First Sunday of Advent
Year B

Readings
Is 63:16 - 17, 19; 64:2 - 7
1 Cor 1:3 - 9
Mk 13:33 - 37


Theme: Living in Expectation

Isaiah is the prophet of Advent. The reason is obvious when one considers the part that Israel's hope for the definitive intervention of Yahweh plays in the book that bears his name. Today's reading from the third section of Isaiah is a prayer for that inbreaking of God in history to take the form of another Mount Sinai theophany. The gospel points Mark's readers to the second coming with assurance based on the word of Christ himself. They are to be ready. Paul tells the Corinthians that there is no better preparation for Christ's return than to produce the fruits of holiness made possible by the action of God's Spirit within them.


First Reading

Third Isaiah (cc. 56 - 66) is the third division of the book. It is generally agreed today that the greater part of chapters 1 - 39 stems from the prophet himself in the eighth century B.C. Second Isaiah (cc. 40 - 55) is the work of another author actualizing the spirit of the prophet in later and different circumstances: the time of Israel's return from exile in the latter part of the sixth century. Third Isaiah is the book's final addition written after resettlement has taken place, probably in the early fifth century. Like Second Isaiah, it too proceeds from what is frequently called an Isaian school.

The history of Israel's response to its saving God was a checkered one. Infidelity looms as large as do memories of a "golden age." The period of Third Isaiah is a case in point. Once again restored to their homeland, after the edict of repossession of the Persian emperor Cyrus, the Jews have again reverted to the sins of the past while cloaking their infidelity in elaborate ritualism, exclusivism, and religious formality.

The author employs two of Yahweh's most familiar titles: father and redeemer (v19; cf. Ex 4:22; 15:13). The invocation is subtly nuanced with the author basing his appeal for help on Israel's singular relationship with its God. It should be noted that Yahweh is seen as the ultimate cause of all that occurs, even human waywardness (v17). This understanding is common in Hebrew thought although it does not bypass human culpability.

Another Sinai theophany is requested with its attendant cosmic upheaval (v. 19); in this way it is hoped that a senseless people will be brought to a change of heart. The author's "claim" is based on the father-child relationship (v16; 64:7). Moreover, salvation will attest to the nations the greatness and power of the only God (64:1ff). In fact, the present situation has resulted in an impasse. God in his anger is distant and removed, having left his children in their guilt. He cannot forget that as his creatures they are as dependent on him as is the clay on the potter (v7). They live now in hope.


Responsorial Psalm -- Ps 80

This is a lament and a profound plea for help. As in the first reading, Yahweh stands at a royal distance from his sinful people but is persuasively invoked as shepherd and vinedresser (vv2, 15f). Yahweh's enthronement above the ark dates from the pre-temple era when he was "localized" above the two cherubim figures which served as his throne or his footstool (v2b; cf. Ex 25:22; 1 Sam 4:4). Once again Israel is referred to as the vine of Yahweh (Is 5:1 - 7). The first "son of man" reference in 16b is a copyist's erroneous repetition of 18b; it makes no sense in context. Strengthened by the Lord once more, a repentant humankind will pledge fidelity (v19).


Second Reading

In greeting the young Corinthian church, Paul invokes God's charis (grace) and its accompanying harmony in relationships (peace), achieved through the redemptive work of Christ. Paul begins his letter on a positive note while obliquely alluding to more difficult topics to be treated later. God's grace has not been less evident at Corinth than in any community founded by Paul. They are especially gifted in speech and knowledge (v5), valuable gifts but not the noblest in Paul's eyes (1 Thes 1:3). The "testimony to Christ," difficult to interpret, may well refer to Paul's preaching of the "good news," which, in view of the Corinthians' acceptance in faith, has produced great spiritual benefit (v6; 15:15).

During this interim period prior to the parousia, they are to live in vigilance. It is a faithful God who produces good within them, gifting them with perseverance and uprightness of life, as well as continued unity with the risen Christ (v9). As they remain alert and expectant, their lives will give clear evidence of the Lord's saving action.


Third Reading

The Marcan parable stresses alertness in view of the unknown time of the parousia; note the repeated "You do not know" (vv33, 35). The story is that of the man going on a journey after assigning tasks to his employees, with no indication of a return date. A similar parable in Luke (12:35 - 38) may be a variant, if more elaborate form of the same parable. The parable in Mark has experienced its own development from the time of Jesus. The introductory and conclusive exhortations to watchfulness (vv33, 37) bear the strong imprint of early church concern and are seen as stemming from Mark rather than from Christ himself. What was in the earliest tradition a call by Jesus to live in anticipation of the arrival of the reign of God has become the early church's summons to vigilance in view of Christ's return.

In this opening Sunday of the liturgical year, the spirit of Advent moves us away from lethargy and a business-as-usual attitude to a Christian sense of aliveness. Both our religious and our personal history are linear. We all live in expectation of the end-the end of history with Christ's return and the end of our own earthly sojourn. There are frequent reminders of both. Significant signs of the time point up the relativity and fragility of human existence. History itself undergoes important shifts. Changes in the world picture which we never expected to see still take place. With the eyes of faith, the inbreaking of Christ can be seen well before the end of time. But we do not view the end with terror. We are far from discouraged. As redeemed Christians, we are convinced of Christ's faithfulness. In the eucharistic acclamation we repeatedly proclaim our hope in the returning Christ.

Today's scripture says it well. Do not be fearful but stay awake. And Paul adds: Live faithfully the gifts you have already received. During Advent we look back to the Jesus of history and we look forward to the Christ to come-all of which makes of the present a gifted moment.


Homiletic and Catechetical Helps

1. Advent. Looking to the past and to the future.
2. The gift of perseverance.
3. Being alert and awake in the Christian life.
4. The voice of God in the signs of the times.
5. The Advent wreath: Christian expectation in the home.
6. Advent, the scriptures, and personal prayer.
7. Following Isaiah through Advent.
8. Advent and concern for the poor.

(Reprinted from Footprints On the Mountain: Preaching and Teaching the Sunday Readings, copyright 1994 by the Third Order Regular of St. Francis. This resource is available either in print or on disk and contains similar commentary for each Sunday of the three-year liturgical cycle. It is available at a discount through the Homiletic Resource Center. Published by Paulist Press, Mahwah, NJ.