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

Dedication of the Lateran Basilica, 9th November All Years
Ezekiel was deported to Babylon with the Jews in 598 BC. He explained the fall of Jerusalem and destruction of the temple as God’s punishment for his people, and predicted a new day and a new temple for Israel. Today we hear about the extensive supply of life-giving water that will pour from this new temple, enough even to make the Dead Sea fresh enough for fish.
The Psalm is a hymn of victory: we trust in the Lord, he will protect us in his city.
The Jews believed God dwelt in the temple in Jerusalem. But, writing from Ephesus around AD 54, Paul tells the Corinthians that “you are God’s sanctuary” since “God’s Spirit dwells in you”. They are being built into “God’s holy temple”. They should stop quarrelling among themselves and be a community united in loving service. Sowing dissension damages God’s temple and will be punished.
Near the beginning of John’s gospel, after the disciples are chosen and the marriage at Cana, Jesus proclaims his mission by cleansing the Jerusalem temple. The temple had become a business, in which those in religious authority profited from the spiritual needs of the people. His Father’s house should not be misused: trade and power have no place in it.
(Ezek 47:1-2, 8-9, 12; Ps 45(46):2-3,5-6,8-9; 1 Cor 3:9-11, 16-17; Jn 2:13-22)

Wisdom 11:22-12:2; Ps 44(45); 2 Thess 1:11-2:2; Luke 19:1-10

The Book of Wisdom has been 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.
(Wisdom 11:22-12:2; Ps 44(45); 2 Thess 1:11-2:2; Luke 19:1-10)

(Ex 17:8-13; Ps 120(121); 2 Tim 3:14-4:2; Lk 18:1-8)
During the Exodus, after escaping from Egypt across the Red Sea, the Israelites’ frequently grumbled about God, who responded by giving them water, quail and manna. Then they were challenged by the Amelekites living between Palestine and Sinai. Moses needed a lot of human help to keep his arms up! But his persistence showed complete faith in God. They continued to quarrel and test the Lord, but he showed yet again that he will always look after them.
The Psalmist, full of confidence in the Lord, assures his companion he too may have total confidence in God.
Paul emphasises that Timothy, like Moses, must “be persistent” in proclaiming the word “whether it is convenient or inconvenient”. He describes the uses of scripture: “for teaching, for refuting error, for guidance and for teaching people to be holy”. For Paul, writing before the Gospels were written, “scripture” meant what we now call the Old Testament. So we need to persist in trying to understand the Jewish Scriptures.
Just before Jesus enters Jerusalem Luke gives us two parables about prayer. Today we hear how the persistent widow gets justice. Jesus assures us: God will “see justice done to his chosen who cry out to him day and night even when he delays to help them”.

Hab 1:2-3,2:2-4; Ps 94(95); 2 Tim 1:6-8,13-14; Lk 17:5-10

Habbakuk appears to have prophesied while Judah was being threatened by Babylon, who destroyed Jerusalem in 586 BC. Habbakuk expresses the ever-present frustration of mankind that evil people always seem to triumph. Since God is good and just, why doesn’t He intervene to help those who worship Him? Instead of punishing his erring people by a nation even more wicked? God’s answer here is that “the upright man will live by his faithfulness”. So Habbakuk agrees to “quietly wait” for the invaders to be punished.
The Psalm invites us to praise and worship the Lord daily, for he is our king and shepherd. We must not lose faith in God, as did the Israelites in their desert journey.
In the first of four readings from Paul’s second letter to Timothy, he is urged to “bear the hardships” relying on God’s power, using and developing his skills to testify to the good news. You should “guard the rich truth that has been entrusted to you” the truth that Jesus, “has abolished death”.
In Luke’s Gospel Jesus continues to teach on his way to Jerusalem. We must have confidence in God’s plan, carrying out the tasks God has given us. We must not expect God to put this world to rights in our lifetime.
(Hab 1:2-3,2:2-4; Ps 94(95); 2 Tim 1:6-8,13-14; Lk 17:5-10)

Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31

Amos warns both the northern kingdom, Israel, ie Samaria, and the southern kingdom, Judea, with its capital Zion or Jerusalem, that the idle rich in both kingdoms will be the first to go into exile. 40 years later, in 721 BC, Samaria was conquered, and later Judea followed into exile.
The Psalm, echoed by Mary in Luke’s Magnificat, confirms that God’s justice will prevail: the hungry will be fed, the blind given sight, but the wicked will lose out.
Instructing Timothy how to organise the early Christian church, Paul also insists the rich should use their wealth for good deeds. Christians should ideally aspire to show the Christian virtues as examples to all, and so witness to the truth, until our Lord Jesus Christ returns to appear in glory as King of kings. And Paul insists that only God “has immortality”: we do not simply have souls that live on after death – our creed says we believe in “the resurrection of the body”, a gift from God in which our whole person, body and soul, lives for ever.
The Gospel graphically illustrates the dangers of riches: the rich man, who is not named, asks that the poor man – who is named – Lazarus – be sent to relieve his torments in hell. Abraham tells him the rich should listen to the prophets.
(Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31)

Amos 8:4-7; Ps 112(113):1-8; 1 Tim 2:1-8; Lk 16:1-13

Amos was a shepherd from Judah who around 760 BC prophesied doom to the northern kingdom Israel, largely because of its social injustice. Israel under Jeroboam was very prosperous, but when it was overrun by Assyria 40 years later the prophet’s warnings were remembered. It was not just the ways the rich cheated the poor – inflating the currency and giving short measure. Worse was their belief that sacrifices and fasting would absolve them from God’s blame: sacrifice without justice is meaningless.

The Psalm urges praise for God at all times and in all places for he who is supreme over all stoops down to raise up the poor.

In our modern liturgies we follow all of Paul’s advice to Timothy: we lift up our hands in the traditional manner to offer prayers of petition, intercession and thanks, and we pray for secular authorities – “so that we may live religious and reverent lives in peace and quiet”. We should reject false gods like riches or possessions. There is only one God, and Christ Jesus, our one High Priest, is the only mediator between us and God.

In the Gospel Jesus also warns us not to be seduced into worshipping money. Jesus says though the steward was “dishonest”, his motive was right: to gain friends who would help him late.

Wisdom 9:13-18; Ps 89(90):3-17; Phlm 9-10, 12-17; Lk 14:25-33

The Book of Wisdom was written in 1st century BC. Greek and other pagan religions gave inadequate answers to life’s questions, especially why the wicked prosper and the just suffer. How does a just God mete out justice? Wisdom’s solution, distilled from all Jewish Scriptures, is that the just continue to live with God after their deaths: a developing Jewish belief in resurrection, though not of the body. Man’s knowledge and powers of reasoning are inadequate compared with God’s Wisdom. So we ask God to give us Wisdom for our guide.
The Psalm contrasts God’s eternity with our short lives, confident that God cares for us and that some good will come from our trials.
In this moving letter Paul asks Philemon to accept back the slave Onesimus and forgive him. But Paul is pleading for something more: Onesimus means “profit”, and Paul wants Philemon to see the “profit” of forgiving Onesimus out of Christian love, and not because Paul could “force this act of kindness”. In this way Philemon can gain wisdom and spiritual benefit.
In Luke’s gospel, after a parable about “I’m too busy” excuses, Jesus insists we must “hate” our parents: not emotionally but in our actions. We must weigh our options carefully and willingly carry the Cross.

Sir 3:17-20, 28-29; Ps 67(68):4-11; Heb 12:18-19, 22-24; Lk 14:1, 7-14

Part of Wisdom literature, the Book of Sirach, or Ecclesiasticush, was written by Ben Sira about 200 BC. Based on deep experience, it is full of traditional Jewish and worldly wisdom and morals. After describing our duties towards God and our parents, today’s reading emphasises the need for humility in face of God’s greatness and the wisdom that comes from listening carefully. The omitted verses advise us not to seek what is beyond our power nor tasks beyond what has been assigned to us.
This triumphal Psalm celebrating God’s goodness was sung as David led the Ark of the Covenant into Jerusalem.
Our final reading from Hebrews describes the exciting delights of the heavenly city we have now entered, after our baptism. Instead of fearsome Sinai, Zion – the new “Temple Mount” where God resides – is full of angels in tumultuous joyful festival, with believers and saints made perfect being welcomed by Jesus and our God. What a welcome! But God is still judge: as we have been given the privilege of Jesus as covenant-mediator, we have the responsibility of offering thanksgiving to God
In Luke’s gospel we hear about Jesus having dinner with a Pharisee. Two parables illustrate the themes from the first reading of humility and not giving ourselves airs.
(Sir 3:17-20, 28-29; Ps 67(68):4-11; Heb 12:18-19, 22-24; Lk 14:1, 7-14)