Hopeful Voices
Commentary
Amidst this season of Advent, where can mainline church leaders find hope amidst headlines in many churches’ magazines reporting the steady decline of church attendance and membership? In one study, church American membership has dipped below 50% in contrast to close to 70-75% in previous decades. Why is this and how can church leaders respond in a season where one hears the songs of commercial Christmas over Advent hymns such as “O Come O Come Emmanuel?” In his book, The Day the Revolution Began, NT Wright suggests church attending Christians have simply not walked their talk after worship on Sunday as they live throughout the week.
Wright argues that once many Christians are assured, they will go to heaven when they die, God is like a distant Epicurean or deist deity. Getting baptized/confirmed or born again into salvation is a high priority for assurance of secure afterlife. However, three false gods continue to thrive that have given meaning and driven people since Ancient Near East religion days include: mars (power), mammon (Money) an aphrodite (immediate gratification and pleasures in life).
Christianity in America has placed the accent on getting saved with adult conversion or baptism and confirmation. The discipleship walks of living out “thy kingdom come, thy will be done on earth as it is in heaven,” is placed on the back burner for many people in church pews. Meanwhile organized religious groups are not above building power structures (mars); making money a top priority (mammon) and providing pleasurable activities, meals etc. (aphrodite).
All three of today’s texts provide counter cultural voices from people of faith which can provide some form of hope in such days as declining church memberships in days when false gods seem to be in control. Isaiah 40 reminds us of the sovereign God. 2 Peter is a reminder of Christian living in the meantime before the final judgment. Finally, Mark has God’s in-breaking with the “voice of one crying out in the wilderness.” the wilderness. [Wright, N.T., The Day the Revolution Began, New York, NY: Harper One, 2016].
Isaiah 40:1-11
The text begins with “Comfort, comfort my people says your God” (Isaiah 40:1). Authorship is contested. A traditional canon view holds that whatever language, historical facts and alterations in theology can be attributed to the same author under differing circumstances (Childs, 296-297). The majority of modern scholars believe Isaiah 40-55 to be written by a different author. Historical references point to 180-200 later than Isaiah 1-39, dated around 550 BCE. This is often called “second or deutero Isaiah.” For this article, “Isaiah” will be the reference. The major point is Isaiah is marking the end of the harsh judgement period cited in Isaiah 1-39. After 150 years of silence, God’s voice now speaks! This is similar the Gospel Lesson of Mark 1 where God’s voice speaks after 400 years of silence at the conclusion of the Old Testament Book of Malachi. This is a hopeful voice, and good news from both texts.
One ancient near east belief at the time was that of a council of gods. The God of the Old Testament is claimed to be the gracious sovereign deity who rules above all other gods. Other references to such a divine council are in Psalm 82, Deuteronomy 32:8-9 and Job 1:6-7. Ultimately the God of Israel proves with time to be the deity of compassion, justice, protector of the vulnerable, who is sovereign over the stars and universe. This was to be preferred to gods of fertility, power, and materialism of the times (Hanson, 16-17). Are there other false gods in our time era or locality which seem to give people meaning and purpose in life such as sports (Nike god)?
Not unlike many other time periods for the people of faith, other [false] gods such as the Babylonian god Marduk appear to have the upper hand. They serve as the populist religion and have proven to be the political and military victors of the time. Their banners, statues and other iconic symbols dominate the city and landscape. Isaiah is trying to bring words of comfort and hope to a beaten down people whose worship attendance has undoubtedly been in decline. (Advent, being a season of hope).
This God has forgiven the people of their past sins of breaking the covenant and is now ready to restore them as a nation once again. How and in what capacity remains a mystery at this point. However, hints of a new life might begin with the first servant song in Isaiah 42:1-4, as Christians read this to be early signs of a Messianic leader. This suggests a voice of comfort. As the lesson is read and studied, “Comfort, comfort my people says your God,” may be one interpretive text in this lesson and elsewhere throughout Isaiah 40-55.
A suggested three-point sermon outline might be 1) Comforting my people: God’s ruling arm still stretches to all people of faith, even those in any exile or wilderness. Such people will be taken to a safer place. Isaiah 61:2 also offers words of comfort which were later echoed in Luke 4:18-20. 2) Other divine voices is a reminder of other deities or gods worshipped at any given time will fade like grass. Possibly one such voice of today might be consumer militarism which measures people’s worth by possessions and power (Brueggemann, 14-15). Israel’s God will renovate the earth through human agents. A highway is viewed as an organized path which all people can travel to see God’s glory. 3) Here is your God: This God brings good tidings and gathers up all scattered people as well as remnants who have felt forgotten into a new deliverance of all who are captives. The voice in the wilderness has been suggested as John the Baptizer in Mark 1 (Mays, 515-517).
Other themes in this text include other nations’ power which seems stable now will wither and fade like grass and flowers. Political powers are seasonal, but the God of Israel is eternal and universal, not restricted to a limited amount of people with power, money, and good times.
There is a suggestion of some form of Zion theology, which is a city without fear (Isaiah 40:9). There are hints of a reward system for the faith in Isaiah 40:10. Finally there is the shepherd image of God being the leader who gathers and feeds the sheep rather than betraying them as Israel’s kings did, which led to exile.
Life without this God of scripture is doomed for confusion, futility, dread, and finally eternal darkness. The voice of hope in this text is from the God who can transform the darkest tragedy into deeper blessings (Hanson, 25-26). To people who feel dislocated with loneliness, despair that the modern gods of Babylon seem to be wining, this text is an announcement of comfort from a caring, sovereign God who stands forever.
Also, for people in our congregations for whom the Christmas season is not so jolly, Isaiah 40 offers words of comfort to those who have recently lost a, home, job, family, member, unexpected bad medical diagnoses, or simply feel alone and isolated for any reason. Isaiah 40 is a voice of hope in the future that God comforts, gathers, and feed them in God’s care. This is a voice of hope which outlasts the twelve days of Christmas well into the winter months. [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Childs, Brevard, The Old Testament Library: Isaiah, (Louisville, KY: Westminster John Knox Press, 2001); Hanson, Paul D. Interpretation, A Bible Commentary for Teaching and Preaching: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1995), Mays, James L., Editor, Harper Collins Bible Commentary, (New York, NY: Harper One, 1988)].
2 Peter 3:8-15
Authorship is contested in both 1 and 2 Peter. Rather than pursue authorship issues, I have often chosen to suggest that a different scribe has penned these epistles. They reflect a theology of Peter, which differs from Paul, though Paul is acknowledged (2 Peter 3:15). So “Peter” will be used in this article.
While 1 Peter addresses trials and threats from outside the worship assembly, 2 Peter addresses internal strife and conflicts from false teachers. This book is usually dated around 100-125 CE in Asia Minor. False teachers instigate the conflict. They are possibly Epicureans who teach a distant immovable, static universe, and God thereby allowing any form of human pleasure have created confusion and conflict.
The delay of the Second Coming is the base argument of these false teachers. Peter’s voice of hope is that with the Lord, one days is like a thousand years, and a thousand years are like one day” (2 Peter 3:8). The false teacher’s Epicurean ethic of people following their selfish passions and lack any concern for divine judgement or accountability to a higher God.
Peter’s response is that God’s time cannot be measured by human linear time standards. Slowness of judgement is a sign of God’s grace, patience, and forbearance, not weakness nor distant aloofness. Christians are encouraged to wait in peace, patience, and wisdom. Specifically, this suggests the wisdom of the Hebrew Bible or Old Testament teachings of that time. Also, Peter points to the teachings of the ancient church fathers. This might be an opportunity to preach a sermon on the merits and biblical support for “tradition” in church teachings and doctrine.
The voice of hope for people of faith in every age is that those who strive to walk in the way of holiness according to scripture will have no fear of divine judgment. God is good for God’s promises. For those whose personal realities are in a wilderness or dark time of sorts, 2 Peter’s voice of hope is that of a dynamic God who is active in the universe and promises heavenly glory to the faithful believers who strive live their lives according to God’s will. False teachers continue to create instability and lawlessness within the community. [Sources: Martin, R.A., John H. Elliott, Augsburg Commentary on the New Testament: James and I-II Peter/Jude, (Minneapolis, MN: Augsburg Fortress, 1982); Perkins, Pheme, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Peter, James, and Jude, (Louisville, KY: Westminster John Knox Press, 1995)].
Application
With many modern evangelistic views on the Second Coming, rapture and the events which proceed or succeed the rapture, does it really matter which chain of events lead to the Second Coming? Isn’t it sufficient to live out one’s faith as a disciple of Jesus as Christ as taught by our scripture and church traditions. This might enough to put one’s mind at peace, so as not to worry about divine judgement. The Apostle’s Creed simply says, “He will come again to judge the living and the dead.” It seems that this confession in and of itself should act as voice of hope for anybody any time until the Second Coming.
Alternative Application
How does one define a “false teacher” these days? With a multiple church denominations and faith traditions in each nation, who is to say which teachings are correct and which ones are God’s will? One practice might be to be an active member of a church fellowship or denomination and live consistently with the doctrines of that church. This is to be preferred to a cafeteria style or home brewed religion where a person simply picks and chooses which teachings they like and reject the ones they reject. I had a beloved pre–Vatican II Roman Catholic aunt in the 1970s who still gave up meat on Fridays and for Lent. She wore a covering over her head. She did her morning devotions before sunrise. She gave generously to every Catholic orphanage fund. She disagreed with many Protestants about the Bible. She refused to dress casually for Sunday mass. Despite my disagreeing with her about praying to intermediate divine figures, such as Mary and assorted saints, I believed her to be one of the finest people of Christ that I have ever known. I did not eat hamburgers or hot dogs in front of her on Fridays. I tried to make the sign of the cross while blessing my food. Saint Peter would be proud of such a Christian!
Mark 1:1-8
Generally dated around 70 CE (in Rome or Syria), Mark’s Gospel begins in the wilderness. There is contested scribal controversy over the terms “Good News” or “gospel” in the first verse. John the Baptizer simply arrives on scene in the wilderness unlike Matthew’s Gospel which begins with genealogies of Jesus and Luke, which begins in the Jerusalem Temple with Zechariah and Elizabeth. The Galilee and other remote regions are where Jesus does his best ministry in Mark. Jerusalem is a bad place in Mark’s Gospel. Jesus goes there to get executed on a cross (Juel, 31).
Mark 1:2-3 conflates the Hebrew Bible or Old Testament texts of: Malachi 3:1, Isaiah 40:3, and Exodus 23:20. The base structure of Jesus’ ministry begins in the Galilee, with assorted good works and teachings along the way until the Jerusalem death. Both Matthew and Luke follow this life narrative structure in later years. Mark’s Greek is not as well developed as the other synoptic gospels. One must remember that there were no verse numbers, punctuation, spacing, or options to underline, bold or italicize in that ancient time period (Boring, 35). Mark did not have any earlier manuscripts to work with, only oral traditions. With that said, Mark is the briefest gospel in length of the four New Testament books. The wilderness location of John’s ministry is also where the original covenant with Israel was made. This signals the beginnings of a newer covenant which entails baptism and repentance for forgiveness of sins. The Greek word for repentance is “metanoia” meaning not only verbal confession but turning or changing directions of one’s way (Newman, 115).
Description of John is brief as a prophet portrayed like Elijah the prophet wearing rustic attired appropriate for desert living. Also, Mark quickly subordinate’s John’s status to that of Jesus regarding not being worthy to untie the thong of his sandals. Unlike John’s Gospel there will be no question regarding the legitimacy of John and Jesus’ disciples (Juel, 30-31).
The baptism piece of the text is a reminder that while John’s baptism is one of repentance for proselytes, Jesus’ baptism is that of the Holy Spirit. Hence many Christian churches do practice baptism in the name of the Father, Son, and Holy Spirit. Death to sin, baptism and discipleship are a lifelong journey in Mark. It is not a one-time event to simply get into the heaven when we die. It is a call to dying daily to sin and putting on the Spirit of the crucified and risen Jesus as Christ. In Mark’s Gospel, this will probably entail suffering. One interpretative lens to preach all of Mark’s Gospel this year is Jesus’ mission statement in Mark 10:45, “For the Son of Man came not to be served, but to serve and give his life as a ransom for many.”
One sermon path might be would we be ready to get a child baptized, if we realized that suffering might accompany being part of the community of faith the child is baptized into? Early infant baptism has been a comfort for illnesses and medical concerns. However, if everybody who is baptized in each household was subject to local government harassment, heavier tax burdens and possible incarceration, would the family wish to rethink the cost of discipleship as a result of baptism?
Mark still underscores that sin remains a present reality which impacts humanity. God has broken the silence since Malachi with a voice of one crying out in the wilderness:” Prepare the way of the Lord” Mark 1:3. “Prepare” is an Advent theme with possibilities to preach regarding what one does once any silence is broken? Persons in a waiting room for several hours while holding their breath for the results of a medical procedure, might be warned that sin still exists regardless of operation results. The voice from the doctor may be welcomed or unwelcomed by the family. The good news remains God does eventually speak. Christians are still covered by their baptism of both repentance and of the Spirit. In this case, making paths straight suggests a direct, organized travelling surface which results in a quick, prompt, decisive voice from God. Mark’s Gospel does not spend much time on details, and speeches, but rather narrates life events in a timely manner. This will be true throughout the gospel, as Mark uses the Greek word for “immediately” (Euthos) 42 times. Mark 1, has 11 uses of this term, suggesting a rapid movement of the gospel events throughout the book.
The good news of the text is people of faith are being called out of the wilderness they currently exist in. God fulfills promises made earlier as suggested of the books of Exodus, Isaiah and Malachi citations. God meets and leads people of faith into places of ministry such as Galilee in Mark 1:9. The key is the willingness to practice metanoia or changing of direction in one’s life. 12 Step groups have a slogan that says, “If nothing changes, nothing changes.” Advent is a time to listen to voices which may or may not be familiar to suggest as early as the Isaiah 40 lesson, that God: listens, comforts and delivers his people. This might be a three-point sermon on how God prepares people in this season of Advent. [Sources: Boring, M. Eugene, The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2006); Juel, Donald, Augsburg Commentary on the New Testament: Mark, Minneapolis, MN: Augsburg Fortress, 1990); Newman, Barclay, Greek-English Dictionary of the New Testament, (London, UK: United Bible Societies, 1971)].
Application
Where does one look for the beginnings of a hopeful voice while they feel alone and isolated? What does the Christian church bring to the table of a time when multiple voices fill electronic media with the latest pleasure or provocative statements of the times? Mark 1 suggests voices from desolate, isolated wildernesses may be a place to seek new life. In is book When Church Stops Working, Andrew Root identifies the loneliness that church leaders face in a secular society when denominational programs, more fund raisers, energetic church leaders and simply bringing in a new building and worship style no longer works. One of Root’s prescriptions is to find a watchword which God is presenting to a local congregation after much time of prayer and deliberation. For example, “Feed my sheep” might be appropriate for a church which sees a food desert in their community. We are “never alone” might be appropriate for another congregation who feels isolated in many ways with age, location, and demographic issues.
Isaiah’s words “comfort, comfort’ might be watchwords for a church experiencing turmoil of any kind. “Straight paths” from Mark 1 might be a watchword for communities with much disruptive change on the landscape in lieu of local business closures. We can identify the wilderness our congregation is living in and seek God’s will for “prepare the way of the Lord.” In this sense, Advent’s good news occurs all year long. [Source: Root, Andrew, and Blair D. Bertrand, When Church Stops Working: A Future for Your Congregation Beyond More Money, Programs, and Innovation, Grand Rapids, MI: Brazos Press, a Division of Baker Publishing Group, 2023)].
Alternative Application
How would we want to write an opening chapter of our life’s memoirs? Some families would go to an ancestry site and list the relatives like Matthew’s Gospel. Others might begin with a letter salutation as Luke does with Theophilus. Others might try to place their life story in a broader or universal frame such as John’s Gospel. Would one want to begin their memoirs with existing in a lonely wilderness and listening for a voice of hope?
Wright argues that once many Christians are assured, they will go to heaven when they die, God is like a distant Epicurean or deist deity. Getting baptized/confirmed or born again into salvation is a high priority for assurance of secure afterlife. However, three false gods continue to thrive that have given meaning and driven people since Ancient Near East religion days include: mars (power), mammon (Money) an aphrodite (immediate gratification and pleasures in life).
Christianity in America has placed the accent on getting saved with adult conversion or baptism and confirmation. The discipleship walks of living out “thy kingdom come, thy will be done on earth as it is in heaven,” is placed on the back burner for many people in church pews. Meanwhile organized religious groups are not above building power structures (mars); making money a top priority (mammon) and providing pleasurable activities, meals etc. (aphrodite).
All three of today’s texts provide counter cultural voices from people of faith which can provide some form of hope in such days as declining church memberships in days when false gods seem to be in control. Isaiah 40 reminds us of the sovereign God. 2 Peter is a reminder of Christian living in the meantime before the final judgment. Finally, Mark has God’s in-breaking with the “voice of one crying out in the wilderness.” the wilderness. [Wright, N.T., The Day the Revolution Began, New York, NY: Harper One, 2016].
Isaiah 40:1-11
The text begins with “Comfort, comfort my people says your God” (Isaiah 40:1). Authorship is contested. A traditional canon view holds that whatever language, historical facts and alterations in theology can be attributed to the same author under differing circumstances (Childs, 296-297). The majority of modern scholars believe Isaiah 40-55 to be written by a different author. Historical references point to 180-200 later than Isaiah 1-39, dated around 550 BCE. This is often called “second or deutero Isaiah.” For this article, “Isaiah” will be the reference. The major point is Isaiah is marking the end of the harsh judgement period cited in Isaiah 1-39. After 150 years of silence, God’s voice now speaks! This is similar the Gospel Lesson of Mark 1 where God’s voice speaks after 400 years of silence at the conclusion of the Old Testament Book of Malachi. This is a hopeful voice, and good news from both texts.
One ancient near east belief at the time was that of a council of gods. The God of the Old Testament is claimed to be the gracious sovereign deity who rules above all other gods. Other references to such a divine council are in Psalm 82, Deuteronomy 32:8-9 and Job 1:6-7. Ultimately the God of Israel proves with time to be the deity of compassion, justice, protector of the vulnerable, who is sovereign over the stars and universe. This was to be preferred to gods of fertility, power, and materialism of the times (Hanson, 16-17). Are there other false gods in our time era or locality which seem to give people meaning and purpose in life such as sports (Nike god)?
Not unlike many other time periods for the people of faith, other [false] gods such as the Babylonian god Marduk appear to have the upper hand. They serve as the populist religion and have proven to be the political and military victors of the time. Their banners, statues and other iconic symbols dominate the city and landscape. Isaiah is trying to bring words of comfort and hope to a beaten down people whose worship attendance has undoubtedly been in decline. (Advent, being a season of hope).
This God has forgiven the people of their past sins of breaking the covenant and is now ready to restore them as a nation once again. How and in what capacity remains a mystery at this point. However, hints of a new life might begin with the first servant song in Isaiah 42:1-4, as Christians read this to be early signs of a Messianic leader. This suggests a voice of comfort. As the lesson is read and studied, “Comfort, comfort my people says your God,” may be one interpretive text in this lesson and elsewhere throughout Isaiah 40-55.
A suggested three-point sermon outline might be 1) Comforting my people: God’s ruling arm still stretches to all people of faith, even those in any exile or wilderness. Such people will be taken to a safer place. Isaiah 61:2 also offers words of comfort which were later echoed in Luke 4:18-20. 2) Other divine voices is a reminder of other deities or gods worshipped at any given time will fade like grass. Possibly one such voice of today might be consumer militarism which measures people’s worth by possessions and power (Brueggemann, 14-15). Israel’s God will renovate the earth through human agents. A highway is viewed as an organized path which all people can travel to see God’s glory. 3) Here is your God: This God brings good tidings and gathers up all scattered people as well as remnants who have felt forgotten into a new deliverance of all who are captives. The voice in the wilderness has been suggested as John the Baptizer in Mark 1 (Mays, 515-517).
Other themes in this text include other nations’ power which seems stable now will wither and fade like grass and flowers. Political powers are seasonal, but the God of Israel is eternal and universal, not restricted to a limited amount of people with power, money, and good times.
There is a suggestion of some form of Zion theology, which is a city without fear (Isaiah 40:9). There are hints of a reward system for the faith in Isaiah 40:10. Finally there is the shepherd image of God being the leader who gathers and feeds the sheep rather than betraying them as Israel’s kings did, which led to exile.
Life without this God of scripture is doomed for confusion, futility, dread, and finally eternal darkness. The voice of hope in this text is from the God who can transform the darkest tragedy into deeper blessings (Hanson, 25-26). To people who feel dislocated with loneliness, despair that the modern gods of Babylon seem to be wining, this text is an announcement of comfort from a caring, sovereign God who stands forever.
Also, for people in our congregations for whom the Christmas season is not so jolly, Isaiah 40 offers words of comfort to those who have recently lost a, home, job, family, member, unexpected bad medical diagnoses, or simply feel alone and isolated for any reason. Isaiah 40 is a voice of hope in the future that God comforts, gathers, and feed them in God’s care. This is a voice of hope which outlasts the twelve days of Christmas well into the winter months. [Sources: Brueggemann, Walter, Westminster Bible Companion: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1998); Childs, Brevard, The Old Testament Library: Isaiah, (Louisville, KY: Westminster John Knox Press, 2001); Hanson, Paul D. Interpretation, A Bible Commentary for Teaching and Preaching: Isaiah 40-66, (Louisville, KY: Westminster John Knox Press, 1995), Mays, James L., Editor, Harper Collins Bible Commentary, (New York, NY: Harper One, 1988)].
2 Peter 3:8-15
Authorship is contested in both 1 and 2 Peter. Rather than pursue authorship issues, I have often chosen to suggest that a different scribe has penned these epistles. They reflect a theology of Peter, which differs from Paul, though Paul is acknowledged (2 Peter 3:15). So “Peter” will be used in this article.
While 1 Peter addresses trials and threats from outside the worship assembly, 2 Peter addresses internal strife and conflicts from false teachers. This book is usually dated around 100-125 CE in Asia Minor. False teachers instigate the conflict. They are possibly Epicureans who teach a distant immovable, static universe, and God thereby allowing any form of human pleasure have created confusion and conflict.
The delay of the Second Coming is the base argument of these false teachers. Peter’s voice of hope is that with the Lord, one days is like a thousand years, and a thousand years are like one day” (2 Peter 3:8). The false teacher’s Epicurean ethic of people following their selfish passions and lack any concern for divine judgement or accountability to a higher God.
Peter’s response is that God’s time cannot be measured by human linear time standards. Slowness of judgement is a sign of God’s grace, patience, and forbearance, not weakness nor distant aloofness. Christians are encouraged to wait in peace, patience, and wisdom. Specifically, this suggests the wisdom of the Hebrew Bible or Old Testament teachings of that time. Also, Peter points to the teachings of the ancient church fathers. This might be an opportunity to preach a sermon on the merits and biblical support for “tradition” in church teachings and doctrine.
The voice of hope for people of faith in every age is that those who strive to walk in the way of holiness according to scripture will have no fear of divine judgment. God is good for God’s promises. For those whose personal realities are in a wilderness or dark time of sorts, 2 Peter’s voice of hope is that of a dynamic God who is active in the universe and promises heavenly glory to the faithful believers who strive live their lives according to God’s will. False teachers continue to create instability and lawlessness within the community. [Sources: Martin, R.A., John H. Elliott, Augsburg Commentary on the New Testament: James and I-II Peter/Jude, (Minneapolis, MN: Augsburg Fortress, 1982); Perkins, Pheme, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Peter, James, and Jude, (Louisville, KY: Westminster John Knox Press, 1995)].
Application
With many modern evangelistic views on the Second Coming, rapture and the events which proceed or succeed the rapture, does it really matter which chain of events lead to the Second Coming? Isn’t it sufficient to live out one’s faith as a disciple of Jesus as Christ as taught by our scripture and church traditions. This might enough to put one’s mind at peace, so as not to worry about divine judgement. The Apostle’s Creed simply says, “He will come again to judge the living and the dead.” It seems that this confession in and of itself should act as voice of hope for anybody any time until the Second Coming.
Alternative Application
How does one define a “false teacher” these days? With a multiple church denominations and faith traditions in each nation, who is to say which teachings are correct and which ones are God’s will? One practice might be to be an active member of a church fellowship or denomination and live consistently with the doctrines of that church. This is to be preferred to a cafeteria style or home brewed religion where a person simply picks and chooses which teachings they like and reject the ones they reject. I had a beloved pre–Vatican II Roman Catholic aunt in the 1970s who still gave up meat on Fridays and for Lent. She wore a covering over her head. She did her morning devotions before sunrise. She gave generously to every Catholic orphanage fund. She disagreed with many Protestants about the Bible. She refused to dress casually for Sunday mass. Despite my disagreeing with her about praying to intermediate divine figures, such as Mary and assorted saints, I believed her to be one of the finest people of Christ that I have ever known. I did not eat hamburgers or hot dogs in front of her on Fridays. I tried to make the sign of the cross while blessing my food. Saint Peter would be proud of such a Christian!
Mark 1:1-8
Generally dated around 70 CE (in Rome or Syria), Mark’s Gospel begins in the wilderness. There is contested scribal controversy over the terms “Good News” or “gospel” in the first verse. John the Baptizer simply arrives on scene in the wilderness unlike Matthew’s Gospel which begins with genealogies of Jesus and Luke, which begins in the Jerusalem Temple with Zechariah and Elizabeth. The Galilee and other remote regions are where Jesus does his best ministry in Mark. Jerusalem is a bad place in Mark’s Gospel. Jesus goes there to get executed on a cross (Juel, 31).
Mark 1:2-3 conflates the Hebrew Bible or Old Testament texts of: Malachi 3:1, Isaiah 40:3, and Exodus 23:20. The base structure of Jesus’ ministry begins in the Galilee, with assorted good works and teachings along the way until the Jerusalem death. Both Matthew and Luke follow this life narrative structure in later years. Mark’s Greek is not as well developed as the other synoptic gospels. One must remember that there were no verse numbers, punctuation, spacing, or options to underline, bold or italicize in that ancient time period (Boring, 35). Mark did not have any earlier manuscripts to work with, only oral traditions. With that said, Mark is the briefest gospel in length of the four New Testament books. The wilderness location of John’s ministry is also where the original covenant with Israel was made. This signals the beginnings of a newer covenant which entails baptism and repentance for forgiveness of sins. The Greek word for repentance is “metanoia” meaning not only verbal confession but turning or changing directions of one’s way (Newman, 115).
Description of John is brief as a prophet portrayed like Elijah the prophet wearing rustic attired appropriate for desert living. Also, Mark quickly subordinate’s John’s status to that of Jesus regarding not being worthy to untie the thong of his sandals. Unlike John’s Gospel there will be no question regarding the legitimacy of John and Jesus’ disciples (Juel, 30-31).
The baptism piece of the text is a reminder that while John’s baptism is one of repentance for proselytes, Jesus’ baptism is that of the Holy Spirit. Hence many Christian churches do practice baptism in the name of the Father, Son, and Holy Spirit. Death to sin, baptism and discipleship are a lifelong journey in Mark. It is not a one-time event to simply get into the heaven when we die. It is a call to dying daily to sin and putting on the Spirit of the crucified and risen Jesus as Christ. In Mark’s Gospel, this will probably entail suffering. One interpretative lens to preach all of Mark’s Gospel this year is Jesus’ mission statement in Mark 10:45, “For the Son of Man came not to be served, but to serve and give his life as a ransom for many.”
One sermon path might be would we be ready to get a child baptized, if we realized that suffering might accompany being part of the community of faith the child is baptized into? Early infant baptism has been a comfort for illnesses and medical concerns. However, if everybody who is baptized in each household was subject to local government harassment, heavier tax burdens and possible incarceration, would the family wish to rethink the cost of discipleship as a result of baptism?
Mark still underscores that sin remains a present reality which impacts humanity. God has broken the silence since Malachi with a voice of one crying out in the wilderness:” Prepare the way of the Lord” Mark 1:3. “Prepare” is an Advent theme with possibilities to preach regarding what one does once any silence is broken? Persons in a waiting room for several hours while holding their breath for the results of a medical procedure, might be warned that sin still exists regardless of operation results. The voice from the doctor may be welcomed or unwelcomed by the family. The good news remains God does eventually speak. Christians are still covered by their baptism of both repentance and of the Spirit. In this case, making paths straight suggests a direct, organized travelling surface which results in a quick, prompt, decisive voice from God. Mark’s Gospel does not spend much time on details, and speeches, but rather narrates life events in a timely manner. This will be true throughout the gospel, as Mark uses the Greek word for “immediately” (Euthos) 42 times. Mark 1, has 11 uses of this term, suggesting a rapid movement of the gospel events throughout the book.
The good news of the text is people of faith are being called out of the wilderness they currently exist in. God fulfills promises made earlier as suggested of the books of Exodus, Isaiah and Malachi citations. God meets and leads people of faith into places of ministry such as Galilee in Mark 1:9. The key is the willingness to practice metanoia or changing of direction in one’s life. 12 Step groups have a slogan that says, “If nothing changes, nothing changes.” Advent is a time to listen to voices which may or may not be familiar to suggest as early as the Isaiah 40 lesson, that God: listens, comforts and delivers his people. This might be a three-point sermon on how God prepares people in this season of Advent. [Sources: Boring, M. Eugene, The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2006); Juel, Donald, Augsburg Commentary on the New Testament: Mark, Minneapolis, MN: Augsburg Fortress, 1990); Newman, Barclay, Greek-English Dictionary of the New Testament, (London, UK: United Bible Societies, 1971)].
Application
Where does one look for the beginnings of a hopeful voice while they feel alone and isolated? What does the Christian church bring to the table of a time when multiple voices fill electronic media with the latest pleasure or provocative statements of the times? Mark 1 suggests voices from desolate, isolated wildernesses may be a place to seek new life. In is book When Church Stops Working, Andrew Root identifies the loneliness that church leaders face in a secular society when denominational programs, more fund raisers, energetic church leaders and simply bringing in a new building and worship style no longer works. One of Root’s prescriptions is to find a watchword which God is presenting to a local congregation after much time of prayer and deliberation. For example, “Feed my sheep” might be appropriate for a church which sees a food desert in their community. We are “never alone” might be appropriate for another congregation who feels isolated in many ways with age, location, and demographic issues.
Isaiah’s words “comfort, comfort’ might be watchwords for a church experiencing turmoil of any kind. “Straight paths” from Mark 1 might be a watchword for communities with much disruptive change on the landscape in lieu of local business closures. We can identify the wilderness our congregation is living in and seek God’s will for “prepare the way of the Lord.” In this sense, Advent’s good news occurs all year long. [Source: Root, Andrew, and Blair D. Bertrand, When Church Stops Working: A Future for Your Congregation Beyond More Money, Programs, and Innovation, Grand Rapids, MI: Brazos Press, a Division of Baker Publishing Group, 2023)].
Alternative Application
How would we want to write an opening chapter of our life’s memoirs? Some families would go to an ancestry site and list the relatives like Matthew’s Gospel. Others might begin with a letter salutation as Luke does with Theophilus. Others might try to place their life story in a broader or universal frame such as John’s Gospel. Would one want to begin their memoirs with existing in a lonely wilderness and listening for a voice of hope?
