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

Mal 3:19-20; Ps 97(98); 2 Thess 3:7-12; Lk 21:5-19

Writing anonymously 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: “Where is the God of justice?” But he promises the day of the Lord is coming, preceded by a messenger to prepare the way, 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, treading on ashes of evil-doers.

The Psalm urges all creation to praise the Lord for His victorious salvation.

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.

(Mal 3:19-20; Ps 97(98); 2 Thess 3:7-12; Lk 21:5-19)

<h2>2 Macc 7:1-2,9-14; Ps 16(27); 2 Thess 2:16-3:5; Lk 20:27-38</h2>

The second Book of Maccabees relates eventsfrom about 180 to 160 BC, including 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 culture on the Jews, prompting a revolt led by Judas Maccabeus. The brothers each profess aspects of their faith, including confidence in individual bodily resurrection. The Jews later succeeded in throwing off their oppressor.

The Psalm asks for God’s favourable judgement, confident He will help us against our enemies.

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 all preachers.

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(27); 2 Thess 2:16-3:5; Lk 20:27-38)

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

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 encouraged to trust in God by gentle reminders of their sins.

The Psalm praises God’s sovereign majesty and loving providence.

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 promises that those persecuting them will be punished. The Thessalonians are always in Paul’s prayers, and should not 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”.

The Psalm urges us to praise the Lord, especially for his rescue of us. We should therefore keep his commandments.

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. Paul is facing death alone. But God has not deserted him, enabling 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.

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

Ex 17:8-13; Ps 120(121); 2 Tim 3:14-4:2; Lk 18:1-8

During the Exodus, after escaping from Egypt across the Red Sea, the Israelites’ frequently grumbled about God, who responded by giving them water, quail and manna. Then they were challenged by the Amelekites living between Palestine and Sinai. Moses needed a lot of human help to keep his arms up! But his persistence showed complete faith in God. They continued to quarrel and test the Lord, but he showed yet again that he will always look after them.

The Psalmist, full of confidence in the Lord, assures his companion he too may have total confidence in God.

Paul emphasises that Timothy, like Moses, must “be persistent” in proclaiming the word “whether it is convenient or inconvenient”. He describes the uses of scripture: “for teaching, for refuting error, for guidance and for teaching people to be holy”. For Paul, writing before the Gospels were written, “scripture” meant what we now call the Old Testament. So we need to persist in trying to understand the Jewish Scriptures.

Just before Jesus enters Jerusalem Luke gives us two parables about prayer. Today we hear how the persistent widow gets justice. Jesus assures us: God will “see justice done to his chosen who cry out to him day and night even when he delays to help them”.

Psaqlm Response: Our help is in the name of the Lord, who made heaven and earth.

(Ex 17:8-13; Ps 120(121); 2 Tim 3:14-4:2; Lk 18:1-8)

2 Kgs 5:14-17; Ps 97(98); 2 Tim 2:8-13; Lk 17:11-19

Naaman, a leper, commanded an Aramaen army which was victorious over Israel. An Israeli girl, 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 reward, Naaman takes soil home so that he may continue worshipping the God of Israel.

The Psalm praises the Lord for he has given salvation to all peoples and all creation.

Paul urges Timothy to pass on the gospel he has received, summed up in only six 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.

(2 Kgs 5:14-17; Ps 97(98); 2 Tim 2:8-13; Lk 17:11-19)

Hab 1:2-3,2:2-4; Ps 94(95); 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 invites us to praise and worship the Lord daily, for he is our king and shepherd. We must not lose faith in God, as did the Israelites in their desert journey.

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” the truth that Jesus, “has abolished death”.

In Luke’s Gospel Jesus continues to teach on his way to Jerusalem. We must have confidence in God’s plan, carrying out the tasks God has given us. We must not expect God to put this world to rights in our lifetime.

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

Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31

Amos warns both the northern kingdom, Israel, ie Samaria, and the southern kingdom, Judea, with its capital Zion or Jerusalem, that the idle rich in both kingdoms will be the first to go into exile. 40 years later, in 721 BC, Samaria was conquered, and later Judea followed into exile.

The Psalm, echoed by Mary in Luke’s Magnificat, confirms that God’s justice will prevail: the hungry will be fed, the blind given sight, but the wicked will lose out.

Instructing Timothy how to organise the early Christian church, Paul also insists the rich should use their wealth for good deeds. Christians should ideally aspire to show the Christian virtues as examples to all, and so witness to the truth, until our Lord Jesus Christ returns to appear in glory as King of kings. And Paul insists that only God “has immortality”: we do not simply have souls that live on after death – our creed says we believe in “the resurrection of the body”, a gift from God in which our whole person, body and soul, lives for ever.

The Gospel graphically illustrates the dangers of riches: the rich man, who is not named, asks that the poor man – who is named – Lazarus – be sent to relieve his torments in hell. Abraham tells him the rich should listen to the prophets.

Psalm Response: My soul, give praise to the Lord.

(Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31)

Wisdom 9:13-18; Ps 89(90):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 a just 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 contrasts God’s eternity with our short lives, confident that God cares for us and that some good will come from our trials.

In this moving letter Paul asks Philemon to accept back the slave Onesimus and forgive him. But Paul is pleading for something more: 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 “I’m too busy” excuses, Jesus insists we must “hate” our parents: not emotionally but in our actions. We must weigh our options carefully and willingly carry the Cross.

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

(Wisdom 9:13-18; Ps 89(90):3-17; Phlm 9-10, 12-17; Lk 14:25-33)

Eccles 1:2, 2:21-23; Ps 89(90):3-17; Col 3:1-5, 9-11; Lk 12:13-21

Qoheleth the Preacher struggles with the contradictions of life and the vanity of created things which give no lasting satisfaction. Good people suffer, sinners enjoy life and prosper. With no idea of life after death, the Preacher’s only solution is to trust that God will make it right eventually.

The Psalm contrasts the shortness of our lives with God’s eternity, seeing suffering and death as punishment for sin. But also prays that God will grant some happiness before death.

This final extract from Colossians hints at Paul’s very detailed moral teaching. The Christian’s life is now “hidden with Christ”, but when Christ is revealed “you too will be revealed in all your glory”. Paul then spells out how we should live our lives focussed on Christ. So that we will grow in knowledge and maturity towards the images of our creator that God intended us to be. We must put away sins of both sex and speech, which damage individuals and the Christian community.

Luke’s Gospel answers the Preacher’s problem in the first reading: good actions in this life are rewarded after death, and evil will be punished. The rich man’s approach was sensible in capitalist terms, and not immoral. But Luke insists that we must help the poor while we can!

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

(Eccles 1:2, 2:21-23; Ps 89(90):3-17; Col 3:1-5, 9-11; Lk 12:13-21)