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

<h2>Exodus 3: 1-8, 13-15; Psalm 102 (103); 1 Cor 10: 1-6,10-12; Luke 13: 1-9</h2>

The book of Exodus describes how a group of Hebrew slaves becomes a nation unified by faith in the one God, who made a covenant with them. After killing an Egyptian, Moses fled across the Red Sea. He was given refuge by Jethro, marrying his daughter, Zipporah. In today’s reading Moses is called by God to his life’s task of leading the Hebrews to the promised land. God reveals his name as “being”: he exists and involves himself with us.

All creation is invited to join in this Psalm – a tender hymn of thanksgiving for the Lord’s mercy, which is so great because he knows man’s frailty.

Paul warns the Corinthians not to be over confident in their faith. Even with God’s continual support and unifying nourishment, the Israelites many times fell away from the covenant and into idolatry. Paul goes on to urge respect for the Eucharist. The sacraments help us to live our lives of faith, but salvation is not automatic.

In Luke’s Gospel Jesus continues teaching his disciples on the journey to Jerusalem. He uses examples of sudden death that his hearers would be aware of, to urge repentance and keeping one’s life oriented towards God at all times. With the parable of the fig tree Jesus says God is patient, but judgement will come.

Psalm Response:    The Lord is compassion and love.

(Exodus 3: 1-8, 13-15; Psalm 102 (103); 1 Cor 10: 1-6,10-12; Luke 13: 1-9)

Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36

While Abram was wandering round Canaan before 1500 BC, his kinsman, Lot was captured in Sodom. Abram and his allies freed him. To celebrate this victory, bread and wine were brought out and Abram was blessed by Melchizedek, Priest-King of Salem, traditionally identified with Jerusalem. Then the Lord promised Abram a land of his own, an heir, and numberless descendants. A firebrand signifying the Lord’s presence, pass between the halves of the animals, a common way at that time of confirming a covenant.

The Psalm asserts complete confidence that God will not abandon but will rescue us, while asking for guidance and protection.

Paul wrote to the Philippians about 60 AD. A devout Jew and Pharisee, Paul has nevertheless concluded that righteousness does not come from the Law but through faith in God, as shown by Abraham. As citizens of heaven we owe allegiance to Christ, not Caesar. Since God will transfigure our bodies, we must not be ruled by bodily appetites but gradually transform ourselves into images of Christ.

Luke describes Jesus’ appearance being changed. Moses and Elijah, representing the Law and the Prophets, are talking with him about his “exodus”, his coming passion and death. The disciples are confused, but then God tells them they must now listen to Jesus, the representatives of old Israel have departed.

Psalm Response: The Lord is my light and my help.

(Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36)

Jer 17: 5-8; Psalm 1:1-4.6; 1 Cor 15:12,16-20; Luke 6: 17,20-26

Jeremiah lived through a stormy period about 600 BC, before and during the exile. He suffered much through sieges and imprisonments, his life and death showing many similarities with Jesus. The despair he felt at the sins of his people against God’s covenant may have led him to doubt. But doubt can lead to re-examination of beliefs: Jeremiah never lost hope that God is merciful, and his new covenant would save his people. We may wrestle with sin engraved on the heart, treasures will be taken away, but we must trust in the Lord to lead us through our troubles.

Paul had reminded the Corinthians of the centrality of the resurrection to our faith. Now he explains: without Christ’s resurrection from the dead, there is no resurrection of the body for us. Therefore no bodily life after our death – this life is all we have. He compares the resurrection of the dead to sowing a seed: the body which dies “is not the body which is to be”, which will be energised by the Spirit. “What is sown is perishable, what is raised is imperishable”.

In Luke’s gospel Jesus had chosen the twelve from his disciples, clearly indicating to Jews his new approach. Jesus proclaims God’s justice is coming. Good news for those treated unfairly, not good for those behaving unjustly.

Psalm Response: Happy the man who has placed his trust in the Lord.

(Jer 17: 5-8; Psalm 1:1-4.6; 1 Cor 15:12,16-20; Luke 6: 17,20-26)

Jer 1:4-5, 17-19; Psalm 70(71); 1 Cor 12:31-13:13; Luke 4:21-20

In 626 BC Jeremiah was appointed by God to be his prophet during the forty troubled years before the exile. Israel had fallen away from God’s covenant, worshipping pagan gods. Jeremiah warned them that unless they turned back to the Lord, Jerusalem would be destroyed – as it was by Babylon. But the prophet’s life is not easy, even though sure of God’s support, and Jeremiah suffered much at the hands of his own people.

The Psalmist implores the Lord’s help in affliction, confident he will be heard.

Paul has emphasised to the Corinthians that the different abilities of each member are essential to the work of the church. In today’s beautiful reading he contrasts these diverse skills with the overriding virtue of love, needed by everyone. And more important than the gift of tongues, which the Corinthians valued highly.

In Luke’s gospel Jesus continues from last week’s reading, saying the text he had read from Isaiah is being fulfilled as he is speaking. With these words He inaugurates the time of fulfilment of the Jewish Scriptures. But his words were seen as unexpectedly gracious for a mere carpenter’s son. He could work no miracles there in his home town. He tells them Gentiles will prove more receptive to the word of God. Jerusalem would be destroyed yet again.

Psalm Response: My lips will tell of your help.

(Jer 1:4-5, 17-19; Psalm 70(71); 1 Cor 12:31-13:13; Luke 4:21-20)

Sirach/Ecclesiasticus 24:1-2, 8-12; Psalm 147; Ephesians 1:3-6, 15-18; John 1:1-18

Written in Jerusalem about 180 BC, Sirach contains many carefully worded maxims, and has been much used by the Church to present moral teaching. This chapter personifies Wisdom as a distinct being who comes from God, so foreshadowing the Gospel of John. Here Wisdom is seen as God’s gift to Israel, where she is to dwell.

The Psalm urges us to praise the Lord because of all his good deeds to us, giving us life, food, children, and laws to live by.

After a short greeting Paul reminds his hearers of God’s plan, that mankind was designed from the beginning to be with him in eternal glory through Jesus Christ. After giving thanks for our redemption through Christ’s blood, Paul prays that God “may give you a spirit of wisdom and revelation resulting in knowledge of him”, so that you may know what hope we may have in God’s power which he worked in raising Christ from the dead. Our baptism is only the first instalment of the renewal of all creation under Christ.

John’s prologue to his gospel appears to be a hymn praising God’s activity in creating the world and sending the “logos” or “Word”, who dwells among us and shows God’s glory. The three interruptions describe the role of John the Baptist, who testified to the light. Those who accept the light, Christ, are given power to become children of God.

Psalm Response: The Word was made flesh and lived among us.

(Sirach/Ecclesiasticus 24:1-2, 8-12; Psalm 147; Ephesians 1:3-6, 15-18; John 1:1-18)

1 Sam 1:20-22.24-28; Psalm 83(84);1 John 3:1-2.21-24; Luke 2:41-52

Hannah was constantly tormented for her barrenness by Elkanah’s other wife. Every year, they went on pilgrimage to Shiloh, where the Ark of the Covenant resided. One year Hannah prayed for a long time, promising the Lord that if he granted her request for a son, she would dedicate him to the Lord. The priest Eli added his prayers to hers. After Samuel was born, Hannah took him to Shiloh and left him with Eli, dedicated to the Lord, where later he was called as a prophet.

The Psalm expresses intense longing to experience the Lord’s presence in his Temple.

The first letter of John was written near the end of the first century against false ideas that were being spread, especially that Jesus was not truly man. Jesus – “what we have seen” “and touched with our hands” – was true man, the greatest gift of the Father. And the Father has made us his children. We will know in truth that we belong to him if we keep his commandments. Knowledge of God and love for one another are inseparable.

Luke’s story of the boy Jesus in the Temple poses the question: did the human child Jesus show divine knowledge and powers before his baptism, when God proclaimed him as his Son and he started his ministry?

Psalm Response: They are happy who dwell in your house, O Lord.

(1 Sam 1:20-22.24-28; Psalm 83(84);1 John 3:1-2.21-24; Luke 2:41-52)

Scripture Readings 25th December 2021, Nativity of the Lord, Year C (night)

Around 720 BC Judah was threatened by many enemies. Isaiah advised the kings to stand firm, because the Lord would give a sign: “the virgin shall be with child, and bear a son, and shall name him Immanuel”, meaning “With us is God”. Today’s reading rejoices in the coming peaceful dominion of this child.

The Psalm calls us and the whole of creation to rejoice at this birth of the Lord.

Paul tells Titus that in this birth “God’s grace has been revealed, and it has made salvation possible for the whole human race”.

On Sunday the Gospel told of Mary’s visit to Elizabeth. Today Luke places the birth of the Christ firmly in time and space. Tradition insists that Jesus was born in Bethlehem in Judea, and grew up in Nazareth in Galilee. The Messiah was not born of noble parents to live in a mansion, but into a country family, forced temporarily away from home. 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 royal birth announcement was sent not to royalty, but to shepherds, outcasts excluded from Temple worship by their occupation. From the start of Luke’s gospel Jesus’ message is taken to the poor.

Psalm Responses:

Day: All the ends of the earth have seen the salvation of our God.

Micah 5: 1-4; Ps 79(80); Hebrews 10: 5-10; Luke 1: 39-44

Micah was prophesying in Judea around 720 BC. The rich were defrauding the poor, and prophets even misleading the people by assuring them that all was well. Which is what people wanted to hear. No, said Micah: “Zion would be plowed like a field” – utterly destroyed, as happened in the exile in 586 BC. But a remnant would survive, and a ruler would come from Bethlehem, David’s birthplace. When “she who is to give birth gives birth”, the mother of the Immanuel, then the remnant will come back to the Lord.

The Psalm pleads that the Lord’s help come soon, as Israel is being hard pressed by its enemies.

Hebrews continues to explain the differences between Christ’s sacrifice and animal and food sacrifices offered in the Temple: these had to be repeated again and again, because they did not bring forgiveness of sin. Only Christ’s sacrifice could remit sins: it is the fulfilment of God’s will, rather than the holocausts he does not want. Jesus is seen as explicitly offering himself, so that not only are our sins forgiven but we may be made holy.

The Gospel begins the Christmas story with Mary’s visit to Elizabeth, soon to give birth to the last of the Old Testament prophets.

Psalm Response: God of hosts, bring us back; let your face shine on us and we shall be saved.

Zeph 3: 14-18; Is 12; Phil 4: 4-7; Luke 3: 10-18

About 600 BC Zephaniah preached that Judah’s idolatry would lead to a “day of wrath”. But the Lord “is in your midst” and will mercifully spare a holy remnant. Jerusalem will finally enjoy the peace and joy of the Day of the Lord celebrated in this song, and recalled by Luke: “the Lord is with you”.

Before 700BC first Isaiah prophesied that idolatry and social injustice would bring about the destruction of the northern kingdom Israel. But, he said, “a shoot shall spring from the root of Jesse” bringing justice to the world, and he celebrated this rescue with today’s Psalm.

After instructing the Philippians in right moral behaviour and community living, Paul encourages them to look forward to the Lord’s coming with confidence that the peace of God will come to them. They should celebrate publicly their joy in the Lord, but not so exuberantly that others are offended or put off. They should always show kindness to all.

Luke’s gospel continues from last week with the moral teaching preached by John the Baptist before Jesus started his ministry. Repentance must include conforming to God’s justice. But John insists that he is not the Messiah, who is coming and will baptise with the Holy Spirit and with fire.

Psalm Response: Sing and shout for joy for great in your midst is the Holy One of Israel.

(Zeph 3: 14-18; Is 12; Phil 4: 4-7; Luke 3: 10-18)

Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6

The Book of Baruch, was probably written during the second century BC and attributed to Jeremiah’s secretary. It deals with problems of Jews permanently exiled in the diaspora. Today’s reading offers consolation for refugees, seeing hope for Jerusalem as the mother of all exiles. Realistically it insists that we must come to terms with life where we are. In all ages, families living in exile must find salvation from the living word of God.

The Psalm is usually seen as Israel’s rejoicing after their return from exile. But it may be more consistently read as an intense visualisation of the future restoration of Israel by the Lord.

Paul wrote the Letter to the Philippians from prison between 55 and 63 AD, addressing it to the “saints, bishops and ministers” of the community. He prays lovingly that their love and knowledge of Christ may increase, so that they dare to proclaim the gospel fearlessly.

For these 3 weeks of Advent we hear from Luke’s gospel about preparations for the coming Messiah. Today John the Baptist is positioned in history, proclaiming a baptism of repentance and, like Baruch, quoting from Isaiah. Just as with Elizabeth’s greeting on the last Sunday of Advent, Luke firmly links the coming birth to the Old Testament, which it fulfills.

Psalm Response: What marvels the Lord worked for us! Indeed we were glad.

(Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6)