{"id":4685,"date":"2023-12-10T10:23:00","date_gmt":"2023-12-10T10:23:00","guid":{"rendered":"http:\/\/www.stmarys-tallaght.ie\/site\/?p=4685"},"modified":"2023-12-11T16:58:42","modified_gmt":"2023-12-11T16:58:42","slug":"commentary-on-the-2nd-sunday-of-advent-b-10-12-2017","status":"publish","type":"post","link":"https:\/\/www.stmarys-tallaght.ie\/site\/commentary-on-the-2nd-sunday-of-advent-b-10-12-2017\/","title":{"rendered":"Commentary on the 2nd Sunday of Advent (B), 10.12.2023"},"content":{"rendered":"

A. TEXT (Mark 1: 1\u20138)<\/strong><\/p>\n

Title<\/strong><\/p>\n

1 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.<\/em><\/p>\n

God speaks through Isaiah his Prophet<\/strong><\/p>\n

2 As it is written in Isaiah the prophet, \u201cBehold, 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 \u201cpaths straight.<\/em><\/p>\n

John the Baptist proclaims the Coming of Jesus<\/strong><\/span><\/p>\n

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.<\/em><\/p>\n

6 Now John was clothed with camel\u2019s hair, and had a leather girdle around his waist, and ate locusts and wild honey.<\/em><\/p>\n

John\u2019s announcement<\/strong><\/p>\n

7 And he preached, saying, \u201cAfter 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.<\/em>\u201d<\/p>\n

\u00a0B. EXPLANATION<\/strong><\/p>\n

\u00a01 The beginning of THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.<\/em><\/strong><\/p>\n

Mark, in verse 1, gives us the title of his written work and tells us the purpose for writing this document.<\/p>\n

\u201cThe beginning<\/em>\u201d \u2014 <\/em>The book of Genesis began with the words \u201cIn the beginning\u2026.<\/em>\u201d Mark is writing about a new and imminent beginning, that of salvation, as we will see.<\/p>\n

\u201cthe gospel<\/em>\u201d \u2014<\/em> 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 \u2018good news<\/em>\u2019 about one called Jesus.<\/p>\n

\u201cof Jesus Christ, the Son of God<\/em>\u201d \u2014 Mark tells us three things about the subject of the \u201cgood mews<\/em>\u201d. First of all he tells us that he is writing about \u201cJesus<\/em>\u201d. This personal name means \u201csaviour\u201d. It is indeed the very best of \u201cgood news<\/em>\u201d about the One who came to save us from our sins and the power of evil.<\/p>\n

Second, Mark tells us that the \u201cgood news<\/em>\u201d about Jesus is that he is the \u201cChrist<\/em>\u201d. \u201cJesus<\/em>\u201d, the Saviour, is the \u201cChrist<\/em>\u201d (Greek word), that is, the promised Messiah (Aramaic word), two words in different languages meaning \u201cGod\u2019s Anointed.<\/em>\u201d 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 \u201cbeginning<\/em>\u201d his promised work. What people were looking forward to and waiting for excitedly for centuries is now actualised. Mark\u2019s Gospel, as far as chapter 8: 29, treats of the Messiah and with that verse Peter declares to Jesus: \u201cYou are the Christ<\/em>\u201d, the Messiah, God\u2019s Anointed.<\/p>\n

Third, Mark adds \u201cSon of God<\/em>\u201d, another title of Jesus. The designation \u201cSon of God<\/em>\u201d occurs ten times in Mark\u2019s 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, \u201cTruly this man was the Son of God<\/em>\u201d.<\/p>\n

These testimonies, by Peter and the centurion, were by a Jew and a Gentile, that is, a non\u2013<\/em>Jew.<\/p>\n

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.<\/p>\n

<\/h1>\n

2 As it is written in Isaiah the prophet, \u201cBehold, 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 \u201cpaths\u201d straight.<\/em><\/strong><\/p>\n

\u201cAs it is written<\/em>\u201d \u2014 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\u2019s 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.<\/p>\n

\u201cin Isaiah the prophet<\/em>\u201d \u2014 This particular prophecy by Isaiah, tells of the coming of the Messiah and Son of God. It is God the Father speaking through Isaiah.<\/p>\n

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.<\/p>\n

\u201cBehold, I send my messenger before your face, who shall prepare your way<\/em>\u201d \u2014 \u201cI send<\/em>\u201d: God is speaking and sending \u201cmy messenger<\/em>\u201d who is John the Baptizer.<\/p>\n

\u201cbefore your face<\/em>\u201d \u2014 He is the One to whom God the Father is speaking in prophecy, namely Jesus the Saviour.<\/p>\n

\u201cwho shall prepare your way<\/em>\u201d \u2014 The theme of \u201cthe way<\/em>\u201d will be developed throughout the Gospel. In John\u2019s Gospel, Jesus declares: \u201cI am the Way<\/em>\u201d\u2026 \u201cNo one can come to the Father except through me<\/em>\u201d (Jn. 14: 6). John the Baptizer is the one who will prepare the people for the coming and message or way of Jesus.<\/p>\n

\u201cthe voice of one crying in the wilderness<\/em>\u201d \u2014 The voice is that of John the Baptist. It is by preaching in \u201cthe wilderness<\/em>\u201d that \u201cthe way<\/em>\u201d will be announced and prepared.<\/p>\n

Mark refers to \u201cthe wilderness<\/em>\u201d in this verse, in verse 3 where John the Baptist appears and in verse 12 where Jesus was tempted. \u201cThe wilderness<\/em>\u201d 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.<\/p>\n

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<\/em>) 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.<\/p>\n

\u201cPrepare the way of the Lord, <\/em>God speaking in verse 2 to Jesus says, \u201cprepare your way<\/em>\u201d. In this verse 3 he says, \u201cprepare the way of the Lord<\/em>\u201d. Clearly it is the same \u201cway<\/em>\u201d being prepared and so \u201cthe Lord<\/em>\u201d here, a word used for God refers to Jesus, \u201cSon of God<\/em>\u201d who is to come.<\/p>\n

\u201cmake his \u201cpaths\u201d straight<\/em>\u201d \u2014 <\/em>Mark uses the world \u201c\u201cpaths\u201d<\/em> or \u201cway<\/em>\u201d in a double sense \u2014 <\/em>it can mean a \u201cway<\/em>\u201d or \u201cjourney\u201d 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 \u201cway<\/em>\u201d or \u201cjourney\u201d 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\u2013<\/em>34; 10: 32; 10: 52; 11: 8; 12: 14).<\/p>\n

4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.<\/em> <\/strong><\/p>\n

\u201cJohn the Baptizer<\/em>\u201d \u2014 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\u2019s baptism they were submitting to God.<\/p>\n

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\u2013<\/em>11).<\/p>\n

\u201cappeared in the wilderness<\/em>\u201d \u2014 Where this \u201cwilderness<\/em>\u201d was is not important to Mark. It was near the river Jordan. Mark\u2019s interest was theological, not geographical. His purpose in referring to the \u201cwilderness<\/em>\u201d was to proclaim that John was the fulfilment of the prophecy he quoted above from Isaiah: \u201cBehold, 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 \u201cpaths\u201d straight<\/em>\u201d.<\/p>\n

\u201cpreaching a baptism of repentance for the forgiveness of sins<\/em>\u201d \u2014 This was John\u2019s main function as a prophet.<\/p>\n

\u201ca baptism of repentance<\/em>\u201d \u2014 Baptism was a Jewish practice, but conferred only on non\u2013<\/em>Jews who adopted Judaism. It was not Christian Baptism. It did not remove sin. However, it prefigured the dispositions needed for Christian Baptism \u2014 faith in Christ, the coming Messiah, the source of grace, and voluntary detachment from sin.<\/p>\n

John\u2019s baptism was a rite of public declaration of one\u2019s sorrow for sins committed.<\/p>\n

Repentance [metanoia<\/em>] means a change of mind and heart, a radical change of one\u2019s life\u2013style by which one returns to God.<\/p>\n

\u201cfor the forgiveness of sins<\/em>\u201d \u2014 The Greek word for sins is hamartia<\/em>, literally \u2018missing the mark\u2019. The people were certainly not striving after true holiness. They were confused. They had no teachers to guide them. The Pharisees forced an over\u2013strict 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.<\/p>\n

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.<\/em><\/strong><\/p>\n

\u201cAnd there went out to him all the country of Judea, and all the people of Jerusalem<\/em>\u201d \u2014 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<\/em> the people were involved \u2014 e.g. the excitement when the Pope visits and celebrates Mass during a visit; a National Cup final, etc.<\/p>\n

\u201cand they were baptized by him in the river Jordan<\/em>\u201d \u2014 The Greek word for \u201cbaptism\u201d<\/em> can mean that the people immersed themselves under the direction of John. This would explain how he was able to baptise so many.<\/p>\n

\u201cin the river Jordan<\/em>\u201d \u2014 The river Jordan was associated with the Exodus and with the cleansing from sin. See IV Kg 5: 10, 14 \u2014 And Elisha sent a messenger to him [Naaman] saying, \u2018Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean\u2019\u2026 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<\/em>\u201d.<\/p>\n

\u201cconfessing their sins<\/em>\u201d \u2014 Really \u2018praising\u2019 God for their deliverance from sin. Being baptised by John\u2019s baptism they made a public declaration that they were sinners but had a change of heart.<\/p>\n

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.<\/p>\n

6 Now John was clothed with camel\u2019s hair, and had a leather girdle around his waist, and ate locusts and wild honey.<\/em><\/strong><\/p>\n

\u201cNow John was clothed with camel\u2019s hair, and had a leather girdle around his waist<\/em>\u201d,<\/em> \u2014 This is how Elijah was clothed. \u201cHe wore a garment of haircloth, with a girdle of leather about his loins. And he said, \u201cIt is Elijah the Tishbite<\/em>\u201d (II Kg. 1: 8).<\/p>\n

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 \u2014 the last forerunner] or at least a prophet [See Zech. 13: 4 \u2014 \u201cOn 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, \u2018I am no prophet<\/em>\u2019\u201d].<\/p>\n

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\u201318).<\/p>\n

\u201cand ate locusts and wild honey<\/em>\u201d \u2014 This was food found in the wilderness. Both are eaten even today. The overall picture is one of austerity and frugality \u2014 John did not eat meat or drink wine.<\/p>\n

\u00a0<\/em><\/p>\n

7 And he preached, saying, \u201cAfter me comes he who is mightier than I<\/em><\/strong>, the thong of whose sandals I am not worthy to stoop down and untie.<\/em><\/strong><\/p>\n

\u201cAnd he preached<\/em>\u201d \u2014 Mark, like John, does not describe the Baptist as preaching \u2018hell and damnation\u2019 as Matthew and Luke did (Mt. 3: 11; Lk 3: 16)\u2019. He was first a prophet, the last of the Old Testament prophets; then a witness who identified Jesus.<\/p>\n

\u201cAfter me comes he who is mightier than I<\/em>, the thong of whose sandals I am not worthy to stoop down and untie<\/em> \u2014 Though Mark does not identify who this \u201cmightier<\/em>\u201d one is, we know that it is Jesus who will<\/em> baptise with the Holy Spirit<\/em>\u201d [v.8]. The title \u201cmightier One<\/em>\u201d 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.<\/p>\n

Mark has John make two statements to indicate that the \u201cMightier One<\/em>\u201d is greater than he is \u2014 he is not worthy to do the chores of a slave; and the baptism of the \u201cMightier One<\/em>\u201d will not be by mere water but by the Holy Spirit.<\/p>\n

\u201cthe thong of whose sandals I am not worthy to stoop down and untie<\/em>\u201d \u2014 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\u2019s humility.<\/p>\n

8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I have baptized you with water; but he will baptize you with the Holy Spirit\u201d<\/em><\/strong>:<\/p>\n

Note the comparison: I have baptised you <\/em>and he will baptise you.<\/em> John used water as a sign of purification; the \u201cMightier One<\/em>\u201d will give the Holy Spirit<\/em> for new life.<\/p>\n

John declared that his baptism was merely a sign of purification as the Acts of the Apostles tells us: Paul re\u2013<\/em>baptised those baptised by John \u2014 \u201cWhile Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. And he said to them, \u201cDid you receive the Holy Spirit when you believed?\u201d And they said, \u201cNo, we have never even heard that there is a Holy Spirit.\u201d And he said, \u201cInto what then were you baptized?\u201d They said, \u201cInto John\u2019s baptism.\u201d And Paul said, \u201cJohn baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.\u201d 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<\/em>.\u201d<\/p>\n

St. Thomas Aquinas expresses this truth in these words: \u201cBy 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\u201d (\u201cSumma Theologiae, III, q. 38, art. 2 ad 1).<\/p>\n

\u00a0C. APPLICATION<\/strong><\/p>\n

The Gospel of Mark has as its first sentence: \u201cThe beginning of the gospel of Jesus Christ, the Son of God<\/em>\u201d. 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\u2019 mother, whom we will meet on the fourth Sunday. Today, the second Sunday of Advent, Isaiah and John give us details.<\/p>\n

The second sentence in Mark\u2019s Gospel presents us with a prophecy from Isaiah. Its purpose is to tell us what John the Baptiser\u2019s 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 \u201cmightier<\/em>\u201d than he himself is. This \u201cmightier one<\/em>\u201d will also baptise but he will do so with the Holy Spirit.<\/p>\n

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 \u201ca voice speak in the wilderness, \u2018prepare the way of the Lord\u2019<\/em>\u201d or have you been overpowered by decorations, frenzied shopping, irresistible bargains, loud music and parties? Christmas is being celebrated but how and why?<\/p>\n

There is a \u201cway\u201d to celebrate. John announced it, repentance and confession of sins. His results were unbelievable: \u201cAnd 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<\/em>\u201d. (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 \u201call<\/em>\u201d 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 \u201call<\/em>\u201d 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 \u201cpath\u201d<\/em>, his \u201cway<\/em>\u201d is not smooth but has potholes of sin that need to be made smooth and level by a \u201cgood\u201d confession.<\/p>\n","protected":false},"excerpt":{"rendered":"

A. TEXT (Mark 1: 1\u20138) 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, \u201cBehold, I send my messenger before your face, who shall prepare your way; 3 the voice of one crying in the<\/p>\n","protected":false},"author":3,"featured_media":1542,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-4685","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4685","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/comments?post=4685"}],"version-history":[{"count":4,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4685\/revisions"}],"predecessor-version":[{"id":8039,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/posts\/4685\/revisions\/8039"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/media\/1542"}],"wp:attachment":[{"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/media?parent=4685"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/categories?post=4685"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.stmarys-tallaght.ie\/site\/wp-json\/wp\/v2\/tags?post=4685"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}