Introductions for the lessons, Year A, 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 2, 1 – 5From a tiny country in the Middle East – torn by international conflict in the 8th century BC – Isaiah dares to hope that all nations will learn the ways of God through Judaism, and will learn to live in peace.

Romans 13, 11 – 14The Early Church lived in expectation that Jesus would return at any moment. St. Paul encourages Christians in Rome to maintain their Christ-like lifestyle in readiness the Second Coming.

Matthew 24, 36 – 44Answering the disciples questions about the ‘End of the world’, Jesus draws from stories in the Hebrew Scriptures, and from homely incidents in daily life, to warn that judgement comes when least expected.

ADVENT 2Isaiah 11, 1 – 10The Hebrew prophets often looked back to the idealised reign of King David – son of Jesse – and then forward in the hope that God would provide Israel with another charismatic god-fearing leader.

Romans 15, 4 – 13The first Christians were Jewish converts, and found it difficult to welcome non-Jews as equals in their new Faith. St. Paul leans heavily on the Jewish Scriptures to demonstrate that God’s love in Christ is for Jew and Gentile alike.

Matthew 3, 1 – 12According to the Jewish Historian Josephus, King Herod regarded John the Baptist as a threat to the precarious peace of Israel, and therefore had him arrested. But John was calling for a spiritual revolution – and Jesus was among those who responded.

ADVENT 3Isaiah 35, 1 – 10Bible scholars consider that this passage comes from Second Isaiah, and is spoken to Jews in exile in Babylon. It is a prophecy of encouragement to people contemplating the long desert journey back to Jerusalem.

James 5, 7 – 10The Epistle of James was possibly written by Jesus’ brother – in which case it must be dated before his martyrdom in AD 62. In this short passage we sense some disillusionment – Jesus’ return in glory has not happened.

Matthew 11, 2 – 11Poor John the Baptist! Imprisoned by Herod Antipas he hears news of Jesus’ campaign. Could this preacher and healer be the Liberator all Jews hoped for?

ADVENT 4Isaiah 7, 10 – 16The Early Church fastened on every Old Testament text that seemed to point to Jesus, but this promise of ‘Immanuel’ belongs in the 8th century BC at a time when Jerusalem was besieged by two armies!

Isaiah assures the panic-stricken King Ahaz that before the child of a pregnant royal wife has time to mature, the enemy will be gone.

Romans 1, 1 – 7St. Paul’s letter to Rome was written in the middle 50s AD – so here we have one of the earliest written references to the birth and resurrection of Jesus. Paul emphasises Our Lord’s descent from the royal line of David, and makes no reference to Mary’s virginity.

Matthew 1, 18 – 25St. Matthew presents the birth of Jesus from a very Hebrew point of view. God communicates through dreams, and Old Testament prophecies are fulfilled.

CHRISTMAS SET 1Isaiah 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 – 12Third 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 revealed in Jesus.

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 political context – a Census. His dating is inaccurate, but his intention is clear – behind this story there is history.

CHRISTMAS SET 3Isaiah 52, 7 – 10Second Isaiah speaks from the 6th century BC, the period in which King Cyrus, having conquered Babylon, issued a proclamation allowing the 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 God becomes human.

CHRISTMAS 1Isaiah 63, 7 – 9In the 6th century BC Third Isaiah discerns the guiding hand of God in Israel’s history.

Hebrews 2, 10 – 18Jesus has taken over, for ever, the function once performed by the Jerusalem. This is the message of the Letter to Hebrew Christians from Psalm 22 and Isaiah to show that by sharing human suffering High Priest in the Temple at In this passage the author quotes Jesus unites us with our God.

Matthew 2, 13 – 23The massacre of innocent children is in keeping with our knowledge of Herod’s character. Matthew’s main concern is to link prophecies in Hebrew scripture with Jesus the Messiah.

CHRISTMAS 2Jeremiah 31, 7 – 14Jeremiah tells a timeless tale of Jews, dispersed by persecution, returning to their Promised Land.OR: Ecclesiasticus 24, 1 – 12From the 3rd 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 idea parallels 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 in the book of Isaiah challenges the people to a world-wide mission, and promises international fame!

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 CHRISTIsaiah 42, 1 – 9The writings of Second Isaiah in the 6th century BC contain a number of passages known as ‘Servant Poems’ — word—pictures of an ideal servant of God. As you listen, imagine Jesus reflecting on this passage from his scriptures.

Acts 10, 34 – 43 Long before St. Paul began his mission to the Gentie world, St. Peter was invited to address a group of

devout gentiles in the home of Cornelius — a Roman Centurion! The structure of this passage suggests that we are hearing some of the phrases already familiar in early Christian worship.

Matthew 3, 13 – 17Matthew, Mark and Luke all describe the baptism of Jesus in detail. They present this as the moment when Jesus received his divine commission.

EPIPHANY 2Isaiah 49, 1 – 7The Book of Isaiah contains a number of ‘Servant songs’ or poems, portraying an ideal faithful servant of God. In this poem the Servant is the Nation of Israel.

1 Corinthians 1, 1 – 9The Church in Corinth was in crisis – split over issues of belief and morality. Wisely St. Paul begins his letter by focusing on what is good.

John 1, 29 – 42John’s Gospel records not only remembered events, but also the retrospective meaning of those events in the light of Jesus’ death and resurrection. The strange phrase ‘Lamb of God’ can, in the Aramaic be translated ‘Servant of God’. Perhaps John the Baptist saw in his cousin Jesus the charisma of the Servant in Isaiah’s poems.

EPIPHANY 3Isaiah 9, 1 – 4Our Old Testament reading begins with reference to a brutal conquest of territories north of Palestine in 733 BC. Then we have expressions of joy and praise at the return of peace.

1 Corinthians 1, 10 – 18We heard last week how St. Paul began his letter to Corinth with words of encouragement. Now he begins to deal with the problems. Notice that Apollos, a Jewish intellectual, and also St. Peter have visited Corinth.

Matthew 4, 12 – 23According to St. John’s Gospel John the Baptist and Jesus preached and baptised simultaneously for a while. Their campaigns for reform were politically suspect — hence John’s arrest, and Jesus’ tactical move north. (as usual Matthew associates Old Testament prophecies with Jesus) -

EPIPHANY 41 Kings 17, 8 – 16All religions have their legends of charismatic leaders with supernatural and often magical powers. The hallmark of the great Hebrew prophets is their trust in the power of God This story originates in a period of prolonged drought.

1 Corinthians 1, 18 – 31St. Paul explains to his converts in Corinth that the power-politics of Jewish nationalism, and the intellectual elitism of Greek philosophy have no place in the Christian way of life.

John 2, 1 – 11St. John’s Gospel contains a number of miracle stories not found in the other Gospels. St. John calls these signs – indicators of the significance of Jesus. (Interpreted symbolically, this miracle of the wine suggests that the legalism of Judaism, with its rites of purification, is superceded by the ‘new wine’ of life with Jesus)

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.

EPIPHANY 5Isaiah 58, 1 – 9a, (9b – 12)As the returned exiles struggle to rebuild their devastated cities all is not well – God seems remote. Third Isaiah explains that self-interest, party quarrels, and neglect of the poor make a mockery of their fervent religious observances.

1 Corinthians 12, 1 – 12, (13 – 16)When St. Paul arrived at Corinth at the end of his second missionary tour (around AD 50) he had received a battering from pagan politicians and Jewish Leaders in several cities in Macedonia. Exhaustion and some re-thinking determined his presentation of the Gospel at Corinth.

Matthew 5, 13 – 20Notice the vivid visual quality of Jesus’ teaching in the extract from Matthew’s ‘Sermon on the Mount’. Matthew, writing as a Jewish Christian for Jewish Christian readers emphasises Jesus’ respect for Jewish tradition.

(EPIPHANY 6 AND 7 OMITTED)

SECOND SUNDAY BEFORE LENT (Epiphany 8)Genesis 1, 2 – 2,3The Book of Genesis offers two quite different Creation stories. The first, which we read this morning is a sophisticated series of divine ‘inventions’. This text closely parallels a pagan Babylonian Creation Myth, and may well have been taken over and adapted after the Jewish exile in Babylon. The unique emphasis in the Bible version is the essential goodness of Creation, and the equality of male and female as reflections of the Divine Image.

Romans 8, 18 – 25Romans chapter 8 is a key passage in the whole of the New Testament. St. Paul faces squarely the fact of suffering on a global scale – suffering felt even more acutely for those who dare to believe in a loving God.

Matthew 6, 25 – 34Anxiety – 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 farmers1 and his ‘dig’ at those who take pride in clothes or robes of off ice

SUNDAY NEXT BEFORE LENT (Epiphany 9)Exodus 24, 12 – 18

Mountains were – for Hebrews and for Jesus – places of encounter with God. This passage comes from one of several traditional stories of Moses receiving the bedrock of Judaism — the Ten Commandments.

1 Peter 1, 16 – 21The Epistles of Peter were written towards the end of the first century AD, long after St. Peter’s martyrdom. However it was common for disciples to adopt the name and the memories of their Teacher – so in this passage, reference is made to St. Peter’s experience of Jesus’ Transfiguration.

Matthew 17, 1 – 9Supernatural experiences are common, especially at a time of crisis. They are not confined to those who are mentally disturbed. The Transfiguration occurred at the stage when Jesus realised that he must confront his Nation’s leaders at Jerusalem. It is significant that both Moses and Elijah had been led, by their religious conviction, to challenge the authorities of their time.

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, 10This glimpse of what 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 2, 15 – 17 and 3, 1 – 7The ancient Jews knew as well as we do that serpents don’t talk. So in the story of Adam and Eve we are in the realm of Myth – profound truth wrapped in memorable story.

Romans 5, 12 – 19For St. Paul, the man Adam is the mythical representative of humanity-at-its-worst; prone to evil and death. Jesus is the historical representative of humanity transformed by God’s grace for all eternity!

Matthew 4, 1 – 11Not much in the Gospels is genuinely autobiographical – but only Jesus can have told (in the symbolic language of his time) of his long struggle to prepare for his public campaign.

LENT 2

Genesis 12 1 – 4aThe early chapters of Genesis are the Foundation Texts of the Jewish Religion. No one knows whether Abraham really existed, but he is the prototype of all who dare to follow an inward call at great personal risk.

Romans 4, 1 – 5 and 13 – 17

Listening to this, be reassured that Paul was not writing for us! He was writing to Christian converts who found it hard to believe that Jesus had freed them from the grinding demands of the Law of Moses. Paul goes back to God’s promise to Abraham, long before Moses.

John 3, 1 – 17Nicodemus’ secret visit to Jesus may have been an attempt (by a liberal minded Pharisee) to bring the popular Galilean preacher into the fold of Jewish Orthodoxy. In his usual way, St. John reflects on this incident — leading us up to the best loved text in the New Testament.LENT 3Exodus 17, 1 – 7The name ‘Massah’ means ‘proof’ - ‘Meribah’ means ‘contention’. It looks as though two variations of an ancient story have been edited together to contrast the faithfulness of God with the cursedness of the Hebrew slaves.

Romans 5, 1 – 11St. Paul never forgot his feeling of alienation from God as he struggled to live up to the demands of Jewish Law. He found peace through the unconditional love of God in Jesus.

John 4, 5 – 42In this long and lovely saga we have St. Johns usual blend of remembered events and reflection on Jesus’ teaching. Archeologists have verified the existence of a deep well near Sychar in use from 1000 BC to 500 AD.

LENT 41 Samuel 16 1 – 13In the 11th century BC the separate tribes of Israel were no match for the organised armies of surrounding nations. The prophet Samuel realised the need for a King to create a nation and form an army. His first choice, Saul, proved a failure.

Ephesians 5, 8 – 14St. Paul contrasts the Darkness of the fear and immorality of the pagan world, with the Light shining through Jesus.

John 9, 1 – 41This ball-by-ball account of a healing miracle reveals the widening gulf between Jesus and orthodox Judaism. By the time the Fourth Gospel had been written Christians had been banned from Jewish synagogues. Notice that Jesus rejects any connection between disease and sin. The Pool of Siloam still exists in the South East corner of old Jerusalem.

LENT 5Ezekiel 37, 1 – 14Ezekiel went with the first batch of prisoners of war to exile in Babylon in 597 BC. In a prophetic vision he surveys the broken bones of his nation and promises that God will eventually bring his chosen people home again.

Romans 8, 6 – 11St. Paul contrasts life lived solely for bodily and materialistic satisfaction with the new quality of life directed by the Spirit of Jesus.

John 11, 1 – 45The healing or 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 there are signs of a Faith that can only have emerged after Easter. The weeping Jesus is truly one of us!

LENT 6 PALM SUNDAYProcession of Palms, Matthew 21, 1 – 11Jesus 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. St. Matthew, as usual, gives us the quotation from the prophet.

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, sitting in the synagogue and listening to this passage.

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

Matthew 26, 14 – 27, 66 or Matthew 27, 11 – 54NC.

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.

Colossians 3, 1 – 4In speaking of ‘dying’ and ‘being raised with Christ’ — St. Paul may be reminding his readers of their Baptism by total immersion.

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!or Matthew 28, 1 – 10Certain core facts lie behind the differing reports of Our Lord’s resurrection — the women, the empty tomb, and the appearances. But each Gospel has its own style of presentation. St. Matthew invests his account with all the dramatic phenomena of an Old Testament theophany — there is an earthquake and a dynamic angel.

EASTER 2Acts 2, 14a and 22 – 32St. Peter’s speech on the day of Pentecost reflects the developing theology of the Early Church, rather than the words actually spoken. Notice how Psalm 16 is quoted as a validation of the resurrection. Historically we are presented with the remarkable courage of the man who once denied any knowledge of Jesus.

1 Peter 1. 3 – 9The First Epistle attributed to Peter was written at a time when the spread of the Christian Movement

was arousing the suspicion of the Roman Authorities. This passage rings with confidence in the face of persecution.

John 20, 19 – 31In his account of the resurrection, St. John confirms the gift of the 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 2, 14a, 36 – 41In this extract from St. Peter’s speech on the Day of Pentecost we have evidence of the early practice of Christian Baptism. The emotional response of Peter’s audience would be conditioned by their memories of the recent crucifixion.

1 Peter 1, 17 – 23This passage links Judaism and Christianity. First we have two Jewish practices – the ransom paid to free a slave, and the Passover Lamb sacrificed on the night of the Exodus. Then comes the Gospel of resurrection and the call to purity of love.

Luke 24, 13 – 35Some scholars suggest that this story was formulated to teach that the Risen Jesus is experienced at Holy Communion – ‘the breaking of the bread’. But the account sounds authentic, especially the despair of the two disciples at the way in which Jesus had not lived up to their nationalistic expectations of the Messiah.

EASTER 4Acts 2, 42 – 47St. Luke presents an intimate glimpse of the intense and sacrificial life of the embryo Christian Community. Notice that these Jewish disciples of Jesus did not abandon their customary Jewish worship.

1 Peter 2,19 – 25In this extract from a first century Christian letter it is clear that someone is suffering. It may well be that the new and perhaps secretive Christian society was attracting suspicion or persecution.

John 10, 1 – 10Jesus’ long story-like parables are found in Matthew, Mark and Luke – but not in St. John’s Gospel. John records one-word images – light, or water – or in this case ‘shepherd’ and ‘gate’.

EASTER 5Acts 7, 55 – 60Stephen the Deacon has just publicly accused the High Priest and the Jewish Council of murdering Jesus. In the ritual execution that followed Saul (later to be St. Paul) was present and supporting the plaintiffs.

1 Peter 2, 2 – 10Writing to new converts — ‘new born lambs’ — the author of this letter explains that God’s choice, call and blessing, once regarded as the sole prerogative of Judaism and its priesthood, is now open to all who believe in Jesus. (Quotations from the Psalms and from Isaiah were common currency in early Christian teaching.)

John 14, 1 – 14John had no tape recorder at the Last Supper, but sitting next to Jesus he evidently remembered much that was said, and he presents it in his own fine literary style. In the Synoptic Gospels Jesus often refuses

to disclose his identity. Not so in St. John’s Gospel.

EASTER 6Acts 17, 22 – 31On his second missionary journey, St. Paul had to wait at Athens for Timothy and Silas to join him. He became involved in the daily public debates of this Centre of polytheistic Greek Philosophy. The Court of Areopagus was a more intellectual equivalent of ‘Hyde Park Corner! Notice Paul’s skilful approach to a very cynical audience.

1 Peter 3, 13 – 22To understand this passage fully we would need to know more about Jewish mythology concerning Evil Spirits consigned by God to some kind of prison. Our author assumes that Jesus has gone to rescue these condemned creatures. (This letter is evidently written for converts newly baptised and experiencing persecution).

John 14, 15 – 21In a Jewish court a defendant was entitled to the support of an Advocate — a person of high standing who would present his case before the Judge. Jesus uses this ‘model’ as he promises the gift of the Holy Spirit.

ASCENSION DAYDaniel 7, 9 – 14The authors of the New Testament often wrote up their reports on Jesus against the background of their familiar Old Testament stories. This Old Testament story 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 our second reading today.

Acts 1, 1 – 11 St. 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, 6 – 14The final withdrawal of the visible presence of Jesus is described three times in the New Testament. Each story is different. This account shows how – in a pre-space-age world – first century folk pictured their earthly home, with its over-arching heaven.

1 Peter 4, 12 – 14, and 5, 6 – 11The Christian community to which St. Peters first Epistle is addressed was having a bad time. Persecution might take the form of social exclusion or vilification — but this passage speaks of a fiery ordeal’. In the year 64AD many Christians were burnt alive in the Roman arena on the orders of the Emperor Nero.

John 17, 1 – 11Only St. John records the teaching and final prayer of Jesus at the Last Supper. The fine phrases belong as much to John as to Jesus. This part of the Prayer seems to reflect the feelings and needs of the first Christians when Jesus’ visible presence had been withdrawn.

PENTECOST (WHITSUNDAY)

Acts 2, 1 – 21The first reading describes the moment when some 120 followers of Jesus felt empowered to continue his work. ‘Speaking in tongues’ is a normal phenomenon as part of worship in some Christian groups. (A Baptist once explained — “no ordinary words are good enough to describe your feelings of love and joy, so another language is given”)

1 Corinthians 12, 3b – 13To a church torn by divided loyalties, in which some members were evidently claiming superiority on account of their spiritual gifts, St. Paul insists that the Holy Spirit creates unity in diversity.

John 20, 9 – 23According to St. John, it was on the evening of Easter Day that Jesus first endowed his disciples with the Holy Spirit.

or John 7, 37 – 39St. John frequently speaks of ‘living water as a symbol of the Holy Spirit. Jesus was in Jerusalem for the Festival of Tabernacles (Tents, or Booths) and on the seventh day of the Feast water was ceremonially carried in procession from the pool of Siloam to the Temple. Jesus chose his moment!

TRINITY SUNDAYIsaiah 40, 12 – 17 and 27 – 31This is one of those Old Testament passages which speaks directly to any age. We are challenged to worship the immeasurable transcendent power of the Creator — and to rejoice in his benevolent care for those who trust in him.

2 Corinthians 13, 11 – 13The sharing of the Peace, which was restored to Anglican Worship in 1980 originates in St. Paul’s instructions to the Church in Corinth.

Matthew 28, 16 – 20In contrast to St. Luke, St. Matthew places Our Lord’s final appearance to his disciples in Galilee. It is unlike[y that Jesus himself would have spoken of ‘the Father, the Son and the Holy Spirit’ — we are hearing a quotation from the earliest Baptismal Liturgy.

TRINITY. 29 MAY - 4 JUNEGenesis 6, 9 – 22, 7,24 and 8, 14 – 19Archaeologists have found evidence of a major flood, dated around 4000 BC, at Ur, near the Persian Gulf. Such events would be interpreted as Divine Judgement – and so on the tongues of Hebrew story-tellers the saga takes shape. Observe the hidden agenda – God punishes evil and rewards righteousness.

Romans 1, 16 – 17 ; 3,22b – 28 (29 – 31)In the Epistle to the Romans St. Paul often harks back to the earliest Hebrew heroes, like Noah and Abraham, to demonstrate that (long before Moses instituted the Law) God saved those who trusted and obeyed.

Matthew 7, 21 – 29Today’s Gospel is a solemn warning to disobedient religious people. Evidently Jesus was a superb communicator.

TRINITY. 5 — 11 JUNE.Genesis 12, 1 – 9With the story of Abram we come to the first historical figure in the development of our Faith. Scholars have suggested that Abram was responding to a call to leave the region of Ur, with its corrupt and

polytheistic life-style, in order to search for a new home and a purer religion.

Romans 4, 13 – 25St. Paul demonstrates, in the style of Rabbinic reasoning, that Abraham found favour with God, not by keeping the rules of the Law of Moses, but by responding to God’s inward call. The Gospel of Divine love therefore reaches beyond orthodox Judaism.

Matthew 9, 9 – 13 and 18 – 26No barriers for Jesus! He associates with the hated pro-Roman tax inspector; responds to the request of a Synagogue Official, and meets the need of a woman religiously excluded by her embarrassing illness.

TRINITY 12 – 18 JUNEGenesis 18, 1 – 15; (21, 1 – 7)The book of Genesis is often repetitive, because it is an amalgam of ancient texts. In chapter 17 God speaks directly to the old man Abraham, promising him a son – and Abraham laughs! In this version of the story it is Abraham’s elderly wife who laughs, and God communicates through human visitors.

Romans 5, 1 – 8It is disappointing and difficult when the acceptance of the Christian Faith leads to suffering. Paul encourages his converts to remain faithful to the love of God revealed in Jesus.

Matthew 9, 35 – 10,8 (9 -23)In this account of the commissioning of the Apostles, Matthew is copying St. Mark’s Gospel. Peter is given priority as Leader, and the mission is restricted to Jewish territories.(if vv. 10, 9 — 23 are read — To shake the dust off your feet was equivalent to issuing a writ. The reference to persecution and to Gentile authorities suggests that Matthew is interpreting Jesus’ teaching for a later period.))

TRINITY. 19 – 25 JUNEGenesis 21, 8 – 21Abraham has had a son by his Egyptian slave girl, and his wife Sarah becomes jealous for her own son. Whatever we may make of ancient Hebrew marital customs, this story emphasises God’s concern for the marginalised woman and her child.

Romans 6, lb – 11Because St. Paul appeared (at least at times) to reject the moral code of Judaism, he was accused of encouraging immorality. He repudiates this criticism in a passage which reflects the practice of Baptism by total immersion – dying and rising again.

Matthew 10, 24 – 39Although these instructions to the disciples originate in Jesus’ teaching, they reflect the difficult times of persecution later in the first century. Matthew has the questions of his suffering readers in mind.

TRINITY 26 JUNE - 2 JULYGenesis 22, 1 – 14The searing saga of Abraham’s near-sacrifice of his son Isaac is entirely believable in the culture of early Eastern religion. There is always a tension between obedience to God and our natural tendency to cling to the people and things we love most.

Romans 6, 12 – 23

At the very beginning of his letter to the Romans St. Paul condemns the depravity of pagan life-styles which Christian converts have abandoned. He now uses the concept of ‘slavery’ to encourage his readers to remain faithful by God’s grace.

Matthew 10, 40 — 42These instructions on hospitality suggest that St. Matthew has adapted Jesus’ teaching to meet the needs of the time, late in the first century, when itinerant prophets (or preachers) were journeying around visiting embryo churches. A ‘righteous’ or a ‘good’ man signifies a Christian convert.

TRINITY JULY 3 - 9Genesis 24, 34 – 38, 42 – 49, 58 – 67The first reading is an ancient Hebrew love-story in which vital tribal identity is preserved. Laban, Rebekah’s brother is Abraham’s nephew.

Romans 7, 15 – 25aSt. Paul turns psychologist to describe the human moral dilemma. The passage sounds autobiographical. Paul knew he was guilty according to Jewish Law – a guilt from which Jesus had freed him.

Matthew 11, 16 – 19, 25 – 30During Jesus’ early ministry John the Baptist – imprisoned by King Herod – sent messengers with the agonised question “are you, or are you not, the expected Messiah?” As the messengers leave, Jesus sardonically comments that neither He nor John have been taken seriously. (The duties of Jewish Religious Law were often referred to as a ‘Yoke’)

TRINITY 10 - 16 JULYGenesis 25, 19 – 34On the death of Abraham the saga of Israel’s ancestors moves to Isaac’s family. It is a recurrent scriptural theme that Divine choice does not always fall on the natural successor – Esau, the older son will be subservient to Jacob. (sadly we cannot appreciate a series of puns in the original Hebrew text!)

Romans 8, 1 – 11St. Paul’s tortuous analysis of the new Christian life-style hinges on his conviction that Jesus has enabled God’s Spirit to free us from worldly ways of living. The resurrection is a guarantee.

Matthew 13, 1 – 9, 18 – 23The parable of the Sower was told to a large crowd. This reading omits several verses in which Jesus explains privately to his disciples that he uses parables to conceal “the mysteries of the kingdom of heaven’ since most people will “listen but not understand”. The interpretation that follows was therefore for the disciples alone, or may even have been added by St. Matthew.

TRINITY 17 - 23 JULYGenesis 28, 10 – 19aIn ancient Canaanite religion a person seeking Divine guidance would spend the night at a local shrine. This may lie behind Jacob’s experience of God’s inescapable presence, as he runs away from a father he has deceived and a brother he has cheated. (The ‘ladder’ image corresponds to a ‘Ziggurat’ or staircase in Babylonian temples; Bethel means ‘house of God’)

Romans 8, 12 – 25For the early Christians, accustomed to fear supernatural powers, it was a revelation that they could

address their God intimately — ‘Abba, Father’. Paul’s long discourse on the new freedom of the Christian life climaxes in his vision of the whole Creation waiting for final fulfilment.

Matthew 13, 24 – 30, 36 – 43In this parable, found only in St. Matthew’s Gospel, Jesus responds to the eternal question “why doesn’t God deal with evil people?” The story assumes a typical Hebrew picture of the End Time, with Judgement and the establishment of God’s Kingdom.

TRINITY 24 - 30 JULY.Genesis 29, 15 – 28Another ancient Hebrew love-story revealing the marriage customs of the time. Jacob has returned to work in the tribal settlement of his uncle Laban – a crafty manipulator!Romans 8, 26 – 39St. Paul concludes his teaching on Salvation with a glorious vision of the triumph of God’s love overcoming whatever obstacles may face us. It seems clear the Church in Rome was facing antagonism and persecution.

Matthew 13, 31 – 33, 44 – 52St. Matthew’s Gospel has been designed as a teaching resource for the early Church. Here, for example, the author has collected five of Jesus’ parables. Note, as in other parables, the emphasis on Judgement ‘at the end of the age’.

TRINITY 31 JULY - 6 AUGUST.Genesis 32, 22 – 31Jacob is returning home, hoping to be reconciled to the brother whom he had cheated out of his inheritance. The story of a supernatural adversary (possibly an adaptation of a pagan fable) portrays his inner turmoil. The name-change and the blessing affirm God’s choice of Jacob as a founding father of the nation of Israel.

Romans 9, 1 – 5 A glimpse of Paul’s agony that his beloved Jewish Nation had rejected their Messiah. In the continuation of this passage, next week, Paul will begin to build a theology of God’s inclusive purpose for both Gentile and Jew.

Matthew 14, 13 – 21The story of the feeding of the five thousand is found in all four Gospels, arid parallels a similar miracle in the Second Book of Kings, attributed to the prophet Elisha. Matthew’s report opens with a hint of the danger facing Jesus, - and in St. John’s Gospel the event ends with an attempt to force Jesus to take up arms against the Romans.

TRINITY 7 - 13 AUGUSTGenesis 37, 1 – 4, 12 – 28The all-too-human saga of Joseph and his jealous brothers continues the Old Testament theme of God’s watching providence in the lives of the Hebrew patriarchs.

Romans 10, 5 – 15St. Paul quotes from the book of Deuteronomy to make the point that righteousness’ - which could never have been achieved by obedience to the Law of Moses – is open to both Jew and Gentile through faith in Jesus.

Matthew 14, 22 – 33In the sequel to the feeding of the five thousand Matthew presents Jesus in Old Testament Mode – praying on a mountain like Moses, and walking on the sea, like the Omnipotent Creator spoken of in the

Psalms and the Book of Job. It is difficult to disentangle actual events from early Christian interpretation, but the message is clear in Jesus’ response to Peter’s cry for help.

TRINITY 14 - 20 AUGUSTGenesis 45, 1 – 15In the continuing story of the Hebrew Patriarchs, Joseph – promoted by Pharaoh to be Governor of Egypt – has provided food for his famine-stricken family, but concealed his identity. He can keep his secret no longer.

Romans 11, 1 – 2a, 29 – 32Having explained at great length in previous chapters that Salvation is not achieved by keeping the Law of Moses, Paul insists that, nevertheless, God will not reject Israel.

Matthew 15, (10 – 20) 21 – 28A deputation of Pharisees was sent from Jerusalem to challenge Jesus concerning his liberal attitude to Jewish Regulations concerning unclean food. His response was radical, and his liberalism is further tested by a request from a Gentile woman.TRINITY 21 — 27 AUGUSTExodus 1, 8 – 2,10With the sagas of the Hebrew Patriarchs completed, we move a little nearer to history, and the stage is set for Moses – the Exodus – and the creation of a nation.

Romans 12, 1 – 8In the final sections of his long theological treatise to Roman Christians Paul turns to practical advice – personal dedication and church unity.

Matthew 16, 13 – 20St. Peter’s confession of faith is rewarded only in Matthew’s Gospel. The promise of supreme authority is not found in the parallel passages in Mark and Luke. This may indicate that Matthew’s Gospel took final shape at a time when leadership in the expanding Church was in dispute.

TRINITY AUGUST 28 - SEPTEMBER 3

Exodus 3, 1 — 15

Moses, the son of Hebrew slaves in Egypt has murdered an Egyptian slave master, and has fled to find work in the Sinai Peninsular. He is not allowed to forget his people’s misery.

Romans 12, 9 — 21

The final chapters of St.Paul’s letter to the Church in Rome concern practical advice on relationships within the community, the provision of financial support, and how the christian must respond to opposition and outright evil.

Matthew 16, 21 — 28

The opening words of todays Gospel — “from that time on — mark a turning point in Matthew’s narrative. Peter has just said to Jesus “You are the Christ, but Jesus now destroys their expectations of the Messiah.(We are left with a question — did Jesus himself expect an early return in glory?)

TRINITY 4 - 10 SEPTEMBER

Exodus 12, 1 – 14There may well have been some religious ceremony as the Hebrew slaves escaped from Egypt around 1300 BC. This detailed prescription of the Passover Ritual developed later, particularly in conjunction with the building of Solomon’s Temple in the 10th century BC.

Romans 13, 8 – 14Continuing his practical advice to Christians in Rome, St. Paul echoes Jesus’ interpretation of the Jewish Rule Book. Notice how these first century Christians hoped that Jesus would return soon.

Matthew 18, 15 – 20Whatever Jesus may originally have said, Matthew is here developing guidelines for a community of Jews who have become Christians. To this day Orthodox Jews cannot worship together unless ten men are present – note therefore the significance of “where two or three.....

TRINITY 11 — 17 SEPTEMBERExodus 14, 19 – 31The escaping Hebrew slaves are trapped — with a tidal estuary in front of them, and a vengeful Pharaoh behind them. Nature seems to have cooperated at this crucial moment in the history of our Faith.

Romans 14, 1 – 12The embryo Church in Rome would include both Jewish and Gentile converts. There would be those who kept strict rules concerning diet and holy days, and others following Our Lord’s more liberal lifestyle. Paul endeavours to quell the inevitable arguments.

Matthew 18, 21 – 35This parable on forgiveness exemplifies the force and humour of Jesus’ teaching. The Good News Bible translates the servant’s debt as “millions of pounds”.

TRINITY 18 — 24 SEPTEMBERExodus 16, 2 – 15In the Sinai desert migrating quails and the honey-like sap of the tamarisc tree provide emergency rations for the escaping Hebrew slaves. Sabbath regulations – which came much later – have been woven into this story.

Philippians 1, 21 – 30In prison at Rome, and facing the possibility of execution, St. Paul writes to encourage his converts at Philippi. They too are experiencing persecution.

Matthew 20, 1 – 16This perplexing parable emphasises – not God’s justice – but his graciousness.

TRINITY 25 SEPTEMBER — OCTOBER 1Exodus 17, 1 – 7It is not possible to trace accurately the route of the Hebrew slaves from Egypt to Palestine – but in the deserts of the Sinai Peninsular there would be few oases.

Philippians 2, 1 – 13Disunity and conflict in the Church at Philippi lead St. Paul to make one of the greatest foundation statements of the Christian Faith. The poetic quality of the text suggests we are listening to an early Christian hymn.

Matthew 21, 23 – 32In the sequence of St. Matthew’s Gospel we are now in the last week of Jesus’ life. He has made his Palm

Sunday entry into Jerusalem, and teaches daily in the Temple. Opposition that will lead to his death is mounting.

TRINITY 2 — 8 OCTOBERExodus 20, 1 – 4; 7 – 9; 12 – 20According to Hebrew history, Moses received the Ten Commandments as the basis of a covenant relationship between Israel and the God who had saved them from slavery. Primitive fear and wild weather were all part of the original experience.

Philippians 3, 4b – 14St. Paul was often accused – by Jews and by Jewish Christians – of having abandoned his ancestral Faith. He defends himself by a brief autobiography, and a description of the intimacy of his relationship with Jesus.

Matthew 21, 33 – 46In the Parable of the Vineyard Jesus openly and publicly attacks the leaders of his Nation. This story was told only days before his crucifixion and contains a subtle claim to Divine Sonship.

HARVEST YEAR ADeuteronomy 8, 7 – 18The authors of the book of Deuteronomy put into the mouth of Moses a solemn warning about the dangers of prosperity. It may be that, by the time this was written, affluent life in the Promised Land was leading to secularisation — the abandonment of religion.

2 Corinthians 9, 6 – 15By the middle of the first century AD Christians in Jerusalem were desperately poor – probably due to persecution. St. Paul raised a collection from the more affluent churches of the Roman Empire. This is his appeal to Christians in Corinth.

Luke 12, 16 – 30This parable (found only in St. Luke’s Gospel) echoes similar teaching in the Book of Ecclesiasticus. It is also possible that Our Lord was commenting on the death of a wealthy local farmer!

TRINITY 9 — 15 OCTOBERExodus 32 1 – 14This saga from the early annals of Israel’s history highlights the tension between vulgar popular paganism – in any age – and the disciplined awesome worship of a moral and mysterious deity.

Philippians 4, 1 – 9The final sections of Paul’s letters are usually practical and personal. Here we have a glimpse of Paul’s concern for two argumentative women, and his gratitude towards all who have supported his ministry.

Matthew 22, 1 – 14This parable, delivered in Jerusalem shortly before his death, reveals Jesus’ despair. His invitation to Life – rejected by the Jewish hierarchy – would be offered to the wider world. It is significant that by the time Matthew’s Gospel was written Jerusalem had been destroyed, and Gentiles were welcoming the Christian Gospel.

TRINITY 16 - 22 OCTOBERExodus 33, 12 – 23It is fundamental to the traditions of Judaism, Islam and Christianity, that God can never be seen or known in all his glory. That is the significance of this ancient and delightful dialogue between Moses and his God.

1 Thessalonians 1, 1 – 10Long before the Gospels were written Letters were winging their way around the Mediterranean, linking Christian communities with their founders, and revealing the vitality of the new Jesus Movement. First Thessalonians is our earliest extant Cchristian document, written in AD5O.

Matthew 22, 15 – 22In Jerusalem shortly before his death Jesus used several parables to attack the hypocrisy of the Pharisees and Priests. They responded with a series of public questions designed to provide grounds for impeachment. Roman taxation was politically sensitive, and the cause of the Jew’s final revolt in AD7O.

TRINITY 23 - 29 OCTOBERDeuteronomy 24, 1 – 12The Book of Deuteronomy was compiled between the 7th and 5th centuries BC as a kind of ‘handbook’ on the Hebrew Religion. It ends with a tribute to the character and spirituality of Moses. He dies – the writers believe at Gods bidding — within sight of the land promised generations before to Abraham.

1 Thessalonians 2, 1 – 8On his second missionary journey St. Paul was imprisoned at Philippi, and at Thessalonica (after three weeks teaching in the Synagogue) he was beaten up by a gang incited by Jews who resisted his message. It was therefore important for him to strengthen the faith of those Thessalonicans who had become converts.

Matthew 22, 34 – 46On the Tuesday before his death Jesus astutely routed the Jewish Leaders, in public debate, using the technique of their own interpretation of Scripture.

BIBLE SUNDAYNehemiah 8, 1 – 4 (5 – 6) 8 – 12Towards the end of the sixth century BC Cyrus, King of Persia, conquered Babylon and liberated the Jewish prisoners of war. A priest and a politician initiated their return to Jerusalem. Unity and civil order was established on the basis of the Law of Moses. (This sounds like an eye—witness report — you could be watching it all on TV!)

Colossians 3, 12 – 17St. Paul presents a ‘cameo’ of the Christ—centred life.

Matthew 24, 30 – 35In the symbolic language of a first-century Jew, Jesus warns his disciples that Time is not for ever. Only Truth – his truth – is permanent.

DEDICATION FESTIVAL1 Kings 8, 22 – 30Towards the end of the 10th century BC King Solomon built the first Temple in Jerusalem. His prayer at the Dedication Ceremony recognises the absurdity of confining God to a building.

Hebrews 12, 18 – 24Using imagery from the stories of The Exodus and from ceremonies in the Temple, the writer of the Epistle to the Hebrews highlights the awe inspiring experience which awaits every one of us.

Matthew 21, 12 – 16According to the three Synoptic Gospels the ‘cleansing of the Temple’ took place during the Passover Festival in the last week of Jesus’ life. This confrontation must have forced the Jewish authorities to ad.

FOURTH BEFORE ADVENTMicah 3, 5 – 12 Towards the et-td of the 8th century BC corruption was rife in the southern Kingdom of Judah. Micah – about whom we know almost nothing! – spoke out in the name of his God, condemning the spiritual, professional, and ruling classes.

1 Thessalonians 2, 9 – 13 St. Paul was a professional tent-maker, and often practised his craft to avoid being a financial burden to his converts, and to avoid the appearance of profiteering from his preaching.

Matthew 24, 1 – 14 Our Lord sometimes spoke as though he expected to return soon to establish God’s Kingdom. This did not happen. So by the time St. Matthew’s Gospel took shape (about forty years after the crucifixion) the Church had adopted a longer perspective — the good news will be proclaimed throughout the work!!

ALL SAINTS SUNDAYRevelation 7, 9 – 17 Conversion to Christianity in the first three centuries of the Church’s life often led to State persecution, destitution and martyrdom. So the Book of Revelation portrays ‘Heaven’ as the ingathering of all who have come out of the great ordeal.

1 John 3, 1 – 3 Many scholars believe that the First Epistle of John was written by the author of the Fourth Gospel – an intimate friend of Jesus. Through John, therefore, we feel the full impact of Divine Love.

Matthew 5, 1 – 12 The ‘Sermon on the Mount’ – given this name by St. Augustine in the 5th century – is a collection of Jesus’ sayings, edited by Matthew for teaching in the Early Church- The opening ‘Beatitudes’ are more radical than anything in the Old Testament or in contemporary Jewish piety.

THIRD BEFORE ADVENT

Amos 5, 18 – 24 Amos was neither a priest nor a recognised prophet – he was a shepherd and a tree surgeon. But he felt God’s call to condemn lavish religious ceremonies which masked the social injustice of 8th century Israel.

1 Thessalonians 4, 13 – 18 The early converts at Thessalonica were perplexed that God’s expected Kingdom had not come – and some of their number had died! In the poetic imagery of Judaism St. Paul tries to allay their fears.

Matthew 25, 1 – 13We noted last week that Jesus did not return in glory as the first Christians expected. This parable (only found in the late Gospel of Matthew) reflects the thinking of a Church to which the return of Jesus appeared disappointingly delayed.

SECOND BEFORE ADVENTZephaniah 1, 1 and 12 – 18“The Day of the Lord” seems to have been a joyful religious festival celebrating God’s Kingship. But Zephaniah, observing the complacency and corruption of his nation, forecasts a very different “Day – divine judgement in the form of foreign invasion.

1 Thessalonians 5, 1 – 11The Roman Empire brought peace around the Mediterranean. Coins minted at Thessalonica bore the words “freedom and security”. But Paul challenges his converts to avoid complacency and to live in readiness for the coming of their Lord.

Matthew 25, 14 – 30This parable – edited as an allegory by St. Matthew – speaks to the needs of a Church still waiting for the expected return of Jesus. Those who think of Our Lord as “meek and mild”, or imagine Heaven to be guaranteed, need to hear how the parable ends.

CHRIST THE KINGEzekiel 34, 11 – 16, 20 – 24In a forthright attack which precedes our reading this morning, the prophet Ezekiel castigates the Israeli Government – they are like shepherds who neglect their flocks. Then he speaks for God as the faithful Shepherd who genuinely cares for His people.

Ephesians 1, 15 – 23From this triumphant passage in a letter (possibly written by St. Paul) we begin to understand how a crucified Galilean preacher came to be worshipped as Lord of All.

Matthew 25. 31 – 46Before he describes Our Lord’s Passion and Resurrection, St. Matthew has collected discourses on the End Time, and two parables on Judgement. This devastating parable leaves no doubt that those who fail to love will face the consequence.