Stir up our hearts, O Lord, to prepare the way for your
only Son. By his coming give us strength in our conflicts and shed
light on our path through the darkness of this world; through your
Son, Jesus Christ our Lord, who lives and reigns with you and the Holy
Spirit, one God, now and forever. Amen. Isaiah 40:1-11 {1} Comfort, O comfort my people, says your God.
{2} Speak tenderly to Jerusalem, and cry to her that she has
served her term, that her penalty is paid, that she has received from
the Lord's hand double for all her sins. {3} A voice cries out:
"In the wilderness prepare the way of the LORD, make straight in
the desert a highway for our God. {4} Every valley shall be
lifted up, and every mountain and hill be made low; the uneven ground
shall become level, and the rough places a plain. {5} Then the
glory of the LORD shall be revealed, and all people shall see it
together, for the mouth of the LORD has spoken." {6} A
voice says, "Cry out!" And I said, "What shall I
cry?" All people are grass, their constancy is like the flower of
the field. {7} The grass withers, the flower fades, when the
breath of the LORD blows upon it; surely the people are grass. {8} The
grass withers, the flower fades; but the word of our God will stand
forever. {9} Get you up to a high mountain, O Zion, herald of
good tidings; lift up your voice with strength, O Jerusalem, herald of
good tidings, lift it up, do not fear; say to the cities of Judah,
"Here is your God!" {10} See, the Lord GOD comes with
might, and his arm rules for him; his reward is with him, and his
recompense before him. {11} He will feed his flock like a
shepherd; he will gather the lambs in his arms, and carry them in his
bosom, and gently lead the mother sheep
3. A voice cries out: "In the wilderness prepare the
way of the Lord, make straight in the desert a highway for our
God": The reading is chosen for the sake of this verse which
is quoted (imperfectly) in the Gospel. the wilderness: Following the settlement of Palestine efforts
were made to retain contact with the wilderness of the past. The
festivals of Pesach, Weeks and Succoth were tied to the wilderness.
Radical groups like the Rechabites and Nazarites sought to live in
wilderness fashion either permanently or at least temporarily. The
prophets turned to the wilderness as the standard of Yahwistic life,
and also as the channel of the Lord’s saving power. The wilderness
was the means by which Israel would again be cleansed and restored. In
this reading the wilderness is viewed as the means by which the exiles
from Babylon will be sanctified for return to the Holy Land.
Psalm 85:1-2, 8-13 {1} LORD, you were favorable to your land; you
restored the fortunes of Jacob. {2} You forgave the iniquity of
your people; you pardoned all their sin. Selah…. {8} Let me
hear what God the LORD will speak, for he will speak peace to his
people, to his faithful, to those who turn to him in their hearts.
{9} Surely his salvation is at hand for those who fear him, that
his glory may dwell in our land. {10} Steadfast love and
faithfulness will meet; righteousness and peace will kiss each other.
{11} Faithfulness will spring up from the ground, and
righteousness will look down from the sky. {12} The LORD will
give what is good, and our land will yield its increase. {13} Righteousness
will go before him, and will make a path for his steps.
"The situation of this prayer song
comes to light immediately when Psalm 126 is adduced as a parallel
text. Both psalms are be dated as post-exilic. In their look back to
the great salvific deeds of Yahweh they refer, not to the primeval or
primarily historical evidences of the power of God (as do Psalms 77
and 80), but to the liberation from exile (cf. Ps. 126:1-3). Psalm
85:1-3 should also be understood as a reference to this deed of
God." 1 8-13: "In vv.8ff. we have a prophetic message overheard in
the framework of worship; and transmitted in a solemn ritual. The
prophet officiating in worship announces the services of a mediator;
he is ready to listen…. The speaker of Ps. 85:8ff. is a [shalom]
prophet (cf. Jer. 6:14; 8:11; Isa. 57:19)…." 2
"For the NT community the ecclesiological meaning of the psalm
for the ‘wandering people of God’ is evident. Psalm 85 stands
between salvation accomplished and future, final salvation." 3
2 Peter 3:8-15a {8} But do not ignore this one fact, beloved, that
with the Lord one day is like a thousand years, and a thousand years
are like one day. {9} The Lord is not slow about his promise,
as some think of slowness, but is patient with you, not wanting any to
perish, but all to come to repentance. {10} But the day of the
Lord will come like a thief, and then the heavens will pass away with
a loud noise, and the elements will be dissolved with fire, and the
earth and everything that is done on it will be disclosed. {11} Since
all these things are to be dissolved in this way, what sort of persons
ought you to be in leading lives of holiness and godliness, {12} waiting
for and hastening the coming of the day of God, because of which the
heavens will be set ablaze and dissolved, and the elements will melt
with fire? {13} But, in accordance with his promise, we wait
for new heavens and a new earth, where righteousness is at home.
{14} Therefore, beloved, while you are waiting for these things,
strive to be found by him at peace, without spot or blemish; {15} and
regard the patience of our Lord as salvation. So also our beloved
brother Paul wrote to you according to the wisdom given him,
The reading is a response the question of
the scoffers, "Where is the promise of his coming? For ever since
our ancestors died, all things continue as they were from the
beginning of creation!" In other words, is the Lord ever coming
back? 8. with the Lord one day is like a thousand years, and a thousand
years are like one day: "This formula seems to have been a
standard exegetical rule, derived from Psalm 90:4…" (RSV: For a
thousand years in thy sight are but as yesterday when it is
past"), but existing as a relatively independent formulation…."
4 So, the answer is, "It is
difficult, because human time is different from divine time." 10. the day of the Lord will come like a thief: "As in all
other NT instances of this metaphor (Matthew 24:43-44; Luke 12:39; 1
Thess. 5:2; Rev 3:3; 16:15), derived from Jesus’ parable…it
conveys both unexpectedness and threat." 5 a loud noise: "God’s thunderous roar announces his
coming as a wrathful warrior, and nature quakes and flees before him
(Pss. 18:13-15…; 77:18…; 104:7…; Amos 1:2; Joel 4:16…)." 6 11. what sort of persons ought you to be in leading lives of
holiness and godliness: The real question is not when, but how
should we prepare for it whenever it comes. This is further defined in
verse 14 as being "at peace, without spot or blemish." 12. the coming of the day of God: "Coming" is a
translation of parousian, in turn the basis for the technical
theological word "Parousia," the second coming or return of
Jesus at the end of time. 13. we wait for new heavens and a new earth, where righteousness is
at home: The vision of the future is a return to paradisal
perfection, where righteousness is at home. 15. our beloved brother Paul: "As in the rather similar
case of 1:16-18, the reference to Paul has an apologetic purpose. The
author wishes to point out that his own teaching (specifically in
3:14-15a) is in harmony with Paul’s because Paul was an important
authority for his readers." the wisdom given to him: Wisdom here is a synonym for
"grace."
Mark 1:1-8 {1} The beginning of the good news of Jesus Christ,
the Son of God. {2} As it is written in the prophet Isaiah,
"See, I am sending my messenger ahead of you, who will prepare
your way; {3} the voice of one crying out in the wilderness:
'Prepare the way of the Lord, make his paths straight,'" {4} John
the baptizer appeared in the wilderness, proclaiming a baptism of
repentance for the forgiveness of sins. {5} And people from the
whole Judean countryside and all the people of Jerusalem were going
out to him, and were baptized by him in the river Jordan, confessing
their sins. {6} Now John was clothed with camel's hair, with a
leather belt around his waist, and he ate locusts and wild honey.
{7} He proclaimed, "The one who is more powerful than I is
coming after me; I am not worthy to stoop down and untie the thong of
his sandals. {8} I have baptized you with water; but he will
baptize you with the Holy Spirit."
1. In Matthew and Luke Jesus is identified according to
his human descent. Mark (and John) identify Jesus as a manifestation
of God. In Mark he is called "the Son of God." In John, the
word become flesh. 2. Mark begins his account of "the good news of Jesus
Christ" with a prophecy from Isaiah (and Malachi) concerning
"my messenger" who will go before you. The prophetic
citation is addressed to Jesus ("you"), the Son of God. The
point of the messenger’s preparation is announced in a
mistranslation of Isaiah 40:3, in which the message is announced in
the desert, while in the Hebrew text the announcement is made about
the desert. 4. the wilderness: The wilderness was a place of rich imagery
and meaning for the Israelites. It is the place of wandering, the
place of God’s presence with his people, the place of Yahwistic
ideals. In Mark the wilderness is not so much a geographic location,
nor is John’s appearance here so much an historical reminiscence, as
both are theological statements. The wilderness is the place of
salvation. John’s appearance there authenticates him as a true
messenger of the God who brings salvation in the wilderness. proclaiming a baptism of repentance for the forgiveness of sins:
John, as an authentic prophet, proclaims repentance and forgiveness.
The word "repentance" means to turn around and retrace one’s
steps. This is a significant image for the wilderness where it is easy
to become lost, and retracing one’s steps at least gets one back to
a starting point. And he proclaims a washing, a cleansing with water,
a rare but welcome occasion in the desert, as an image for
forgiveness. 6. John was clothed with camel’s hair, with a leather belt around
his waist, and he ate locusts and wild honey: Mark "believes
that John belongs to the prophetic order and is Elijah, whose coming
is foretold in Malachi 3:1; 4:5f." 7
If there is an historical reminiscence in Luke 7:19-23, "Are you
he who is to come, or shall we look for another?" it seems quite
possible that John did not know who Jesus was, at least at this time. 7-8: Whether John identifies the one who comes after him with
Jesus is not certain (Mark does, of course). Not only is the one who
is coming after John more powerful, he also has a more potent baptism.
Reflection The lessons view the situation of humankind in
terms of the exile. A return from the present conditions to Yahweh’s
favor is the hope of Yahweh’s people. In the first lesson, the offer
of comfort, the leveling of the wilderness and the revelation of the
glory of Yahweh are indications that restoration and reinstatement are
imminent. The Lord will restore his people, and care for them as a
shepherd cares for the sheep. The Psalm also speaks of the return of shalom,
peace, and pardon to the people.
There are those who scoff. To them the second
lesson replies, a day for the Lord is like a thousand years for us. We
do not know when he will come, but we know that he will come. So, we
wait, leading lives of holiness and godliness. Finally, the Gospel
tells us that the restoration has begun. The messenger spoken of in
Isaiah has come. He has spoken of one more powerful than himself who
will baptize us with the Holy Spirit. And this he has done. Each of us
has received the gift of the Holy Spirit in our baptisms; now we live
in the Spirit each day, waiting for the return of our Lord.
On this Sunday our concern is not be with when
paradise will be restored, not even with the signs that point to the
nearness of its restoration. Rather, the question for us is always,
"what sort of persons ought [we] to be in leading lives of
holiness and godliness." We are called to live now as those who
will live in the new paradise. Promise, forgiveness, comfort and peace
are ours by anticipation, as well as righteousness and faithfulness
and steadfast love. We must be patient for the Lord to act. His
seeming slowness is a reflection of his patience, his unwillingness
that any of us should be lost. Indeed, his patience with us is our
hope of salvation.
Hymns 8 With One Voice (e.g. 762v), Hymnal Supplement 1991 (e.g.
725s) and LBW (e.g. 32).
E=Entrance; D=Hymn of the Day; I=First Lesson,
II=Psalm; II=Second Lesson; G=Gospel
26 --E--Prepare the Royal
36 --D--On Jordan's Banks
7 --I--Climb to the
29 --I--Comfort, Comfort
629v --I--All Earth Is
630v --I--Light One Candle
318 --II--The Lord Will
647v --G--When Jesus Came
556, 519, 25, 775s, 33
Prayers of the People
9 A: Christ's baptism of the Spirit eclipses the baptism of
John. Yet, we hear John's call for Advent readiness. As those who
still fall short, we plead, "O God of mercy," and respond,
C: Incline to us.
A: For the church often cold, bound and old, that stony disposition be
buried and the Spirit's fresh feeling return. O God of mercy. C:
Incline to us.
A: For warring factions in our world, that reason be given place,
raging voices stilled, and unseemly violence be put away. O God of
mercy. C: Incline to us.
A: For the prevailing employment tempest: over-work, under-work, loss
of work, and want of work, that fullness and balance be restored. O
God of mercy. C: Incline to us.
A: For seniors in terminal years who beg for more of life. O God of
mercy. C: Incline to us.
A: For youth who, in their haste to live, often miss the path of God.
O God of mercy. C: Incline to us.
A: For those who teach and those who learn the measure and way of
Christ. O God of mercy. C: Incline to us.
P: Make us, O God, the welcome in Christ that an estranged world seeks
and needs. Let love be in our lives and an Advent morning arise for
all. C: Amen.
OR 10 Presider or deacon
As we prepare for Jesus to come among us, let us offer prayers to God
who feeds his flock like a shepherd. Deacon or other leader
For the coming of Jesus Christ in power and glory. For the coming of
Wisdom to teach and guide us. For the coming of Emmanuel, the hope of
all the peoples. For the peace of the world, and for our unity in
Christ. For N our bishop and all bishops, for the presbyters,
for the deacons and all who minister in Christ, and for all the holy
people of God. For the church throughout the world and the faithful in
every place. For the leaders of the nations and all in authority. For
justice, peace, and freedom among peoples of the earth. For travelers,
for the sick and the suffering, for the hungry and the oppressed, and
for those in prison. For the dying and the dead. For our deliverance
from all affliction, strife, and need. Joining our voices with the
blessed Virgin Mary and with all the saints and angels of God, let us
offer ourselves and one another to the living God through Christ.
To you, O Lord. Presider
O Key of David, scepter of the house of Israel, who opens and none can
shut,
who shuts and none can open, come and free the captives from prison,
who sit in darkness and the shadow of death. Glory to you for ever.
