1 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.
God speaks through Isaiah his Prophet
2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths straight.
John the Baptist proclaims the Coming of Jesus
4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5 And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins.
6 Now John was clothed with camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey.
John’s announcement
7 And he preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. 8 I have baptized you with water; but he will baptize you with the Holy Spirit.”
B. EXPLANATION
1 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.
Mark, in verse 1, gives us the title of his written work and tells us the purpose for writing this document.
“The beginning” — The book of Genesis began with the words “In the beginning….” Mark is writing about a new and imminent beginning, that of salvation, as we will see.
“the gospel” — By this word, used in this document seven times (Mk. 1: 1; 14, 15; 8: 35; 10: 29; 13: 10; 14: 9), Mark does not mean a book but he wishes to share literally ‘good news’ about one called Jesus.
“of Jesus Christ, the Son of God” — Mark tells us three things about the subject of the “good mews”. First of all he tells us that he is writing about “Jesus”. This personal name means “saviour”. It is indeed the very best of “good news” about the One who came to save us from our sins and the power of evil.
Second, Mark tells us that the “good news” about Jesus is that he is the “Christ”. “Jesus”, the Saviour, is the “Christ” (Greek word), that is, the promised Messiah (Aramaic word), two words in different languages meaning “God’s Anointed.” The Old Testament had promised one to be sent by God to redeem mankind. Mark says the good news is that he is now actually “beginning” his promised work. What people were looking forward to and waiting for excitedly for centuries is now actualised. Mark’s Gospel, as far as chapter 8: 29, treats of the Messiah and with that verse Peter declares to Jesus: “You are the Christ”, the Messiah, God’s Anointed.
Third, Mark adds “Son of God”, another title of Jesus. The designation “Son of God” occurs ten times in Mark’s Gospel: 1: 1; 11; 3: 11; 8: 38; 9: 7; 12: 6; 13: 32; 14: 36; 61; 15: 39. In chapter 15: 39 a Roman centurion will make his great act of faith, “Truly this man was the Son of God”.
These testimonies, by Peter and the centurion, were by a Jew and a Gentile, that is, a non–Jew.
Now for something very strange. The references to identifying the Son of God between the opening by Mark and the concluding act of faith by the centurion will be made also by the demons. Neither Jesus nor Mark desired their testimony. Nevertheless, Mark will show that the disciples should have been able to read the signs, as the demons did, and acknowledge their faith in Christ the Son of God.
2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths” straight.
“As it is written” — This is the customary formula at the time of writing to refer to a quotation from the Old Testament. It was more than just a formula; it stated that here is God’s will from time past that indicates his will or plan for the future. God is speaking through his own words as given by one of his prophets.
“in Isaiah the prophet” — This particular prophecy by Isaiah, tells of the coming of the Messiah and Son of God. It is God the Father speaking through Isaiah.
In fact the first verse in the following quotation is not from Isaiah but from Exodus 23: 20 and Malachi 3: 1. The second verse of the quotation is from Isaiah 40: 3. Nevertheless all the words are words of divine prophecy; God the Father is speaking.
“Behold, I send my messenger before your face, who shall prepare your way” — “I send”: God is speaking and sending “my messenger” who is John the Baptizer.
“before your face” — He is the One to whom God the Father is speaking in prophecy, namely Jesus the Saviour.
“who shall prepare your way” — The theme of “the way” will be developed throughout the Gospel. In John’s Gospel, Jesus declares: “I am the Way”… “No one can come to the Father except through me” (Jn. 14: 6). John the Baptizer is the one who will prepare the people for the coming and message or way of Jesus.
“the voice of one crying in the wilderness” — The voice is that of John the Baptist. It is by preaching in “the wilderness” that “the way” will be announced and prepared.
Mark refers to “the wilderness” in this verse, in verse 3 where John the Baptist appears and in verse 12 where Jesus was tempted. “The wilderness” was also the place into which Moses led the people out of Egypt where they met God and made covenant with him. This is also the purpose of the mission of John the Baptist and Jesus.
Three covenants were made between God and his people. The first was when God, at the Exodus from Egypt, led his people into the wilderness on their forty year formation or training (way) to the Holy Land. The second years later, when his people, on their return from the Babylonian Captivity, were led by him through the wilderness and renewed the covenant. The third covenant is between God and his new people, ourselves, when we go through our time of preparation and purification, our wilderness, to meet God and make our personal covenant with him.
“Prepare the way of the Lord, God speaking in verse 2 to Jesus says, “prepare your way”. In this verse 3 he says, “prepare the way of the Lord”. Clearly it is the same “way” being prepared and so “the Lord” here, a word used for God refers to Jesus, “Son of God” who is to come.
“make his “paths” straight” — Mark uses the world ““paths” or “way” in a double sense — it can mean a “way” or “journey” by which God will lead his people back to him, as happened in the Exodus from Egypt to the Holy Land. Mark uses it in this sense of “way” or “journey” in Mk. 2: 23; 4: 4; 15; 6: 8; 8: 3; 10: 17; 10: 46. It can also be understood as a journey towards discipleship (see Mk. 8: 27; 9: 33–34; 10: 32; 10: 52; 11: 8; 12: 14).
4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.
“John the Baptizer” — This title shows how he was known as one who baptised, cleansed and purified people. In the rites of purification known at that time, it was customary for one to purify oneself. John stood out as subjecting persons to purification through immersion. These persons indicated that in submitting to John’s baptism they were submitting to God.
St John the Baptist was the last of the prophets and the first of the witnesses to Jesus. Other prophets foretold that Jesus would come; John the Baptist pointed him out (cf. Jn 1:29; Mt 11: 9–11).
“appeared in the wilderness” — Where this “wilderness” was is not important to Mark. It was near the river Jordan. Mark’s interest was theological, not geographical. His purpose in referring to the “wilderness” was to proclaim that John was the fulfilment of the prophecy he quoted above from Isaiah: “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths” straight”.
“preaching a baptism of repentance for the forgiveness of sins” — This was John’s main function as a prophet.
“a baptism of repentance” — Baptism was a Jewish practice, but conferred only on non–Jews who adopted Judaism. It was not Christian Baptism. It did not remove sin. However, it prefigured the dispositions needed for Christian Baptism — faith in Christ, the coming Messiah, the source of grace, and voluntary detachment from sin.
John’s baptism was a rite of public declaration of one’s sorrow for sins committed.
Repentance [metanoia] means a change of mind and heart, a radical change of one’s life–style by which one returns to God.
“for the forgiveness of sins” — The Greek word for sins is hamartia, literally ‘missing the mark’. The people were certainly not striving after true holiness. They were confused. They had no teachers to guide them. The Pharisees forced an over–strict interpretation of the Law and an added 365 precepts as the means to attain sanctity. The Sadducees believed in ritual exactitude according to the traditions they had received. Both indulged in mere external observance. The Zealots were political activists and violently opposed to the Roman colonists. The Essenes believed in an asceticism that included total withdrawal from the world. They were not prepared for a Redeemer until they got properly focused.
5 And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins.
“And there went out to him all the country of Judea, and all the people of Jerusalem” — Nothing less than a national conversion was good enough for the preparation of the coming of the Messiah. This adds a note of excitement when all the people were involved — e.g. the excitement when the Pope visits and celebrates Mass during a visit; a National Cup final, etc.
“and they were baptized by him in the river Jordan” — The Greek word for “baptism” can mean that the people immersed themselves under the direction of John. This would explain how he was able to baptise so many.
“in the river Jordan” — The river Jordan was associated with the Exodus and with the cleansing from sin. See IV Kg 5: 10, 14 — And Elisha sent a messenger to him [Naaman] saying, ‘Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean’… So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child, and he was clean”.
“confessing their sins” — Really ‘praising’ God for their deliverance from sin. Being baptised by John’s baptism they made a public declaration that they were sinners but had a change of heart.
Note the four stages: they listened to his preaching; they went out to him; they were baptised, the ritual sign of their repentance; and they confessed their sins.
6 Now John was clothed with camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey.
“Now John was clothed with camel’s hair, and had a leather girdle around his waist”, — This is how Elijah was clothed. “He wore a garment of haircloth, with a girdle of leather about his loins. And he said, “It is Elijah the Tishbite” (II Kg. 1: 8).
Mark may be claiming either that John the Baptist is Elijah, the greatest of the prophets, returned to earth to inaugurate the Messianic Age [See Mal. 3: 1; 4: 5 — the last forerunner] or at least a prophet [See Zech. 13: 4 — “On that day every prophet will be ashamed of his vision when he prophesies; he will not put on a hairy mantle in order to deceive, but he will say, ‘I am no prophet’”].
The connection with Elijah is heightened by the fact that the former prophet departed in a fiery chariot into the heavens from the eastern side of the Jordan (II Kgs. 2: 1–18).
“and ate locusts and wild honey” — This was food found in the wilderness. Both are eaten even today. The overall picture is one of austerity and frugality — John did not eat meat or drink wine.
7 And he preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie.
“And he preached” — Mark, like John, does not describe the Baptist as preaching ‘hell and damnation’ as Matthew and Luke did (Mt. 3: 11; Lk 3: 16)’. He was first a prophet, the last of the Old Testament prophets; then a witness who identified Jesus.
“After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie — Though Mark does not identify who this “mightier” one is, we know that it is Jesus who willbaptise with the Holy Spirit” [v.8]. The title “mightier One” is used more than twelve times in the Old Testament for God. John is saying that Jesus, the Son of God is coming and he is greater than the Baptist.
Mark has John make two statements to indicate that the “Mightier One” is greater than he is — he is not worthy to do the chores of a slave; and the baptism of the “Mightier One” will not be by mere water but by the Holy Spirit.
“the thong of whose sandals I am not worthy to stoop down and untie” — This describes the task of a slave. John is not worthy to approach Jesus even as his slave. The dignity of the Coming One is emphasised in terms that highlight John’s humility.
8 I have baptized you with water; but he will baptize you with the Holy Spirit”:
Note the comparison: I have baptised you and he will baptise you. John used water as a sign of purification; the “Mightier One” will give the Holy Spirit for new life.
John declared that his baptism was merely a sign of purification as the Acts of the Apostles tells us: Paul re–baptised those baptised by John — “While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have never even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied. There were about twelve of them in all.”
St. Thomas Aquinas expresses this truth in these words: “By the baptism of the New Law, men are baptized inwardly by the Holy Spirit, and this is accomplished by God alone. But by the baptism of John the body alone was cleansed by the water” (“Summa Theologiae, III, q. 38, art. 2 ad 1).
C. APPLICATION
The Gospel of Mark has as its first sentence: “The beginning of the gospel of Jesus Christ, the Son of God”. Immediately he gets right into the promise of the Saviour, Son of God and he omits a genealogy and early life of Jesus. In preparing our Advent celebrations the Church introduces us to three persons as our guides. First is Isaiah the prophet who supplies the First Reading with its information on three of the four Sundays. Then there is John the Baptist, a second prophet, who will point out Jesus to us on two of the four Sundays. Finally there is Mary, Jesus’ mother, whom we will meet on the fourth Sunday. Today, the second Sunday of Advent, Isaiah and John give us details.
The second sentence in Mark’s Gospel presents us with a prophecy from Isaiah. Its purpose is to tell us what John the Baptiser’s role was. He is to be a preacher informing us about repentance and baptism for the forgiveness of sins and he is to announce the coming of one whom he says is “mightier” than he himself is. This “mightier one” will also baptise but he will do so with the Holy Spirit.
Here we are now, entering into the second week of Advent, the time of preparing for the coming of the Son of God, our Saviour. What message have you received this past week? Have you heard “a voice speak in the wilderness, ‘prepare the way of the Lord’” or have you been overpowered by decorations, frenzied shopping, irresistible bargains, loud music and parties? Christmas is being celebrated but how and why?
There is a “way” to celebrate. John announced it, repentance and confession of sins. His results were unbelievable: “And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins”. (Mk. 1: 5). This baptism was not the Sacrament that we celebrate in the Church today; the sacraments had to await the public ministry of Jesus before they were established. But they are established now and that is what we must undertake. Not only should we go to confession to confess but we should also encourage “all” to do the same. That is one of the major themes of the papacy of Pope Francis. Do not let Christmas catch up on you and on “all” without sacramental confession. This is a way in which you can embrace a second theme of the Holy Father, being a missionary. If God is not in your life as he should be, the reason is that his “path”, his “way” is not smooth but has potholes of sin that need to be made smooth and level by a “good” confession.
Commentary on the 2nd Sunday of Advent (B), 10.12.2023
A. TEXT (Mark 1: 1–8)
Title
1 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.
God speaks through Isaiah his Prophet
2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths straight.
John the Baptist proclaims the Coming of Jesus
4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5 And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins.
6 Now John was clothed with camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey.
John’s announcement
7 And he preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. 8 I have baptized you with water; but he will baptize you with the Holy Spirit.”
B. EXPLANATION
1 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.
Mark, in verse 1, gives us the title of his written work and tells us the purpose for writing this document.
“The beginning” — The book of Genesis began with the words “In the beginning….” Mark is writing about a new and imminent beginning, that of salvation, as we will see.
“the gospel” — By this word, used in this document seven times (Mk. 1: 1; 14, 15; 8: 35; 10: 29; 13: 10; 14: 9), Mark does not mean a book but he wishes to share literally ‘good news’ about one called Jesus.
“of Jesus Christ, the Son of God” — Mark tells us three things about the subject of the “good mews”. First of all he tells us that he is writing about “Jesus”. This personal name means “saviour”. It is indeed the very best of “good news” about the One who came to save us from our sins and the power of evil.
Second, Mark tells us that the “good news” about Jesus is that he is the “Christ”. “Jesus”, the Saviour, is the “Christ” (Greek word), that is, the promised Messiah (Aramaic word), two words in different languages meaning “God’s Anointed.” The Old Testament had promised one to be sent by God to redeem mankind. Mark says the good news is that he is now actually “beginning” his promised work. What people were looking forward to and waiting for excitedly for centuries is now actualised. Mark’s Gospel, as far as chapter 8: 29, treats of the Messiah and with that verse Peter declares to Jesus: “You are the Christ”, the Messiah, God’s Anointed.
Third, Mark adds “Son of God”, another title of Jesus. The designation “Son of God” occurs ten times in Mark’s Gospel: 1: 1; 11; 3: 11; 8: 38; 9: 7; 12: 6; 13: 32; 14: 36; 61; 15: 39. In chapter 15: 39 a Roman centurion will make his great act of faith, “Truly this man was the Son of God”.
These testimonies, by Peter and the centurion, were by a Jew and a Gentile, that is, a non–Jew.
Now for something very strange. The references to identifying the Son of God between the opening by Mark and the concluding act of faith by the centurion will be made also by the demons. Neither Jesus nor Mark desired their testimony. Nevertheless, Mark will show that the disciples should have been able to read the signs, as the demons did, and acknowledge their faith in Christ the Son of God.
2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths” straight.
“As it is written” — This is the customary formula at the time of writing to refer to a quotation from the Old Testament. It was more than just a formula; it stated that here is God’s will from time past that indicates his will or plan for the future. God is speaking through his own words as given by one of his prophets.
“in Isaiah the prophet” — This particular prophecy by Isaiah, tells of the coming of the Messiah and Son of God. It is God the Father speaking through Isaiah.
In fact the first verse in the following quotation is not from Isaiah but from Exodus 23: 20 and Malachi 3: 1. The second verse of the quotation is from Isaiah 40: 3. Nevertheless all the words are words of divine prophecy; God the Father is speaking.
“Behold, I send my messenger before your face, who shall prepare your way” — “I send”: God is speaking and sending “my messenger” who is John the Baptizer.
“before your face” — He is the One to whom God the Father is speaking in prophecy, namely Jesus the Saviour.
“who shall prepare your way” — The theme of “the way” will be developed throughout the Gospel. In John’s Gospel, Jesus declares: “I am the Way”… “No one can come to the Father except through me” (Jn. 14: 6). John the Baptizer is the one who will prepare the people for the coming and message or way of Jesus.
“the voice of one crying in the wilderness” — The voice is that of John the Baptist. It is by preaching in “the wilderness” that “the way” will be announced and prepared.
Mark refers to “the wilderness” in this verse, in verse 3 where John the Baptist appears and in verse 12 where Jesus was tempted. “The wilderness” was also the place into which Moses led the people out of Egypt where they met God and made covenant with him. This is also the purpose of the mission of John the Baptist and Jesus.
Three covenants were made between God and his people. The first was when God, at the Exodus from Egypt, led his people into the wilderness on their forty year formation or training (way) to the Holy Land. The second years later, when his people, on their return from the Babylonian Captivity, were led by him through the wilderness and renewed the covenant. The third covenant is between God and his new people, ourselves, when we go through our time of preparation and purification, our wilderness, to meet God and make our personal covenant with him.
“Prepare the way of the Lord, God speaking in verse 2 to Jesus says, “prepare your way”. In this verse 3 he says, “prepare the way of the Lord”. Clearly it is the same “way” being prepared and so “the Lord” here, a word used for God refers to Jesus, “Son of God” who is to come.
“make his “paths” straight” — Mark uses the world ““paths” or “way” in a double sense — it can mean a “way” or “journey” by which God will lead his people back to him, as happened in the Exodus from Egypt to the Holy Land. Mark uses it in this sense of “way” or “journey” in Mk. 2: 23; 4: 4; 15; 6: 8; 8: 3; 10: 17; 10: 46. It can also be understood as a journey towards discipleship (see Mk. 8: 27; 9: 33–34; 10: 32; 10: 52; 11: 8; 12: 14).
4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.
“John the Baptizer” — This title shows how he was known as one who baptised, cleansed and purified people. In the rites of purification known at that time, it was customary for one to purify oneself. John stood out as subjecting persons to purification through immersion. These persons indicated that in submitting to John’s baptism they were submitting to God.
St John the Baptist was the last of the prophets and the first of the witnesses to Jesus. Other prophets foretold that Jesus would come; John the Baptist pointed him out (cf. Jn 1:29; Mt 11: 9–11).
“appeared in the wilderness” — Where this “wilderness” was is not important to Mark. It was near the river Jordan. Mark’s interest was theological, not geographical. His purpose in referring to the “wilderness” was to proclaim that John was the fulfilment of the prophecy he quoted above from Isaiah: “Behold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his “paths” straight”.
“preaching a baptism of repentance for the forgiveness of sins” — This was John’s main function as a prophet.
“a baptism of repentance” — Baptism was a Jewish practice, but conferred only on non–Jews who adopted Judaism. It was not Christian Baptism. It did not remove sin. However, it prefigured the dispositions needed for Christian Baptism — faith in Christ, the coming Messiah, the source of grace, and voluntary detachment from sin.
John’s baptism was a rite of public declaration of one’s sorrow for sins committed.
Repentance [metanoia] means a change of mind and heart, a radical change of one’s life–style by which one returns to God.
“for the forgiveness of sins” — The Greek word for sins is hamartia, literally ‘missing the mark’. The people were certainly not striving after true holiness. They were confused. They had no teachers to guide them. The Pharisees forced an over–strict interpretation of the Law and an added 365 precepts as the means to attain sanctity. The Sadducees believed in ritual exactitude according to the traditions they had received. Both indulged in mere external observance. The Zealots were political activists and violently opposed to the Roman colonists. The Essenes believed in an asceticism that included total withdrawal from the world. They were not prepared for a Redeemer until they got properly focused.
5 And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins.
“And there went out to him all the country of Judea, and all the people of Jerusalem” — Nothing less than a national conversion was good enough for the preparation of the coming of the Messiah. This adds a note of excitement when all the people were involved — e.g. the excitement when the Pope visits and celebrates Mass during a visit; a National Cup final, etc.
“and they were baptized by him in the river Jordan” — The Greek word for “baptism” can mean that the people immersed themselves under the direction of John. This would explain how he was able to baptise so many.
“in the river Jordan” — The river Jordan was associated with the Exodus and with the cleansing from sin. See IV Kg 5: 10, 14 — And Elisha sent a messenger to him [Naaman] saying, ‘Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean’… So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child, and he was clean”.
“confessing their sins” — Really ‘praising’ God for their deliverance from sin. Being baptised by John’s baptism they made a public declaration that they were sinners but had a change of heart.
Note the four stages: they listened to his preaching; they went out to him; they were baptised, the ritual sign of their repentance; and they confessed their sins.
6 Now John was clothed with camel’s hair, and had a leather girdle around his waist, and ate locusts and wild honey.
“Now John was clothed with camel’s hair, and had a leather girdle around his waist”, — This is how Elijah was clothed. “He wore a garment of haircloth, with a girdle of leather about his loins. And he said, “It is Elijah the Tishbite” (II Kg. 1: 8).
Mark may be claiming either that John the Baptist is Elijah, the greatest of the prophets, returned to earth to inaugurate the Messianic Age [See Mal. 3: 1; 4: 5 — the last forerunner] or at least a prophet [See Zech. 13: 4 — “On that day every prophet will be ashamed of his vision when he prophesies; he will not put on a hairy mantle in order to deceive, but he will say, ‘I am no prophet’”].
The connection with Elijah is heightened by the fact that the former prophet departed in a fiery chariot into the heavens from the eastern side of the Jordan (II Kgs. 2: 1–18).
“and ate locusts and wild honey” — This was food found in the wilderness. Both are eaten even today. The overall picture is one of austerity and frugality — John did not eat meat or drink wine.
7 And he preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie.
“And he preached” — Mark, like John, does not describe the Baptist as preaching ‘hell and damnation’ as Matthew and Luke did (Mt. 3: 11; Lk 3: 16)’. He was first a prophet, the last of the Old Testament prophets; then a witness who identified Jesus.
“After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie — Though Mark does not identify who this “mightier” one is, we know that it is Jesus who will baptise with the Holy Spirit” [v.8]. The title “mightier One” is used more than twelve times in the Old Testament for God. John is saying that Jesus, the Son of God is coming and he is greater than the Baptist.
Mark has John make two statements to indicate that the “Mightier One” is greater than he is — he is not worthy to do the chores of a slave; and the baptism of the “Mightier One” will not be by mere water but by the Holy Spirit.
“the thong of whose sandals I am not worthy to stoop down and untie” — This describes the task of a slave. John is not worthy to approach Jesus even as his slave. The dignity of the Coming One is emphasised in terms that highlight John’s humility.
8 I have baptized you with water; but he will baptize you with the Holy Spirit”:
Note the comparison: I have baptised you and he will baptise you. John used water as a sign of purification; the “Mightier One” will give the Holy Spirit for new life.
John declared that his baptism was merely a sign of purification as the Acts of the Apostles tells us: Paul re–baptised those baptised by John — “While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have never even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied. There were about twelve of them in all.”
St. Thomas Aquinas expresses this truth in these words: “By the baptism of the New Law, men are baptized inwardly by the Holy Spirit, and this is accomplished by God alone. But by the baptism of John the body alone was cleansed by the water” (“Summa Theologiae, III, q. 38, art. 2 ad 1).
C. APPLICATION
The Gospel of Mark has as its first sentence: “The beginning of the gospel of Jesus Christ, the Son of God”. Immediately he gets right into the promise of the Saviour, Son of God and he omits a genealogy and early life of Jesus. In preparing our Advent celebrations the Church introduces us to three persons as our guides. First is Isaiah the prophet who supplies the First Reading with its information on three of the four Sundays. Then there is John the Baptist, a second prophet, who will point out Jesus to us on two of the four Sundays. Finally there is Mary, Jesus’ mother, whom we will meet on the fourth Sunday. Today, the second Sunday of Advent, Isaiah and John give us details.
The second sentence in Mark’s Gospel presents us with a prophecy from Isaiah. Its purpose is to tell us what John the Baptiser’s role was. He is to be a preacher informing us about repentance and baptism for the forgiveness of sins and he is to announce the coming of one whom he says is “mightier” than he himself is. This “mightier one” will also baptise but he will do so with the Holy Spirit.
Here we are now, entering into the second week of Advent, the time of preparing for the coming of the Son of God, our Saviour. What message have you received this past week? Have you heard “a voice speak in the wilderness, ‘prepare the way of the Lord’” or have you been overpowered by decorations, frenzied shopping, irresistible bargains, loud music and parties? Christmas is being celebrated but how and why?
There is a “way” to celebrate. John announced it, repentance and confession of sins. His results were unbelievable: “And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins”. (Mk. 1: 5). This baptism was not the Sacrament that we celebrate in the Church today; the sacraments had to await the public ministry of Jesus before they were established. But they are established now and that is what we must undertake. Not only should we go to confession to confess but we should also encourage “all” to do the same. That is one of the major themes of the papacy of Pope Francis. Do not let Christmas catch up on you and on “all” without sacramental confession. This is a way in which you can embrace a second theme of the Holy Father, being a missionary. If God is not in your life as he should be, the reason is that his “path”, his “way” is not smooth but has potholes of sin that need to be made smooth and level by a “good” confession.