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

In 538 BC King Cyrus of Persia helped the Israelites to return to Jerusalem from exile in Babylon. There Ezra and Nehemiah shared the tasks of re-establishing the Jewish state and religion. Nehemiah rebuilt the city’s walls and administration. In today’s reading we hear about Ezra’s formal reading of the Jewish Law, and the people’s joyous celebration of God’s gift of the Law.

The psalm praises God’s moral law – and asks forgiveness for our transgressions.

In Paul’s letter to the Corinthians he compares a community to the human body. Every Christian becomes part of Christ’s body by baptism. So all gifts come from the spirit; all gifts are necessary; all contribute to the good of the whole community. All Christians are equally valuable and wanted by God.

Our reading of Luke’s Gospel over the ordinary Sundays of Year C now resumes, to be interrupted only for Eastertide. First we are reminded of Luke’s reason for writing a gospel: he is carefully putting into an orderly sequence what he has heard from eye-witnesses, so that his hearers may “realise the certainty of the teachings” they have received. Today’s reading then continues from the beginning of Jesus’ ministry in Galilee, including his self-proclamation in his home town. Next week we hear his neighbours’ reactions.

Psalm Response: Your words are spirit, Lord, and they are life.

Isaiah 62: 1-5; Psalm 95(96): 1-3.7-10; 1 Cor 12: 4-11; John 2: 1-11

Writing after 515 BC, when the Temple had been rebuilt after the exile, third Isaiah heavily criticised idolatry and other excesses in the Temple, and injustices among the people. But he also had this glorious vision of a restored Jerusalem, comparing the Lord’s delight in his people with the bridegroom’s delight in his virgin bride.

The psalm invites all mankind and all creation to praise the Lord, the one true God.

Over these Sundays before Lent we hear from Paul’s letter to his beloved church in Corinth. Paul criticised the Corinthian Christians for misbehaving during the Eucharist: the rich ate and drank too well, while poorer members of the community were left out. The church should have unity in diversity: different gifts are given to different individuals, so that all contribute to the whole.

After the Baptism of Jesus, and before resuming our readings from Luke’s gospel, we hear today John’s description of a marriage feast at Cana. A happy family occasion, to which Jesus and his newly chosen disciples were invited. Both Isaiah and Paul saw that the Lord longs to join himself to his church as intimately as possible. Water intended for use in Jewish purification rites is replaced by the fine wine of the heavenly banquet.

Psalm Response: Proclaim the wonders of the Lord among all the peoples.

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)