The First Reading of Tuesday of the Second Week of Advent (Isaiah 40:1-11) reminds that Christ is coming to us as the ultimate consoler, the Parakletos (Παράκλητος) (i.e. 1 John 2:1). As we have been exiled in the world of sin ever since our parents, Adam and Eve, were evicted from Eden (Genesis 3:23-24), we can be juxtaposed to the residents of Jerusalem (children of Rachel – Jeremiah 31:15) exiled in Babylon (1 Chronicles 9:1; 2 Chronicles 36:20). The Song of Consolation in the Deutero-Isaiah (Isaiah 40-55) was for the exiled in Babylon to be consoled with fresh hope for the post-exilic new life in Jerusalem. And it is applied to us, who have been preparing for the coming of Christ, to end our exile from Eden. It is because he is coming to us to initiate our exodus from this world of sin not back to Eden, which has been lost, but to his Kingdom in the new heaven and the new earth (i.e. Revelation 21:1-22:5). For us to enjoy the full benefits of God’s comfort (נֶחָמָה/nechamah, iπαράκλησις/paraklesis)(Isaiah 40:1), we must to listen to the voice crying out in the wilderness, saying to prepare the way of Christ’s coming (Isaiah 40:3).
Making the way of Christ to come boils down to humility and compassion, as the former is symbolized with mountains being leveled down and the latter is figuratively described as valleys being filled (Isaiah 40:4). Pride has to be humbled down and our compassion shall lift up those who have been put down.
When we become humble and compassionate, Christ arrives in his glory and power and we will see him (Isaiah 40:5). Then, we will be humbly reminded of our mortality, which we acquired as a result of Original Sin (Romans 5:12-14; 6:23), in contrast to the immutability of the Word (Isaiah 40:6-8). And the immutability of the Word also means that of God (Aquinas, Summa Theologiae, Prima Pars, Q9), for the Word is God (John 1:1).
Then, we will be called to go up on Mount Zion and proclaim the Good News of the arrival of Christ the Lord (Isaiah 40:9), and Christ comes with power to rule with his mighty arm and to reward the faithful (Isaiah 40:10). He comes also to shepherd us with care (Isaiah 40:11) to his fold in the Kingdom (Revelation 21:1-22:5), where he prepares our dwelling place in the Father’s House (John 14:3).
The First Reading of Tuesday (Isaiah 40:1-11) leaves us with an impression that we are Christ’s humble and obedient sheep, led to his Kingdom, being comforted and cared. Then, the First Reading of Wednesday of the Second Week of Advent (Isaiah 40:25-31) continues to address the greatness of God in contrast to our humility. So God reminds us that there is no other being in per He with Him (Isaiah 40:25) and that He oversees the Creation into its great details meticulously (Isaiah 40:26).
Because He is great to the point of beyond scrutiny, God never faint nor grow weary, though our lack of faith and sinfulness can make us erroneously think as if we had been abandoned by Him (Isaiah 40:27-28).
It is us, the mortal, who faint and grow weary. So, the Father is sending His only begotten Son, the Christ, to us so that he can give us necessary power and strength, and renew them, as necessary (Isaiah 40:29-31).
Thus, it is written:
He gives power to the faint, abundant strength to the weak. Though young men faint and grow weary, and youths stagger and fall, they that hope in the Lord will renew their strength, they will soar on eagles’ wings; They will run and not grow weary, walk and not grow faint (Isaiah 40:29-31).
So Christ, in the Gospel Reading (Matthew 11:28-30) calls us when we grow weary:
Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light (Matthew 11:28-30).
This is how Christ the Good Shepherd (John 10:11, 14) gathers us in his arm and carries us in his bosom (Isaiah 40:11). Indeed, Christ is the Parakletos (Παράκλητος) (1 John 2:1), the Comforter, offering us comfort( נֶחָמָה/nechamah, iπαράκλησις/paraklesis)(Isaiah 40:1). And it is so intimate as he calls us to take his yoke, meaning to yoke with him – to be one with him. Yoke, as a verb, means “to unite” or “to make one with”. In Greek, “to yoke”, “to unite”, means “ζεύγνῡμῐ/zeugnumi”. And “yoke” as a noun is “ζυγόν/zygon”, which is related to the word, “zygote” , a single cell for a moment when a sperm and an egg are in union.
Being yoked with Christ also means to to be one with him in way of having him in us and us in him (John 14:20; 17:23; 1 John 4:13), as he is in the Father and He in him (John 10:38). It also means to be securely attached to him, as the fruitful branches are to the vine , as it also means to remain in his love (John 15:1-9).
Christ the Comforter (Παράκλητος) is calling us to yoke with him for comfort, as we humbly acknowledge our mortality and weakness, while keeping us in awe of his majestic power.
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