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

isaiah 60:1-6; Psalm 71; Ephesians 3:2-3,5-6; Matthew 2:1-12

 

Third Isaiah was writing just after the Israelites had returned from exile in Babylon. Participation in the future messianic salvation is offered to all who believe in the Lord and keep his commandments. Isaiah visualises the new Jerusalem, illuminated by God, to which all peoples will stream and a time when their offerings will be acceptable. The church’s task is to bring the good news to the whole world.

 

The vision of the universal Church Paul describes in Ephesians matches Isaiah’s image of the new Jerusalem. Paul sees the Church, led by the Spirit, as Christ’s body, part of God’s plan for the whole of creation. And Paul joyfully realises that it was always part of God’s plan that the gospel message is to be taken to all: Gentiles as well as Jews are to share 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. But they needed the Jewish scriptures to help find him. 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.

 

Numbers 6:22-26; Psalm 66; Galatians 4:4-7; Luke 2:16-21

The Book of Numbers continues the story of the Israelites during their exodus journey from Mount Sinai until they arrive outside the Promised Land before 1200 BC. Among the many laws for behaviour and ritual practices is this beautiful form of blessing given to Moses by the Lord. It is one of the oldest and finest pieces of ancient poetry. To “bless” means to pour out the power of life that produces growth, success, fertility and prosperity.

Paul wrote his letter to the Galatians as an angry and anguished appeal to them not to forsake the gospel he had taught them. Other preachers were trying to persuade them that, to be fully Christian, Gentiles had to become Jews and conform to the Jewish Law. No, says Paul. The Law was a temporary disciplinarian needed until humanity was mature enough to join God’s family. This is now possible through the faith of, and our faith in, God’s Son, who was born of a woman and so fully human.

In Luke’s Gospel the coming birth of Jesus was announced to Mary by the Angel Gabriel. Accepting what God wanted of her, and still a virgin when Jesus was born, she may still have been puzzling over this strange event. So she must have been much helped by the coming of these shepherds, who confirmed that her son was “Messiah and Lord”.

Psalm Response: O God, be gracious and bless us.

Midnight: Isaiah 9:1-7; Psalm 95; Titus 2:11-14; Luke 2:1-14.
Dawn: Isaiah 62:11-12; Psalm 96; Titus 3:4-7; Luke 2:15-20.
Day: Isaiah 52:7-10; Psalm 97; Hebrews 1:1-6; John 1:1-18.

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 adopted these words as a marvellous way to celebrate the birth of Jesus.

Written over 60 years after Jesus’ birth, Paul’s summarises the gospel to Titus: a compassionate God chose to offer us 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 Responses:
Midnight: Today a saviour has been born to us; he is Christ the Lord.
Dawn: This day a new light will shine upon the earth: the Lord is born for us.
Day: All the ends of the earth have seen the salvation of our God.

Isaiah 11:1-10; Psalm 71; Romans 15:4-9; Matthew 3:1-12

The readings for Advent from Isaiah continue with his description of the ideal king, who will come from the remnant of Israel – the stump of Jesse, of David’s dynasty. Much quoted by Christian New Testament writers and applied to Jesus. But Isaiah was seeking to comfort his people, under attack by Assyria, and he goes on to foresee a fantastic and idyllic future when the whole of creation will live in complete harmony. No human king could achieve this, but the “fear of the Lord” and the “knowledge of the Lord” would bring it about.

Paul’s letter to the Romans exhorts the two groups of Christians in Rome to work patiently together, ignoring varying degrees of conformity to the Jewish Law. We must learn about God from the Jewish Scriptures, the Old Testament, so that we may worship him in unity of mind and mouth. The sufferings of both the Messiah and of Israel demonstrate that God keeps His promises, and the Messiah will lead all nations, both Jews and Gentiles, to praise God.

In the Gospel John the Baptist, the last prophet of the Old Testament, prepares the way of the Lord by urging people to repent, to turn towards God from their sins. But he condemns those who say they have no need of God.

Psalm Response: In his days justice shall flourish and peace till the moon fails.

Isaiah 2:1-5; Psalm 121; Romans 13:11-14; Matthew 24:37-44

During advent the first readings are from first Isaiah, mostly written before 700 BC, a period when Israel was under attack from Assyria. Isaiah is critical of attempts by Israel’s kings to control their destiny – he urges them to place their faith and trust in God, and in His promises to David, whose city of Jerusalem is where God dwells. But God will not necessarily protect Israel from its enemies, who might be the means God uses to cleanse the people.
Nevertheless there will be a remnant who will ensure the survival of the people, like a stump of a tree, from which will come an ideal ruler in the future. In today’s reading Isaiah looks forward to a peaceful time when all nations will be attracted by Israel’s behaviour to accept God’s authority, centred on Mount Zion in Jerusalem.
In his letter to the Romans Paul has been drawing out the implications of his image of Christians as all parts of one body. Since we are therefore dependant on each other we have a duty of love for each other. Judgement will come at any time, so we must live at all times as if all our actions are visible to all.
Matthew’s gospel reinforces the need to “stay awake”, ready for the Lord’s coming.

Psalm Response: I rejoiced when I heard them say: “Let us go to God’s house”.

Isaiah 2:1-5; Psalm 121; Romans 13:11-14; Matthew 24:37-44

2 Sam 5:1-3 Ps 121 Col 1:12-20 Lk 23:35-43

The Books of Samuel, with the Books of Kings and of Judges, tell of Israel’s history from when they entered Canaan about 1200 BC, up to their exile to Babylon in 587 BC. After the death of Saul, David became King of Judah. In today’s key reading David then becomes King of all Israel. He goes on to capture the 1,000 year-old city of Jerusalem, and makes it his capital. He then brings the Ark of the Covenant to Jerusalem, making it also Israel’s religious centre. The Psalm celebrates Jerusalem, David’s city.

The letter to the Colossians was written because they thought that angelic beings and other spiritual powers were either rivals to Christ or were needed to supplement Christ’s work. Paul says this detracts from the person of Jesus Christ, who possesses the totality of power needed for redemption, meaning the forgiveness of sins. The hymn praises Christ, who is the image of the unseen God. He existed before all things, which were created in him, and He is supreme over all creation. He has reconciled all things, the whole cosmos, by “the blood of the Cross”.

In Luke’s Gospel the crucified Jesus is recognised as King, both by the good thief and in the inscription written by Pilate, a Gentile.

Psalm Response: I rejoiced when I heard them say: “Let us go to God’s house”.

(2 Sam 5:1-3 Ps 121 Col 1:12-20 Lk 23:35-43)

Mal 3:19-20 Ps 97 2 Thess 3:7-12 Lk 21:5-19

Written about 460 BC, after the Jews returned from their Babylonian exile to rebuild the Temple, Malachi criticises the people’s religious indifference, priestly abuses, intermarriage with pagans and divorce. So he writes anonymously, “Malachi” means “my messenger”. “Where is the God of justice?” he asks. But he promises that the day of the Lord is coming, preceded by a messenger to prepare the way, later seen by Christians as John the Baptist. When that day comes evil-doers will be burnt up, while those who fear the Lord will be energised and healed, gambolling with joy and treading on the ashes of the evil-doers.

The Thessalonians had heard a forged letter saying the Lord’s second coming was very close. Some had stopped working for a living and were “interfering in everyone else’s” work. Paul says they are “busybodies”, stirring up trouble! They should be shunned until they pull their weight in the community, as Paul did when he was with them.

In the Gospel Jesus foresees the destruction of the Temple, and the disasters, persecutions and false prophets that must precede the second coming. But we must not worry about these future problems, nor try to guess the day of the Lord’s second coming. We should concentrate on the day-to-day following of Jesus, placing all our trust in Him.

Psalm Response: The Lord comes to rule the peoples with fairness.

2 Macc 7:1-2,9-14 Ps 16 2 Thess 2:16-3:5 Lk 20:27-38

The second Book of Maccabees relates events from about 180 to 160 BC, and includes the martyrdom stories of Eleazar, and of this family of a mother and seven brothers, written to encourage God’s people in times of persecution. The Syrian king Antiochus imposed Greek cultures on the Jews, prompting a revolt led by Judas Maccabeus. The brothers each profess aspects of their faith, including confidence in individual bodily resurrection. After their martyrdoms the Jews succeeded in throwing off their oppressor.

The second letter to the Thessalonians was written to calm a community startled by claims that “the day of the Lord” was upon them. As long as they love and believe in the truth given them originally they should stand firm and have no fear. They should continue to pray confidently for Paul and other preachers, that the word of the Lord may “run” into people’s hearts everywhere.

In Luke’s gospel, after meeting Zacheus Jesus entered Jerusalem, cleansed the Temple and responded to challenges about his authority. Then he is asked about resurrection, with another example of seven brothers. He says those worthy to attain resurrection will no longer die or marry, “they are children of God”, the living God of Abraham, Isaac and Jacob, whom Moses called “Lord”.

Psalm Response: I shall be filled, when I awake, with the sight of your glory, O Lord.

(2 Macc 7:1-2,9-14 Ps 16 2 Thess 2:16-3:5 Lk 20:27-38)

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)