Sunday Scripture

Sunday Scripture Readings

third sunday in

ordinary time,

january 27

Isaiah 8:23 - 9:3; Psalm 27;

1 Corinthians 1:10-13, 17; Matthew 4:12-23

OUR GOOD NEWS: Let us go joyfully to the Light of the World.

"First the Lord degraded the land of Zebulun and the land of Naphtali . . . " (first reading). The northern portion of Israel inhabited by these two tribes had been conquered by Assyria, a brutal Near Eastern superpower. Nevertheless, rather than evidence of Marduk's power over Yahweh, it was the Lord's own doing ("he degraded") - salutary punishment for Israel's flagrant covenant disloyalty. But the biblical God remains faithful to us who are unfaithful. Isaiah proclaimed his coming to the rescue of this sinful people, using past tense to emphasize certainty of fulfillment. " ... But in the end he has glorified the seaward road." The same sovereign Lord who disciplined his people through pagan armies now determined to raise up a king in David's line, the instrument for rescuing three provinces: "seaward road, land west of the Jordan, the District of the Gentiles."

Isaiah employed violent military imagery to describe northern Israel's deliverance from slavery: victorious soldiers "dividing booty" and "smashing slave-driver's rod." But God doesn't delight in vengeful destruction. Rather than as bloody sword or clenched fist, he comes as "light" in the midst of fear and despair, making everything clear and roads safe. God brings joy for his oppressed people, not revenge against hated Assyria. Most of this passage we heard earlier on Christmas night, when the newly born Jesus was proclaimed our "light." Here it applies to the adult Jesus revealed in his baptism and public life, who fulfills the promise of a light that liberates from sin and brings the joy of God's final-age kingdom.

The responsorial verse further develops the light metaphor. To paraphrase: "The Lord is the source of my light, he saves me; with him I am as safe as in a fortress. I will never be afraid of anyone. The one thing asked (heart's desire) is opportunity to marvel at the Lord's Goodness, where we ask for his daily guidance." Biblical spirituality is practical and down-to-earth. Instead of contemplating God as a distant divine and unknowable essence, we focus on everyday expressions of his love and concern.

This psalm thus advises us what to do in time of trial: Look back on all God's blessings we have already experienced, drawing strength for patient, firm faith in his continuing guidance and protection. With confidence in God and prayerful encouragement from fellow believers, depression and anxiety turn into courageous acceptance of what cannot be changed. "Wait for the Lord with courage; be stouthearted, and wait for the Lord!"

"From that time on, Jesus began to preach and say, "Repent, for the kingdom of heaven is at hand!'" (Gospel). Jesus formally summoned Israel to a complete turn-around, a radical change in values and behavior, in order to appropriate God's kingdom for itself. The final sentence summarizes Jesus' mission in three verbs. He "taught," revealing what we are to do; he "proclaimed the good news" of what God was doing; he "healed every illness and infirmity" as a sign of present reality, not just future hope.

Sunday Scripture Readings


Acts 3:13-15, 17-19; Psalm 4;

1 John 2:1-5; Luke 14:35-48

A new pastor was visiting the homes of his parishioners. At one house it seemed obvious that someone was at home, but no answer came to his repeated knocks at the door. So he took out one of his name cards and on the back put this reference to the Bible — Revelation 3:20 — and stuck the card to the door.

When the offering was processed the following Sunday, he found that his card had been returned. Added to it was this reference to the Bible: Genesis 3:10. After looking this verse up in his Bible, he broke into gales of laughter.

Revelation 3:20 reads: "Behold, I stand at the door and knock." Genesis 3:10 reads: "I heard your voice in the garden, and I was afraid and hid for I was naked."

It seems that there are some people who can make the Bible say anything they want. Today’s readings try to help us to know and understand what it really says.

Living in an open society as we do, through the mass media everybody can enter our homes. We owe it to ourselves and others to be informed Catholics. If not, the flood of information which overwhelms us daily will confuse us.

Every Catholic, indeed every Christian, should read the Bible, the diocesan newspaper and good books, and watch TV programs that deal with truth in religion. Ignorance can be culpable and lead to disaster, as the first Scripture reading of today clearly implies.

In that reading, St. Peter says harsh words to the Jewish people. He blames them for killing the holy and just One, the author of life, our Lord Jesus Christ. But he adds quickly, "I know that you acted out of ignorance."

Judging others should be left up to God. But it is clear that ignorance on the part of those who should know is blameworthy and causes harm and disaster. The poorly informed Catholic, though he may hold a degree in Sacred Scripture, is a danger to himself and others.

St. Joseph Sunday Missal says that a person cannot possibly cope with other visions on life, glittering and so much more appealing, if one knows his or her own religion and life only poorly.

St. Joseph Sunday Missal has these thoughts on the other two readings. Knowing a great deal about God and religion does not make one necessarily a good Christian. The greatest theologians were not always the greatest saints. Knowing God must be a religious experience in which you are involved. Love has much to do with it. Jesus says: "If you love me, keep my commandments." St. John says the same thing in the second reading.

St. John says that the person who claims: "I have known God," without keeping his commandments is a liar; in such a one there is no truth. But whoever keeps his word, the love of God is truly perfected in him.

In the Gospel, St. Luke says that our Lord opened the minds of the disciples to the understanding of the Scriptures. Experiencing God and his Son Jesus, in meditative and prayerful Bible readings is the clue to Christian renewal. A good help for you would be joining a Bible study club. But the real understanding of the Scriptures requires prayer and meditation because the Lord himself must open your mind and give you insight.

In the Gospel, Jesus calls all of his followers to witness to him — this is part of the work of the entire Church to which we belong. We may not be called on to be martyrs to be put to death for our faith and love of Christ, but we do witness to Jesus whenever we forgive others and accept their forgiveness and encourage others or are patient toward another or when we help others to carry their burdens and act responsibly.

This kind of thing is the heart and soul of witnessing to Jesus in our everyday lives. We don’t have to preach from a pulpit or teach in a classroom. We can do that by the very example of our lives in our thoughts, words and actions and that is what most people are called to do.

Father Smith is a priest of the La Crosse, Wis., Diocese.

Sunday Scripture Readings




Exodus 17:8-13; Psalm 121;

2 Timothy 3:14-42; Luke 18:1-8

OUR GOOD NEWS: We ought to pray diligently, with firm confidence in God.

Today’s first reading describes Israel’s early life-or-death struggle with neighboring Amalekites, brutally aggressive enemies of God’s people. The story centers on God, for He rather than Joshua or Moses defeated them. After Joshua gathered an army for self-defense, Moses took his stand on a nearby hill, a preferred place for a divine encounter, as God’s official representative ("the staff of God," his badge of office).
Moses’ gesture of "upraised hands" should not be interpreted merely as a prayer of intercession by a human mediator, or as psychological support urging the Israelite soldiers to victory. His hands raised throughout the battle pointed away from the human to the divine realm, publicly acknowledging the direct intervention of God, who personally fought to deliver His people.

Thus, contrary to appearances, it was not the soldiers’ bravery or Moses’ influence but God who delivered. "Aaron and Hur supported his hands, one on one side and one on the other." Moses’ inability even to maintain his posture unassisted further emphasized human frailty in comparison to divine power.

Luke’s colorful story (in the Gospel) generates misunderstanding, as though by incessantly pestering God our prayers will always be answered. Look again at the opening sentence: Jesus told his disciples "a parable about the necessity for them to pray always without becoming weary." Jesus didn’t commit God to serve as our fairy godmother, but only insisted on perseverance in the face of seemingly hopeless situations.

The parable concludes with the judge’s favorable decision, nevertheless not yet acted upon, and so the widow remained unaware of his change of heart. The point of Jesus’ teaching is that, even when lacking encouraging signs, we must continue unflagging in our petitions. God will answer our prayers, but in His own way and time. This story teaches the eventual triumph of God’s kingdom, however impossible it may seem.

We ought not pray in expectation of immediate success but to reconcile ourselves to God’s loving but mysterious will.

Sunday Scripture Readings



Acts 3:13-15, 17-19; Psalm 4;

1 John 2:1-5; Luke 24:35-48

OUR GOOD NEWS: The risen Lord, who fulfilled Old Testament promises, challenges and empowers our deeper faith commitment.

"Peter said to the people..." Careful reading uncovers two "layers" in Peter's early proclamation of the Easter Good News (first reading). Today's passage is important, first, for discovering how the faith was presented to Jews in the earliest days. In having Peter begin with reference to "... the God of Abraham, of Isaac, and of Jacob, the God of our fathers," Luke was careful to put Jesus in His original context as a Jew.

By identifying Jesus as the Lord's "servant," He is acclaimed as last and greatest in a long line of Old Testament figures beginning with Abraham. In particular, Jesus fulfilled Isaiah's mysterious Suffering Servant, who combined unswerving fidelity and obedience toward God with extreme suffering and rejection from his own people.

The Messiah, whom Jews rejected, God fully vindicated ("glorified") as ideal Israelite, authentic "Holy and Just One." Paradoxically, these nominal believers forced the hand of Gentile authorities by preferring a "murderer" (Barabbas), killing their "leader (author) to life," a second Moses commissioned to complete the people's liberation and intimacy with God. Jesus succeeded where Moses ultimately failed.

In addition to preserving the flavor of primitive Christology, Luke anachronistically inserted his own (later) themes into Peter's address. Pro-Gentile sympathies minimized Pilate's guilt (he was "ready to release him") for what in fact could only have been Roman execution by crucifixion. Luke typically went further, having Peter address his Jewish audience with a title ("my brothers") reserved for fellow Christians. Their ignorance of the fuller picture explained why God offered a second chance to turn from sinful resistance and toward Him in humble obedience. Also specifically Lucan are emphasis on fulfillment of Scripture and the apostles' role as official "witness" to the Good News they proclaimed. Peter is a model for us in our preaching and catechizing, combining new and old while challenging with gentleness. This sensitivity to alienated sinners encourages repentance and faith commitment.

This empowering challenge is reflected in today's psalm. In time of need we cry out for deliverance by a God who is "just" - who vindicates our right rather than condemns us, who upholds our just cause. Present confidence is grounded in His having regularly done so in the past, although we can make no claim upon His help - asking "pity" rather than our due. The psalmist then proclaims to others, including oppressors, God's providential concern for the person careful to live out a special covenant relationship with God and others - meaning of "faithful one." Toward such, the sovereign Lord turns His face, offering "the light of His countenance" - favor and love resulting in personal presence and attention. But witness to divine care includes challenge: Those longing for blessing must dispose themselves through God-fearing lives. For us, each day's difficulties are made bearable because of a profound "security" flowing from God's constant divine presence.

Sunday Scripture Readings

thirty-first sunday

in ordinary time,

november 4

Wisdom 11:22, 12:1; Psalm 145;

2 Thessalonians 1:11, 2:1, Luke 19:1-10

OUR GOOD NEWS:Jesus uses his "secret weapon" for converting hardened sinners.

Zacchaeus headed a group of toll collectors in the lucrative Jericho area, a major customs collection center for goods entering Palestine from the east. For this reason, and because his type didn't scruple to charge whatever they could get away with, he was "a wealthy man." Zacchaeus would have been hated and shunned by fellow Jews as one who profited by exploiting his own people on behalf of pagan oppressors. A redundant expression focuses our attention on his name, ironic but also prophetic: "by name he called Zacchaeus ('righteous one')."

Unexplained is the reason why "he tried to see Jesus, which one he was" in the crowd. Was it idle curiosity, or because of Jesus' reputation as friend to disreputable Jews like himself? Unconcerned with maintaining dignity, perhaps wishing to remain hidden from view, Zacchaeus chose an oak-like tree with thick evergreen leaves, which was easy to climb. Through prophetic clairvoyance Jesus spotted and recognized by name this notorious sinner and immediately changed his own plans. He who had only been "passing through was suddenly obligated ("must") to "stay the night." The Savior had some saving to do, and the time was ripe ("this day"). Zacchaeus did exactly as commanded: "Hurry down!" - "and he hurried down."

Instantly the repentant toll collector responded with spontaneous, relieved joy, while a low muttering of complaint rippled through the crowd of God-fearing bystanders. They were scandalized at Jesus' unconditional acceptance of a godless sinner. This sort must be brought to their senses by public condemnation and ostracism, whereas Jesus' insistence on becoming his house guest implied his approval of the host's lifestyle. Jesus successfully employed his secret weapon for converting sinners. No scolding, no recitation of rules henceforth to be obeyed, no insistence on penitential acts, including restitution, as preconditions for forgiveness. Jesus offered only straightforward love and a sincere desire for friendship.

But wanting to "see" Jesus and letting oneself be loved by him can cost a pretty penny. Formally and in the presence of witnesses Zacchaeus showed the immediate effects of a change of heart (repentance). He who had willingly traded fellowship with God and respect of fellow Jews for money (and lots of it) now promptly gave it all away. Fifty percent of the gross to the poor! "And wherever I have defrauded I hereby commit myself to 400 percent restitution." Both arrangements exceeded contemporary Rabbinic norms, which recommended 20 percent for charity, and restitution plus 20 percent for money illegally acquired. All this came freely, spontaneously, effortlessly. Salvation was easily worth the cost! Relieved of his sinful burden and restored to friendship with God, Zacchaeus "welcomed him joyfully" to a memorable celebration.

Sunday Scripture Readings



1 Kings 19:4-8; Psalm 34;

Ephesians 4:30-5:2; John 6:41-51

This year marks the 50th anniversary of the Federal Highway Act. This law, signed by President Dwight Eisenhower in 1956, established our nation’s commitment to the modern interstate highway system.

How easily we can take for granted the roads that make our travel so much easier. But that does not stop most of us from getting weary on those long trips across the country. That is why most states have established rest areas at strategic points on most of our highways.

Some are but simple places to pull over and rest, but others can provide food, fuel and even travel aids.

As we journey through life we too need rest areas, especially when we experience the burdens that inevitably occur. Such was the case with the prophet Elijah in the first reading. He felt that his service to God was a failure, so much so that he rushed into the desert to die.

But just when he was about to fall into a desperate sleep, the Lord provided for him food and drink not once, but twice. And even more Elijah learned the valuable lesson that God’s work must continue.

Energized by this simple meal, the prophet was able to walk 40 days and nights. The symbolism of this number reminds us of the journey of God’s people through the desert where they too had to periodically stop and be fed, not only with food, but also by the hard lessons that God needed to share.

In a similar way, the Gospel passage begins with the "murmuring" of Jesus’ opponents. As he had with their ancestors in the wilderness, God had to respond to their hunger and doubting with food from heaven, that is, the manna. As so often in the Gospels, they object to Jesus because all they can observe is this son of Joseph and can affirm only his human origins. Still Jesus dared to claim that he is the "bread that came down from heaven." In this context Jesus is not so much referring to himself in the Eucharist, as he will later in the passage, but as the very Word of God who teaches.

As the Father will draw us to Jesus so Jesus gives life. This is what he means when our Lord quotes the prophets saying: "They shall all be taught by God."

Listening to God as he teaches us leads to faith. Yet faith is not merely an exercise in intellect, nor is it some secret knowledge for a privileged few. In Christ God invites all of us to learn what we need to know empowering us then to act.

In the Old Testament, the teaching of God was experienced most in the Torah, consisting of the first five books of the Bible. Jewish mystical tradition held that the Torah first existed in heaven and that Moses ascended there to bring it down to earth to teach the people. This becomes the real food that would sustain them for which the manna was but a symbol.

But now Jesus boldly claims that he is "the living bread that came down from heaven," whose teaching will provide the eternal life the Exodus generation could only hope for. And yet what ultimately counts are not only words but deeds.

Thus in the second reading, from Ephesians, there are two unique challenges given to the Christian community. First we should not "grieve the Holy Spirit."

How can we make the Holy Spirit grieve? The Spirit suffers when we, who claim to be sealed in that Spirit, fail to live as we were taught. Hence the passage lists those negative elements of "bitterness, fury, anger, shouting, and reviling" ... "along with malice" that must change.

Our lives in community must be then be marked by mutual kindness, compassion, and the very forgiveness that God has shown in Christ.

This leads to the second challenge, that is, to "be imitators of God, as beloved children, and live in love." All of us, but especially children, imitate what they see. And what do we see in Christ?

Jesus teaches us in that he "loved us and handed himself over for us." Thus in the Gospel Jesus will move the discussion about being the "bread of life" even further as this bread becomes his very flesh. In doing so his example models not just what we should imitate but even more what we literally become: the body of Christ.

Just as we can travel the highways of our country, we often get weary. Sometimes we may even begin murmuring at God, and, like the prophet, may want to say "Enough!" Those rest areas become a necessity both for our safety as well as others on the road. In a sense, going to Mass is like that going to a rest area.
After an often-busy week filled with the stresses of life we need to take time out for God to renew us.

One of the greatest benefits of the liturgical renewal that came about because of Vatican II was the re-emphasis on Sacred Scripture as both proclaimed and preached. In the eucharistic celebration we pause to be fed not only at the table of the altar but also at the table of the Word.

Thus we need to appreciate anew how the Liturgy of the Word is integral to our worship. Here Jesus is the one who speaks to us, teaches us and as is truly the living Word offering us everlasting life. Now that is something worth stopping for.

Father Heier is director of the Archdiocesan Office for Ecumenical and Interreligious Affairs and pastor of All Saints Parish in University City.

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