We hear today from what is known as Third Isaiah. Chapters 56-66 are similar in nature to Second Isaiah, but they come from later time period in the sixth century BC. This time frame is after the Israelites have returned from the Babylonian exile to the harsh realities of life in Jerusalem and surrounding cities that had been destroyed, the temple laying in ruins, the economy and legal systems fractured and torn apart and justice system that was nonexistent. This is far from what they were expecting to see upon their return. They expected to see the glory and experience the idyllic land promised to them by their ancestors.
So what do they do? Just as they have for so many years, they complain to the Lord, only now they do it as a lament. As defined by Webster&apos;s, a lament is an expression of sorrow, mourning, or regret. It is more than just a complaint against the Lord. it begins by recalling God&apos;s saving deeds in the past, especially the Exodus and the Conquest, it acknowledges the sin of Israel, and ends with a plea for mercy. Laments can be seen throughout the Book of Psalms.
While many scholars read deeply into the meaning of these passages that this author, in desperation, is complaining that they are not of the same community as the official leaders and rulers of the entire community, what we need to take away from this is that the people are pleading for God to act in their behalf. It can be seen as either a bitter struggle within the entire Jewish community after the exile or it can be viewed as the failure of the people to rebuild and restore the holy place.
As Paul normally does with the letters he writes to the churches, he starts with an introduction of himself and his companions who are on the journey with him. He then wishes the readers grace and peace which is where our 2nd reading begins today. These two themes represent both the Greek and Jewish cultures, thereby embracing all who are followers of Christ, those who believe in the one Lord and Father.
As he continues his letter, he stays to form in the ways of ancient letter writing by offering a thanks to God for the people of the community. Normally, the letter writers would offer thanks for their own health and well being, and then would summarize what they have been doing, and their latest accomplishments. Paul does not follow that tradition, but instead Paul gives thanks for the community at Corinth and for the grace they have received from Jesus.
That very grace and blessings they have received, and how they use them, are the very things that has divided the community. Paul is writing to them to answer their questions about their use and he starts by telling them that all gifts come from the same Lord.
Paul&apos;s concern is not if they have received the gifts or not, but how they are using them. The gifts are not given for an individual private use, but are given to people so they can help to build up the kingdom with their use. It&apos;s about the relationships and how they use the gifts to nourish the love among them. This fellowship he references in verse 9 is at the heart of the message he is sending to them, that they are to be in communion with, in a deep relationship with Jesus and that should automatically include their fellow members of the community. It&apos;s not about doctrine or behavior, but one of relationship.
The Advent season for cycle B brings a change in the gospel we read each week during the year. We will also hear from other Gospels during Advent as we begin to anticipate The Nativity of the Lord, but once we return to Ordinary time, the focus will be on Mark.
We begin with Mark&apos;s gospel chapter 13 because of the emphasis it places on watching and waiting for the return of Jesus, an Advent theme that we should be aware of, but it should be the theme we focus on at all times.
This Jesus that Mark gives us is the simplest, the shortest and the most demanding of any of the Gospels. It is also where we see the human side of Jesus more than the other Gospels. For Mark&apos;s version, his focus is on the death of Jesus and the meaning of His suffering. When we look deeply into what it means for us, we should see that it takes a radical trust in God and be of service to the needs of others.
There are three basic sections to the gospel. In the first section we are drawn into a relationship with a powerful healer and preacher from Nazareth. It is this first section we see the picture of no one understanding who Jesus is and what he is about to do, not even His disciples understand Him.
The second section reveals what it take to be a true Christian disciple. Jesus sums it all up in 10:45 when He says "The Son of Man has not come to be served, but to serve."
Section three begins with Mark&apos;s proclamation of Jesus resurrection and that He is going to Galilee to meet His disciple there. It is at the empty tomb that we are called to take the place of the first disciples and become the disciples ourselves, that of believers, of those called to proclaim His death and resurrection and that of servants to others.
As mentioned above, Advent is a time for watching and waiting for Jesus return. While we focus on the coming of the Lord and an infant during this time of year, the Gospel passage is really about the end time when Jesus will return in His glory for the salvation of all. We do not know when He will return, but we hear many stories in this Gospel to give us examples. There are many similarities to what we have heard recently in Matthews Gospel about the 10 virgins, the master and his servants, and Mark seem to have been the main source for Matthew to put more detail into the waiting and watching theme.
Jesus tells his followers that we will not know when the time will come, but that we are to be watchful and alert at all times. This watchfulness and alertness themes are themes we need to participate in year round, not just at Advent. We need to live our lives daily as disciples, serving others as Jesus did, and be prepared for when the Lord returns to bring us to the Kingdom.