The Adventurous Lectionary – November 17, 2019 – Pentecost 23
Isaiah 65:17-25 and Isaiah 13
2 Thessalonians 3:6-13
Today’s readings join joy and novelty with admonition and concern. Isaiah presents a utopian vision, a new world brought about through divine providence; the Psalmist is taking a victory lap, praising God for God’s providential care; Thessalonians counsels faith accompanied by works and a commitment to moral and useful living; and the Gospel tells us to prepare for trouble and know that endurance will bring God’s blessing.
Isaiah boldly proclaims that God is creating new heavens and a new earth. Something new and amazing is on the horizon and we are part of it! God is not just a “fixer upper” but is injecting something novel into the cultural, political, and economic life the nation. There have been hard times – political upheaval and collapse, economic uncertainty and starvation. Many have given up hope for a positive future for their nation or personal lives. Indeed, the nation may already have collapsed and the upper classes exiled to Babylon. Still, there is hope; hope, not from our efforts, but from the persuasive power of God’s vision of the future. God is creating new possibilities and the energy to achieve them even in dire situations. And, so we can dream in the midst of the struggle of a better and more just world. Perhaps, Isaiah’s Jerusalem can be compared to Syria or Yemen today, today, decimated, impoverished, war-torn, pawn in proxy wars among superpowers, and yet with a glimmer of hope for justice, peace, and restoration to new life.
The hoped-for transformation invites us to be agents of that for which we hope. We need to claim the future and by our lives become citizens of a new future. Isaiah gives us our marching orders toward a positive future. God is at work in the world, and God needs our creative companionship. We need to be on God’s side, not be seduced by the limited visions of nationalism, ethnocentrism, or economic security. We need to dream and then act toward the world God imagines, a world almost impossible to visualize but our only hope for the future: long life, security, happy homes, fruitful vineyards and gardens, laughing children, and peace among opponents. But, more importantly, peoples’ hearts will return to God, enabling God to speak within them. They will experience the divine vision for humankind and Jerusalem and will respond affirmatively, fulfilling their role as God’s companions in healing the earth.
Isaiah 98 continues the theme. Sing joyfully, praise gratefully, for God has done great things in our world. In God’s new world, ordinary activities become windows to the divine.
The reading from 2 Thessalonians can be captured by the words, “don’t be weary in doing what is right.” The author commends the community to work diligently, challenging idleness inspired by what I believe was the first-century hope for the Second Coming of Jesus. Even if history is in God’s hands and God will win the day, our job is to be agents of salvation right now, doing God’s word in the interim. In the 21st century, we still deal with idleness, but of a more far-ranging and destructive sort. Much of the opposition to the evidence and subsequent response to the threat of global climate change comes from conservative and apocalyptic Christians. Cynical interpretations would suggest that their opposition is the result of the marriage of Christianity to capitalism and our faith’s capitulation to greed rather God. Theological interpretations would suggest people are passive because of their images of God’s role in creating the future: if God is going to settle everything, and that if world history is entirely in God’s control, there is no reason for us to take initiative in healing the world. Our fate is already decided. Such theologies suggest that destruction will come from God’s hands and not our own. Our efforts to save the planet reflect our hubris at claiming that we can make a difference in the already-settled future.
Jesus’ words seem contrary to those of Isaiah. Jesus talks about persecution and chaos, not rejoicing and fruitfulness. Jesus suggests that all things must pass and that all things are finite and mortal, including our nation’s future. All nations are finite, fallible, and will eventually pass, as will the earth. Still, we must persevere though the path be difficult. We must work for justice, following God’s way even if there is a cost.
Earth is in the balance and Jesus’ words describe a godless future scenario, the world that will emerge if we don’t care for the earth and one another. He also describes what we may face if we choose to follow the paths of righteousness and earth care in a consumerist time. Short-sighted leaders will condemn those who suggest that we must live more simply, take the lead as nation in downward mobility, and changing our economic and business structures to be more sustainable. God will, nevertheless, give us wisdom amid the fray. God will guide us so that we will be faithful and true to God’s way, recognizing our limitations as we seek God’s new creation, despite the challenges that confront us.
God has given us a vision of a new creation – a new heavens and a new earth and the whole earth filled with God’s glory. A theology of glory which affirms the earth is the revelation of God and invites us to accept the grace of small things and the incarnation in birth as well as death. Today, we must ask: will we choose the path that leads to healing the earth or will we continue our destructive ways – politically, economically, and ecologically? Will our actions lead to joy or sorrow?
Bruce Epperly is a Cape Cod pastor, professor, and author of over 50 books, including “Thin Places Everywhere: The 12 Days of Christmas with Celtic Christianity,” “Become Fire: Guideposts for Interspiritual Pilgrims,” and “Piglet’s Process: Process Theology for All God’s Children.” He can be reached for talks and seminars at firstname.lastname@example.org.