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

Exodus, the second of the five books of the Law, tells of Moses leading the Israelites through the desert to the promised land, a collection of slaves becoming a people, developing culture and laws. Above all coming to recognise and worship the God who saved them as the one God. They often rebelled and murmured against Moses. But God fed them in the desert with quails and manna – ‘daily, or tomorrow’s bread’.
The Psalm reminds us of the importance of handing down to later generations the traditions of God’s dealings with his people.
Paul continues reminding the Ephesians of the new rules they must live by. Not overturning the rules in Exodus, but demanding more and deeper conformity to Jesus’ way. We have to put aside our old self which – as Paul knows very well – so easily “gets corrupted by following illusory desires”. We must “put on the new self that has been created in God’s way”.
In chapter 6 of John’s Gospel, after Jesus fed five thousand, he starts to explain the meaning of this miracle. Jesus feeds us, just as God fed the Israelites in the wilderness. Gently Jesus corrects the Jews’ understanding of Exodus: It was not “Moses who gave” but Jesus’ “Father who gives the bread from heaven” – now and always.
(Exodus 16: 2-4, 12-15; Psalm 77(78); Eph 4: 17, 20-24; John 6: 24-35)

Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34

Jeremiah was preaching around 600 BC. For forty years before the exile he reminded Judah’s rulers how they had broken the covenant, worshipping other gods and taking advantage of the poor. His warnings were ignored, Jerusalem was destroyed, and the people taken into exile in Babylon.
But the Lord promises to rescue his people. He will make a new covenant and send a descendant of David to rule with truth, integrity and honesty.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, and looking forward to his generous end-time feast.
Paul tells the Ephesians that Gentiles and Jews, previously separated by the Law, have now become one “by the blood of Christ”. The Law’s barriers have been broken down, and God’s covenant now extends to Gentiles. Early proposals for Christians to ignore the Jewish Scriptures were rejected, and the Old Testament readings now included at Mass can help our faith.
Mark’s Gospel has described the death of John the Baptist while the apostles were away on their mission. On their return Jesus takes them away ‘on retreat’. But the crowds follow, setting the scene for the feeding miracles. For the next five weeks we switch to John’s Gospel for a fuller account of Eucharistic feeding.
(Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34)
Jeremiah was preaching around 600 BC. For forty years before the exile he reminded Judah’s rulers how they had broken the covenant, worshipping other gods and taking advantage of the poor. His warnings were ignored, Jerusalem was destroyed, and the people taken into exile in Babylon.
But the Lord promises to rescue his people. He will make a new covenant and send a descendant of David to rule with truth, integrity and honesty.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, and looking forward to his generous end-time feast.
Paul tells the Ephesians that Gentiles and Jews, previously separated by the Law, have now become one “by the blood of Christ”. The Law’s barriers have been broken down, and God’s covenant now extends to Gentiles. Early proposals for Christians to ignore the Jewish Scriptures were rejected, and the Old Testament readings now included at Mass can help our faith.
Mark’s Gospel has described the death of John the Baptist while the apostles were away on their mission. On their return Jesus takes them away ‘on retreat’. But the crowds follow, setting the scene for the feeding miracles. For the next five weeks we switch to John’s Gospel for a fuller account of Eucharistic feeding.
(Jeremiah 23: 1-6; Psalm 22(23); Eph 2: 13-18; Mark 6: 30-34)

Amos 7:12-15; Psalm 84(85): 9-1 4; Eph 1: 3-14; Mark 6: 7-13

The first six chapters of the Book of Amos show in detail why the Jews will suffer judgement. Amaziah denounces Amos to the northern king for his unwelcome prophecies. Speaking around 760 BC, Amos bravely ignores him, and continues to warn the people. 200 years later his warnings were written down – because he was right: the northern kingdom had rejected God, and was destroyed.
The Psalm describes the coming happiness revealed by the Lord: virtues are imagined as courtiers of the returned king.
Over the next seven weeks we hear extracts from Paul’s breathtaking letter “to the Ephesians”. Its ideas can flow past us so quickly that we can easily miss their significance. If we stop after each phrase and ponder its meaning, we see a God very different from common belief. A God who lovingly “chose us in Christ” “before the world was made”. A God whose “hidden plan he so kindly made in Christ from the beginning”, so that we might “live through love in his presence”. This was no ‘plan B’, suddenly concocted to correct a mistake!
In Mark’s gospel, after his rejection in his home town we heard last week, Jesus now sends the disciples out on mission Next week we hear about their experiences.
(Amos 7:12-15; Psalm 84(85): 9-1 4; Eph 1: 3-14; Mark 6: 7-13)

Wisdom 1: 13-15, 2:23-24; Psalm 29(30); 2 Cor 89: 7-15; Mark: 5: 21-43

The Book of Wisdom, written in the century before Christ, starts by exhorting us to “love righteousness … and seek the Lord with sincerity of heart”. God made man in his own image: not immortal, for only God is immortal, but God made man “imperishable”. Death is not the end.
The Psalm gives thanks for deliverance from death: prayers during sickness were answered by God, triumphing over death.
The reading from Paul’s second letter to the Corinthians might have been written today: we should share the earth’s resources with other peoples currently in need. We may need help some time! Paul was collecting financial aid for the Church in Jerusalem, since many towns in the rest of the empire had greater resources. Paul’s approach is supremely practical: he praises the Corinthians and then challenges them to give generously. But they should always keep a balance, not beggar themselves.
We resume our Sunday readings from Mark’s gospel. During his journey to heal Jairus’ daughter, Jesus is interrupted by a woman seeking a cure for her continuous haemorrhage. Jesus tells her her faith has restored her to health. As with the child raised from the dead, God’s kingdom breaks through, to help us understand what God has planned for us in his new creation.
(Wisdom 1: 13-15, 2:23-24; Psalm 29(30); 2 Cor 89: 7-15; Mark: 5: 21-43)

Ezekiel 17: 22-24; Psalm 91(92); 2 Cor 5: 6-10; Mark 4: 26-34

Ezekiel has many chapters about Israel’s failure to keep faith in God, culminating in the Babylonian exile. But God keeps his promises: He will restore his people to Israel. A remnant will survive and return to Zion, to build a renewed and perfect creation.
The Psalm extolls the Lord’s just deeds: “the just” are so steadfast they appear rooted, flourishing “in the courts of our God”, while “evildoers shall be scattered”.
Paul has described some of his difficulties, accepting that “while we live we are always being given up to death for Jesus’ sake”. He encourages the Corinthians to have confidence in the Lord: whatever problems we face in our earthly lives, we look forward to making “our home with the Lord”. Then our reward will be affected by our behaviour in this world.
In Mark’s gospel Jesus describes the kingdom of God in parables. All around us are examples of transformation, seeds becoming unimaginable plants. We have got used to thinking of the kingdom of God as “somewhere else” – in “heaven” rather than on earth. But Jesus’ parables do not suggest this, and in the Lord’s prayer we ask every day that God’s kingdom come “on earth, as it is in heaven”. Do we mean it? What are we doing about it?
(Ezekiel 17: 22-24; Psalm 91(92); 2 Cor 5: 6-10; Mark 4: 26-34)

Deut 4: 32-34, 39-40; Psalm 32(33); Romans 8:14-17; Matthew 28: 16-20

Deuteronomy, the second book of the Law, consolidated Israel’s beliefs and rituals. A long introductory teaching by Moses emphasises the requirement for Israel to keep the Law, as its part in their covenant with God. In today’s reading Moses emphasises the uniqueness of God, who has made himself known to Israel, speaking out of a fire, and who has made a covenant with them: He will be their God and they are to be his people. Moses then repeats the ten commandments, given by God.
The Psalm picks up God’s omnipotence, who created even the heavens and the stars. We can rely confidently on His promises.
God’s revelation in Christ fulfilled this covenant relationship: Paul tells the Romans that if we are in the Spirit we are not in the flesh. We are no longer dominated by our human tendency to turn from God. We are now God’s children, sharing in Christ’s inheritance, in his suffering and in his glory.
There only two resurrection appearances in Matthew’s Gospel. Jesus appeared very briefly to two Marys. Then the Gospel ends with Jesus commissioning the eleven disciples to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. And He promises to be with his people always.
(Deut 4: 32-34, 39-40; Psalm 32(33); Romans 8:14-17; Matthew 28: 16-20)

Acts 1: 1-11; Psalm 46(47); Eph 4: 1-13; Mark 16: 15-20

Luke begins Acts by repeating Jesus’ ascension, both to emphasise its importance and to link the coming work of the apostles with Jesus’ earthly ministry. Before Pentecost the disciples still do not understand, asking if the time has come for the kingdom of Israel to be restored. But only God knows. Jesus must return to the Father so that the Holy Spirit can come and give them power to be his witnesses “to the ends of the earth”. The two men from the empty tomb appear again, promising Jesus will return. But we are not to know when.

The Psalm calls on all nations to acknowledge the God of Israel as the only true God. He is King and reigns over all the earth.

Paul’s letter to the Ephesians gives a broad, developed understanding of Jesus. Christians should seek unity in the one Lord, making good use of the various gifts given us by Christ.
In the second ending of Mark’s gospel, Jesus appeared after his resurrection to Mary Magdalen, and then to two disciples walking in the country. All three told the Apostles – who did not believe them. Jesus then rebuked the apostles, before commissioning them as his witnesses. He was then taken up into heaven.

Job 7: 1-4, 6-7; Psalm 146(147):1-6; 1 Cor 9: 16-19, 22-23; Mark 1: 29-39

In this Wisdom Book the blameless Job laments his sufferings at great length. The Lord allowed Satan to afflict Job any way he chose except death. Today’s reading describes the drudgery that many people see in their lives, with only death to look forward to. Job refuses to curse God, but challenges God to say what he has done to deserve these sufferings. Then he accepts that “I have dealt with great things that … I cannot know”. But Job’s challenge is not answered.
The Psalm sings the praises of God who restored Israel to Jerusalem after their exile, and who sustains the needy.
Our readings from Paul’s letter to the Corinthians have omitted a long argument that Christians should not behave in a way that might be a stumbling block to others. Today Paul gives an example: he does not claim justifiable payments for spreading the gospel in case people doubt his motives – and so doubt the gospel message.
In Mark’s gospel the demoniac was healed by word, now Jesus heals Simon’s mother-in-law by touch – well enough for her to get supper immediately. Jesus heals many more, but again the demons are not allowed to say who Jesus is – Jesus cannot be understood until the Cross demonstrates God’s infinitely merciful love for mankind.
(Job 7: 1-4, 6-7; Psalm 146(147):1-6; 1 Cor 9: 16-19, 22-23; Mark 1: 29-39)

Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-1

After healing the cripple in Jesus’ name and calling on the people to repent, Peter and John were put in prison overnight. Peter then repeats his preaching to the Jewish leaders. The leaders cannot deny “a notable miracle has been worked”. Undecided, they order the Apostles not to speak in Jesus’ name again, and release them without punishing them – at least this time.
The Psalm is from the Passover Psalm heard on Easter Sunday, thanking and praising God for repeatedly saving us.
John’s first letter insists that the love the Father has given us makes us his children now, anticipating already in some way what we shall be “when he appears”. John goes on to contrast the righteous who do not sin with those who commit sin. You are either for God or against him – there is nothing between.

In John’s gospel, after healing the man born blind, Jesus describes himself both as the door through which we can enter and be saved, and also as the good shepherd, whom the sheep know and follow. In contrast to the false shepherds criticised by Ezekiel, the good shepherd cares for his sheep, even at the cost of his life. Jesus emphasises that he is in control of his life, causing division among the Jews.
(Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-18)

Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31

During the six weeks of Easter the first readings are from the Book of Acts, in which Luke describes Jesus continuing his ministry through the Church after his earthly life ended. Not intimidated by his arrest, Peter continued to attract many Jews to follow Jesus. Today we hear how this growing community held their assets in common. The next verses give two examples: Barnabas who gave the proceeds from selling a field; and Ananias and his wife, who held back some of the proceeds and were struck dead by Peter in his Apostolic role as a Judge of Israel.
The dramatic Passover Psalm from Easter Sunday is repeated today more fully, thanking God for repeatedly coming to our rescue and saving us.
The second readings in Eastertide are from the first letter of John, whose gospel said little about Jesus’ humanity and his moral teachings. Some members of John’s community needed to be reminded that our faith is in a man, Jesus, who is Son of God, God’s Christ. Loving God means keeping his commandments.
The gospel reading is the beautiful first ending of John’s gospel, after Thomas, in the highest expression of faith in any of the gospels, acclaims Jesus as “My Lord and my God”.
(Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31)