Mark’s Gospel presents the most human and, in many ways, the least polished account of Jesus, yet it begins by clearly affirming that Jesus is the Son of God. The quotation from Isaiah 40:3 aptly describes the role of John the Baptist, who not only points to Jesus by his preaching, but also emphasizes his uniqueness by the contrast of his lifestyle. John imposed on himself a most austere existence to be sure that nothing would distract from his mission to preach the coming of the kingdom of God. His own limited role was highlighted by his rugged simplicity. Jesus — the more powerful one to come after — lived in much more ordinary poverty (see Mt 11:18-19) to show that God dwells where we are. We may have to go out into the desert (literally or metaphorically) to prepare ourselves to receive God into our lives, but we do not find him there. Rather, he finds us in the commonplace happenings of day-to-day life.

The word "baptism" means a bath, a full immersion into water. John immersed repentant sinners as a sign of their sincere change of heart. This baptism powerfully expressed death to an old way of life and a rebirth into a new course, a new intention guiding the direction of one’s life. But this change of heart in itself could not forgive sins and restore God’s life, it could only prepare oneself to receive the gift of forgiveness and new life. Thus, Christian baptism is everything that John’s was, and more: it conveys God’s response to the change of heart, which is really the result of God’s initiative, and signifies the immersion of the repentant sinner into the Holy Spirit who overwhelms him and assures God’s mercy, forgiveness, and gift of new life.

The "book of consolation" or "Second Isaiah," chapters 40-55, was written about two hundred years after chapters 1-39 (about 540 B.C.E.). The anonymous author followed the tradition of the original Isaiah in order to strengthen the faith and patience of the Jews held in exile in Babylon that their deliverance and return to Jerusalem was at hand. This promised event was seen as a new exodus — God leading his people from slavery through the desert into the promised land of freedom. A "sacred highway" had been built in Babylon for processions honoring the god Mardok. The prophet alludes to the same sort of highway built for the Lord to lead his people back home (vv 3-4). The Lord’s glory is manifested in the free praise of his people (v 5). Finally, the Lord in freeing his people is both powerful (v 10) and gentle (v 11). (Note that v 3 is changed when quoted in the Gospels. Isaiah reads "a voice cries: ‘In the desert prepare the way of the Lord!’" The Gospels, "a voice crying in the desert: ‘Prepare the way of the Lord!’" — see Mk 1:3; Mt 3:3; Lk 3:4; Jn 1:23.)

This psalm emphasizes that salvation is not from any human agency, but from the Lord alone. Response: "Lord, let us see your kindness and grant us your salvation."

Second Reading: 2 Peter 3:8-14

The author of this letter had to face a spirit of discouragement among many Christians at the delay of Christ’s coming. He emphasizes that this apparent delay actually manifests God’s patience — to allow greater numbers to come to repentance. The Christians are advised to hasten the coming of Christ by the goodness of their lives. The end of the present age and the dawning of "new heavens and a new earth" are emphatically seen not as a punishment for wickedness but as the fulfillment of goodness.

1. "Baptism" means both a total immersion in something and a passing through. What does this say of your own life? What are you "immersed in"? What do you "pass through"?

2. Deep down, do you want to hasten or delay Christ’s coming? Why?