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. (Ifthe text of the lesson is printed, the introduction may be included)
ADVENT 1
Isaiah 2, 1 – 5
From 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 – 14
The 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 – 44
Answering 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 2
Isaiah 11, 1 – 10
The 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 – 13
The 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 – 12
According 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 3
Isaiah 35, 1 – 10
Bible 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 – 10
The 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 – 11
Poor 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 4
Isaiah 7, 10 – 16
The 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 – 7
St. 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 – 25
St.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 1
Isaiah 9, 2 – 7
We 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 – 14
St. 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 2
Isaiah 62, 6 – 12
Third Isaiah exults in a vision of Jerusalem restored after seventy years of devastation and exile.
Titus 3, 4 – 7
St. Paul reminds his convert Titus that believers are transformed by the unconditional love of God revealed in Jesus.
Luke 2, (1 – 7), 8 – 20
At the very beginning of his Gospel St. Luke explains his intention to present facts reported by eyewitnesses. 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 3
Isaiah 52, 7 – 10
Second 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 – 14
At 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 1
Isaiah 63, 7 – 9
In the 6th century BC Third Isaiah discerns the guiding hand of God in Israel’s history.
Hebrews 2, 10 – 18
Jesus 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 – 23
The 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 2
Jeremiah 31, 7 – 14
Jeremiah tells a timeless tale of Jews, dispersed by persecution, returning to their Promised Land.
OR:Ecclesiasticus 24, 1 – 12
From 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 – 14
The 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 – 18
According to St. John, the Incarnation has changed the nature and status of all who believe in Jesus.
THE EPIPHANY
Isaiah 60, 1 – 6
Early 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 – 12
The 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 – 12
Matthew’s story of Eastern Astrologers at the manger – part legend, part history – emphasises the international significance of the birth of Jesus.
THE BAPTISM OF CHRIST
Isaiah 42, 1 – 9
The 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 passagesuggests that we are hearing some of the phrases already familiar in early Christian worship.
Matthew 3, 13 – 17
Matthew, Mark and Luke all describe the baptism of Jesus in detail. They present this as the moment when Jesus received his divine commission.
EPIPHANY 2
Isaiah 49, 1 – 7
The 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 – 9
The 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 – 42
John’s Gospel records not only remembered events, but also the retrospective meaning of those events in the lightof 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 3
Isaiah 9, 1 – 4
Our 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 – 18
We 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 – 23
According to St.John’s Gospel John the Baptist and Jesus preached and baptised simultaneously for awhile. Their campaigns for reform were politically suspect — hence John’s arrest, and Jesus’ tacticalmove north. (as usual Matthew associates Old Testament prophecies with Jesus) -
EPIPHANY 4
1 Kings 17, 8 – 16
All 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 – 31
St. 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 – 11
St. 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 CHRIST
Malachi, 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 – 18
The 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 – 40
Most 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 5
Isaiah 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 – 20
Notice 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 – 2,3
The 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 – 25
Romans 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 – 34
Anxiety – 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 – 21
The 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 – 9
Supernatural 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 WEDNESDAY
Joel 2, 1 – 2 and 12 – 17
Most 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, 10
This 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 – 21
In 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 1
Genesis 2, 15 – 17 and 3, 1 – 7
The 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 – 19
For 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 – 11
Not 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 – 4a
The 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 – 17
Nicodemus’ 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 3
Exodus 17, 1 – 7
The 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 – 11
St. 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 – 42
In 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 4
1 Samuel 16 1 – 13
In 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 – 14
St. Paul contrasts the Darkness of the fear and immorality of the pagan world, with the Light shining through Jesus.
John 9, 1 – 41
This 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 5
Ezekiel 37, 1 – 14
Ezekiel 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 – 11
St. 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 – 45
The 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 SUNDAY
Procession of Palms, Matthew 21, 1 – 11
Jesus 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.