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

Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20

In the short book of Jonah, God sent a great fish to force Jonah back to the mission God had given him, to warn Nineveh that it was to be destroyed. But, after the fish had spewed Jonah back on to dry land, Jonah was still angry that God relented. He had run away to avoid drawing God’s mercy on the hated city, believing only Jews were worthy of God’s mercy.

After praying for pardon, the Psalm meditates on God’s goodness towards the just.

Responding to questions from the Corinthians about married life, Paul gives detailed advice – but against the background of expecting Jesus to return in glory virtually any minute There may also have been a famine when he was writing. They should not be alarmed by any current world crisis, even if normal activities are interrupted for a time. But one day the world will end. What will matter then is their faithfulness to the Lord, whatever their social circumstances.

Last week we heard from the Gospel of John about Jesus calling the first disciples. Our year B readings from the Gospel of Mark now resume until Lent, then continuing after Trinity Sunday. Mark describes Jesus beginning his ministry by first proclaiming the Good News, and then also calling the first disciples.

Psalm Response; Lord, make me know your ways.

(Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20)

1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41

In the first Book of Samuel Hannah, the devout but barren wife of Elkanah, prayed for a child in the temple at Shiloh. She promised if she has a son she will give him to the Lord as a Nazirite. Her prayers were answered, and Hannah gave Samuel up into Eli’s care in the temple.

Luke’s story of the birth of John the Baptist recalls the miraculous birth of Samuel, and Hannah’s song of thanks is echoed by Mary’s Magnificat. In our first reading Eli realises it is Samuel who is to succeed him as prophet to bring the word of the Lord to the people.

The psalm expresses gratitude to the Lord for saving us, recognising that obedience is better than ritual sacrifice – as later seen in the supreme example of Jesus’ obedience.

Paul devotes several parts of his letter to the Corinthians to sexual immorality, which some Corinthians did not see as sins, but Paul sees as sinning against your own body.

In John’s Gospel the Baptist prophetically points Jesus out to his own disciples as the “Lamb of God”, so they follow him instead. Like the rest of Jesus’ disciples, they come to Jesus through the testimony of others, responding to the invitation to “Come and see”.

Psalm Response: Here I am, Lord! I come to do your will.

(1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41)

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

Third Isaiah was writing after the Israelites had returned from exile in Babylon. Future messianic salvation is offered to all who believe in the Lord and keep his commandments. All peoples will stream to the new Jerusalem with acceptable offerings.

The psalm offers good wishes to a king, perhaps at a coronation. But the king is so idealised that only the Messiah could match these expectations.

The vision of the universal Church Paul describes in Ephesians matches Isaiah’s image of the new Jerusalem. The Church, Christ’s body, led by the Spirit, is part of God’s plan for the whole of creation. Paul joyfully realises that taking the gospel message to all was always part of God’s plan: 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 by their occupation from Temple worship. Today we hear Matthew’s description of Gentile scholars travelling from afar to bring kingly offerings to the new-born child. God’s plan is already being made 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.

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

Genesis 15:1-6, 21:1-3; Psalm 104 (105):1 -6. 8-9; Hebrews 11:8,11 -12, 17 -19; Luke 2:22-40

God responds to Abram’s concern at his lack of heirs by promising him countless descendants. Even before male circumcision became a sign of this covenant, Abram was held righteous because he trusted in the Lord’s promise. Such was his faith that he travelled to a new land, and believed God’s promise of a son even in his old age. Sarah named their son Isaac, meaning “he who laughed”: Sarah had laughed at God’s promise that she would bear a son – now she perhaps feels the laugh is on her, caring for a new-born child in her nineties.

The psalm praises God’s goodness to his people, recounting His promises and care for them.

The letter to the Hebrews describes how Abraham’s faith was strong enough for the supreme test: would he sacrifice his son – his only son – to God? Just as God sacrificed his only son on the Cross to show how much he loves us.

Luke’s description of the consecration to God of Jesus, as Mary’s first-born son, links Jesus’ birth to God’s promises: the promised redeemer has come, and Abraham’s descendants in faith will indeed be as numerous as the stars. But God is always faithful to his promises and, in his justice, innermost thoughts will be revealed.

Psalm Response: He, the Lord, is our God. He remembers his covenant for ever.

(Genesis 15:1-6, 21:1-3; Psalm 104 (105):1 -6. 8-9; Hebrews 11:8,11 -12, 17 -19; Luke 2:22-40)

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 celebrated the birth of Jesus with these words.

The Psalms call all mankind, and all creation, to celebrate the glories of the Lord, King and judge.

Sixty years after Jesus’ birth, Paul gives Titus this summary of the gospel: our compassionate God chose to offer all humanity 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.

Psalm Response (midnight): Today a saviour has been born to us: he is Christ the Lord.

(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.)

2 Sam 7:1-5,8b-12,14a,16; Ps 88(89):2-3, 4-5, 27, 29; Rom 16:25-27; Luke 1:26-38

After seven years as King of Judah, David was anointed King of all the tribes of Israel. He then captured Jerusalem making it the capital of Israel. Then he increased his power by bringing into Jerusalem the Ark of the Covenant, the Lord’s dwelling. But in our first reading the Lord tells David not to build a house for Him, because the Lord will himself build a house – ie a dynasty – founded on David.
The long psalm, written during or after the exile, starts by reminding God of this promise to David, before asking God how long before He will fulfill His promise.

Paul summarises the Good News: Jesus Christ is the revelation that God intends all humanity to be brought into community with God through faith. We are not justified and saved by the Jewish Law, but by Jesus’ faith in his Father and by our faith in Jesus Christ.

Luke gives us the supreme example of faith: Mary agrees to God’s invitation to be the mother of God’s Son – the greatest ‘Yes’ in history! She does not know what might happen – except possibly death by stoning as an unmarried mother. By her faith and trust in God she becomes the first disciple. And God’s promise to David is fulfilled.

Psalm Response: I will sing for ever of your love, O Lord.

(2 Sam 7:1-5,8b-12,14a,16; Ps 88(89):2-3, 4-5, 27, 29; Rom 16:25-27; Luke 1:26-38)

Isa 61:1-2a, 10-11; Luke 1:46-48, 49-50, 53-54; 1 Thess 5:16-24 ; John 1:6-8, 19-28

In words used by Jesus to announce that the Messianic era has come, third Isaiah confidently rejoices that Zion will be restored after the return from exile. It will be the focal point for all peoples, where God will dwell in his renewed creation at the end of time. Everyone will behave with justice. It will be total salvation for God’s people – but sinners will receive their just punishment.

The response to Luke’s Magnificat repeats Isaiah: “My whole being shall exult in my God”.

Paul ends his letter to the Thessalonians by emphasising the wholeness of each person’s salvation. Simple rules of behaviour enable the new Christian way of living to become automatic: show respect and patience to all. Rejoice and give thanks always, for God is faithful, and will make you “perfect and holy”.

Last week Mark briefly described the Baptist’s announcement of Christ’s coming. Today John gives us more detail, immediately after the gospel’s prologue. The Baptist’s answers to his questioners become shorter and shorter, until they ask an open question, to which he replies more fully. John’s is the only gospel which sees Jesus as existing before creation. The Baptist testifies that Jesus’ identity has been confirmed by God. Baptism appears to be well-known, though Jesus’ disciples only started baptising after he had risen.

Psalm Response:My soul rejoices in my God.

(Isa 61:1-2a, 10-11; Luke 1:46-48, 49-50, 53-54; 1 Thess 5:16-24 ; John 1:6-8, 19-28)

Isa 40:1-5, 9-11; Ps 84(85):9-10, 11-12, 13-14; 2 Pet 3:8-14; Mark 1:1-8

Second Isaiah celebrates with fulsome praise their God who has enabled the Israelites to return from exile in Babylon. God has cleared the way for their return, just as He led his people during the Exodus from Egypt. Then God was visible in a small area as a pillar of cloud or fire. Now God’s work should be shouted throughout the whole world.

In the psalm a prophet, after the return from exile, first listens to hear what the Lord has to say, and then reports the joyful happiness revealed to him.

The second letter of Peter, written probably towards the end of the first century, addressed doubts about when Christ would return in majesty. God patiently guides mankind to the promised land of his kingdom, giving everyone plenty of time to turn to him. But the Day of the Lord will come, and it will come to all creation, and when we least expect it.

Mark’s gospel omits any mention of Jesus’ early life. It starts with Jesus’ coming proclaimed by Isaiah and the Baptist. God was revealed to the Jews during the Exodus and in their return from exile. Now He is revealed to the whole world through his Christ, Jesus, confirmed as God’s son at his baptism.

Psalm Response: Let us see, O Lord, your mercy, and give us your saving help.

(Isa 40:1-5, 9-11; Ps 84(85):9-10, 11-12, 13-14; 2 Pet 3:8-14; Mark 1:1-8)

(Isa 63:16-17; 64:3-8; Ps 79(80); 1 Cor 1:3-9; Mark 13:33-37)

The reading from third Isaiah is part of a prayer written around the end of Israel’s exile. Their leaders have been arguing instead of rebuilding the Temple. The prophet recalls God’s blessings on Israel in the past, and desperately begs the Lord to come once more in his mercy to the aid of his people, who all now humbly confess their sinfulness. God is our Father, and we are clay, to be formed by his hand.
The psalm pleads with God to restore his vineyard, Israel, to its former favour. Especially the northern tribes, threatened by Assyria.

Paul’s letter to the Corinthians was prompted by internal rivalries. He can’t stop talking about Jesus. God has now come, giving “all the graces” “through Jesus Christ”, and joining us to his Son.

Since Vatican II we are blessed by reading all through each gospel in turn. Listening to what each evangelist actually says may help us to sense different Christian communities gradually developing their understanding of Christ. This Advent we start the year of Mark, whose gospel is the earliest and shortest. It is the gospel in which no human being recognises or understands Jesus before his death. Today we have Mark’s version of “Stay awake!”, immediately before Jesus’ passion begins.

Psalm Response: God of hosts, bring us back; let your face shine on us and we shall be saved.
(Isa 63:16-17; 64:3-8; Ps 79(80); 1 Cor 1:3-9; Mark 13:33-37)

Ezek 34:11-12, 15-17 ; Ps 22:1-3. 5-6 r.1; 1 Cor 15:20-26, 28; Matt 25:31-46

Ezekiel was writing in Babylon (now Baghdad) after Israel’s exile in 587 BC. He encourages the Israelites, despairing after their crushing defeat. Because he loves his people, God will take over their care and protection from their failed leaders, and provide a new King from David’s line.

In the psalm, a shepherd’s care and protection for the sheep he leads, and a host’s welcome at a banquet, illustrate God’s loving care for us.

From 51 AD Paul worked for about eighteen months with the Christians in Corinth. Five years later he wrote to correct some of their enthusiasms, including doubting the resurrection of the body. Greeks tended to see the spirit as more important than the body and how they behaved in this life. But Paul insists that it is the whole person – body and spirit – that is raised, just as Christ appeared in his risen body to many of his followers after his Resurrection.

In Matthew’s gospel, in his final speech before his Passion, Jesus describes the Last Judgement when Jesus is enthroned as King. These are the terrifying criteria he will use: have we fed the hungry, given drink to the thirsty, welcomed the stranger, clothed the naked, visited the sick and those in prison? Dies Irae – Day of Wrath – indeed!

Psalm Response: The Lord is my shepherd; there is nothing I shall want.
Ezek 34:11-12, 15-17 ; Ps 22:1-3. 5-6 r.1; 1 Cor 15:20-26, 28; Matt 25:31-46
Chris