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

Rev 7:2-4,9-14; Ps 23; 1 Jn 3:1-3; Mt 5:1-12

It may be difficult for us to understand the strange, frequently misunderstood, book of Revelation. Cosmic battles are raging all about us: evil seems to triumph in our world, yet God’s revelation of himself in Christ gives us confidence (hope) that He will save us. The previous chapter ended by describing the coming terrible day of judgement (Dies irae). Now there is a pause while the elect – the chosen ones – are sealed with God’s mark to show they will be protected. Some can be counted – perhaps the martyrs, whose robes have been washed white in the blood of the Lamb. Numberless others from all nations will also be saved. Faith gives hope for those who repent: “The Lamb … will lead them to springs of life-giving water, and God will wipe away every tear from their eyes”.

John seems to have written his letters to repeat basic teachings, which some in his community appear to have forgotten in their reception of his Gospel, with its emphasis on Christ’s divinity. Here he insists we are already God’s children, and there is much more joy still to come. But we must purify ourselves, and model our lives on the human life of Jesus.

Matthew’s Gospel brings the Commandments up to date with positive demands if we are to be counted among the elect.

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

(Rev 7:2-4,9-14; Ps 23; 1 Jn 3:1-3; Mt 5:1-12)

Wisdom 11:22-12:2 Ps 44(45) 2 Thess 1:11-2:2 Luke 19:1-10 Click to see the readings from the U.S Catholic Bishops website

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 reminded little by little of their sins so that they may “abstain from evil and trust in you, Lord”.

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 assures them that those persecuting them will be punished. Assuring them of his prayers, Paul tells them not to 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.

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

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

Sir/Eccle’us 35:12-14,16-19 Ps 32(33) 2 Tim 4:6-8,16-18 Lk 18:9-14

Sirach was a Jerusalem sage writing about 180 BC. His wise maxims are much used by the Church. God does not approve “the gifts of the godless, nor for their many sacrifices does he forgive their sins”. God is just, “he hears the cry of the oppressed”. God’s justice will be seen, he will wreak “vengeance upon the proud”.
Paul tells Timothy to expect a time to come “when people will not tolerate sound doctrine” “and will stop listening to the truth”. In every age Christians have experienced this happening, and church structures set up by Paul to “preserve the truth” have naturally tended to be conservative. Paul is facing death alone. But God has not deserted him, and even enabled him to speak out at his trial, sending the gospel message to yet more Gentiles, even at this late hour.
In Luke’s gospel Jesus continues his teachings on prayer. After last week’s parable about the persistent widow comes this strong condemnation of insincere prayer. We should not imagine that the Pharisee was bad: he is a good man, conscientiously observing his religion. Yet Jesus says the tax collector went home justified “rather than” the Pharisee. Not “more than”! Why? Because the tax collector was humble enough to admit his need of God and of his mercy.

Psalm Response: This poor man called; the Lord heard him.

2 Kgs 5:14-17 Ps 97 2 Tim 2:8-13 Lk 17:11-19

Naaman, a leper, commanded an Aramaen army which was victorious over Israel. A little Israeli girl, who became the servant of Naaman’s wife, said the prophet in Samaria could cure Naaman’s leprosy. Elisha told Naaman to bathe seven times in the Jordan. Initially Naaman refuses to do something so humble, but he is persuaded by his servant and he is cured. When Elisha refuses any reward, Naaman takes some soil back home so that he may continue to worship only the God of Israel.
Paul urges Timothy to pass on the gospel he has received, summed up in only 6 Greek words: Jesus, the Christ, anointed by God; descended from David, risen from the dead. Thus pointing to our bodily resurrection. In what sounds like a hymn from a very early baptismal liturgy we are told that “if we persevere we shall reign with him”. Not just be with Christ, but joining him in his work of caring for the renewed creation.
In Luke’s Gospel Jesus is coming closer to Jerusalem, and his death, while revealing more about his kingdom. Last week Jesus told his disciples to serve without expecting thanks. Now ten lepers are healed, like Naaman, through simple actions. Only the non-Jew returns to thank him.

Psalm Response: The Lord has shown his salvation to the nations.

Hab 1:2-3,2:2-4 Ps 94 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’s message is also not to lose faith in God.
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 by the Holy Spirit who dwells within us” ie the truth about Jesus, who “has abolished death”.
In Luke’s Gospel Jesus continues to teach, as he makes his way to Jerusalem. We must have confidence in God’s plan, and carry out fully the tasks God has given us. But we must not expect God to put this world to rights in our lifetime.

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

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

Amos 8:4-7 Ps 112:1-8 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. Natural disasters should have reminded them of their dependence on God. 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 gives hope that the poor will be raised up.
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”. And Paul tells us not to be attracted to 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. He still describes the steward as “dishonest”, but his motive was right: to gain friends who would help him later.

Psalm Response: Praise the Lord, who raises the poor.

Ex 32:7-11, 13-14 Ps 50:3-19 Tim 1:12-17 Lk 15: 1-32

Earlier in the Book of Exodus God had given Moses the Ten Commandments and many other instructions, which the people had covenanted to obey, sealed by sprinkling sacrificial blood. During Moses’ second ascent of Sinai God wrote the Commandments on stone tablets. Meanwhile the people were already disobeying the first Commandment by worshipping a golden calf. No wonder God was angry – Moses pleaded with God not to let the Egyptians win after all. God relented – but Moses then angrily broke the tablets and God had to write them again later!
Over the next 7 weeks we hear from the letters to Timothy – attributed to Paul though probably written long after his death. Paul is given as a supreme example of God’s mercy, followed by detailed instructions for organising the developing Christian communities. Several words were used for church leaders at that time. ‘Deacons’ appear to have ministered pastorally, with ‘presbyter-bishops’ perhaps having both pastoral and practical responsibilities. The Greek episcopi means ‘overseer’ or ‘overlooker’. ‘Presbyter’ simply means ‘elder’. Later a three tier structure developed: Deacons, Presbyters, Bishops.
In the Gospel Jesus also shows how communities are to be managed: do not allow any members to be lost – the father runs to welcome back his prodigal son. Perhaps the most moving image we have of God.

Psalm Response: I will leave this place and go to my Father.

Wisdom 9:13-18 Ps 89:3-17 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 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 also asks that we “know the shortness of our life that we may gain wisdom of heart”.
In this moving letter Paul asks Philemon to accept back the slave Onesimus and forgive him. But Paul is pleading for something more than this. 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 people giving “I am too busy with this life” excuses, Jesus insists we must “hate” our parents: not emotionally but in our actions. We must weigh our options carefully and either choose the Cross – or not.

Psalm Response: O Lord, you have been our refuge from one generation to the next.

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

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

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Part of Wisdom literature, the Book of Sirach, or Ecclesiasticus, was written by Ben Sira about 200 BC. Full of traditional Jewish and worldly wisdom and morals, it is based on deep experience. After describing our duties towards God, the book turns to our duties towards our parents. This extract emphasises the need for humility in face of God’s greatness – echoed by the Psalm – 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.
Having described our disciplining by God last Sunday, 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.

Psalm Response: In your goodness, O God, you prepared a home for the poor

Is 66:18-21 Ps 116 Heb 12:5-7, 11-13 Lk 13:22-30

After lamenting the disasters God has sent on the Israelites because of their sins, third Isaiah sees hope in God’s renewal of his covenant promise and in the “new heavens and the new earth” which God is creating. Jerusalem will prosper and all nations will be invited to God’s holy mountain Jerusalem. God’s glory will be seen by all, and all nations will worship him.
Our readings from Hebrews quotes from the Book of Proverbs that a son should expect to be disciplined by his Father. So we should not be discouraged when God disciplines us: rather we should rejoice that God shows in this way that we are his beloved sons. We must endure our sufferings, turning away from sin and accepting the works God calls us to do. As God’s sons, we must persevere, not giving up too easily or treating God’s forgiveness as easily obtained “next time”.
Chapter 13 of Luke’s gospel emphasises the need to repent, to change our mind-set about God. After Jesus healed a crippled woman on the Sabbath, the synagogue ruler was outraged to be told his understanding of the Sabbath was hypocrisy. But we also have great difficulty in accepting God’s ways. Today’s reading insists that the entrance to the kingdom is narrow, and many will not enter.

Psalm Response: Go out to the whole world and proclaim the Good News.

(Is 66:18-21 Ps 116 Heb 12:5-7, 11-13 Lk 13:22-30)