| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Is 63:16b-17, 19b; 64:2-7 | Ps 80:2-3, 15-16, 18-19 | 1 Cor 1:3-9 | Mk 13:33-37 |
| RCL: Is 64:1-9 | RCL: Mk 13:24-37 |
Advent: the call to waiting and watchfulness
The First Sunday of Advent marks the start of a new liturgical year (Year B); the Sunday gospel readings change from Matthew to Mark; the predominant liturgical color is purple, a sign of waiting. Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on waiting and watchfulness.
First reading (Is 63:16b-17, 19b; 64:2-7)
The first reading is from the prophet Isaiah, specifically third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.
In today pericope, Isaiah laments for Jerusalem’s restoration. He tries to incite God to help Israel by recalling God’s past saving works, then by listing Israel’s current difficulties. Isaiah begins by singing about God’s care (“Father,” “redeemer”). Like the Exodus generation, the current people fail to keep God’s covenant (“wander from your ways”). The prophet calls on God to break into history again (“rend the heavens and come down”) and restore Jerusalem. No other god has ever done such powerful and saving deeds as God (“no ear has ever heard, no eye ever seen,” see 1 Cor 2:9). Isaiah recognizes the reasons that God delays restoration (“you are angry, and we are sinful”), but reminds God that God created all humans and called this people (“we are the clay and you the potter: we are all the work of your hands”). Despite the people’s failings, God remains “our father.”
The Lectionary editors chose this reading because it sets the Advent themes of God’s coming and of the people’s waiting.
Second reading (1 Cor 1:3-9)
The second reading is from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.
In today’s pericope, Paul’s greets the Corinth ekklesia with “grace” and “peace.” “Grace” describes God’s actions toward humans; “peace” (from the Hebrew word shalom) describes the results of God’s actions: well-being and wholeness that come from God through Christ. Paul then gives thanks to God, who “bestows grace” and peace on the Corinthians. God blesses believers with every “spiritual gift,” especially in speech (“discourse”) and “knowledge;” the gifts are evidence (“testimony”) that the Corinthians have heard and believe the gospel (“Christ was confirmed among you”). While useful now in helping believers maintain faith (“firm”), God’s spiritual gifts point forward to Jesus’ return (“wait for the revelation of Christ”). Ending on a confident note (“God is faithful”), Paul calls the Corinthians to unity (“fellowship”) with Christ.
The Lectionary editors chose this reading because echoes the Advent themes of God’s past works (grace and peace), waiting, and Christ’s return.
Gospel (Mk 13:33-37)
Mark’s gospel is from Jesus’ eschatological discourse (Mk 13:1-37). In today’s pericope, Jesus’ parable of the doorkeeper speaks to events of his own time as well as the end time. Only the Father knows how and when God’s plan unfolds; disciples must continue their work, remaining ready and watchful.
- The parable in Jesus’ context. During his earthly ministry, Jesus uses the parable to criticize the religious leaders. The “house” is God’s temple in Jerusalem; the slaves or “servants” are the religious leaders “in charge” of God’s house. In Mk 13:14, Jesus quotes the apocalyptic prophet Daniel (“abomination of desolation,” Dn 9:27, Dn 11:31) to warn the unwatchful leaders of the coming Roman desecration and destruction of the temple. His parable urges the religious leaders to purify themselves before God returns in judgement. On God’s return, will God find the religious leaders and the people awake or asleep?
- The parable in Mark’s context. Within his believing community, Mark uses the parable as an eschatological warning. A family’s master is away, and the family anticipates his return. All household members, both family and family slaves (“servants”), continue their usual tasks (“each with his own work”). The doorkeeper watches for the master’s coming so he can gather the whole household to greet the master when he arrives. The parable reminds Jesus’ disciples that no one knows “when the time will come,” a reference to the end time. The son of man may arrive at any time (“evening, midnight, at cockcrow, or in the morning”); Jesus’ disciples must always be ready for his return.
Summary and reflection
This week’s readings ask us to think about God’s inbreaking in human history. Isaiah asks God to tear open the heavens and save the faithful ones. Paul thanks God for the grace and peace that Christ’s life, death, and resurrection bestows on believers. Jesus urges all to watch and to be ready for his arrival.
The Advent season readings require a telescope, binoculars, and a magnifying glass. A telescope lets us look back into the Hebrew scripture prophecies that promised a redeemer and the evangelists who described Jesus’ coming into human history. Binoculars let us look forward to the time when Jesus again breaks into human history at his glorious return. A magnifying glass lets us examine our discipleship now as we prepare to recall his historical incarnation and experience salvation’s mystery. What do we see in our own discipleship that we need to change for Jesus’ coming?
—Terence Sherlock
The Lectionary In Context 