Isaiah 40:1 – 5, 9 – 11
This Sunday, we will again hear from the Book of the Prophet Isaiah. According to Leslie F. Hoppe, OFM, a contemporary scripture scholar, this book is, by any measure, among the greatest works of religious literature because it probes the mystery of a people’s life with God. All of the Bible does that for us if only we allow it to read us, but the Prophet Isaiah does it so well. The section we will hear is from the 40th chapter, so we know that it is from Deutero-Isaiah, which comes from the time when the people of Judah were still struggling toward the end of their Babylonian exile. Whereas the prophecy of Isaiah himself – found in the first 39 chapters of this book – is filled with warnings of impending doom, here, in Deutero-Isaiah, we will hear a message of hope. In fact, scripture scholars call Deutero-Isaiah the Book of Consolation.
Let’s see the difference between the two sections by first reading chapter 39. Here, we see the end of the reign of Hezekiah who, as you will see on the Biblical Timeline, was the last king for whom Isaiah prophesied.
The section we will hear on Sunday is the prologue to the next section of the book. It begins with God commissioning the prophet to “speak tenderly to Jerusalem.” This, some believe, occurs in a heavenly convocation. Although we do not see it in English, the verbs “comfort” and “speak” are in the plural in Hebrew. Some scholars see this as an indication that there is an assembly of angels or of prophets who hear this instruction.
1 Comfort, give comfort to my people, says your God.
Comfort, give comfort: this double imperative is the first of many: 51:9, 17; 52:1; 57:14. It is a stylistic embellishment common in ancient languages and modern speech as well.
2 Speak tenderly to Jerusalem, and proclaim to her that her service is at an end, her guilt is expiated; Indeed, she has received from the hand of the LORD double for all her sins.
Speak tenderly: literally, “speak to the heart.” The words are deeply felt and earnestly spoken, like the words a loving father speaks to his children.
Service: this refers to Israel’s servitude and exile in Babylon.
she has received from the hand of the LORD double for all her sins: this does not speak of an excess of divine punishment but the fulfillment and end of purifying sorrow.
3 A voice cries out: In the desert prepare the way of the LORD! Make straight in the wasteland a highway for our God!
A voice cries out: This voice is from the celestial assembly that compares the flight from Egypt with the return of the exiles from Babylon to Jerusalem. It is the Lord who leads them; their road is made easy for them. Matthew 3:3 and parallels see in these verses a prophecy of the Baptizer and Christ.
prepare the way: The “way” is not only the path the exiles will follow back to Jerusalem but also a manner of life – for both men (Gn 6:12; Is 55:7) and for God (Dt. 32:4; Ez 18:25). There are two ways: good and evil. As we will read in this Sunday’s Gospel, John the Baptist is to announce “the way of the Lord” (Mk 1:3) and Jesus declares himself to be “the Way” (Jn 14:6). Early Christianity is called simply “the way” (Acts 9;2; 19:9, 23).
4 Every valley shall be filled in, every mountain and hill shall be made low; The rugged land shall be made a plain, the rough country, a broad valley.
Every valley shall be filled in, every mountain and hill shall be made low: when all travel was on foot or atop a beast of burden, a straight, smooth, level road was always appreciated.
5 Then the glory of the LORD shall be revealed, and all mankind shall see it together; for the mouth of the LORD has spoken.
the glory of the LORD shall be revealed: this phrase indicates a wondrous manifestation of God’s presence (Ex 14:4, 18; 16:7; in Ex 40:34-35 and 1 Kgs 8:10-12 this phrase speaks of the divine presence in the Temple; in Is 58:8 it assures the people struggling to survive in Jerusalem surrounded by enemies of God’s protection).
all mankind: it is not just a temple presence or limited to experiences involving the people Israel; now all mankind shall see it.
6 A voice says, “Cry out!” I answer, “What shall I cry out?” “All mankind is grass, and all their glory like the flower of the field.
7 The grass withers, the flower wilts, when the breath of the LORD blows upon it. (So then, the people is the grass.)
8 Though the grass withers and the flower wilts, the word of our God stands forever.”
Though the grass withers and the flower wilts, the word of our God stands forever: whereas humanity and nature is fragile and passing, God’s word is eternal.
9 Go up onto a high mountain, Zion, herald of glad tidings; Cry out at the top of your voice, Jerusalem, herald of good news! Fear not to cry out and say to the cities of Judah: Here is your God!
Zion…Jerusalem: the city is now called to be the prophet; it is instructed to speak to all of the other cities of Judah that had been destroyed that their God has returned to the Holy City, Jerusalem.
Go up… Cry out at the top of your voice… Fear not to cry out: notice the crescendo. Glorious Jerusalem is no longer weakened by hypocrisy and infidelity, but is hailed as the home of God on earth and the center of world redemption!
herald of glad tidings: we see this phrase, which can also be translated “good news”, in 41:21 and 52:7 as well; it speaks of the restoration of the people in the Promised Land.
10 Here comes with power the Lord GOD, who rules by his strong arm; Here is his reward with him, his recompense before him.
11 Like a shepherd he feeds his flock; in his arms he gathers the lambs, Carrying them in his bosom, and leading the ewes with care.
Rules by his strong arm; …Like a shepherd: here, we see two different metaphors to speak of God: a military general and a shepherd. God is a victorious general who now leads his people back to their home after defeating the Babylonian Empire. And, God is a gentle shepherd who feeds his flock and gently brings the newborn lambs back to their mothers. In the same way, God will lead back the exiles of Judah to their mothers – the cities of their homeland. The juxtaposition of these two metaphors is important for the people of Judah who have thought that God had abandoned them. God has both the strength to overcome their enemies and the love to begin the restoration of their homeland.
God as shepherd-king is found often is Scriptures (2 Sm 5:2; Jer 3:15; 31:10; Ez 34:11ff)
All four gospels cite 40:3, applying it to John the Baptist. On Sunday, we will hear Mark’s version.
Mark 1:1 – 8
This week, we begin to hear from Mark’s Gospel. Remember, that each liturgical year features a particular gospel. Last year – Year A – featured Matthew’s gospel, and we will recall that we heard almost all of it in the course of the year. Next year – Year C – we will hear from Luke’s Gospel, again reading the Gospel in its entirety. Mark’s Gospel, however, is very short, so we will hear from it and also hear from the other three gospels. In fact, since Mark’s Gospel doesn’t recount our Lord’s birth or infancy, we won’t be hearing from this gospel until 10 January, the Feast of the Baptism of the Lord; that’s when Mark’s Gospel picks up the story of Jesus.
Until the 19th century, it was thought that Mark’s Gospel was an abbreviated version of the Gospel of Matthew. It was thought to be written in Rome by a Mark who was Peter’s secretary. Now, due to extensive scholarly work, it is accepted that Mark’s Gospel predated Matthew’s and that he developed the literary genre we now call “gospel.” In fact, Mark is the only evangelist who entitles his book “Gospel;” you read that in the very first verse of this gospel. Recall the origin of the word “gospel.” It is the Old German translation from the Greek ευάγγελίον, which means “good message.” The Old German, however, speaks of a good spell (a word, phrase, or form of words supposed to have mysterious, magical power), recognizing the power of God’s word. You may recall the definition I have given of a gospel in the past: “a unique literary form produced by the early Christian community, written by believers for believers to recall the joyous revelation of God’s intention to save all those who believe in Jesus Christ, and to call believers to live out a faith based on the life and teaching of Jesus Christ, the Son of God.”
Let’s review, once again, the who, what, when, where and to whom of Mark’s Gospel. Fairly recent evidence indicates that Mark wrote shortly before the fall of Jerusalem (70AD) for a gentile community in the Roman Empire outside of Palestine, probably in Syria. It was written to encourage the early Christians in the face of persecution.
As you will read in your footnotes, the prologue of the Gospel according to Mark begins with the title (Mark 1:1) followed by three events preparatory to Jesus’ preaching:
(1) the appearance in the Judean wilderness of John, baptizer, preacher of repentance, and precursor of Jesus (Mark 1:2-8);
(2) the baptism of Jesus, at which a voice from heaven acknowledges Jesus to be God’s Son, and the holy Spirit descends on him (Mark 1:9-11);
(3) the temptation of Jesus by Satan (Mark 1:12-13).
We will hear about John the Baptist’s appearance and preparation for Jesus’ baptism because we are invited to focus on the important role of John during this preparatory time.
1 The beginning of the gospel of Jesus Christ (the Son of God).
The beginning: The Gospel of Mark begins with the Greek word “Άρχή” – beginning – replicating the beginning of the Book of Genesis which begins with the Hebrew word “בראשית” – In the beginning. Just as the Book of Genesis begins by speaking of creation, so the Gospel of Mark begins by speaking of the beginning of a new creation in Jesus Christ.
The gospel of Jesus Christ [the Son of God]: the “good news” of salvation in and through Jesus, crucified and risen, acknowledged by the Christian community as Messiah (Mark 8:29; 14:61-62) and Son of God (Mark 1:11; 9:7; 15:39), although some important manuscripts here omit the Son of God. In this brief passage, the author establishes that Jesus is the Messiah and the Son of God. But, remember, the phrase, “Son of God” is not always understood at that time as we do today (cf. Ex 4:22; Wis 18:13).
2 As it is written in Isaiah the prophet: “Behold, I am sending my messenger ahead of you; he will prepare your way.
As it is written in Isaiah: Although Mark attributes the prophecy to Isaiah, the text is a combination of Malachi 3:1; Isaiah 40:3; Exodus 23:20; cf. Matthew 11:10; Luke 7:27.
my messenger ahead of you: this suggests the angel that God sent to lead his people to freedom in the story of the Exodus (cf. Ex 23:20).
your way: The way of the Lord: this prophecy of Deutero-Isaiah concerning the end of the Babylonian exile that we heard as part of our first reading is here applied to the coming of Jesus; John the Baptist is to prepare the way for him. With this quote, the author demonstrates that Jesus fulfills Old Testament promises and continues the work that God has begun. John’s ministry is seen as God’s prelude to the saving mission of his Son.
3 A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.'”
A voice of one crying out in the desert: ‘Prepare the way of the Lord: Mark reworks Is 40:3. Rather than the voice calling for a straight path to be prepared in the desert (wilderness), the voice is in the desert calling for preparation of the way of the Lord by straightening the crooked paths caused by our sins.
4 John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
5 People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.
6 John was clothed in camel’s hair, with a leather belt around his waist. He fed on locusts and wild honey.
Clothed in camel’s hair . . . waist: the Baptist’s garb recalls that of Elijah in 2 Kings 1:8. Jesus speaks of the Baptist as Elijah who has already come (Mark 9:11-13; Matthew 17:10-12; cf. Malachi 4:1; Luke 1:17). By interpreting Jesus as another Elijah, Mark declares the greatness of John as a prophet.
7 And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.
One mightier than I is coming after me: Just as Elijah handed on his mantle of prophet on Elisha, so Mark introduces John as a prophet who will be succeeded by another – Jesus. And once again, the second is greater than the first.
8 I have baptized you with water; he will baptize you with the holy Spirit.”
he will baptize you with the holy Spirit: Through the life-giving baptism with the holy Spirit (Mark 1:8), Jesus will create a new people of God. But first, he identifies himself with the people of Israel in submitting to John’s baptism of repentance and in bearing on their behalf the burden of God’s decisive judgment (Mark 1:9; cf Mark 1:4). As in the desert of Sinai, so here in the wilderness of Judea, Israel’s relationship with God is to be renewed.
2 Peter 3:8 – 14
We hear from Peter’s second letter. The letter purports to be written by “Peter, an apostle of Jesus Christ” (1:1) but there have been significant arguments against his authorship (cf. introduction to the letter). Although it is called a letter, it is most likely a sermon, or a collection of sermons. The section 1:3 – 4:11 is thought to be a baptismal sermon; the rest contains advice to Christians who are suffering from oppression.
To understand Sunday’s passage a little better, let’s read from verse 1. The author is addressing the issue of the delayed return of the Lord.
8 But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day.
with the Lord one day: Cf. Psalm 90:4.
9 The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.
he is patient: as you will read in your footnotes, he scoffers’ objection (2 Peter 3:4) is refuted also by showing that delay of the Lord’s second coming is not a failure to fulfill his word but rather a sign of his patience: God is giving time for repentance before the final judgment (cf. Wisdom 11:23-26; Ezekial 18:23; 33:11).
10 But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
like a thief: Matthew 24:43; 1 Thes 5:2; Rev 3:3.
Will be found out: cf 1 Cor 3, 13-15. Some few versions read, as the sense may demand, “will not be found out”; many manuscripts read “will be burned up”; there are further variants in other manuscripts, versions, and Fathers. Total destruction is assumed (2 Peter 3:11).
11 Since everything is to be dissolved in this way, what sort of persons ought (you) to be, conducting yourselves in holiness and devotion,
The second coming of Christ and the judgment of the world are the doctrinal bases for the moral exhortation to readiness through vigilance and a virtuous life; cf Matthew 24:42,50-51; Luke 12:40; 1 Thes 5:1-11; Jude 1:20-21.
12 waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.
Flames . . . fire: although this is the only New Testament passage about a final conflagration, the idea was common in apocalyptic and Greco-Roman thought.
Hastening: eschatology is here used to motivate ethics (2 Peter 3:11), as elsewhere in the New Testament. Jewish sources and Acts 3:19-20 assume that proper ethical conduct can help bring the promised day of the Lord; cf 2 Peter 3:9. Some render the phrase, however, “desiring it earnestly.”
13 But according to his promise we await new heavens and a new earth in which righteousness dwells.
New heavens and a new earth: cf Isaiah 65:17; 66:22. The divine promises will be fulfilled after the day of judgment will have passed. The universe will be transformed by the reign of God’s righteousness or justice; cf Isaiah 65:17-18; Acts 3:21; Romans 8:18-25; Rev 21:1.
14 Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
From these readings we are instructed that, as we await new heavens and a new earth (2), we are to make clear the way of the Lord (1, 3). We do this by being servants of justice, truth and peace (Ps).