The Episcopal Church of the
Incarnation
The Second Sunday of Advent (B)
Isaiah
40.1-11 Psalm 85.1-2, 8-13 2 Peter
3.8-15a Mark 1.1-8
Isaiah
40.1-11
1) Writing at a time of exile (6th C., B.C.), the second Isaiah (“Deutero-Isaiah) prophet speaks of a new Exodus. Ancient traditions are placed in a cosmic context which include the leveling of mountains.
a)
The overriding theme of all of second Isaiah is the new Exodus, the
restoration of
i) This restoration is accomplished in the coming of the Messiah.
2) The lesson is taken from the introductory section of the “Book of Comfort” (40.1-55-13).
a) In this introduction the prophet is commissioned, in a setting which includes a depiction of God’s heavenly council.
b) References to the highway may also echo the preparations for the Babylonian new year (the Jews being in exile), in which the road to the capital is repaved for a triumphant procession.
3) God addresses His heavenly council in the plural, using the imperative, “Comfort, comfort”.
a) The address may be a group of prophets, but it is not (an in popular misconception) addressed to the people (as in “be comforted”). The sentence structure in Hebrew makes this clear.
b) The voice which cries out (v. 3) is in the assembly addressed, crying that the glory of the Lord will be revealed (in the restoration of His people).
c) The prophet answers, “What shall I cry?” This is perhaps the only time in second Isaiah when the prophet speaks in his own name (cf. 48.16c).
i) The following descriptions of human weakness and divine transcendence constitute the reply to the prophet’s question.
(1) The repetitive pattern forms a crescendo “”Get you up ... lift up your voice .. do not fear ... say [imperative] ... ‘Here is your God!’”).
Psalm 85.1-2, 8-13
1) This psalm is generally considered to be a national liturgy of supplication, a communal lament, perhaps recited at a harvest festival (Tabernacles?).
a) V. 2 begins with the first of six past tense verbs found in vv. 2-4, in which the blessings of the Lord are praised.
2) Following a lament (in vv. 5-7), the psalm shifts to an oracle of salvation (vv. 8-13).
a) Salvation is described in terms of prosperity (e.g. in v. 12 a good harvest is spoken of).
b) The peace prayed for is granted.
c) The good granted may (in the context of Tabernacles) be the autumn rains.
2 Peter 3.8-15a
1) 2 Peter is quite late, for it incorporates parts of Jude and refers to a collection of Paul’s letters (which collection did not exist until the end of the first century).
a) The letter is, therefore, likely pseudonymous, written by a disciple of Peter.
b) The letter focuses on eschatology (theology of the end times) rather than on Christology.
i) The focus is on God’s justice (“theodicy) and the delay of the Second Coming.
2) The delay in the Second Coming is God’s gift, to allow believers to prepare.
a) Heterodox Greeks and Jews had argued that a delay in judgment meant there would be no future judgment. (See Plutarch, De sera num. vind. 548D, 549D).
i) The author replies that the calculation of time is far different for God than for humans (cf. Ps. 90.4), and that “delay” is forbearance to sinners (cf. Wis. 12.10; Rom. 2.4).
(1) As revealed at Exod. 34.6-7, God is “slow to anger”!
Mark 1.1-8
1) The prologue of Mark (1.1-15) relates the promise of the Old Testament prophets (1.1-3) to John the Baptizer as the one who prepares the way (1.4-8) and to Jesus the Lord as the “coming one” (1.9-15).
a) The lesson here end at v. 8. It is, therefore, very much in the theme of prelude to fulfillment, consonant with the other lessons.
2) The first verse both launches the story and introduces the foundation for the Good News proclaimed by early Christians: the story of Jesus.
a) “Good News” (euangelion or gospel) is not a literary genre (yet, at the time of Mark). It is a literal message, a proclamation of new rule and salvation.
b) Alternate readings have mark refer to the “prophets”, because when he refers to Isaiah he actually conflates elements of Exod. 23.20 and Mal. 3.1 (both in the Septuagint versions in Greek).
i) Regardless, Mark echoes the Isaian theme, “prepare the way”. The way back from exile had become the classic expression of salvation.
3) Participation in John’s baptism proclaimed the person’s willingness to change and God’s willingness to forgive sins before the coming of His kingdom.
a) Many people are described as participating in John’s baptism. This account is confirmed in secular history. See Josephus, Antiquities of the Jews 18.5.2 (1st C.)
b) John’s clothing is reminiscent of Elijah.
4) John preaches of one more powerful (v. 7). This introduces a Marcan theme, that Jesus is the “strong one” who will bind the Devil (Mk. 3.27).