Introductions for the lessons, Year B, from Advent

Note: These introductions are designed to be read out slowly and clearly immediately before the text reference is announced. This avoids any misunderstanding that the ‘introduction’ is part of Scripture. (If the text of the lesson is printed, the introduction may be included)

ADVENT 1Isaiah 64, 1 – 9Three authors have contributed to the Book of Isaiah. This passage by the third author reflects the disillusionment of the people of Israel, returned from Exile in Babylon, and struggling to reconstruct their nation, their capital city, and their religion.

1 Corinthians 1, 3 – 9Writing to the church in Corinth, about twenty years after the resurrection, St. Paul encourages his converts to be ready to meet their Lord on the day of his expected return.

Mark 13, 24 – 37Shortly before his death Jesus forewarned his disciples in the Hebrew literary style known as ‘revelation’ or ‘apocalypse’. This passage includes a quotation from the Book of Daniel – the vision of a ‘Son of Man’ coming in glory and judgement.

ADVENT 2Isaiah 40, 1 – 11In the middle of the 6th century BC Jerusalem lay in ruins and God’s supposedly ‘chosen people’ found themselves prisoners of war in Babylon. The second prophet in the book of Isaiah promises that the time is coming for a joyful return home.

2 Peter 3, 8 – 15aThe tone of this passage - from a letter attributed to St. Peter – in fact suggests a later period than Peter’s death in AD 64. The failure of Jesus to return in glory was causing Christian converts to lose faith.

Mark 1, 1 – 8 The Gospels of Matthew, Luke and John all begin with some reference to The Incarnation – the birth of Jesus. St. Mark, the earliest and shortest Gospel begins with the ministry of John the Baptist and Our Lord’s appearance at the age of thirty.

ADVENT 3Isaiah 61, 1 – 4, 8 – 11The Jewish prisoners of war, returning from Babylon in 539 BC, hear a promise from the third author in the Book of Isaiah. God will enable them to establish a just society and reconstruct their ruined capital - ‘Zion’ – Jerusalem.

1 Thessalonians 5, 16 – 24St. Paul’s first letter to the Thessalonians is the earliest Christian letter we possess, written about AD 56. As usual he ends this letter with advice – on spiritual gifts, and the new Christian lifestyle.

John 1, 6 – 8, 19 – 28In this description of the ministry of John the Baptist, St. John the Evangelist sets the stage for the Fourth Gospel. The nation is being prepared for Jesus, and the authorities (who will eventually call for crucifixion) are already on the scene.

ADVENT 42 Samuel 7, 1 – 11, 16Two separate oracles are woven together in this passage from the Old Testament. The first concerns the perplexing fact that the great King David did not build a permanent place for worship. The second is about the vital issue of succession in the recently established Royal Family.

Romans 16, 25 – 27St. Paul rejoices at the good news that what the Jews had so long been waiting for – as foretold in their scriptures – has been revealed to all nations through the birth of Jesus.

Luke 1, 26 – 38Each Gospel describes the arrival of Jesus with a different emphasis. For Luke and Matthew it is the manner of Jesus’ conception that makes him unique. Virgin births are common in Greek mythology, but this story is without parallel in

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Hebrew tradition.

CHRISTMAS SET 1 (Christmas Eve)Isaiah 9, 2 – 7We are in the 8th century BC. In the aftermath of a terrible war a royal baby is born. Part of this text comes from an ancient ceremony of royal accession.

Titus 2, 11 – 14St. Paul describes the life-transforming impact of the coming of Jesus.

Luke 2, 1 – 14 (15 – 20)At the very beginning of his Gospel St. Luke explains his intention to present us with facts reported by eye-witnesses. Now, as he describes the Nativity, he provides the political context – a Census. His dating is inaccurate, but his intention is clear – behind this story there is history.

CHRISTMAS SET 2Isaiah 62, 6 — 12The third author in the book of Isaiah exults in a vision of Jerusalem restored after seventy years of devastation and exile.

Titus 3, 4 – 7St. Paul reminds his convert Titus that believers are transformed by the unconditional love of God.

Luke 2, (1 – 7) 8 – 20At the very beginning of his Gospel St. Luke explains his intention to present facts reported by eye witnesses. Now, as he describes the Nativity, he provides the context - a Census. His dating is inaccurate, but his intention is clear – behind this story there is history.

CHRISTMAS SET 3

Isaiah 52, 7 – 10Second Isaiah speaks from the 6th century BC, the period in which King Cyrus of Persia, having conquered Babylon, issued a proclamation allowing Jewish exiles to return home. Listen to their joy as their prayers are answered.

Hebrews 1. 1 – 4, (5 – 12)The unknown author of the Epistle to the Hebrews – a Jew well educated in Greek culture – selects passages from the Hebrew scriptures to highlight the glory of Jesus.

John 1, 1 – 14At the beginning of his Gospel St John is not concerned to repeat the familiar tales surrounding the Nativity. For John, poet and mystic, what matters is light in a dark world, and the elevation of the human race as ‘The Word becomes flesh’.

CHRISTMAS 1

Isaiah 61, 10 - 62, 3In the aftermath of the devastating conquests of the 6th century BC, Third Isaiah rejoices in a vision of the Jewish nation recreated and the Jewish Faith revived – to illuminate the nations of the world.

Galatians 4, 4 – 7Writing to converts in danger of slipping back into fearful pagan or legalistic attitudes to God, St. Paul reminds them of the intimacy of their faith in a fatherly God.

Luke 2, 15 – 21We continue St. Luke’s version of the Christmas story. Shepherds near Bethlehem have experienced an angelic vision. The name ‘Jesus’ (or Joshua) was a common Hebrew name meaning ‘God will save’.

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CHRISTMAS 2Jeremiah 31, 7 – 14Jeremiah tells a timeless tale of Jews, dispersed by persecution, returning to their Promised Land.OREcclesiasticus 24, 1 – 12From the third century BC Jewish theologians developed the idea of ‘Wisdom’ as a divine power or person, usually described in the feminine. Wisdom shared with God in the work of creation and the formation of the Chosen People, Israel. (This concept anticipates the Christian understanding of the Holy Spirit)

Ephesians 1, 3 – 14The opening verses of the Epistle to the Ephesians present a dramatic overview of God’s purposes in history – from Creation, to his nurture of the Jewish nation, to the coming of Jesus. (notice the words ‘in him you also… - clearly this is addressed to Gentile converts)

John 1. (1 – 9), 10 – 18According to St. John, the Incarnation has changed the nature and status of all who believe in Jesus.

THE EPIPHANYIsaiah 60, 1 – 6Early in the 6th century BC exiled Jews were permitted to return from Babylon to rebuild their city, their temple, and their national life. Aggressive patriotism must have been the dominant emotion, but the third author of the Book of Isaiah challenges the people to a world-wide mission, and promises international recognition.

Ephesians 3, 1 – 12The very first Christians were Jews. and they saw no reason to abandon their Jewish traditions. Paul, in his letter to the Ephesians (many of whom would be Gentiles) describes his part in the discovery that the Gospel of Jesus is ethnically Universal!

Matthew 2, 2 – 12Matthew’s story of Eastern Astrologers at the manger – part legend, part history – emphasises the international significance of the birth of Jesus.

THE BAPTISM OF CHRISTGenesis 1, 1 – 5The Bible begins with the Book of Genesis, and two very different Creation stories. The opening verses of the first story present the universal theme of light conquering darkness.

Acts 19, 1 – 7 John the Baptist’s reforming message touched so many people that more than twenty years after his mission his converts could be found around the Roman Empire.

Mark 1, 4 – 11St. Mark tells us nothing about the birth of Jesus, but opens his Gospel with the campaign of John the Baptist. Jesus, the thirty year old joiner of Nazareth, makes the seventy mile journey to hear his cousin’s message.

EPIPHANY 21 Samuel 3, 1 – 10 (11 – 20)When the Hebrews first settled in the Promised Land their religion centred around holy men at local shrines. In the 12th century BC an altar boy at one of these shrines received a ‘call’. He was to become the Prophet who initiated the Israelite Monarchy.

Revelation 5, 1 – 10In Biblical times a legacy or will would be written on a scroll, rolled up and sealed with its title on the outside. Only a qualified person could break the seals. St. John the Divine describes his vision of God enthroned in heaven and holding such a scroll – but who would be qualified to open it?

John 1, 43 – 51According to St. John’s Gospel Jesus made the seventy mile journey south to Bethany, to be baptised by his cousin, John the Baptist. Over the next few days, first Andrew, and then his brother Peter, were drawn to Jesus. Two more soon followed.

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EPIPHANY 3Genesis 14, 17 – 20Abraham is usually presented to us as a patriarchal shepherd, but surprisingly in Genesis chapter 14 he appears as a triumphant man of war. In this curious passage he returns from the battle field to receive a royal welcome. Most significantly for the Jewish reader of these texts, he receives a blessing from the King of Salem the town one day to become Jerusalem – Israel’s capital city.

Revelation 19, 6 – 10Hebrew thought likened the relationship between God and humanity to a marriage. In his vision of heaven St. John the Divine pictures this ideal fulfilled in the marriage between Jesus (The Lamb) and his faithful people (The Church).

John 2, 1 – 11St. John has shaped his Gospel around seven miracle stories with he calls ‘signs’ or indicators. The seventh and final sign is the raising of Lazarus from the dead – we now hear the story of the first Sign.

EPIPHANY 4Deuteronomy 18, 15 – 20The Book of Deuteronomy represents the formalisation of the Jewish Religion some six centuries before Jesus. In this passage – put into the mouth of Moses – the function of prophets is critically explained.

Revelation 12, 1 – 5aThe author of the Book of Revelation draws on mythical figures common to paganism and the Old Testament to portray Evil as a Dragon for ever waiting to destroy the world’s true King.Mark 1, 21 – 28Early in his campaign Jesus moved to Capernaum, a busy commercial centre with a large synagogue. It was customary for the Synagogue President to invite a qualified layman to speak. The authority of Jesus’ teaching and his power to heal are the primary themes of St. Mark’s brief Gospel.

THE PRESENTATION OF CHRISTMalachi, 3, 1 – 5 The book of Malachi belongs in the 5th century BC. at a time of moral corruption, promiscuity and pagan worship. The prophet anticipates the coming of an inspired Leader who will purify the nation.

Hebrews 2, 14 – 18The developed religious system of Israel depended upon animal sacrifice to atone for sin. The first Christians, many of whom were converted Jews, interpreted the Crucifixion as the supreme and final sacrifice.

Luke 2, 22 – 40Most places of worship have their devout senior citizens, whose lives find meaning through constant prayer, and who may well have a developed sense of intuition. The picture of Simeon and Anna ‘recognising’ Jesus is beautiful and believable.

PROPER 1 Isaiah 40, 21 - 31In the 6th century BC, Hebrew prisoners of war were overwhelmed by the sophistication and military might of their Babylonian conquerors. To these disillusioned captives Second Isaiah presents a mystical vision of the superior power of their God — for whose intervention they must wait.

1 Corinthians 9, 16 - 23Some Christians in Corinth questioned St. Paul’s right to be called ‘an apostle’ — he had not been one of the chosen Twelve, and had insisted on earning his own living during his eighteen month stay at Corinth. (Wealthy Christians in the city might have preferred to subsidize their famous preacher). Paul defends his right to preach freely across the boundaries of Judaism and paganism.

Mark 1, 29 - 39In his brief Gospel St. Mark speeds Jesus from his Baptism, to the choice of four disciples and on to Sabbath Worship at Capernaum. In the synagogue a demented man is restored to sanity - and public acclaim forces a major decision.

PROPER 2 2 Kings 5, 1 - 14

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In the 3rd century BC the fragile Kingdom of Israel was often threatened by tribal border raids. Two kings, a General, a little girl, and a man of faith, are the characters in this picturesque saga.

1 Corinthians 9, 24 - 27St. Paul refers to the lsthmian Games, held every other year at Corinth, as an encouragement to Christian discipline.

Mark 1, 40 - 45In Biblical times the term ‘leprosy’ covered a variety of skin diseases, but the regulations for quarantine (in Leviticus chapters 13 & 14) were stringent. “A man infected with leprosy must wear his clothing torn and his hair disordered, he must cry ‘unclean, unclean’ and live apart”. Jesus’ dealings with such ‘untouchables’ laid him open to criticism.

PROPER 3Isaiah 43, 18 – 25In the 6th century BC Second Isaiah speaks to the Jewish prisoners exiled in Babylon. There will be a return to Jerusalem through the Arabian desert which will be like a ‘new’ Exodus. The exiles are not blamed for the failure to offer sacrifices – since they had no Temple. But they need to be forgiven for their continued disobedience.

2 Corinthians 1, 18 – 22St. Paul was unpopular in the Church in Corinth. Visiting preachers had questioned his authority as an apostle of Jesus, and when he had to change his plans for a visit, he was accused of indecision. In this passage Paul rebuts the accusation, claiming that his message and his missions are planned in response to God’s positive guidance – God’s ‘Yes’.

Mark 2, 1 – 12Papias, a Christian scholar of the 2nd century AD wrote that St. Mark was ‘the interpreter of Peter....writing accurately all that he recalled’. The vivid detail of this passage suggests Peter’s memories. (Notice that Jesus acknowledges the contemporary belief that sickness was God’s punishment for sin – but to forgive sin and to claim the title ‘Son of Man’ was blasphemy to orthodox Judaism).

SECOND SUNDAY BEFORE LENT Proverbs 8: 1, 22 - 31From the third century BC Jewish theologians developed the idea of ‘Wisdom’ as a divine power or person, usually described in the feminine. Wisdom shared with God in the work of Creation and the formation of the Chosen People, Israel. (This concept parallels the Christian understanding of the Holy Spirit)

Colossians 1, 15 - 20Some converts at Collossae were apparently dabbling in extreme ascetic religious practices in the hope of mystical visions of God. St. Paul confronts this dangerous fanaticism with a dramatic doctrinal statement.

John 1, 1 -14The first three words of St. John’s Gospel are the same as the first three words in the Creation story in Genesis Chapter 1 - “In the beginning.....” So - in his superb prologue - John links Divine Creation with recreation in Christ!

SUNDAY NEXT BEFORE LENT1 Kings 2, 1 -12In the 9th century BC holy men and prophets like Elijah struggled to keep the Hebrew tribes true to their God, (YHWH) ‘the Lord’. This is part of an ancient narrative portraying Elisha’s inheritance of the prophetic role of his mentor Elijah.

2 Corinthians 4, 3 - 6From the first myth of Creation at the beginning of the Bible, Light and Darkness are potent symbols of our religion. In this passage St. Paul may well be remembering the light which blinded him at his conversion on the road to Damascus.

Mark 9, 2 -9The mysterious supernatural experience known as ‘The Transfiguration’ seems to have taken place at the point when Our Lord was beginning his final fateful journey to Jerusalem (significantly both Elijah and Moses had had to confront antagonistic religious and civil authorities)

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ASH WEDNESDAYJoel 2, 1 - 2 and 12 - 17Most religions practice fasting as a disciplined response to God. At some time in the 4th century BC a plague of locusts — interpreted as divine punishment — devastated Palestine. The prophet Joel called the people to a national fast.

2 Corinthians 5, 20b — 6,20This glimpse of when missionary apostles like St. Paul (and probably St. Peter) endured sets a standard for our planned Lenten discipline.

Matthew 6, 1 -6, and 16 - 21In Jesus’ time some devout Jews took a pride in praying openly in public. It was also customary to report charitable donations at Synagogue meetings. Jesus attacks such religious ostentation.

LENT 1Genesis 9, 8 - 17The Jewish Religion is founded on the belief that God longs to enter into a formal relationship - a Covenant - with the human race. This final section of the saga of Noah and the Flood, is one example of a story of Covenant establishment.

1 Peter 3, 18 - 22The first Christians, most of whom were devout Jews, drew heavily on the stories from their Scriptures (our Old Testament) to interpret their faith in Jesus.

Mark 1, 9 -15A popular campaign for spiritual renewal was launched by John the Baptist in southern Palestine around the year 30 AD. Our Lord walked into this event and received his vocation.

LENT 2Genesis 17, 1 - 7 and 15 -16The Jewish Religion is founded on the belief that God longs to enter into a formal relationship - a Covenant - with the human race. Last Sunday the Covenant was set in the story of Noah. In this narrative it is Abraham who experiences a covenant encounter.

Romans 4, 13 - 25First century Jews believed that the keeping of religious regulations guaranteed Divine favour. St. Paul contrasts Abraham, as an example of simple trust — rewarded by the birth of a son in his old age.

Mark 8, 31 - 38After a honeymoon period of preaching and healing, mostly in Galilee, and lasting perhaps eighteen months, it became clear to Jesus that his life-style and his message would never be accepted by the leaders of his religion.

LENT 3Exodus 20, 1 -17In the ancient Eastern world, where the worship of many Nature gods was normal, the Ten Commandments mark an important step towards Monotheism.

1 Corinthians 1, 18 - 25In a television programme in 1978 Christianity was presented as the only major world religion to have, as its central event, the suffering and degradation of its God”.* St. Paul was well aware of the apparent absurdity of the Gospel he preached.

*Bamber Cascoignc The Christian? Granada.

John 2, 13 - 22St. John gives us the most vivid description of Jesus’ protest in the Temple at Jerusalem. Significantly this author places the event early - in chapter two - of his Gospel, suggesting that all that follows is the story of Jesus struggle to reform his Nation’s religion.

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LENT 4Numbers 21, 4 - 9The stories of the Hebrew slaves’ journey, after their escape from Egypt, focus on Moses’ leadership and on events interpreted as Divine intervention. (The serpent on a pole was an Egyptian homeopathic technique for warding off snakes).

Ephesians 2, 1 - 10In New Testament times there was a widespread belief that hostile spiritual forces influence our fallible human nature, making for chaos. This passage, attributed to St. Paul, describes our rescue by God’s grace in Jesus.

John 3, 14 - 21In a secret meeting with a high-ranking Jewish Rabbi, Jesus quotes — with rabbinic skill — from the Hebrew Scriptures, to authenticate his message.

MOTHERING SUNDAY LESSONSExodus 2, 1 - 10The immeasurable influence of Moses in the development of three great world religions depended on the motherly instincts of two very different women!

Colossians 3, 12 - 17God’s unconditional love and forgiveness calls us to a life-style totally different from the accepted macho and materialistic standards of the world.

John 19, 25b - 27Parenthood involves loving and losing — Mary followed her Son from his crib to his cross. And he understood her need.

LENT 5Jeremiah 31, 31 - 34At a time of national disaster the statesman Jeremiah realises that the original relationship between God and his Chosen People has broken down. A “New Covenant” will be based on individual and personal knowledge of God.

Hebrews 5, 5 - 10In Jewish temple worship only the High Priest was allowed to enter the Inner Sanctuary - the Divine Presence - to pray for the people. The Epistle to the Hebrews explores passages from the Psalms to point to Jesus as the perfect High Priest - perfect because He has shared human suffering.

John 12, 20 — 33Foreign visitors to Jerusalem for the Passover Festival hope to meet a successful Galilean preacher. But Jesus predicts his death, which in St. John’s Gospel is understood as glorification!

LENT 6 PALM SUNDAYLiturgy of Palms. Mark 11, 1 - 11 or john 12, 12 - 16Jesus was a devout Jew, and knew his scriptures. Six days before his death he deliberately acted out the prophecy of Zechariah — that a King would appear, riding on a donkey.

LITURGY OF THE PASSIONIsaiah 50, 4 - 9aSecond Isaiah knew from his own experience that obedience to God often leads to persecution.God’s faithful servants suffer! Put yourself in the place of Our Lord, as boy and man, sifting in theSynagogue and listening to this passage.

Philippians 2, 5 - 11St. Paul reflects on the mystery of the Incarnation, quoting from one of the earliest Christian hymns. Our popular hymn ‘At the name of Jesus’ unites us with those first Christians across 2000 years.

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The Passion. Mark 14, 1 - 15,47 or Mark 15, 1 - 39, (40 - 47)N.C.

EASTER DAYActs 10, 34 - 43In the very early days of the Christian movement, St. Peter was led (almost against his will) to address a group of non-Jews in the house of a Roman Centurion! Clearly the Resurrection was fundamental to his belief in Jesus as Lord.or Isaiah 25:6-9This passage, from the first author in the Book of Isaiah, marks a dramatic leap in Hebrew religious thought – the possibility of the conquest of death! God is pictured as removing the funeral garments – ‘the shroud’ – and inviting all the nations to a glorious banquet. (There are echoes of this in chapter 21 of the Book of Revelation, frequently read at Christian funerals).1

1 Corinthians 15, 1 - 11St. Paul’s first letter to Corinth is our earliest written record of the resurrection of Jesus. Notice thatPaul is evidently responding to his reader’s doubts. Remember that we are listening to Saul ofTarsus who was the official witness sponsoring the death of Stephen the first Christian martyr!

John 20, 1 - 18Whatever we may make of the resurrection narratives - this detailed report (from the disciple believed to be closest to Jesus) has the ring of witnessed truth. Most significantly for those days and that culture - a woman was the first to meet the risen Christ.

Alternative Gospel: Mark 16, 1 — 8The earliest texts of St. Mark’s Gospel describe no resurrection appearances. Scholars still debate whether Mark intended to end on a note of mystery — or whether the original ending was lost or sabotaged during persecution.

EASTER 2Acts 4, 32 - 35St. Luke presents a cameo of the life of the early Christian community within months of Our Lord’s crucifixion. Notice the authority of the Apostles not only in teaching but also in business management.

1 John 1, 1 - 2,2If the First Epistle of John was written by John the disciple closest to Jesus, then in these opening verses we feel the exhilarating impact of Jesus’ personality, and the enlightenment he brought to those who knew him best.

John 20, 19 - 31In his account of the resurrection, St. John conflates the gift of the Holy Spirit, the commission to forgive sins, and the challenge to believe without having seen Jesus. We have here a glimpse of the strength, the discipline and the faith of the Church towards the end of the first century.

EASTER 3Acts 3, 12 - 19In the days following Pentecost Peter and John healed a cripple at the Temple gate. In the uproar that followed Peter spoke with considerable courage.

1 John 3, 1 — 7St. John affirms the intimacy of the Christian’s relationship with God, and the promise that believers will be transformed to be like Jesus.

Luke 24, 36 – 48We are in an upper room in Jerusalem on Easter evening. Two disciples have come back from Emmaus with the story of their walk with Jesus. The appearance which follows is the most materialistic of all the resurrection accounts - designed no doubt to rebut accusations that the disciples had merely been seeing a ghost.

1 Introductions to the readings are by the Rev’d Ian Robins 8

EASTER 4Acts 4, 4 – 12In the fervour of the Pentecostal period Peter and John healed a crippled beggar at the gate of the Temple. An uproar followed and the two apostles were brought before the same Council which had recently condemned Jesus to death.

1 John 3, 16 – 24By the time St. John wrote what we call his First Letter’ (around AD 90) the young chuches were experiencing persecution, controversy and doubt. John appeals for practical love, obedience, and trust in Jesus.

John 10, 11 – 18Responding to critical questioning by some Pharisees, Jesus uses the familiar ‘shepherd’ motif. He predicts that his benevolent authority will reach beyond the narrow confines of Judaism, but he knows what it will cost.

EASTER 5Acts 8, 26 - 40An incident from the early days when the Church was still a sect within Judaism. Luke describes the kind of coincidence which to a believer is divine guidance — an ‘angel’ or ‘the Holy Spirit. In the Ethiopian eunuch we meet the wide circle of Gentiles who were attracted to the purity and morality of the Jewish religion.

1 John 4, 7 – 21Many people admire Jesus, but only as a godly prophet. St. John, the disciple closest to Jesus, will not allow this — ‘God sent his Son’. And the divine love, revealed in Jesus, has practical social consequences.

John 15, 1 – 8Don’t miss the force of this rural parable — God will cultivate and ruthlessly prune us — the vine branches, if we ‘abide in’ Jesus — the true Vine.

EASIER 6Acts 10, 44 – 48In the first century AD no Palestinian Jew would normally enter the home of a Gentile. Nevertheless St. Peter, in response to a vision, went to address the household of Cornelius, a Roman Officer of the occupying power.

1 John 5, 1 – 6An early Christian heresy suggested that the divine presence entered Jesus at his baptism, and left his human form to avoid crucifixion. St. John’s reference to Jesus who came ‘by water and blood’ may be a response to this heresy, emphasising the totality of the divine love.

John 15, 9 – 17 From the discourses at the Last Supper - Jesus’ teaching on obedience as our response to God’s love. According to St. John, these intimate assurances came shortly after the Lord had washed his disciples feet.

ASCENSION DAYDaniel 7, 9 – 14The authors of the New Testament often wrote up their accounts of Jesus against the background of their familiar Old Testament stories. This Old Testament description of Daniel’s vision – a human being enthroned in heaven! – must have informed St. Luke’s account of Jesus’ ascension, which we will hear in the New Testament .reading.

Acts 1, 1 — 11St. Luke is the author of two New Testament books – a Gospel, and the Acts of the Apostles. Both are addressed to a high – ranking Roman official - ‘Theophilus’.. The name means ‘lover of God.

Luke 24, 44 — 53St. Luke ends his Gospel with a less dramatic description of Jesus’ final appearance to his disciples. Both accounts emphasise the commission to go to all nations, and the promise of power.

EASTER 7Acts 1, 15 – 17, 21 – 26Following the withdrawal of the visible presence of Jesus, the embryo Church proceeds to restore the leadership team

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to the significant number of twelve - successors to the original twelve tribes of Israel. Already the group is quite large, including mother Mary and other loyal women, and Our Lord’s brothers.

1 John 5, 9 – 13St. John explains to his readers that, through the coming of Jesus, they are promised a new quality of life – eternal life.

John 17, 6 — 19At the end of his account of the Last Supper, St. John portrays Jesus at prayer. The prayer summarises Our Lord’s teaching and his resolve to face the cross. From the 16th century this prayer has been known as The High Priestly Prayer’ – and in this passage, Jesus prays for his disciples – the future Church.

PENTECOST (WHITSUNDAY)Acts 1, 1 – 21Our first reading describes the moment when about 120 followers of Jesus felt empowered to continue his work. ‘Speaking in tongues’ is a normal phenomenon in the worship of some Christian groups.OREzekiel 37, 1 – 14In the sixth century BC. Babylonian armies ransacked Jerusalem and took prisoners of war into exile. The prophet Ezekiel must have been haunted by the memory of the bones of his fellow Israelites, picked clean by vultures, on the battlefields of Palestine.

Romans 8, 22 – 27St. Paul faces the agony which even those who have become Christian have to face as part of our earthly life. The Holy Spirit comes to our rescue.

John 15, 26 – 27, 16, 4b – 15In his final discourse at the Last Supper, Jesus promised his disciples that they would not be left without support. The gift promised is – in the greek – PARACLETE. Our English Bible versions translate this variously as ‘Comforter’, ‘Counsellor’, ‘Helper’ or ‘Advocate’.

TRINITY SUNDAYIsaiah 6, 1 – 8King Uzziah’s death in 742 BC. marked the end of a period of wealth and stability. At this moment of national grief and anxiety, Isaiah, at prayer in the Temple, receives his call — and hears worship which we share in the Eucharist to this day.

Romans 8, 12 – 17For the early Christians, preoccupied with physical survival and accustomed to fear supernatural powers, it was a revelation that they could address their God intimately — ‘Abba, Father’!

John 3, 1 – 17In a secret meeting with a high-ranking Jewish Rabbi, Jesus quotes from the Hebrew Scriptures, in Rabbinic fashion, to authenticate his message.

PROPER 3Isaiah 43, 18 – 25In the 6th century BC Second Isaiah speaks to the Jewish prisoners exiled in Babylon. There will be a return to Jerusalem through the Arabian desert which will be like a ‘new’ Exodus. The exiles are not blamed for the failure to offer sacrifices – since they had no Temple. But they need to be forgiven for their continued disobedience.

2 Corinthians 1, 18 – 22St. Paul was unpopular in the Church in Corinth. Visiting preachers had questioned his authority as an apostle of Jesus, and when he had to change his plans for a visit, he was accused of indecision. In this passage Paul rebuts the accusation, claiming that his message and his missions are planned in response to God’s positive guidance – God’s ‘Yes’.

Mark 2, 1 – 12Papias, a Christian scholar of the 2nd century AD wrote that St. Mark was ‘the interpreter of Peter....writing accurately all that he recalled’. The vivid detail of this passage suggests Peter’s memories. (Notice that Jesus acknowledges the contemporary belief that sickness was God’s punishment for sin – but to forgive sin and to claim the title ‘Son of Man’ was blasphemy to orthodox Judaism).

PROPER 4 10

1 Samuel 3, 1 – 10, (11 – 20)God’s call to the prophet (who would eventually unite the tribes of Israel under a single monarchy) came to a small boy performing his duties at the shrine which sheltered the Ark containing the Ten Commandments.

2 Corinthians 4, 5 – 12In the Church in Corinth St. PauI’s authority – and therefore his message – was called into question. He reaffirms his gospel of Jesus, and acknowledges his human fallibility.

Mark 2, 23 – 3,6The daily life of a Palestinian Jew was governed by 61 3 regulations. Our Lord sat lightly to this elaborate tradition, challenging the hypocrisy of the Pharisees by reference to their Scriptures.

PROPER 5 1 Samuel 8, 4 – 11, (12 – 15), 16 – 20; (11, 14 – 15)Leadership in early Israel was provided by holy men in the tradition of Moses. The fragmented tribes were politically weak — so despite Samuel’s doubts, the people petitioned for a monarchy.

2 Corinthians 4, 13 — 51.St.Paul continues to defend himself against his critics at Corinth, accepting his limitations, and looking forward to the ‘glory’ awaiting him and his converts.

Mark 3, 20 — 35As Jesus’ popularity increases, St. Mark highlights his growing isolation both from the official interpreters of his religion, and also from his family.

PROPER 61 Samuel 15:34 – 16:13During the 10th century BC. the prophet Samuel appointed Saul as the first king of Israel, but the two men clashed over religious principles. Samuel felt called to find a more suitable king.

2 Corinthians 5, 6 – 10 (11 – 13) 14 – 17.St. Paul once wrote that he would be happy to die in order to be with Jesus. The tension between the burden of his apostolic life and his longing for Our Lord rings through this passage.

Mark 4, 26 – 34Two ‘nature’ parables – the first found only in St. Mark’s Gospel – the second also in Matthew and Luke. In these stories ‘Harvest’ signifies judgement at the end of time. Notice the reference to what we would call ‘seminars’ held with the inner circle of Our Lord’s disciples.

PROPER 71 Samuel 17, (la, 4 – 11, 19 – 23), 32 – 49.The saga of David and Goliath belongs to the 10th century BC. at a time when the embryo Israelite kingdom was being challenged by nations which were technically more advanced.

2 Corinthians 6, 1 – 13The intensity of St. Paul’s self-defence in his second letter to Corinth is evidence of the degree to which he was being pilloried by some of his converts in that cosmopolitan seaport. He challenges his readers by quoting from the prophet Isaiah. *

Isaiah 49,8

Mark4,35 – 41It is a characteristic of St. Mark’s Gospel that the disciples are presented in an unfavourable light – often fearful, and slow to understand or to trust Jesus. The vivid detail of this story suggests the memory of an eye-witness.

PROPER 82 Samuel 1,1 and 17 – 27King Saul and his son Jonathan have died in suspicious circumstances during a battle against the Philistines. King David – who respected both men – laments their deaths.

2 Corinthians 8, 7 – 15St. Paul arranged for Titus to make a collection for famine stricken Christians in Palestine. Apparently the churches at Thessalonica and Philippi have already contributed, but the Corinthians have not honoured their promises made ‘last

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year’.

Mark 5, 21 – 43St. Mark has already reported that the Pharisaic party opposed Jesus’ teaching and his lifestyle. One Jewish Official, however, was ready to ask for Our Lord’s help.

PROPER 92 Samuel 5, 1 – 5, 9 – 10The story of the prophet Samuel anointing the shepherd boy David as king only finds its fulfilment when King Saul is dead, and tribal politics enable David to assume power. (Verses six to eight, omitted from this extract, describe David’s conquest of Jerusalem, the future focus of military and religious authority)

2 Corinthians 12, 1 – 10Continuing his defence against his critics in Corinth, St. Paul describes the ecstatic (or out-of-the-body) experience of ‘a person in Christ’. There is no doubt that this is autobiographical. He then humbly (and for the only time in his letters) refers to some personal handicap, the nature of which remains a mystery.

Mark 6, 1 – 13Jesus’ message was not accepted in his home town – Nazareth. Notice that Joseph is missing from the list of Our Lord’s family. Was this an attack on his legitimacy – or has Joseph died? (In St. Luke’s account of this incident, Jesus is driven from the Synagogue and his life is threatened)

PROPER 102 Samuel 6, 1 – 5,12b – 19Political and religious authority are interwoven in the stories of the Old Testament. So King David, having established his power-base at Jerusalem arranges to bring the visible symbol of Divine authority into his capital city. The Ark would be a portable shrine probably containing the sacred stones of the Ten Commandments.

Ephesians 1, 3 – 14This all-embracing description of the significance of Jesus, and our future as Christians, is so advanced that many scholars believe it must come from an author writing later than Paul. Whoever the author may be – the mystery of Christ’s achievement, and our transformation – is a glorious summary of the Christian ‘Good News’.

Mark 6, 14 – 29St. Mark has already told us that Jesus began his public campaign after – or perhaps because of – the imprisonment of John the Baptist. This sordid story reveals the political corruption which is the backdrop to Our Lord’s ministry.

PROPER 112 Samuel 7, 1 - 14a Two separate oracles are woven together in this passage from the Old Testament. The first concerns the perplexing fact that the great King David did not build a permanent place for worship at Jerusalem. The second is about the vital issue of succession in the recently established Royal Family.

Ephesians 2, 11 – 22In reading the New Testament we must always remember the religious and cultural barrier which existed between Judaism (with the ritual circumcision of all males) and the pagan Gentile world. Miraculously Jesus abolished that barrier.

Mark 6, 30 – 34, 53 – 56Two glimpses of the power and popularity of Jesus. Verses omitted between these two extracts describe the feeding of the five thousand.

PROPER 122 Samuel 11, 1 – 15It is important to know that this scandalous story of King David’s immorality and repugnant deceit is formally condemned by Nathan, a holy man, in the appointed passage for next Sunday.

Ephesians 3, 14 – 21The Epistle to the Ephesians began with an outpouring of praise for what God has done for us through Jesus. Its climax comes in this prayer that we may experience the fullness of divine love.

John 6, 1 — 21

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St. John’s description of the feeding of the five thousand brings to our notice the risks of Jesus popularity. He is nearly ‘taken by force’ and made to become a freedom-fighter for his occupied nation.

PROPER 132 Samuel 11, 26 – 12, 13aIn last week’s Old Testament reading we heard of King David’s adultery with Bathsheba, and his collusion in her husband’s death. The King is brought to his senses through the courage of the holy man Nathan.

Ephesians 4, 1 – 16The Epistle to the Ephesians ends with practical advice to converts. Unity is essential but this need not mean uniformity. Quoting from Psalm 68. the author pictures Jesus endowing his Body – the Church – with a diversity of talent. There follows the usual warning against incorrect teaching.

John 6, 24 – 35Following his account of the feeding of the five thousand, St. John provides a typically rabbinic discourse on Jesus as ‘the bread of life’.

PROPER 142 Samuel 18, 5 – 9, 31 – 33Early in the 10th century BC the reign of King David was disrupted by a revolt, led by Absolom, David’s own son. Absolom was killed, and his father was devastated.

Ephesians 4, 25 - 5,2The early Christian churches were extraordinary mixes of slaves and free men, wealthy and poor, with inevitable potential for scrounging, deceit, gossip and anger. The Ephesians are directed to the reconciling love of God experienced through Jesus.

John 6, 35, 41 – 51St. John places a long commentary on Jesus as ‘the bread of life’ after the account of the feeding of the five thousand. We continue this commentary, which, in these verses, focuses on the origin and identity of Our Lord.

PROPER 151 Kings 2, 10 – 12; 3, 3 – 14It is always difficult to disentangle history from legend in the ancient stories of the Hebrew kings. In this passage, King Solomon’s weakness in patronising pagan shrines is probably accurate. The dream sequence reflects his subsequent fame.

Ephesians 5, 15 – 20Writing probably around 70 or 80 AD, the author of the Epistle to the Ephesians calls for discipline, wisdom, and above all exuberant worship.

John 6, 51 – 58The long discourse on ‘the bread from heaven’ must have sounded repugnant and sacrilegious to Our Lord’s audience. No Jew would dare to consume blood! St. John reports that after this episode Jesus’ popularity collapsed. It should be remembered that, by the time John’s Gospel was written, Holy Communion would be central to the life and worship of his readers.

PROPER 161 Kings 8 (1,6, 10 – 11) 22 – 30, 41 – 43Chapters six and seven of the First Book of Kings describe the building of the first Temple at Jerusalem during the 9th century BC. Advanced religious insights in this passage suggest a later author, for example, it is recognised that God cannot be confined to a building, and foreigners are welcome.

Ephesians 6, 10 – 20In the prophecies of Isaiah God himself is pictured as a warrior fighting for justice. The author of the Epistle to the Ephesians applies the same image to the life-style of the Christian resisting evil.

John 6, 56 – 69The cannibalistic words with which Jesus ends his discourse on ‘The bread of life’ were clearly meant to be understood symbolically and in relation to the Eucharist. However, St. John reports that at this point in his campaign Jesus seems to have deliberately alienated the majority of his followers.

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PROPER 17Song of Solomon 2, 8 – 13The Song of Solomon was regarded by ancient rabbis as uniquely holy – but it is unlikely that King Solomon is the author. It is an uninhibited celebration of human sexual love, usually interpreted as reflecting God’s love for his people, or for each human individual.

James 1, 17 – 21We possess one letter written by Our Lord’s brother – James, who became leader of the Christian community in Jerusalem. His letter is characterised by its down-to-earth practicality.

Mark 7, 1 – 8, 14 – 15, 21 – 23.Jesus, as a loyal Jew, respected the Torah, the Hebrew Law — but he radically criticised the Oral Tradition, a vast system of minor regulations.

PROPER 18Proverbs 22, 1 – 2, 8 – 9, 22 – 23The Book of Proverbs is a collection of wise sayings developed over many centuries by Hebrew sages, possibly reaching back as far as the Court of King Solomon in the 9th century BC.

James 2, 1 – 10 (11 – 13) 14 – 17The Gospel of God’s love draws together people who might never normally have associated with each other. From St. James Epistle we get a picture of the tensions which were inevitable.

Mark 7, 24 – 37After the feeding of the five thousand St. John reports that an attempt was made to force Jesus to revolt against Rome. It is significant that St. Mark, after his story of the feeding, takes Jesus some thirty miles north of Galilee with the explicit desire for secrecy.

PROPER 19Proverbs 1, 20 — 33The Book of Proverbs developed over many centuries as a collection of pithy sayings on the virtuous life. In the writings of this period ‘Wisdom’ is personified as a woman – close to God – and offering guidance to humanity.

James 3, 1 – 12St. James’ Epistle was written around AD 50, and we observe that by then an Order of Teachers was established, with required standards. Sometimes we can ‘hear’ Our Lord’s own teaching coming through his disciples — it was Jesus who said “each tree is known by its fruit” *Luke 6,43.

Mark 8, 27 – 38By keeping north around Caesarea Philippi (well beyond Galilee where his popularity had become politically dangerous) Jesus gained time for teaching his disciples before the final fatal visit to Jerusalem. He challenges them — but their expectations are shattered. In Jewish prophecy the Messiah was expected to inaugurate a new era.

PROPER 20Proverbs 31, 10 – 31The Book of Proverbs begins with warnings concerning immoral women, and so appropriately it ends with a tribute to the ideal wife. It is important to remember that at the time of these writings, women were very much the property of their husbands!

OR Wisdom of Solomon 1, 16 – 21, 12 – 22 This passage from the Apocrypha describes the agony (often expressed in the Psalms) of those who cling to Faith in spite of mockery and God’s apparent absence.

OR Jeremiah 11, 18 – 20Today’s Gospel takes us towards the crucifixion, and this is one of those Old Testament passages which must have warned and strengthened Jesus as he faced the inevitability of a violent death.

James 3, 13 – 4,3, 7 - 8aIt seems that the Christians to whom St. James was writing were having real difficulty in living a wise, peaceable and God—centred life.

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Mark 9, 30 – 37St. Mark is moving his story of Jesus towards its climax as the group moves – unnoticed – through Galilee. There is a certain remoteness between Jesus and his friends. They had acclaimed him as Messiah – how could he speak of death?

PROPER 21Esther 7, 1 – 6, 9 – 10; 9, 20 – 22Ahasuerus, King of the Persians, has made Esther his Queen, but she has concealed her Jewish nationality. The Queen has been warned that Haman, a high – ranking court official, is planning for the extermination of all Jews in the Kingdom. The denouncement comes at a Royal banquet.

James 5, 13 – 20A strong sense of community, and mutual support, rings through St. James’ final words to his readers. We discover that the early Christian communities continued the healing ministry of Jesus.

Mark 9, 38 – 50Jesus often used violent metaphors to drive home his message. A literal interpretation can cause anxiety, and has even led to masochistic religious practices. The use of the word ‘Christ’ in this passage shows that St. Mark has elucidated the words actually spoken by Jesus.

HARVESTJoel 2, 21 – 27At some time in the fourth century BC Palestine was devastated by plagues of locusts. The prophet Joel interpreted this as Divine judgement – but in this passage, he promises that in God’s providence the land will become productive again.

EITHER: 2 Timothy 2, 1 – 7 Christians should not live in a ghetto, and the concern of the Church for the well being of society is expressed in every act of common worship. This practice of ‘intercession’ reaches back to Jewish custom, and St. Paul’s instructions to Timothy.OR: 1 Timothy6, 6 – 10 According to the Acts of the Apostles, the earliest Christian communities held property in common and the poor were provided for. However, as the Church spread around the Roman Empire attracting wealthy converts, St. Paul found it necessary to deal with the social and spiritual problems caused by affluence.

Matthew 6, 25 – 33Anxiety - the scourge of modern life – was equally a problem in Jesus’ time. His solution is radical. Do not miss the humour of his cameos of birds acting like farmers, and his ‘dig’ at those who take a pride in clothes or robes of office.

PROPER 22Job 1, 1; 2, 1 – 10In Old Testament times all suffering was equated with divine punishment. The story of Job challenges this equation. In the High Court of Heaven, Satan has already been given permission to test Job’s faith by destroying his wealth and his family. Finally, he is allowed to ruin his health.

Hebrews 1, 1 – 4; 2, 5 – 12The author of the Epistle to the Hebrews was a Christian Jew, and he writes for Jews who have become Christians. Quoting from Psalm 8, and referring to all the Hebrews’ previous experience of God, he proclaims Jesus as the very reflection of the divine glory.

Mark 10, 2 – 16The Pharisees frequently challenged Jesus on controversial matters of politics and ethics. In St. Mark’s report on the debate on divorce Jesus appears very strict. In St. Matthew’s parallel account Jesus accepts Moses’ provision for divorce under certain circumstances.

PROPER 23Job 23, 1 – 9, 16 – 17The Book of Job confronts the problem of innocent suffering. We pick up job’s story at the point where — having lost family, wealth and health – Job dares to believe that God might be on his side against life’s injustices. And yet God seems remote.

Hebrews 4, 12 – 16In an annual ceremony at the Temple in Jerusalem the High Priest entered the inner Sanctuary (The Holy of Holies) to offer sacrifice and intercede for the people. For the author of the Epistle to the Hebrews it is Jesus who, after his

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sacrificial death, entered Heaven to prepare a place for us.

Mark 10, 17 – 31This Gospel passage is unique in its portrayal of Jesus’ affection for a would-be disciple. The ‘camel-and-needle’ is a typical example of Our Lord’s humorous hyperbole.

PROPER 24Job 38, 1 – 7, (34 – 41)We continue the tale of job. Having challenged God on account of his undeserved suffering, Job is now overwhelmed by the power and the wisdom of his Creator.

Hebrews 5, 1 – 10Beginning from a description of the Jewish High Priest offering sacrifices on behalf of the people in the Temple at Jerusalem, the Epistle to the Hebrews quotes from Scripture, to demonstrate that Jesus, by his sacrifice, has become our High Priest for all eternity.

Mark 10, 35 – 45The Twelve Apostles are following Jesus on the road to Jerusalem, hoping for some Messianic denouement. St. Mark is remarkably honest in reporting the disciples pathetic ambitions. As usual Jesus turns our human values upside down.

PROPER 25Job 42, 1 – 6, 10 – 17From the midst of his undeserved suffering Job finally finds peace in accepting the benevolent sovereignty of his Maker. The fatuous ‘happily-ever-after’ sequel to the story is thought by most Bible Scholars to have been added by a later idealistic author.

Hebrews 7, 23 – 28The uniqueness of the Risen Jesus is set against the mortality of the long succession of earthly priests who served in the Temple at Jerusalem.

Mark 10, 46b – 52As Jesus approached Jerusalem for the last time, St. Mark records a final miracle. Mark may have intended to emphasise the spiritual blindness of those who would shortly crucify ‘The Son of David’.

FOURTH SUNDAY BEFORE ADVENTDeuteronomy 6, 1 – 9The Book of Deuteronomy represents the formalisation of the Jewish Religion around six centuries before Jesus. It portrays a nation founded – not on secular humanitarian Law – but on obedience to God.

Hebrews 9, 11 – 14The Hebrew sacrificial system offered forgiveness through the shedding of the blood of animals in the Temple sanctuary. For the Christian Christ’s blood signifies a deeper meaning.

Mark 12, 28 – 34A glimpse of the constant debates that went on between the sects within Judaism, and their arguments with Jesus.

ALL SAINTS SUNDAYWisdom of Solomon 3, 1 – 9The conviction that there is life beyond the grave and that virtue is rewarded emerges in the Wisdom Writings of the period between the Old and New Testaments. (phrases in this passage echo the philosopher Socrates).or Isaiah 25:6 – 9This passage, from the first author in the Book of Isaiah, marks a dramatic leap in Hebrew religious thought – the possibility of the conquest of death! God is pictured as removing the funeral garments – ‘the shroud’ – and inviting all the nations to a glorious banquet. (There are echoes of this in chapter 21 of the Book of Revelation, frequently read at Christian funerals).

Revelation 21, 1 – 6aThe horrific images of conflict between God and his enemies, described in the writings of St. John the Divine, are finally resolved in a vision of a new heaven and a new earth.

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John 11, 32 – 44The raising of Lazarus was seen by the early Christians as a harbinger of the resurrection of Jesus. The story reads as from an eye-witness – but woven into the narrative are signs of a Faith that can only have emerged after Easter. The weeping Jesus is truly one of us!

THIRD BEFORE ADVENTJonah 3, 1 – 5, 10The story of Jonah, written around the fourth century BC reveals a growing awareness that God must be concerned, not just for Israel, but for all nations – even the pagans of Nineveh!

Hebrews 9, 24 – 28For the Epistle to the Hebrews, Our Lord’s resurrection and ascension supersedes, for all eternity, the High Priests annual entry into the Holy of Holies in the Temple at Jerusalem.

Mark 1, 14 – 20According to St. Mark, Jesus began his public campaign when John the Baptist was imprisoned by King Herod. According to St. John’s Gospel, Andrew and Peter were in fact disciples of the Baptist, and had spent time with Jesus at the time of his baptism by John.

SECOND SUNDAY BEFORE ADVENTDaniel 12, 1 – 3The Book of Daniel took its final shape in the second century BC., but its stories hark back to the sixth century when Jewish prisoners of war in Babylon were freed by Cyrus the King of Persia. Persecution and ultimate triumph are recurrent themes in this book.

Hebrews 10, 11 – 14, (15 – 18) 19 – 25Continuing to work with the model of the priestly ministry in the temple at Jerusalem, the Epistle to the Hebrews draws texts from the Psalms and the Prophets. Christians are pictured approaching the Divine presence through the curtain which separated the Holy of Holies from the public areas of the Temple.

Mark 13, 1 – 8In conversations with his disciples during the last week of his life, Our Lord read the signs of the times correctly, foreseeing the Jewish revolt which, in AD 70, led to the destruction of the Temple and the loss of the geographical nation of Israel until 1948.

CHRIST THE KINGDaniel 7, 9 – 10, 13 – 14In St. Mark’s Gospel Jesus often called himself ‘The Son of Man’. The early Christians linked this title with the vision in the Book of Daniel, written during the second century BC., in which a ‘Son of man’ (or a human being) is presented to God and given supreme authority.

Revelation 1, 4b – 8The Book of the visions of St. John the Divine opens with a greeting in the name of the risen Jesus, who stands waiting in the future of all believers.

John 18, 33b – 37The scene is the Roman Praetorium in Jerusalem. Jesus has already been condemned for blasphemy by the High Priest’s Court, now he stands before the Roman Governor.

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