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

Exodus 24:3-8; Ps 115(116); Hebrews 9:11-15; Mark 14:12-16, 22-26

After rescuing the Israelites from Egypt God gave Moses the Law, including the Ten Commandments. The animal’s blood thrown over people and altar symbolises the people’s agreement to this covenant.

The Psalm gives thanks to God for answering prayers in time of need. And renews our promise to keep God’s laws.
The blood which ratified Israel’s covenant with God foreshadowed the people’s suffering before they could build their kingdom in the promised land. So the Letter to the Hebrews sees Jesus Christ’s suffering and bloody sacrifice as marking the new covenant, which enables the new people of God to enter their eternal inheritance. But, as “co-heirs with Christ” we must share in Christ’s suffering “so as to share his glory”. God’s kingdom can be built only through suffering: the Cross is the only way. Like the apostles, we must also drink the cup Christ has drunk, as well as eating the heavenly food we celebrate today.

Mark’s gospel brings us back to the Passover blood of the lamb, with which the exodus began, then forward to the Last Supper, when Jesus’ own blood was drunk to initiate the new covenant. But Jesus postpones drinking the fourth, final cup of the meal until just before dying on the Cross. Jesus commanded us to repeat the Eucharistic meal “until he comes”.

(Exodus 24:3-8; Ps 115(116); Hebrews 9:11-15; Mark 14:12-16, 22-26)

Deut 4: 32-34, 39-40; Psalm 32(33); Romans 8:14-17; Matthew 28: 16-20

Deuteronomy, the second book of the Law, consolidated Israel’s beliefs and rituals. A long introductory teaching by Moses emphasises the requirement for Israel to keep the Law, as its part in their covenant with God. In today’s reading Moses emphasises the uniqueness of God, who has made himself known to Israel, speaking out of a fire, and who has made a covenant with them: He will be their God and they are to be his people. Moses then repeats the ten commandments, given by God.

The Psalm picks up God’s omnipotence, who created even the heavens and the stars. We can rely confidently on His promises.

God’s revelation in Christ fulfilled this covenant relationship: Paul tells the Romans that if we are in the Spirit we are not in the flesh. We are no longer dominated by our human tendency to turn from God. We are now God’s children, sharing in Christ’s inheritance, in his suffering and in his glory.

There only two resurrection appearances in Matthew’s Gospel. Jesus appeared very briefly to two Marys. Then the Gospel ends with Jesus commissioning the eleven disciples to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. And He promises to be with his people always.

Psalm Response: Happy the people the Lord has chosen as his own.

(Deut 4: 32-34, 39-40; Psalm 32(33); Romans 8:14-17; Matthew 28: 16-20)

Luke begins Acts by repeating Jesus’ ascension, both to emphasise its importance and to link the coming work of the apostles with Jesus’ earthly ministry. Before Pentecost the disciples still do not understand, asking if the time has come for the kingdom of Israel to be restored. But only God knows. Jesus must return to the Father so that the Holy Spirit can come and give them power to be his witnesses “to the ends of the earth”. The two men from the empty tomb appear again, promising Jesus will return. But we are not to know when.

The Psalm calls on all nations to acknowledge the God of Israel as the only true God. He is King and reigns over all the earth.

Paul’s letter to the Ephesians gives a broad, developed understanding of Jesus and the Church. Christians should seek unity in the one Lord, making good use of the various gifts given us by Christ.

In the second ending of Mark’s gospel, Jesus appeared after his resurrection to Mary Magdalen, and then to two disciples walking in the country. All three told the Apostles – who did not believe them. Jesus then rebuked the apostles, before commissioning them as his witnesses. He was then taken up into heaven.

Psalm Response: God goes up with shouts of joy, the Lord goes up with trumpet blast.
(Acts 1:1-11; Psalm 46(47); Eph 4:1-13; Mark 16:15-20)

Acts 9: 26-31 ; Ps 21(22) ; 1 John 3: 18-24 ; John 15: 1-8

Much has happened in Acts since last Sunday’s reading: Peter and some apostles have been imprisoned and beaten before being set free again. Seven Greeks were appointed to look after the Hellenists – apparently Greek-speaking Christians. Stephen was arrested and his speech to the Jewish leaders suggests that the Hellenists were persecuted by the Jews because they did not join in the Temple worship. They were driven out to Judea and Samaria – and so the Gospel began to spread.

Today we hear how Paul returns from his conversion near Damascus. He is accepted by the Hebrew Christians, but not by the Hellenists, so has to be hustled out of town.

The ending of this Messianic Psalm, uttered by Our Lord on the Cross, rejoices in the triumph of God’s justice: God’s promises to Israel are fulfilled in Jesus.

In his first Letter John insists that we must show our faith by our actions: keeping God’s commandments. We can be sure we are doing right if we obey our conscience guided by God’s Spirit dwelling in us.

In John’s gospel Jesus gives his disciples detailed teaching at the last supper, just before his arrest. We must be bound closely to Christ: He is the vine, we are the branches, gaining sustenance and support from him.

Psalm Response: You, Lord, are my praise in the great assembly.

(Acts 9: 26-31 ; Ps 21(22) ; 1 John 3: 18-24 ; John 15: 1-8)

Chris

Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-18

After healing the cripple in Jesus’ name and calling on the people to repent, Peter and John were put in prison overnight. Peter then repeats his preaching to the Jewish leaders. The leaders cannot deny “a notable miracle has been worked”. Undecided, they order the Apostles not to speak in Jesus’ name again, and release them without punishing them – at least this time.

The Psalm is from the Passover Psalm heard on Easter Sunday, thanking and praising God for repeatedly saving us.

John’s first letter insists that the love the Father has given us makes us his children now, anticipating already in some way what we shall be “when he appears”. John goes on to contrast the righteous who do not sin with those who commit sin. You are either for God or against him – there is nothing between.

In John’s gospel, after healing the man born blind, Jesus describes himself both as the door through which we can enter and be saved, and also as the good shepherd, whom the sheep know and follow. In contrast to the false shepherds criticised by Ezekiel, the good shepherd cares for his sheep, even at the cost of his life. Jesus emphasises that he is in control of his life, causing division among the Jews.

Psalm Response: The stone which the builders rejected has become the cornerstone.
(Acts 4: 8-12 ; Ps 117(118); 1 John 3: 1-2 ; John 10: 11-18)

Acts 3: 13-15, 17-19 ; Psalm 4; 1 John 2: 1-5; Luke 24: 35-48

After Peter healed the man lame from birth, who had been begging at the Beautiful gate, the man joyfully walked with the Apostles in the Temple. At the portico of Solomon Peter addresses the crowds, emphasising that the man had been cured by the power of the God the Jews believed in, the God of Abraham, Isaac and Jacob. God’s kingdom is already becoming visible.

Perhaps reflecting later antagonism between some Jews and Christians, Peter adds that it was “you”, “men of Israel” who insisted on killing Jesus, declared innocent by Pilate. But, Peter says, they “acted in ignorance” so that God’s plan would be fulfilled.

The Psalm begs God’s aid and admonishes incredulous observers to put their trust in God.

Paul appointed presbyters to lead his young churches. Thirty years later, John’s community appears to have almost no structure. But there are problems: “many antichrists have come”, and some members have left the community, perhaps misled by the small amount of moral teaching in John’s Gospel. Paul’s hierarchical model survived, but tension between structure and charism continues.

How strange the resurrected Jesus appears! The two disciples had recognised Jesus after he had left them in the inn on the way to Emmaus, but now they are frightened, thinking him a ghost.

Psalm Response: Lift up the light of your face on us, O Lord.

Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31

During the six weeks of Easter the first readings are from the Book of Acts, in which Luke describes Jesus continuing his ministry through the Church after his earthly life ended. Not intimidated by his arrest, Peter continued to attract many Jews to follow Jesus. Today we hear how this growing community held their assets in common. The next verses give two examples: Barnabas who gave the proceeds from selling a field; and Ananias and his wife, who held back some of the proceeds and were struck dead by Peter in his Apostolic role as a Judge of Israel.

The dramatic Passover Psalm from Easter Sunday is repeated today more fully, thanking God for repeatedly coming to our rescue and saving us.

The second readings in Eastertide are from the first letter of John, whose gospel said little about Jesus’ humanity and his moral teachings. Some members of John’s community needed to be reminded that our faith is in a man, Jesus, who is Son of God, God’s Christ. Loving God means keeping his commandments.

The gospel reading is the beautiful first ending of John’s gospel, after Thomas, in the highest expression of faith in any of the gospels, acclaims Jesus as “My Lord and my God”.

Psalm Response: Give thanks to the Lord for He is good, for His love has no end.

(Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31)

(Vigil/Day Acts 10:34,37-43 Psalm 117(118) Romans 6:3-11/Colossians 3:1-4/1 Corinthians 5:6-8 Matthew 28:1-10/John 20:1-9)

In a vision in Acts Peter is told that all animals and birds are suitable for eating: the restrictions of the Jewish Law are ending. So he can enter the house of Cornelius, a Gentile. Peter’s speech is interrupted by the Holy Spirit welcoming the Gentile community into the church. Peter realises that forgiveness of sins is offered to “everyone who believes” in Jesus’ name.

The vigil reading from Paul sees our baptism as joining Christ in his tomb, to rise to a new life in Christ, freed from the slavery of sin.

The dramatic Passover Psalm thanks God for repeatedly coming to our rescue and saving us.

Paul’s letter to the Colossians draws attention away from earthly marks of religion: having died to things on earth, they should focus on the life to come when they “will appear with Christ in glory”. The alternative reading refers to the feast of Unleavened Bread, which followed Passover..

In the three synoptic gospels three women discover the tomb empty and run to tell the apostles. But in John’s gospel Mary of Magdala is alone. Finding the stone removed from the tomb, she runs to tell Peter. Peter goes in first and sees the empty burial cloths. When the other disciple goes in, he believes.

Psalm Response: This day was made by the Lord: we rejoice and are glad.

(Vigil/Day Acts 10:34,37-43 Psalm 117(118) Romans 6:3-11/Colossians 3:1-4/1 Corinthians 5:6-8 Matthew 28:1-10/John 20:1-9)

Is 50:4-7; Ps 21(22); Phil 2:6-11; Mark 14:1 – 15:47

Second Isaiah was writing during the exile of the Israelites in Babylon after Jerusalem was destroyed. The people are discouraged, in despair, and tempted to give up their faith in God. In today’s ‘servant-song’ Isaiah offers consolation, recommending non-resistance and trust in the Lord.

Isaiah’s words express our horror at the way Our Lord was treated. But, trusting confidently in his Father, Jesus “sets his face like flint”, even though it is covered with spittle.

The Psalm moves from this mood to express unshaken faith, praising God for our redemption and the promised conversion of all peoples.

The hymn in Philippians rejoices that – unlike Adam – Jesus did not seek to be equal to God. But God raised him high, so that all creation should “acclaim Jesus as Lord, to the glory of God the Father”.

Jesus died at Passover, when Jews celebrated their freedom from slavery. The soldiers, the Jewish leaders, the inscription on the Cross, all ironically give Jesus his true title of “King of the Jews”, the Messiah, who frees us from death. When Jesus dies, the first human being in Mark’s gospel to recognise Jesus as “Son of God” is a Gentile, the centurion. All the disciples had run away when Jesus was arrested. Only some women watched, and they saw where he was buried.

Psalm Response: My God, my God, why have you forsaken me?

(Is 50:4-7; Ps 21(22); Phil 2:6-11; Mark 14:1 – 15:47)

Chris

Jeremiah warned Israel against their idolatry and failure to respond to God’s love, breaking God’s covenant. At the time of the exile to Babylon Jeremiah proclaimed this great oracle of the “New Covenant”, promising that God’s Law will be written on men’s hearts, giving them for ever the power – or “grace” – to respond with love to God’s love.

This most famous penitential Psalm echoes David’s humble admission of his sin with Bathsheba: every sin is an offence against God.

The Letter to the Hebrews emphasises that Jesus is truly human: He shared our humanity and our weaknesses and afflictions. So he sympathises patiently with us in our sinfulness and is well able, as a high priest, to intercede with God for us, and to offer sacrifice on our behalf. He prayed with such love and respect that God heard his prayer.

In the gospel of John some pagan Greeks ask their fellow Greek, Philip, to help them meet Jesus. The gospel message is now reaching out to Gentiles and this is taken by Jesus as the signal that his work is nearing its inevitable climax. Jesus’ life has shown the way to salvation, but the human Jesus is very troubled by anticipation of his coming suffering, also described by the other Gospels in the Garden of Gethsemene.

Psalm Response: A pure heart create for me, O God
(Jer 31: 31-34; Psalm 50(51); Hebrews 5: 7-9; John 12: 20-33)