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

Films about “apocalypses” can lead us to misunderstand the book of Revelation. “Apocalypse” really means “revealing”. Cosmic battles are raging all about us: evil seems to triumph in our world, yet this revelation of Christ gives us confidence (hope) that He will save us. The previous chapter ended by describing the coming terrible day of judgement (Dies irae). But in this chapter there is a pause while the elect – the chosen ones – are sealed with God’s mark to show they will be protected. Not only many from Israel but numberless people from all nations. Our liturgies on earth have an effect in heaven. The chapter ends with the hope faith gives those who repent: “The Lamb … will lead them to springs of life-giving water, and God will wipe away every tear from their eyes”.

The reading from John’s first letter emphasises that we are already God’s children, but we must try to prepare for the greater more joy still to come.

This liturgical psalm gives the moral requirements for assisting at divine worship, while confirming the hope the just may have in God.

In Matthew’s Gospel the beatitudes bring the Commandments up to date: positive actions, not just avoiding doing wrong, are necessary for us to be counted among the elect.

Psalm Response: Such are the men who seek your face, O Lord.

Exod 22:20-26 (& cf 24:9-11) Ps 17(18):2-4. 47. 51. R.2 1 Thess 1:5-10; Matt 22:34-40

In our reading from Exodus the Lord expands the rather general Ten Commandments into detailed rules for living, with practical laws and punishments. In this covenant or treaty the Lord promises his favour and the people accept certain obligations. Moses sprinkled blood on the people to seal this covenant with the Lord.

The sacrificial meal, eating and drinking in the Lord’s presence, ritually confirms the people now belong to the family of the Lord.

Five verses sum up this very long psalm, thanking God for his help against enemies while welcoming his justice.

Continuing our reading from the earliest surviving Christian document, Paul concludes his address to the Thessalonians with fulsome praise for them. He knows they are chosen and loved by God because others have told him the examples they give. Especially their imitation of Christ, and their acceptance of the word of the risen Lord, in spite of suffering persecution.

In Matthew’s Gospel it is now the turn of the Pharisees to test Jesus. But they fare no better than the Sadducees heard last week. Again Jesus shows that he is the authoritative interpreter of the Jewish Scriptures. Even the detailed rules given to Moses can be summed up in the requirement to love God and your neighbour.

Psalm Response: I love you, Lord, my strength.
Exod 22:20-26 (& cf 24:9-11) Ps 17(18):2-4. 47. 51. R.2 1 Thess 1:5-10; Matt 22:34-40

Isa 45:1, 4-6; Ps 95(96):1. 3-5. 7-10 r.7; 1 Thess 1:1-5; Matt 22:15-21

Second Isaiah insists that every event, good or bad, is part of God’s plan, including the conquest and exile of Israel by Babylon. And so does the freedom given them about 530 BC by Cyrus, King of Persia, whom God calls his ‘anointed’ or ‘messiah’, because he did God’s work. Thus all men, including Gentiles, though they do not know him, will know that there is only one God, the Lord.

The Psalm therefore calls on all men – and all creation – to worship and praise the one and just God.

For the last 5 Sundays of Ordinary Time we read from Paul’s first letter to the church in Thessalonika, which he founded about AD 50. Paul later sent Silvanus and Timothy back to support the new community. Written from Corinth, this letter is the earliest Christian writing we have. Centuries before the idea of the Trinity was formally defined, Paul distinguishes clearly between “God our Father”, “our Lord Jesus Christ”, and “the Holy Spirit”.

Over the next three weeks we hear the final three discussions in Matthew’s Gospel between Jesus and the Jewish leaders. They ironically address Jesus as “Teacher”, but he silences them: he does have full authority to interpret the Jewish Scriptures.

Psalm Response: Give the Lord glory and power.
Isa 45:1, 4-6; Ps 95(96):1. 3-5. 7-10 r.7; 1 Thess 1:1-5; Matt 22:15-21

Isa 25:6-10; Ps 22(23) r.6; Phil 4:12-14, 19-20; Matt 22:1-14

After the desolation of the earth and the final judgement, Isaiah describes in mouth-watering detail the great banquet the Lord will provide. It will be on Mount Zion and all peoples are invited. Not only will all sorrows be wiped away, but also the ultimate worry – death – will be destroyed.

The familiar psalm expresses our personal confidence that the Lord is preparing a beautiful surprise for us to enjoy after death.

Our readings from Paul’s letter to the Philippians conclude with Paul again thanking them for their continued support and the money they had sent him. God’s help enables him to be content whatever his problems, but their thoughtfulness is especially welcome now that he is in prison. He ends his letter with a fond farewell: “The grace of the Lord Jesus Christ be with your spirit”.

Matthew compares the kingdom of heaven to a wedding feast – the heavenly banquet to which all are invited. But if we accept the invitation we must prepare adequately and be willing to participate fully. Otherwise we may still be thrown out. Our membership must be visible to others. We must do more than just belong. Like the Philippians we must share what we have with the community we have joined, and with those in need.

Psalm Response: In the Lord’s house shall I dwell for ever and ever.

Isa 25:6-10; Ps 22(23) r.6; Phil 4:12-14, 19-20; Matt 22:1-14

Isa 5:1-7; Ps 79(80); Phil 4:6-9; Matt 21:33-43

First Isaiah was writing before 700 BC, when Assyria threatened and eventually overwhelmed Israel, the northern kingdom. Isaiah insists that only being faithful to God will protect the nation from disaster. The unproductive vineyard is the house of Israel, where, in spite of the care lavished on it by the Lord, there is bloodshed and injustice.

The psalm beseeches the Lord to protect his vine, Israel. Transplanted from Egypt, it has been severely damaged, but Israel promises not to forsake the Lord again.

In his affectionate farewell to the Philippians, Paul urges them to “rejoice in the Lord always”, not anxious, but thinking about all that is good, letting the Lord know all their needs. They should imitate Paul in the way he relies on the Lord. Then God’s grace will bring them peace. Our God is the God of peace. He not seeking to catch us out, but longs for us to accept the peace he offers and to rely on him totally.

This parable in Matthew’s Gospel about a vineyard owner follows immediately after last week’s story of the two sons. Matthew has brought Isaiah’s tale up to date with the murder of the prophets and even the Lord’s son. As with Isaiah’s prophecy, Israel would again be devastated, in AD70.

Psalm Response: The vineyard of the Lord is the house of Israel.
Isa 5:1-7; Ps 79(80); Phil 4:6-9; Matt 21:33-43

Ezek 18:25-28; Ps 24(25); Phil 2:1-11; Matt 21:28-32

The priest Ezekiel appears to have been among the first Israelites taken to Babylon in captivity in 598 BC. He had strongly urged Israel’s leaders to be faithful to God and his covenant, instead of resisting their enemies. But in vain: Israel’s further rebellion led to the final destruction of Jerusalem in 586. Ezekiel insists that children are not punished for the sins of their fathers. Each generation and each person must accept responsibility for their own behaviour. Why choose sin and death: “I have no pleasure in the death of anyone, says the Lord God, so turn, and live”.

The psalm is a personal prayer for guidance and pardon, while meditating on God’s goodness to the just.
Paul urges the Gentile Christians in Philippi to strive for unity, putting their own interests behind those of the Christian community. The hymn glorifies the way the already existing Christ obediently humbled himself to become man so that “every tongue should acclaim Jesus Christ as Lord” – the basic definition of a Christian.

In Matthew’s gospel Jesus has entered Jerusalem and cleansed the Temple. Now, challenged by the Jewish leaders, Jesus asks which is better – to refuse a command and then do it, or to say ‘yes’ but disobey? Israel frequently broke their Covenant with God, so sinners will enter God’s kingdom before the Jews.

Psalm Response: Remember your mercy, Lord.
Ezek 18:25-28; Ps 24(25); Phil 2:1-11; Matt 21:28-32 ;

Isa 55:6-9; Ps 144:2-3. 8-9. 17-18 r.18; Phil 1:20-24, 27; Matt 20:1-16a

Earlier in this chapter Isaiah invited us to the joyful banquet the Lord has prepared for us – “the supper of the Lamb”. Today’s reading urges us to “seek the Lord while he may be found”: hidden and unimaginably different from us, yet he is near and wanting to give us his forgiveness.

Psalm 145, a hymn of praise to God’s mercy, recalls when the Israelites worshipped the golden calf: the Lord is “slow to anger and abounding in mercy”.

For the next four weeks the second reading is from Paul’s letter to the Philippians, probably written about 57 AD from Ephesus. Paul writes to thank the Philippians for the money they had sent him while he was in prison, and to encourage them to support each other in their pagan surroundings. Paul is very clear about his future life with Christ immediately after death. Sharing in Christ’s suffering means also sharing in the joy of the union with Christ which such suffering brings. Paul is torn between wishing to be gone and so be with Christ, or staying alive suffering in the Lord’s work.

In Matthew’s gospel even those rejected by others are swept up into the Lord’s vineyard. Justice to those hired first is balanced by mercy to the latecomers.

Psalm Response: The Lord is close to all who call him.
Isa 55:6-9; Ps 144:2-3. 8-9. 17-18 r.18; Phil 1:20-24, 27; Matt 20:1-16a

Ecclesiasticus (Sirach) 27:30-28:7; Ps 102: 1-4. 9-12 r.8; Rom 14: 7-9; Matt 18:21-35

The Wisdom book, Ecclesiasticus, was written in Hebrew about 200 BC by Ben Sira, a Jewish sage. There are many allusions in the new Testament to the later Greek version. At a time of increasing pagan Greek influence, Ben Sira showed that Israel’s religion was still a firm basis for moral living. He gives many practical examples, helping Christians of every age to apply moral truths to their own times. His strict condemnation of nursing anger and resentment is all too relevant for us today.

Psalm 102(103) is a hymn of thanksgiving and tender piety for God’s generous mercy – because of our frailty. How blessed we are that God “does not treat us according to our sins”.

The last of our Sunday readings from Paul’s letter to the Christians in Rome emphasises that we belong to the community of all believers, both those alive now – and in the future – and those who have died. Our lives have influence on others. Linking both to Sirach and Matthew in the next verse Paul says “Why do you pass judgement on your brother?”

In today’s Gospel Sirach’s advice to forgive is graphically illustrated: Jesus tells Peter we must always forgive. We are saved by forgiveness – ours as well as Christ’s.

Psalm Response: The Lord is compassion and love, slow to anger and rich in mercy.
Ecclesiasticus (Sirach) 27:30-28:7; Ps 102: 1-4. 9-12 r.8; Rom 14: 7-9; Matt 18:21-35

Ezek 33:7-9; Ps 94(95): 1-2. 6-9 r.7-8; Rom 13:8-10; Matt 18:15-20

Ezekiel says the authority of religious leaders comes with a daunting responsibility. Religious leaders who fail to instruct people correctly will suffer the same fate as the sinners they have failed to guide wisely. After the exile in 587 BC Ezekiel promises hope for a future return to Jerusalem – providing individuals accept responsibility for sins and purify themselves of false gods.

The joyful processional Psalm 94(95) urges us to give to God the praise and thanks we owe him. Even after the Hebrews quarrelled and put God to the test at Meribah, God gave them water in the desert.
Paul advises the Romans that each person is responsible for their actions: obey secular authorities, whose authority comes from God. Above all “love your neighbour as yourself”.

Matthew’s Gospel authorises groups of Christians to challenge wrongdoers. But the awesome authority of the Church to bind and loose on God’s behalf is put into context by the last verse of the Gospel reading. Jesus will be in the midst of those who meet in his name – and will therefore ensure their decisions are in tune with God’s will. The Church’s power to include or exclude individuals is only to be exercised after due deliberation by the whole Christian community.

Psalm Response: O that today you would listen to his voice! “Harden not your hearts.”

Jer 20:7-9; Ps 62; Rom 12:1-2; Mt 16:21-27

Jeremiah, probably before 600 BC, and so before the exile, criticised Israel for worshipping other gods. So Pashtur, the chief priest, beat Jeremiah and put him in the stocks. Next day, when he was released, Jeremiah told Pashtur that he would go to Babylon, where he and all his friends would die. Jeremiah then continued with this lament that God had misled him, because he had to suffer so much on the Lord’s behalf, and had begun to wonder – or doubt – whether his call from God was real.

After marvelling last week at the impossibility of understanding God’s plans, Paul goes on to encourage the Romans to “let your behaviour change”. Like Jeremiah, they must “not be conformed to this world”, but be “transformed by the renewal of your mind”, discovering and doing the will of God.

In Matthew’s gospel Jesus starts to instruct the disciples how he is to suffer, in accordance with God’s will. Peter objects, but Jesus turns on Peter with similar words he used to Satan after his Baptism. Poor Peter! He has just been given the power to bind and loose, but now he is told he is not on God’s side, but is thinking like the world!

Psalm Response: My soul is thirsting for you, O Lord my God.