Introduction
Advent is well known as a time to spiritually prepare for Christmas, but there is much more to the season. While we certainly prepare to commemorate Christ’s first coming (his birth), we also look ahead and prepare ourselves for his second coming at the end of time.
The readings during Advent reflect this two-fold focus. The first two weeks of the season focus on the Lord’s ultimate role as the judge of all in the future. It’s only in the second two weeks of Advent that the readings transition to preparations for celebrating his historical birth.
Once again our readings for this first interpret each other, presenting a clear theme of expectation for the Lord’s coming:
Isaiah: Prepare the way of the Lord.
Peter: We await new heavens and a new earth.
John the Baptist: One mightier than I is coming after me.
1st Reading – Isaiah 40:1-5, 9-11
Comfort, give comfort to my people,
says your God.
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.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
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.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to 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!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
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.
During Advent, the first readings are prophecies about the Messiah and the Messianic age. The Book of Isaiah, often referred to as the “fifth gospel” due to its messianic prophecies, is particularly relevant to the Advent season as it foretells the coming of the Messiah and the hope of salvation.
This week’s first reading is a powerful message of comfort and assurance, followed by a command to prepare for the imminent arrival of the Lord.
It is particularly poignant when understood as a message to an exiled people. The Babylonians, under King Nebuchadnezzar II, conquered the Kingdom of Judah in the 6th century BC and deported many of its inhabitants to Babylon. This period was a time of profound despair for the Israelites, as they were separated from their land, temple, and traditional way of life.
Comfort, give comfort to my people, says your God.
Isaiah tells the Israelites the divine command that he has been given.
Within the Book of Isaiah, Chapter 40 marks a turning point, transitioning from messages of judgment and exile to a message of comfort and hope.
The phrases “my people” and “your God” are covenant language, suggesting that their bond with God was intact, despite their exile and Jerusalem’s destruction.
Speak tenderly to Jerusalem,
Throughout the Bible, Jerusalem represents all of Israel, encompassing the entire community of God’s chosen people. The city itself was in ruins at the time.
and proclaim to her that her service is at an end, her guilt is expiated;
The Israelites had paid their debt; their suffering was now over. Their release from exile was imminent.
Before the exile, when the Israelites lived in the Holy Land, they understood that God was keeping his promise to love and protect them by giving them their king, their kingdom, and their temple. Being gifts from God, they believed that these things were indestructible.
The destruction of their kingdom and the temple, along with their physical removal from their land, led to a crisis of faith among the Israelites. Had they misunderstood their relationship with God? Are they still God’s people? Is God still their God?
Isaiah reassures the Israelites that yes, despite all these horrific events, God is still faithful, still loves them, and will act powerfully to restore them to their land.
Indeed, she has received from the hand of the LORD double for all her sins.
This is a cultural expression of speech emphasizing the thorough fulfillment of justice: the intense purification process of Israel was now complete.
It does not imply that God’s anger was excessive, unjust, or irrational.
A voice cries out: In the desert prepare the way of the LORD!
The identity of the voice is ambiguous. It could be a prophet among the Israelite captives in the metaphorical “desert” of their exile, proclaiming that the Lord himself is about to lead a new exodus through the desert.
As we will see in our gospel reading, this verse is quoted in the New Testament in connection with John the Baptist, who is seen as fulfilling the prophetic role of preparing the people for the coming of the Messiah.
Make straight in the wasteland a highway for our God! 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.
The Israelites are directed to take action to facilitate their own deliverance, even before they see any evidence of it.
In ancient Near Eastern societies, it was common for victorious kings or generals to have roads prepared or leveled before them as a symbol of honor and celebration upon their return from a successful campaign or conquest.
Often the conquered peoples were the ones put to work building these roads for victors, filling in the valleys and cutting down the high places to make the road smoother. This would come to be referred to as the “king’s way.”
The image here is of the Jews in Babylon building their own “king’s way” back to their homeland. It would be Yahweh, their king, who would ride triumphantly at the head of their pilgrimage home.
And this is, in fact, what happened. King Cyrus of Persia became God’s instrument of redemption. He conquered the Babylonians and, under the influence of God, released the Israelites from captivity. From there, they returned to their homeland and rebuilt the temple in Jerusalem. (See Ezra 1:1-4, 2 Chronicles 36:22-23.)
Then the glory of the LORD shall be revealed, and all mankind shall see it together; for the mouth of the LORD has spoken.
Upon completion of the “king’s way” for Yahweh, they will behold the glory of their triumphant God.
Note that not only the Israelites, but all mankind, will see God’s glory.
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!
A second directive is given to the people of Jerusalem: They are to be heralds that proclaim the imminent presence of God to the other cities of Judah.
Isaiah encourages them to cry out with glad tidings and good news, fearlessly declaring to the cities: “Here is your God!”
Here comes with power the Lord GOD, who rules by his strong arm; here is his reward with him, his recompense before him. 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.
The prophecy transitions from the image of Yahweh as a warrior-king (“rules by his strong arm”) to the gentle image of a caring shepherd, emphasizing the multifaceted nature of God’s relationship with his people. The almighty Yahweh does not come to lay waste but to protect and restore.
This vision finds its ultimate fulfillment in the life of Jesus Christ. As God incarnate, Jesus did not destroy sinners but sought them out to heal them, calling them by name to return to him.
Interestingly, this is the first time in scripture that the simile of “flock” is applied to the people of God. This metaphorical language sets the stage for future biblical expressions of God’s nurturing and protective care for his people (Jeremiah 23:3, Ezekiel 34:1ff, Psalm 23).
As we journey through Advent, these verses resonate as a timeless beacon of hope, inspiring believers to prepare their hearts for a profound encounter with God, who provides both mighty justice and tender care.
2nd Reading – 2 Peter 3:8-14
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.
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.
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.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
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.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
In the first three weeks of Advent, the second readings help us understand the mystery of Christ and offer guidance on how to live out the Christian faith while we await the fulfillment of God’s promises.
Today’s reading is the only time that Peter’s second letter is proclaimed at any Sunday Mass. The letter focuses on the end-times and urges believers to live godly lives in anticipation of Christ’s second coming, which makes it particularly relevant for Advent.
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.
Peter begins by addressing the concept of time in relation to God, paraphrasing Psalm 90:4.
God, as the author of all creation, is also the creator of time itself. Having created time, he exists outside of time. He is eternal.
The Lord does not delay his promise, as some regard “delay,” but he is patient with you,
We know from 2 Peter 3:4, which occurs just before this passage, that the promise referred to here is the promise of Christ’s second coming: “They will say, ‘Where is this ‘coming’ he promised? Ever since our ancestors died, everything goes on as it has since the beginning of creation.’”
Peter’s audience was being influenced by people who were questioning or even mocking the idea of the second coming of Christ, noting that everything in the world seems to continue unchanged.
Peter reassures the readers: the fact that Christ has not yet returned is no reason to deny that he will return. Any apparent delay in the fulfillment of God’s promises is merely an expression of God’s patience.
not wishing that any should perish but that all should come to repentance.
There is a purpose to this divine patience: God desires that all people have the opportunity to repent and be redeemed. God does not seek our condemnation; his mercy and desire for reconciliation are beyond our understanding.
The idea that God desires salvation for all is found throughout scripture; a few examples are Exodus 34:6-7; Psalms 86:15; Romans 2:4, and Romans 9:22.
But the day of the Lord will come like a thief,
Let there be no mistake, the end-time will surely come, and at a time that is impossible to predict.
See Matthew 24:43-44; Luke 12:39; 1 Thessalonians 5:2; Revelation 3:3, 16:15.
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.
Peter uses apocalyptic imagery to describe the cosmic upheaval and destruction that will occur that day, underscoring the transformative and judgmental nature of the event.
This is the only reference in the New Testament to a fiery destruction of the world at the end of time.
Since everything is to be dissolved in this way, what sort of persons ought you to be, conducting yourselves in holiness and devotion, 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.
Peter calls his audience to reflect on the kind of lives they should lead in light of this impending judgment, calling them to holiness and devotion to God.
God has been patient with them (and us) in their sinfulness; now they (and we) must be patient in the face of God’s apparent delay.
Notice the mention that the holiness of believers actually hastens Christ’s return. Christian hope is not passive, but dynamic.
But according to his promise we await new heavens and a new earth in which righteousness dwells.
Peter now provides a hopeful perspective amidst the apocalyptic imagery: This destruction has a saving purpose and is part of God’s promise of a new heaven and a new earth.
This echoes a prophecy from Isaiah from centuries earlier. He spoke of “new heavens and a new earth” (Isaiah 65:17, 66:22), which was a source of hope for the Israelites, envisioning a world free from the burdens of sin and corruption and a universe transformed by the reign of God’s righteousness.
This promise resonated with the early Christians for the very same reasons. They too were awaiting a time of fulfillment. They too were growing discouraged because of its delay. They too are assured: It is coming!
Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
Finally, Peter encourages the readers to live in a manner consistent with their anticipation of this promise. God’s judgment will purge the world of sin; the new heavens and the new earth will be filled with righteousness.
In order to prepare to take their place in this new reality, believers should lead lives of holiness and godliness, a life “without spot or blemish“ and “at peace.”
Gospel – Mark 1:1-8
The beginning of the gospel of Jesus Christ the Son of God.
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.”
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
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.
John was clothed in camel’s hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
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.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
Today’s gospel reading is the opening verses of Mark’s gospel, which many scholars believe was the first of the four gospels to be written. Although it is the shortest gospel, Mark often tells of Jesus’ ministry in more detail than either Matthew or Luke. It recounts what Jesus did in a vivid style, with one incident following directly upon another.
Each year, the figure of John the Baptist dominates the gospel readings for the Second and Third Sundays of Advent. In addition to the baptizing activity he is known for, John was a prophet and the forerunner to Jesus, which are the roles we focus on today.
The beginning of the gospel of Jesus Christ the Son of God.
The opening verse serves as a title for the entire book. Mark is the only writer to title his book a “gospel,” a word that comes from the Greek euangelion, which means “good news.”
Note the post-resurrection perspective that is weaved into Mark’s opening line: Jesus is both the Christ (the Messiah) and the Son of God. This sets the stage for Mark’s central theme: the proclamation of the good news concerning Jesus, emphasizing his divine identity.
As it is written in Isaiah the prophet: “Behold, I am sending my messenger ahead of you; he will prepare your way. A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.’”
Mark’s gospel begins with the ministry of John the Baptist.
He immediately ties his narrative to the prophetic tradition, quoting from Isaiah (40:3, our first reading). He reinterprets this prophecy to identify John the Baptist as the forerunner of the Messiah.
John the Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
John’s baptism symbolizes repentance, emphasizing a turning away from sin in anticipation of forgiveness. This baptism becomes a central theme in the ministry of John and sets the stage for the arrival of Jesus.
“Note that Mark mentions nothing of the nativity or infancy or youth of the Lord. He has made his Gospel begin directly with the preaching of John.” [Saint Augustine of Hippo (ca. 400 AD), The Harmony of the Evangelists 2,6,18]
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.
John’s message and ministry have a widespread impact. People from “the whole Judean countryside” and “all the inhabitants” of Jerusalem flock to John, demonstrating a deep spiritual hunger among the people.
“Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins? … Fittingly therefore, when he had said that he came ‘preaching the baptism of repentance,’ he adds, ‘for the remission of sins’; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.” [Saint John Chrysostom (370 AD), Homilies on the Gospel of Matthew 10,2]
John was clothed in camel’s hair, with a leather belt around his waist. He fed on locusts and wild honey.
This brief description of John’s attire and diet emphasizes his austere lifestyle. According to Zechariah 13:4, the hair shirt was the garment of a prophet.
Many biblical scholars interpret this as a deliberate connection of John to the Old Testament prophet Elijah (2 Kings 1:8), whom the Jewish people expected to return before the Day of the Lord:
“Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.” (Malachi 4:5-6)
And this is what he proclaimed: “One mightier than I is coming after me.
John has attracted intense attention, which he quickly diverts to the Messiah.
He was not the long-awaited one; he was merely the one who prepared the way.
I am not worthy to stoop and loosen the thongs of his sandals.
John’s declaration about being unworthy to perform the most menial task for the coming figure underscores the profound nature of the one is coming.
I have baptized you with water; he will baptize you with the Holy Spirit.
John contrasts the baptism he offers, which uses water as a symbol of repentance, with the baptism that the coming figure will bring — a baptism with the Holy Spirit. This points to the transformative nature of baptism in Christ, highlighting a shift from an external ritual to an inward, spiritual transformation.
At this time in history, there was a palpable expectation among the Jewish people for the imminent arrival of the Messiah. This anticipation was rooted in the messianic prophecies found throughout the Old Testament, particularly in passages like Isaiah 9:6-7, which foretold the birth of a child who would be called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
Centuries of waiting, coupled with the geopolitical and social context of Roman occupation, heightened the longing for a deliverer who would free them from oppression and establish a new era of justice and peace. The Jewish people were living with the hope that the promised Messiah would come and fulfill these prophetic expectations.
John the Baptist emerged in this charged atmosphere, preaching a message of repentance and preparing the way for the coming Messiah. No wonder so many people ventured into the wilderness to hear him — they were longing for the new heaven and the new earth, which was now right on the horizon.
Connections and Themes
The themes of the second Sunday in Advent both enhance and expand those of the first. They include the wilderness as the prelude of a new creation, the future made present, and the need for contrite hearts.
Out of the wilderness. The wilderness is not just a physical place but symbolizes a state of spiritual longing and anticipation. The call in our first reading to prepare the way signifies a journey of transformation, a movement from the desolate and challenging terrain of the wilderness to a place of readiness for the divine arrival. It speaks to the hope that even in the midst of difficulties, a path is being prepared for an encounter with the divine.
The gospel reading further amplifies this theme in the figure of John the Baptist, who appears in the wilderness, echoing the prophetic voices of old. The fact that John’s ministry unfolds in the wilderness emphasizes that encounters with God often happen outside the confines of comfort and routine.
The wilderness is a place for spiritual awakening and purification, where we confront our shortcomings and prepare our hearts for the arrival of the Messiah.
The future made present. Christianity calls believers to live in hope, embracing the elements of God’s redemptive plan that have been set in motion while awaiting the full realization of God’s kingdom.
Today’s readings look forward to a time of divine intervention and renewal. Yet, they also emphasize that this future has a transformative power that can be realized in the here and now. The future is announced as if it is already happening — a transformative reality that can be brought to fruition in the present by aligning our lives with justice, righteousness, and repentance.
Too often we live in the past, allowing memories to undermine our way of life. Advent suggests that instead we should live the future now, in the present, and leave the past behind.
We live as if we are saved, and thus we are saved.
The people of contrite heart. Repentance and humility play a central role in preparing for the coming of the Lord. The image of a voice crying out in the wilderness emphasizes the need for a contrite heart — a heart that recognizes its own shortcomings and turns toward God in humility. The wilderness symbolizes a space for self-reflection, purification, and a sincere reckoning with one’s need for divine mercy.
In the gospel reading, John the Baptist emerges proclaiming a baptism of repentance for the forgiveness of sins. Those who respond confess their sins, recognizing the need for contrition and repentance. Being baptized by John was an outward sign of their contrition and a tangible act of repentance that opened their heart to God’s mercy and prepared the way for a deeper connection with the divine.
Sunday Readings 