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

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)

Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36

A few weeks ago we heard Jeremiah promising the deliverance of his people. This week he describes how this hope will be realised, even though Jerusalem and the Temple had been destroyed. A descendant of David will bring honesty, integrity and security to Israel.

Jeremiah’s complex writings changed Jewish expectations from a single Day of Judgement to a gradual process: an initial time of suffering, then an in-between period. This was identified by early Christians as now, after Christ’s death had inaugurated the New Covenant, while we await the promised completion in Christ’s second coming.

These rather mild verses from the Psalm fail to show its directness: “In your kindness, recall me – You”.

The earliest New Testament writing, Paul wrote this first letter to the Thessalonians from Corinth, probably in 51 AD, where Timothy had brought news of the Thessalonian church’s progress. Paul prays that the Lord should increase their love for one another, exhorting them to show this love by leading moral lives.

We are starting the year of Luke, but the gospel for the beginning of Advent is from the end of Jesus’ ministry, where he warns us to be ready for the end times. Every one of us faces an end time, and we must live our lives as if it comes today.

Psalm Response:    To you, O Lord, I lift up my soul.

Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37

The Book of Daniel was written about 165 BC. It looks forward with certainty to the day of the Lord at the end of history, when the kingdom of God will triumph. In this vision the worldly kingdoms opposed to God have been portrayed as various beasts. In contrast, Jesus and the glorified people of God who will form his kingdom on earth, are represented in human form, as “one like a son of man”. This became the most characteristic way in which Jesus referred to himself, as the one through whom the salvation of God’s people is realised.

The Psalm praises the eternal kingship of the Lord, who triumphs over rebellion and chaos.

The Revelation to John was probably written about 90 AD, during a time when Christians were being persecuted. Today we hear John’s greeting to the seven churches of Asia, before he criticises them. His summary of the Christian faith includes a reference to Daniel’s vision.

The Gospel of John was also probably written near the end of the 1st century. It is very different from the other 3 gospels, which are read in Ordinary Time over the 3 year cycle. In today’s reading Jesus clearly tells Pilate the nature of his kingship, reflecting how much the understanding of Jesus had developed over the 60 years since his death.

Psalm Response: The Lord is king, with majesty enrobed.

(Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37)

Daniel 12: 1-13; Psalm 15(16): 5.8-11; Hebrews 10: 11-14.18; Mark 13: 24-32

The Book of Daniel belongs to “apocalyptic” literature, which secretly looks forward to the day of the Lord at the end of history, when all will be made right. It was written about 165 BC to strengthen the Jews who were suffering bitter persecution. The hero, Daniel, is saved by adhering to his faith in face of many trials. Daniel is promised that the just will live for ever, an early expectation of resurrection.

The Psalm rejects idolatry and expresses confidence in the Lord, who will bring us to everlasting life.

Our final reading from the Letter to the Hebrews also looks forward to the end time. The daily animal sacrifices in the Temple could not take sins away. They have now been replaced by the one sacrifice of Christ, who now sits enthroned until he comes again. His perfect sacrifice has made forgiveness available to all. No further sacrifices will ever be needed.

An earlier chapter in the Book of Daniel, which we will hear next week, describes a vision of “One like a Son of Man” coming to rule God’s kingdom on earth. In today’s gospel Jesus graphically describes the heavenly signs that will accompany his return as the “Son of Man”.

Psalm Response: Preserve me, God, I take refuge in you.

(Daniel 12: 1-13; Psalm 15(16): 5.8-11; Hebrews 10: 11-14.18; Mark 13: 24-32)

|1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44)

Ahab, the king of Israel “did evil in the sight of the Lord more than any of his predecessors” by worshipping false gods, introduced by his wife, Jezebel. Elijah told Ahab the Lord would punish him with a drought lasting many years. In today’s reading a widow gives Elijah the last of her food, and is rewarded with food until the drought ends.

The Psalm advises us not to put our trust in princes, but in our God, who is kind and good.

The Letter to the Hebrews shows how Jesus Christ is our eternal high priest, “mediator” of the new covenant, which replaced the old covenant. The high priest no longer goes each day into the sanctuary of the Temple, where God dwells on earth, to mediate between man and God. Christ has entered heaven, so he can intercede directly with God on our behalf. Christ died and offered himself as a sacrifice once only, perfectly confirming man’s agreement to the new covenant for ever.

Like the first reading, today’s gospel also involves a widow who gives her all. The widow exemplifies loving God with all our heart, with all our soul, with all our mind, and with all our strength, instead of meaningless ritual.

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

(1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44)

Jeremiah 31: 7-9; Psalm 125(126); Hebrews 5: 1-6; Mark 10: 46-52

Jeremiah has promised that Israel will return from their exile in Babylon. This new exodus will be on a smooth path with ample water, not like the first wanderings in the desert. God has redeemed his people, and will make a new unbreakable covenant with Israel, writing his law on people’s hearts, instead of on breakable stone. Jesus made this new covenant at the Last Supper.

The Psalm exults in the imagined joy of this restoration, so intense as to seem like dream.

The extended extract from Hebrews read over the last 2 weeks, concludes by showing how Christ’s humanity enables him to understand our weaknesses. As the high priest forever, appointed by God at his baptism, Christ is therefore supremely fitted to mediate between us and God. But Hebrews goes on to say that Christ had to learn the depths of the human condition through his suffering.

Today we hear the last of Jesus’ teachings during his journey up to Jerusalem. Though blind, Bartimeus calls Jesus “Son of David”. He can see who Jesus is more clearly than the disciples following Jesus. He then calls Jesus “Master”, the only person in the first three gospels to do so before the resurrection. Able to see, Bartimeus now follows as a disciple.

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

Wisdom 7: 7-11; Psalm 89(90): 12-17; Hebrews 4: 12-13; Mark 10: 17-30

The last of the Old Testament books to be written, the Wisdom of Solomon was written to encourage Jews living in the rational Greek culture of Alexandria. Today’s reading is part of a speech ascribed to Solomon, describing what Wisdom is, and why we should seek her. Solomon prayed and was given wisdom which he sees as “a breath of the power of God”, “a reflection of eternal light”, “an image of God’s goodness”. And so to be desired above all riches.

The Psalm, attributed to Moses, compares God’s awesome eternity to the shortness of Moses’ and our lives, asking God for wisdom, so that our work be firmly based. Filling our short lives with God’s love is all we need to be full of joy.

The Letter to the Hebrews has insisted Jesus, a man like other men, is capable of leading into God’s rest those who hear and obey “the living Word of God”, which, like a sword, can unfailingly “judge secret emotions and thoughts”.

Jesus continues to teach on his way to Jerusalem: the rich man appears to have heard the good news, but does not have the wisdom to let go of his riches. How hard it is to do so! We cannot practise this wisdom without God’s help.

Psalm Response: Fill us with your love so that we may rejoice.
(Wisdom 7: 7-11; Psalm 89(90): 12-17; Hebrews 4: 12-13; Mark 10: 17-30)

Wisdom 2:12,17-20; ; Psalm 53(54); ; James 3:16 – 4:3; Mark 9: 30-37

Wisdom was the last book of the Old Testament to be written, probably in Alexandria about 50 BC. Written in Greek, it is not in the Hebrew Scriptures and is therefore treated as apocryphal in non-Catholic bibles. The wicked are blinded by their thoughts: “haphazard were we born”, they thought, and we leave no trace when we die, “because no-one returns.” So “let us enjoy the good things that exist” and “oppress the righteous”, simply because “he annoys us”. But Wisdom responds: “God formed man to be imperishable; in the image of his own nature”.

The Psalm implores God’s help against our enemies, confident that he will help. Prayed by David when his hiding place was betrayed to Saul.
James’ letter continues emphasising we must show our faith in good works, for which we need “wisdom from above”. We must “show works in the meekness of wisdom”, not in “jealousy and selfish ambition”. “Friendship with the world is enmity with God”.

In the Gospel Jesus uses a quiet moment on the way back from the Transfiguration to tell his disciples again that he will be killed and “after three days he will rise”. But as yet they cannot understand. He then insists that his way is to “be last of all and servant of all”, giving welcome to the least significant, even little children. God’s wisdom is not the world’s wisdom.

Psalm Response: The Lord upholds my life.

(Wisdom 2:12,17-20; ; Psalm 53(54); ; James 3:16 – 4:3; Mark 9: 30-37)

Chris