Isaiah Chapter 3: The situation is hopeless (almost)

3:5 ‘People will oppress each other –  man against man, neighbour against neighbour.’

#JourneyIsaiah

This Chapter presents grim reading:

·       

God ‘is about to take from Jerusalem and Judah both supply and support: all supplies of food and all supplies of water’ (v. 1)

·       ‘children will rule over them.’ (v. 4)

·       ‘in that day he will cry out, ‘I have no remedy’ (v. 7)
‘Woe to them! They have brought disaster upon themselves.’ (v. 9)

·       ‘Disaster is upon them!’ (v. 11)

·       ‘your guides lead you astray; they turn you from the path. (v. 12)

·       ‘the Lord will bring sores on the heads of the women of Zion; the Lord will make their scalps bald.’ (v. 17)

·       ‘Your men will fall by the sword, your warriors in battle.’ (v. 25)

The people addressed by the Prophet Isaiah (the one thought to have written the first 39 chapters) are not in a pretty place. In fact, the situation looks more or less hopeless. And this is not just about breaking the finer points of the Law or the Torah. Running through Isaiah and many of the Prophets of Israel is a burning rage driven by a love for the poor:

‘What do you mean by crushing my people and grinding the faces of the poor?’ declares the Lord, the Lord Almighty.’ (v. 15)

In today’s world a sense of fatalism, doom, approaching disaster pervades at many levels from new social media to conversations in quiet places and speechless worry in the watches of the night.  There is not much by way of consolation to take from Chapter 3 of Isaiah. In fact, there remains another 36 chapters before we reach the place of more suffering tempered by hope and some consolation. A long road opens up ahead of us. 

Be ready.

Be steadfast.

Be calm.

Isaiah Chapter 2: Whom to trust

2:22 ‘Stop trusting in mere humans, who have but a breath in their nostrils. Why hold them in esteem?’

#JourneyIsaiah

Nowhere in the scriptures are we commanded to trust other human beings. Rather, we are commanded to love other human beings and trust in God, alone.  Which is not to say that we should mistrust others. Rather, we need to build trusting relationships bit by bit as circumstances permit while loving others including those who mistreat us (or whom we unfortunately mistreat from time to time).

Trust in God. Love in the first place. And trust with others may follow. Or not as the case may be.

The voice of the Beloved: ‘Trust in me. I will lead you and defend you and how you what you must do’.

The voice of the disciple: ‘Lead kindly light. I am listening. I am ready’.

And ‘He will teach us his ways’ (2:5) ‘ so that we may walk in his paths.’ Now, ‘let us walk in the light of the Lord.’

Isaiah Chapter 1: A Wake up call

1:17 ‘Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.’

#JourneyIsaiah

The very first chapter of Isaiah is a call to repentance. God is fed up with our religiosity, our smugness, our callousness. Just look around us now and see who is beside us in our own families, our own communities, our own places of living and working.

The plea is ‘Hear’, ‘Listen’ (v2 ‘Hear me, you heavens! Listen, earth!’) and turn away from evil this very day.

Journeying with Isaiah

Over the coming 66 days I will post, on a daily basis, a very short reflection based on a reading of the Book of Isaiah. Each day’s reflection will correspond to a chapter of this 66-Book  arranged into three main parts:

Chapters 1-39 ‘Despair, warning and confrontation’

Chapters 40-55 ‘Suffering, consolation and hope’

Chapters 56-66 ‘Liberation’

This Book of the ‘Old Testament’ contains many beautiful poems and passage familiar throughout the liturgical year but especially around Advent and Christmas. The Book of Isaiah inspired much of the Messiah composed by George Friedrick Handel in 1741. Addressed to a people struggling on a journey the Book can speak to our hearts and minds where we are in life’s journey searching for a new direction, healing, protection and liberation. Isaiah challenges us to come out of our self-imposed prison to see the needs of a broken world where injustice reigns and where we are called to join with those who are oppressed to bring about a better world.

It is accepted by scripture scholars that the Book of Isaiah, which was written in the 8th century BCE, is the work of at least two authors, and possibly three. The prophet Isaiah behind the first 39 chapters was a married man and father of at least two children.

The Book opens as follows:

‘The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. Hear me, you heavens! Listen, earth!’

Flip the coin: God is on both sides!

 ‘…When they heard this, they were amazed’ (Matthew 22:22)

Matthew 22:15-22 (Year A: Trinity+18)

Politics and religion are strange bedfellows. At one level, the dictum ‘render unto Caeser etc.’ is cited to put a distance between ‘politics’ and ‘religion’ – to try to compartmentalise the religious (defined as private) from the political (defined as public).  Dividing up reality is not so easy because the very idea of God’s kingdom of justice and peace is utterly political. The dictum is the stock phrase used when Christians wish to dodge difficult political questions.

At other times, however, Christians (and others) have no problems quoting scripture when it suits and how it suits to defend or advance a particular political line. Traditionally, scripture and organised religion have identified as bastions against radical politics.  The emphasis is put on subservience, turning the other cheek and letting injustice be defined in a narrow way as pertaining to individual behaviour.  Moreover, sexual ethics are read into scripture in a manner to defend in an absolute way particular historical applications of family life and behaviour.

In modern times there is the curious spectacle of Christians (and other believers) selectively using tradition to defend particular laws, regimes or actions while other times passing over those parts of scripture that vindicate the rights of the poor and the oppressed in way that must surely challenge ways of organising society, markets and governance.

The reality that we cannot escape that God got involved in this messy world, first, by creating people from the raw material of created biological and social evolution and, second, by refusing to stay uninvolved in the struggles of the people for justice. True, Jesus, did not come as a political character in the drama of first century to oust the Roman occupiers and vindicate the people of Israel (his message and witness, in that sense, was a disappointment and scandal to those who had a different grasp of what liberation and the coming of a messiah would mean).

In our times we need to reflect, again, on what is means to be a disciple of the good news. In fact it is a very political news because it fundamentally challenges the way we do politics as citizens, voters, workers, businesses, families and communities. It does not mean that we have to adopt a narrow set of policies or see our political vocation as belonging to what political parties do. But, it does mean making a stand, speaking up and acting out even when it is inconvenient and possibly dangerous to do so. And that has implications in Ireland, Israel, Iraq and everywhere else. As scripture scholar Bill Loader has written:

‘Flip the coin: God's actually on all sides!’

Party time beckons

 ‘…For many are invited, but few are chosen.’ (Matthew 22:14)

Matthew 22:1-14 (Year A: Trinity+17)

The story of a bully king who insists, threatens, bullies and takes revenge may have made more sense to First Century listeners to this parable. It has powerful and shocking connotations. It was meant to shock and confront.

The point of the story is that we are, all of us, invited to partake in something truly magnificent, life-affirming and life-giving. The problem is that we don’t know it because we are too busy with our own puny plans and projects thinking that what is on offer is too remote or unrealistic to be worth the effort. If only we knew and tasted a little of what is on offer. 80% of life is about turning up quipped the comedian Woodie Allen. Turning up is not enough, however, as one of the wedding guests found out in this story. Coming with the right attitude and receptivity (being ‘appropriately clothed for the occasion’) is an important ingredient of a successful enjoyment of what is on offer. ‘I find such and such a religious rite boring’ is sometimes heard on the lips of young and old. But, if we only took time out to realise that these short weekly earthly excursions to the local wedding feast are a form of aperitif for a Great Party later. And different Tables at the Eucharist, at home and in the workplace are linked.

I think that, here in Europe, we have much to learn about party-going worship behaviour in some other continents of the world. The party can be so good that you don’t even want to go home too soon! Or, rather, the party doesn’t stop at the door of the place of worship.

‘For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth.’ (1 Corinthians 5:7-8).

This is true worship. Let’s party!

This day was made for you

 ‘…The stone the builders rejected  has become the cornerstone’’ (Matthew 21:42)

Matthew 21:33-43 (Year A: Trinity+16)

The Christian life can be hard and difficult at times. We confront our own weaknesses and betrayals. We can also encounter opposition, misunderstanding, selfishness – even betrayal by others at times. But, our life is built on many stones and rocks. The foundation stone is Jesus Christ. He holds all things together. Without him we are lost, we are rudderless, we are liable to collapse. Psalm 118:22-24 which is quoted in this passage of Matthew reads:

The stone the builders rejected has become the cornerstone;

the Lord has done this, and it is marvellous in our eyes.

The Lord has done it this very day; let us rejoice today and be glad.

Some translation (e.g. Grail) read ‘This day was made by the Lord; we rejoice and are glad’

Sometimes, after many trials and tribulations we reach a place of rest where, for a few moments or a few hours, we can say in all honesty:

‘This time was made for me, rejoice and glad’

The Christ is beneath all, over all, in all and with all breathes his peace and joy in those moments.

Enjoy this time while it lasts