to capture the 1,000 year-old city of Jerusalem, and makes it his capital. He then brings the Ark of the Covenant to Jerusalem, making it also Israel’s religious centre.

The Psalm celebrates arriving in Jerusalem, goal of pilgrims and seat of government.

The letter to the Colossians was written because they thought that angelic beings and other spiritual powers were either rivals to Christ or were needed to supplement Christ’s work. Paul says this detracts from the person of Jesus Christ, who possesses the totality of power needed to gain our freedom, “the forgiveness of sins”. The hymn praises Christ, who is the image of the unseen God. He existed before all things, which were created in him, and He is supreme over all creation. He has reconciled all things, the whole cosmos, by “the blood of the Cross”.

In Luke’s Gospel the crucified Jesus is recognised as King, both by the good thief and in the inscription written by Pilate, a Gentile.

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

(2 Sam 5:1-3 Ps 121(122) Col 1:12-20 Lk 23:35-43)

Mal 3:19-20 Ps 97(98) 2 Thess 3:7-12 Lk 21:5-19

Writing anonymously about 460 BC, after the Jews returned from their Babylonian exile to rebuild the Temple, Malachi criticises the people’s religious indifference, priestly abuses, intermarriage with pagans and divorce: “Where is the God of justice?” But he promises the day of the Lord is coming, preceded by a messenger to prepare the way, seen by Christians as John the Baptist. When that day comes evil-doers will be burnt up, while those who fear the Lord will be energised and healed, gambolling with joy, treading on ashes of evil-doers.

The psalm urges all creation to praise the Lord for His victorious salvation.

The Thessalonians had heard a forged letter saying the Lord’s second coming was very close. Some had stopped working for a living and were “interfering in everyone else’s” work. Paul says they are “busybodies”, stirring up trouble! They should be shunned until they pull their weight in the community, as Paul did when he was with them.

In the Gospel Jesus foresees the destruction of the Temple, and the disasters, persecutions and false prophets that must precede the second coming. But we must not worry about these future problems, nor try to guess the day of the Lord’s second coming. We should concentrate on the day-to-day following of Jesus, placing all our trust in Him.

Psalm Response: The Lord comes to rule the peoples with fairness.

Mal 3:19-20 Ps 97(98) 2 Thess 3:7-12 Lk 21:5-19)

2 Macc 7:1-2,9-14 Ps 16(17) 2 Thess 2:16-3:5 Lk 20:27-38

The second Book of Maccabees relates events from about 180 to 160 BC, including the martyrdom stories of Eleazar, and of this family of a mother and seven brothers, written to encourage God’s people in times of persecution. The Syrian king Antiochus imposed Greek culture on the Jews, prompting a revolt led by Judas Maccabeus. The brothers each profess aspects of their faith, including confidence in individual bodily resurrection. The Jews later succeeded in throwing off their oppressor.

The psalm asks for God’s favourable judgement, confident He will help us against our enemies.

The second letter to the Thessalonians was written to calm a community startled by claims that “the day of the Lord” was upon them. As long as they love and believe in the truth given them originally they should stand firm and have no fear. They should continue to pray confidently for Paul and all preachers.

In Luke’s gospel, after meeting Zacheus Jesus entered Jerusalem, cleansed the Temple and responded to challenges about his authority. Then he is asked about resurrection, with another example of seven brothers. He says those worthy to attain resurrection will no longer die or marry, “they are children of God”, the living God of Abraham, Isaac and Jacob, whom Moses called “Lord”.

Psalm Response: I shall be filled, when I awake, with the sight of your glory, O Lord.

(2 Macc 7:1-2,9-14 Ps 16(17) 2 Thess 2:16-3:5 Lk 20:27-38)

Wisdom 11:22-12:2 Ps 144(145) 2 Thess 1:11-2:2 Luke 19:1-10

The book of Wisdom has been n describing ways in which Wisdom guided the patriarchs and took special care of Israel during their Exodus wanderings in the desert. God’s mercy extends to all creation, even men’s sins. The logic is impeccable: “you love all that exists”, “for had you hated anything, you would not have formed it.” Offenders are encouraged to trust in God by gentle reminders of their sins.

The psalm praises God’s sovereign majesty and loving providence.

For the next three weeks we have readings from Paul’s second letter to the Thessalonians. After his opening greeting, Paul thanks God for the strength of the Thessalonians’ faith, which he boasts about to other churches, and promises that those persecuting them will be punished. The Thessalonians are always in Paul’s prayers, and should not be misled by false information about the second coming. Much has to happen before the end time.

In the Gospel Luke graphically describes the rich tax collector, Zacchaeus. Curious to see Jesus, Zacchaeus immediately follows Jesus and promises to give half his wealth to the poor. A contrast to the rich official who could not detach himself from his material possessions to follow Jesus. Though excluded from the Jewish community by his occupation, Zacchaeus receives salvation as a true son of Abraham.

Psalm Response: I will bless your name for ever, O God my King.

(Wisdom 11:22-12:2 Ps 144(145) 2 Thess 1:11-2:2 Luke 19:1-10)