<\/span><\/span><\/h2>\nFirst Reading <\/i>(Isaiah 40:1-5, 9-11). <\/i>This is the beginning of the second major division of the book of Isaiah, known as Deutero-(or Second) Isaiah. The reading is better understood when put in its original historical setting. Soon after 585 BC news of the destruction of Jerusalem and the cities of Judah reached the exiles in Babylon, among whom the prophet Ezekiel was active. After the destruction Ezekiel\u2019s message of disaster turned to one of hope for the future. The exiles are represented as coming to him to hear a message from the Lord, whose words they ignore in practice. They regard the prophet as a singer of love songs, or a ballad singer. His promises or prophecies of a better or glorious future for God\u2019s people in their homeland would have appeared as empty of content as a ballad. Babylon was still supreme, under the mighty Nebuchadnezzar who had destroyed Jerusalem. Matters were changing by 560 when Nebuchadnezzar\u2019s dynasty was no more. In 556 Nabonidus, the last king of Babylon, came to the throne, and soon deserted Babylon. By 559 Cyrus king of Persia was advancing and would clearly soon set his eyes on Babylon. Then the new unnamed prophet, known as Second Isaiah, was called to his mission. In his heavenly vision he hears a voice calling on him to proclaim consolation to Jerusalem. God\u2019s anger has now turned to love and hope. Her exile is declared at an end. A further heavenly voice proclaims that (figuratively) there will be a levelled highway for God\u2019s triumphal return to Jerusalem. Zion, that is Jerusalem, is then addressed as a joyful messenger to bring these glad tidings to the (devastated) cities of Judah. (It is better understand as \u201cjoyful messenger Zion, Jerusalem\u201d than \u201cjoyful messenger to Zion, to Jerusalem\u201d.) Israel\u2019s God is coming over the desert to Jerusalem in power, tenderly leading his scattered flock home.<\/p>\n
The text is a great divine vision for the future, too great to be realized in that immediate presence, and hence through history inspiring later generations. King Cyrus, who conquered Babylon in 539 BC did permit the Jews to return home and rebuild the Temple (not Jerusalem or it walls), Not too many returned, but th Temple was rebuilt by 515, and the tiny population of Jerusalem and Judah did continue (with brief period of independence 164-63 BC) as subject nation to Persia, Greece and Rome.. Fulfilment of Isaiah\u2019s prophecy would have been looked forward to. The Greek translation (Septuagint) punctuates Isa 40:3; \u201cA voice cries out: \u2018In the wilderness prepare a way..\u2019\u201d, as \u201cThe voice of one crying in the wilderness: \u2018Prepare the way..\u2019\u201d, cited in this Greek form in the New Testament (for John the Baptist; Gospel reading). The Aramaic translation (Targum) renders the end of v. 9 (\u201cSay to the cities of Judah:) Here is your God\u201d as \u201cThe kingdom of your God is revealed\u201d, a translation possibly current in Jesus\u2019 days, and very near the New Testament message.<\/p>\n
The beautiful Responsorial psalm <\/i>(Ps 84) continues the message and expectation of the first reading \u2013 expectation of salvation through involvement of heaven and earth: \u201cFaithfulness shall spring from the earth and justice look down from heaven\u201d.<\/p>\n
Second Reading <\/i>(2 Peter 3:8-14). This letter under the name of Peter was most probably not written by St Peter himself, but some time after his death (about AD 64). It is in the form of a last will and testament in his name, concerning problems to arise when he had departed. It is \u201cpseudonymous\u201d, under an assumed name. Such Testaments under the assumed names of major figures in their tradition (Adam, Abraham, Jacob, Moses, Solomon, Job, Three Patriarchs (Isaac, Jacob, Joseph], Twelve Patriarchs) were features of Jewish literature, and also of some early New Testament and Christian texts. 2 Peter is probably a rather later work, says AD70-90 or later. and addresses problems that had arisen in the (or some) Christian community at that date. As will be noted again below we see the author of this second Letter of Peter handle a pastoral problem of a crisis of faith arising from the perceived non-fulfilment of a prophecy apparently believed to have been made by Christ. The prophecy would have been believed to predict the return (coming) of Christ (and possibly the end of history) before the death of the generation to which he first addressed his words (see Mat 16:28; Mark 9:1; Luke 9:27), this generation having passed away when 2 Peter was being composed: \u201cWhere is the promise of his coming? For ever since our ancestors died, all things continue as they were from the beginning of creation\u201d (2 Peter 3:4). Fundamentally the author\u2019s answer is to learn to live in faith with the Lord of eternity, for delays fulfilment in keeping with his overall plan of salvation.
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The Gospel <\/i>(Mark 1:1-8). This is the beginning of Mark\u2019s Gospel, and probably represents the manner which early Christian preaching of the Gospel took, beginning not with the birth of Christ, or Infancy Narratives, but with the preaching of John the Baptist. All four Gospels begin the account of Jesus\u2019 public life with the preaching of John the Baptist. John\u2019s preaching and his baptising activity must have made a\\ deep impression on the Jews of his time. His execution by Herod Antipas of Galilee (as in the Gospels). Both are described in some detail by the Jewish historian Flavius Josephus (in his work Jewish Antiquities<\/i>, book 18) about AD 100. John\u2019s activity is introduced by the words of Isaiah, to prepare the way for the Lord. It is a fulfilment of the prophecy as God sees fit, the Lord whose way is to be prepared in now Jesus of Nazareth, who will preach that the kingdom of God is near.<\/p>\n
Reflection. <\/i>The readings give ample occasion for reflection. In Isaiah we have a vision given to a particular people at a particular point in time, but in content quite independent of any occasion, a vision of a God with the love of a shepherd, leading his people gently on. The vision would get a new application with John the Baptist, forerunner of the One who was to come to introduce the kingdom of God. While two points in time are indicated in these readings (559 BC and AD 30) God himself, and Christ, are beyond time, Alpha and Omega, to them belong all ages. Realization, actualization, of the vision is linked with human response and the vicissitudes of history. Christ is the new vision of God, and the ideal vision of the Christ his Bride is clearly presented in the New Testament, in the Epistles to the Colossians and Ephesians in a special way. As Bride of Christ she is intended to be holy and immaculate. In actual fact she is on occasion far from this, with weaknesses and scandals. The readings help us to see difficulties and crises in perspective and to have these actually strengthen our faith, faith being the assurance (substance) of things hoped for, the conviction of things not seen (Hebrews 11:1).
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B. The Bible in Dialogue with Questions of the Day<\/span><\/strong><\/b><\/span><\/p>\n Living in Patience and Perseverance with the Living God<\/span><\/b><\/p>\nIn the second reading of today\u2019s liturgy (Year B, 2 Peter 3:8-14) we see the author of the second Letter of Peter handle a pastoral problem of a crisis of faith arising from the perceived non-fulfilment of a prophecy apparently believed to have been made by Christ. The prophecy would have been believed to predict the return (coming) of Christ (and possibly the end of history) before the death of the generation to which he first addressed his words (see Mat 16:28; Mark 9:1; Luke 9:27), this generation having passed away when 2 Peter was being composed: \u201cWhere is the promise of his coming? For ever since our ancestors died, all things continue as they were from the beginning of creation\u201d (2 Peter 3:4). According to Luke (Lk 19:11), on Jesus\u2019 approach to Jerusalem there were some who believed that the kingdom of God was to appear immediately, which led to a parable by Jesus (Lk 19:12-27). Another relevant parable is that of the weeds among the wheat (Mat 13:24-30). Jesus professes ignorance of the exact date of the end time (Mat 24:34; Acts 1:7; it is the Father\u2019s secret.<\/p>\n
The difficulty with living with belief in a living God, delayed promises and the problem of evil is something that has been part of Jewish and Christian life down through the centuries. Strong faith and strong hope are required. A definition of the biblical references to faith and hope can help, followed by examples of how this worked with some major biblical figures (for example the prophets Habakkuk and Jeremiah).<\/p>\n
1. Definition of Christian faith and hope<\/i><\/b><\/p>\n
The opening words of Paul\u2019s first letter to the Thessalonians will help, which speaks of a central characteristic of hope, that is steadfastness, patient endurance, perseverance (in Greek hypomone<\/span><\/i>), due to the divine gifts of faith and hope, giving full conviction through the Holy Spirit. <\/span><\/p>\n NRSV 1 Thes 1:1-4<\/span><\/b><\/p>\n1 Paul, Silvanus, and Timothy. To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. 2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labour of love and steadfastness of hope in our Lord Jesus Christ.<\/b> 4 For we know, brothers and sisters <\/span><\/sup>beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction<\/b>; just as you know what kind of persons we proved to be among you for your sake.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\nThe Epistles to the Hebrews reminds believers that through hope they are already linked to heaven, to the victory of Jesus who lives as intercessor for us (Heb 6:19-20): \u201c19 We have this hope, a sure and steadfast anchor of the soul, a hope that enters the inner shrine behind the curtain, 20 where Jesus, a forerunner on our behalf, has entered, having become a high priest forever according to the order of Melchizedek\u201d.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\nPope Benedict XVI recalls this biblical teaching in his encyclical (2007) Fide salvi facti sumus\u201d: <\/i><\/span><\/p>\nIntroduction<\/span><\/i><\/b><\/span><\/p>\n1. \u201cSPE SALVI facti sumus<\/i>\u201d\u2014in hope we were saved, says Saint Paul to the Romans, and likewise to us (Rom <\/i>8:24<\/a>). According to the Christian faith, \u201credemption\u201d\u2014salvation\u2014is not simply a given. Redemption is offered to us in the sense that we have been given hope, trustworthy hope, by virtue of which we can face our present: the present, even if it is arduous, can be lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey. Now the question immediately arises: what sort of hope could ever justify the statement that, on the basis of that hope and simply because it exists, we are redeemed? And what sort of certainty is involved here?<\/span><\/p>\nFaith is Hope<\/span><\/i><\/b><\/span><\/p>\n2. Before turning our attention to these timely questions, we must listen a little more closely to the Bible’s testimony on hope. \u201cHope\u201d, in fact, is a key word in Biblical faith\u2014so much so that in several passages the words \u201cfaith\u201d and \u201chope\u201d seem interchangeable. Thus the Letter to the Hebrews<\/i> closely links the \u201cfullness of faith\u201d (10:22) to \u201cthe confession of our hope without wavering\u201d (10:23). Likewise, when the First Letter of Peter <\/i>exhorts Christians to be always ready to give an answer concerning the logos<\/i>\u2014the meaning and the reason\u2014of their hope (cf. 3:15), \u201chope\u201d is equivalent to \u201cfaith\u201d. <\/span><\/p>\n2. Prophets wrestle with God<\/span><\/i><\/b><\/span><\/b><\/p>\nIsrael\u2019s true prophets had a keen perception of God\u2019s holiness and justice and of the harsh realities of human existence for Israel, both by reason of foreign invasions and of their own people\u2019s unfaithfulness to God\u2019s covenant. Their message is best understood when viewed, in the first instance, against the background of their own day.<\/span><\/span><\/p>\n The prophet Habakkuk is generally regarded as exercising his ministry, at least its early part, about 505 BC when the Neo-Babylonian forces had overcome the older Assyrian empire and (under Nebuchadnezzar) were to become the dominant power in Palestine. Habakkuk sees injustice prevailing, and enters into dialogue with the God of Israel about it, asking why does God permit it.<\/span><\/p>\n The opening words of his prophetic collection are (NRSV Habakkuk 1:1-4):<\/span><\/p>\nThe oracle that the prophet Habakkuk saw. 2 O Lord, how long shall I cry for help, and you will not listen? Or cry to you “Violence!” and you will not save? 3 Why do you make me see wrongdoing and look at trouble? Destruction and violence are before me; strife and contention arise. 4 So the law becomes slack and justice never prevails. The wicked surround the righteous\u2014 therefore judgment comes forth perverted.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n
<\/span><\/p>\nHe later enters his prophetic mode, his prophetic watchtower and rampart to dialogue with God. (NRSV Hab 2:1-4):<\/span><\/p>\nHabakkuk 2<\/h2>\nGod\u2019s Reply to the Prophet\u2019s Complaint<\/span><\/h2>\n21 will stand at my watch-post, and station myself on the rampart;
I will keep watch to see what he will say to me,
and what he will answer concerning my complaint.
2<\/span><\/sup> Then the Lord answered me and said:
Write the vision;
make it plain on tablets,
so that a runner may read it.
3<\/span><\/sup><\/b> For there is still a vision for the appointed time;
it speaks of the end, and does not lie.
If it seems to tarry, wait for it;
it will surely come, it will not delay.
<\/span><\/b>4<\/span><\/sup><\/b> Look at the proud!
Their spirit is not right in them,
but the righteous live by their faith.*<\/sup> <\/span><\/b><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n<\/span><\/b>NRSV<\/span><\/p>\n <\/span><\/p>\nHab 3:16-19<\/span><\/h2>\n I hear, and I tremble within;
my lips quiver at the sound.
Rottenness enters into my bones,
and my steps tremble*<\/span><\/sup> beneath me.
I wait quietly for the day of calamity
to come upon the people who attack us. <\/span><\/span><\/p>\n(Trust and Joy in the Midst of Trouble)<\/span><\/span><\/span><\/p>\nThough the fig tree does not blossom,and no fruit is on the vines
though the produce of the olive fails
and the fields yield no food;
though the flock is cut off from the fold
and there is no herd in the stalls,
18<\/span><\/sup> yet I will rejoice in the Lord;
I will exult in the God of my salvation.
19<\/span><\/sup> God, the Lord, is my strength;
he makes my feet like the feet of a deer,
and makes me tread upon the heights.*<\/span><\/sup> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\nJeremiah texts<\/span><\/p>\nJeremiah prophesied a short time after Habakkuk. In his work he has left us texts, known as \u201cConfessions\u201d, in which he speaks of his complaints with, and against, God and the Lord\u2019s reply to him. In the account of his vocation to be a prophet he is told to be prepared for trouble of various kinds, in his mission to make prophecies of coming disaster and to warn the people of punishments to come.<\/span><\/p>\nWe have an example in God\u2019s initial words to him Jer 1:17-19): <\/span><\/p>\n 17 But you, gird up your loins; stand up and tell them everything that I command you. Do not break down before them, or I will break you before them. 18 And I for my part have made you today a fortified city, an iron pillar, and a bronze wall, against the whole land\u2014against the kings of Judah, its princes, its priests, and the people of the land. 19 They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you. <\/p>\nJeremiah was faithful to his mission, but his prophesies of imminent disaster did not come through (immediately), which had the people mock him. <\/span><\/p>\n Like Habakkuk before him, he set out his complaint before God on the unexplained existence of evil. God replies without giving an explanation of the problem, telling Jeremiah to be prepared for further trouble (Jer 12:1-6): <\/p>\n1 You will be in the right, O Lord, when I lay charges against you; but let me put my case to you. Why does the way of the guilty prosper? Why do all who are treacherous thrive? 2 You plant them, and they take root; they grow and bring forth fruit; you are near in their mouths yet far from their hearts. 3 But you, O Lord, know me; You see me and test me\u2014my heart is with you. Pull them out like sheep for the slaughter, and set them apart for the day of slaughter. … (God replies) <\/i><\/span><\/sup>5 If you have raced with foot-runners and they have wearied you, how will you compete with horses? And if in a safe land you fall down, how will you fare in the thickets of the Jordan? 6 For even your kinsfolk and your own family, even they have dealt treacherously with you; they are in full cry after you; do not believe them, though they speak friendly words to you.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n Jeremiah complains (Jer 17:14-17): <\/span><\/span><\/p>\n 14 Heal me, O Lord, and I shall be healed; save me, and I shall be saved; for you are my praise. 15 See how they say to me, “Where is the word of the Lord? Let it come!” 16 But I have not run away from being a shepherd <\/span><\/sup>in your service, nor have I desired the fatal day. You know what came from my lips; it was before your face. 17 Do not become a terror to me; you are my refuge in the day of disaster.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n <\/span><\/p>\nOn another occasion (Jer 15:16-21) he is more candid, even accusing God seducing him, taking advantage of his innocence:<\/span><\/p>\n <\/span><\/p>\n6 Your words were found, and I ate them, and your words became to me a joy and the delight of my heart; for I am called by your name, O Lord, God of hosts. 17 I did not sit in the company of merrymakers, nor did I rejoice; under the weight of your hand I sat alone, for you had filled me with indignation. 18 Why is my pain unceasing, my wound incurable, refusing to be healed? Truly, you are to me like a deceitful brook, like waters that fail. <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n <\/span><\/p>\nGod does not weep on his prophet\u2019s shoulder, but tells him repent (think rightly of God) and be prepared for worse!!<\/span><\/p>\n <\/span><\/p>\n19 Therefore thus says the Lord: If you turn back, I will take you back, and you shall stand before me. If you utter what is precious, and not what is worthless, you shall serve as my mouth. It is they who will turn to you, not you who will turn to them. 20 And I will make you to this people a fortified wall of bronze; they will fight against you, but they shall not prevail over you, for I am with you to save you and deliver you, says the Lord. 21 I will deliver you out of the hand of the wicked, and redeem you from the grasp of the ruthless.<\/span><\/span><\/span><\/span><\/span><\/p>\n <\/span><\/p>\nSimilarly in Jer 20:7-9:<\/span><\/p>\n 7 O Lord, you have enticed me, and I was enticed; you have overpowered me, and you have prevailed. I have become a laughingstock all day long; everyone mocks me. 8 For whenever I speak, I must cry out, I must shout, “Violence and destruction!” For the word of the Lord has become for me a reproach and derision all day long. 9 If I say, “I will not mention him, or speak any more in his name,” then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot. <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n <\/span><\/p>\n3. Life with Christ, in trials, patience, joy<\/span><\/b><\/p>\n <\/span><\/b><\/p>\nChrist tells his followers to be prepared for trials, misunderstandings and even persecutions. But \u201cblessed are they who are persecuted for righteousness sake, for theirs are the kingdom of heaven\u201d (Mat 5:10). The Holy Spirit is with them and brings them joy. Jesus\u2019 yoke is easy and his burden light, even in trials. Jesus was aware that his followers would have doubt and were in danger of being unfaithful. They were to be supported by fellow believers. Scandal, stumbling blocks, to those weak in faith or doubting (in the Gospel called \u201cthe little ones\u201d; not children; there was then no infant baptism, not infants following Jesus) he considered serious (see Mat 8:6,10,14; Mark 9:42; Luke 17:2). Paul has similar concern for those in danger of falling, or violating their consciences; he calls them \u201cthe weak\u201d (Rom 14:–2; 15:1; 1 Cor 8:9,12; 2 Cor 11:29; 1 Thes 5:14).<\/span><\/p>\n