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

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.

Is 22:19-23; Ps 137; Rom 11:33-36; Mt 16:13-20

Today’s Old Testament reading powerfully illuminates the New Testament reading. In Matthew’s gospel reading today Jesus gives Peter power to “bind and loose”. Isaiah, predicting the expulsion of self-seeking officials, describes what this power means: Eliakim, newly appointed as “master of the palace”, is given complete authority to decide who may enter the House of David – and who may not. And he is to be “a father to the inhabitants of Jerusalem and the House of Judah”. Like Eliakim, Peter, and – in chapter 18 – all the apostles, are given authority to make eternal decisions, which will be upheld by God.

In last Sunday’s reading from chapter 11 of Romans, Paul suggested that he was sent as the apostle to the pagans “in order to make my fellow Jews jealous, and thus save some of them”. Israel, even while attacking the gospel, is still God’s “beloved”, since God never takes back his promises. This week Paul brings us to gasp in awe and wonder at the daring brilliance of God’s plan, which we can never fully comprehend.

This chapter of Matthew’s gospel began with Jesus finally breaking off discussions with the Jewish authorities. Now recognised as divine, Jesus, begins to form his disciples into a community to continue his work after his death.

Psalm Response: Your love, O Lord, is eternal: discard not the work of your hands.

Isa 56: 1, 6-7; Ps 66(67); Rom 11: 13-15, 29-32; Mt 15:21-28

Third Isaiah was writing after 515 BC, when the Jews had returned from exile in Babylon and had rebuilt the Temple. But there is idolatry and injustice. Isaiah looks forward to a time when all peoples will be able to worship in the Temple, both foreigners and individuals with imperfect bodies. All that matters is justice and keeping the covenant.

Paul kept hoping his people would accept Jesus as the Christ. In his letter to the Jewish Christians in Rome he insists that God has not rejected his people: the Gentiles are a branch grafted onto the tree of Israel. In today’s reading he sees the Gentile mission as trying to make Jews envious and so also come to accept God’s mercy, as he has. But the Gentile branch can be broken off if they lose their faith.

In Matthew’s Gospel Jesus has criticised the Jewish leaders for insisting on external purity while disobeying God’s commandments. Nothing entering one’s mouth defiles, only what comes out. In Phoenicia, the only scene outside Israel in this gospel, Jesus heals the Canaanite child. But first he utters the memorable insult that “it is not right to take the food of the children and throw it to the dogs”.

Psalm Response: Let the peoples praise you, O God; let all the peoples praise you.

Dan 7:9-10, 13-14; Ps 96; 2 Peter 1:16-19; Mt 17:1-9

The Book of Daniel, was written about 170 BC during the bitter persecution of the Jews by Antiochus Epiphanes. Apocalyptic literature was intended to strengthen the people in their suffering, using coded but readily understood visions. Prophetic teaching insists on right conduct, with the certainty that God’s kingdom will prevail. Daniel’s vision of the heavenly throne of God, approached by “One like a son of man”, was used in the Book of Revelation. Jews applied this title to the Messiah, the One through whom salvation is realised.

The Second Letter of Peter, was attributed to Peter but probably written some time after his death, possibly in the next century. Containing much positive teaching, it seeks to strengthen hearers in their faith, while warning them against false teachers, especially “those scoffers” who claim there will be no second coming. The day of judgement “will come like a thief”. We must be prepared while “we await the new heavens and a new earth in which righteousness dwells”, foreshadowed by Jesus’ transfiguration.

Matthew’s description of the transfiguration includes several themes in the Old Testament and in Jewish apocalyptic literature to indicate the divine presence: bright light, cloud, white garments. With the Father’s confirmation of his Son, these all indicate that Jesus will come in glory at the end of time.

Psalm Response: The Lord is king, most high above all the earth.

Dan 7:9-10, 13-14; Ps 96; 2 Peter 1:16-19; Mt 17:1-9

1 Kgs 3:5,7-12; Ps 118; Rom 8:28-30; Mt 13:44-52

After David’s death his son, Solomon, was established as king. Before Solomon built the Temple, sacrificing to God in high places was acceptable. It was during one such sacrifice that God appeared in a dream asking Solomon what he most wanted. In humility Solomon asked for a discerning judgement, rightly earning God’s praise. The Psalm values ruling one’s life by God’s commands above everything.
Our readings from chapter 8 of Paul’s letter to the Romans continue describing life in the Spirit. Paul says that Christians should try to reproduce in themselves images of Christ by progressively sharing in his risen life. God prepares those called to do his work and cooperates with them. Each individual is called for some task in God’s plan for salvation. Those who love him will share in his glory. This includes not only Christians and others of goodwill, but also the Jews, “the ones he chose specially long ago”.
Matthew’s Gospel compares the Kingdom of Heaven to the greatest treasure found either accidentally or after a search, and then compares the Kingdom to a dragnet: the good fish will be kept and those of no use will be thrown in the furnace. But there is a surprise ending: not all old treasures should be thrown away, some should be kept – like Israel’s Scriptures, our Old Testament.
Psalm Response: Lord, how I love your law!
1 Kgs 3:5,7-12; Ps 118; Rom 8:28-30; Mt 13:44-52

Wis 12:13,16-19; Ps 85; Rom 8:26-27; Mt 13:24-43

Psalm 85 really says it all this week: God is a loving God, a “God of mercy and compassion, slow to anger”, “good and forgiving, full of love to all who call.” Eventually “all the nations” – ie the Gentiles – will come to adore God.

The Book of Wisdom was probably written in Alexandria about 50 years before Christ, probably to encourage the faith of Jews living in a pagan Egypt. It wrestles with the age-old problem that evildoers are not punished in this world. Wisdom insists that God is just and merciful: he will reward the just after death, although this book does not say how. We can see that God moderates his own power with his justice from the way he gave the Egyptians and Canaanites time to repent both before and during the exodus, and we should follow his example by showing mercy to those who hurt us.

The Gospel shows God’s mercy in action. Instead of venting punishment on sinners and immediately uprooting them, God patiently gives us time to repent. Even more, as Paul has been saying to the Romans, we may have confidence in the future life God has planned for us. God sends the Spirit to help us and to enable us to express our prayers more meaningfully.

Psalm Response: O Lord, you are good and forgiving.
Wis 12:13,16-19; Ps 85; Rom 8:26-27; Mt 13:24-43

Is 55:10-11; Ps 64; Rom 8:18-23; Mt 13:1-23

Second Isaiah, writing around 550 BC, concludes his “Book of Comfort” to the Jewish exiles in Babylon with an invitation to a joyful banquet. After renewing His covenant of peace, God has reminded Israel that “my thoughts are not your thoughts”: God’s words come down gently to bring forth divine fruits, like the rain which enables the earth to yield its fruits.

Paul continues this theme of God’s plan slowly moving towards its climax: creation is unable to attain its purpose without help, and it was made this way by God. But Paul gives us a brilliantly clear vision of God’s plan: with the coming of Christ, creation is now groaning in the birth pangs of being set free.

It is worth listening carefully to Matthew’s explanation of the parable of the sower. And especially to Jesus’ very difficult statements that he talks to the crowds in parables because “they listen without hearing or understanding”. He says “They have shut their eyes, for fear they should see, … and be converted”. The coming of Jesus brings both judgement and mercy. God’s judgement means that some will not understand His words, which will struggle to be received unless our minds are open and we cease making our own image of God.

Psalm Response: Some seed fell into rich soil and produced its crop.

Is 55:10-11; Ps 64; Rom 8:18-23; Mt 13:1-23

Zech 9:9-10; Ps 144; Rom 8:9,11-13; Mt 11:25-30

Probably written in the fifth century BC, after the return from the exile, the apocalyptic oracles of Zechariah look forward to the restoration of Israel, when all the nations will look towards Jerusalem. The Davidic king to be restored by God will bring release from captivity, but repentance must come first. Later Matthew misinterprets the idiomatic repetition of “riding on a donkey, on a colt” and has Jesus riding into Jerusalem on two animals at once (Mt 21).

Over the next few weeks we hear about the “life in the Spirit” from chapter 8 of Paul’s letter to the Christians in Rome. Paul has bemoaned our inability to “do the good I want!” He sees that we serve sin through our “flesh”, our weak, earth-bound, human nature. But by coming in the likeness of sinful flesh, God’s Son has enabled us to walk “according to the Spirit”. The Spirit of God dwelling in us enables us to participate in divine life.

After Jesus’ proclaimed the gospel in Galilee, he went on to preach “in their cities” but met opposition to his teaching, and he upbraided them for their lack of repentance. Those reputed to be wise do not understand, but those with the simple trust of children do. Learn from him, for his “burden is light”.

Psalm Response: I will bless your name for ever, O God my King.

Zech 9:9-10; Ps 144; Rom 8:9,11-13; Mt 11:25-30

Probably written in the fifth century BC, after the return from the exile, the apocalyptic oracles of Zechariah look forward to the restoration of Israel, when all the nations will look towards Jerusalem. The Davidic king to be restored by God will bring release from captivity, but repentance must come first. Later Matthew misinterprets the idiomatic repetition of “riding on a donkey, on a colt” and has Jesus riding into Jerusalem on two animals at once (Mt 21).

Over the next few weeks we hear about the “life in the Spirit” from chapter 8 of Paul’s letter to the Christians in Rome. Paul has bemoaned our inability to “do the good I want!” He sees that we serve sin through our “flesh”, our weak, earth-bound, human nature. But by coming in the likeness of sinful flesh, God’s Son has enabled us to walk “according to the Spirit”. The Spirit of God dwelling in us enables us to participate in divine life.

After Jesus’ proclaimed the gospel in Galilee, he went on to preach “in their cities” but met opposition to his teaching, and he upbraided them for their lack of repentance. Those reputed to be wise do not understand, but those with the simple trust of children do. Learn from him, for his “burden is light”.

Psalm Response: I will bless your name for ever, O God my King.

2 Kings 4: 8-11, 14-16; Psalm 88(89): 2-3. 16-19; Romans 6: 3-4, 8-11; Matthew 10: 37-42

Today we hear only the beginning of this story from the Second Book of the Kings about the prophet Elisha and the Shunammite woman. She recognises this frequent passer-by as a holy man and hospitably offers him a place to stay each time he passes. Elisha promises she will have a child. Some years later the child became ill and died, and the woman urgently travels the twenty miles to Carmel, confident that Elisha will heal her son, and Elisha brings her son back to life.

Paul’s meditation on redemption leads him to ask “Shall we persist in sin that grace may abound?” No, he says, God’s grace is not evoked by sin but is the expression of God’s love. This leads to today’s profound reading: “we were buried with Christ through baptism into death” so that we “might live in newness of life”. We must think of ourselves “as being dead to sin and living for God in Christ Jesus”. After our ritual death in baptism we must unite ourselves with Christ and we will eventually share in his bodily resurrection.

In Matthew’s gospel Jesus concludes his teachings on the requirements and rewards of discipleship. Disciples must accept the trials that it entails, burying ourselves completely in Christ. But acts of charity and hospitality will be rewarded, just as the Shunammite woman found.

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

2 Kings 4: 8-11, 14-16; Psalm 88(89): 2-3. 16-19; Romans 6: 3-4, 8-11; Matthew 10: 37-42