Isaiah and Wine

Readings can be found at http://lectionarypage.net/YearC_RCL/Epiphany/CEpi2_RCL.html

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The book of the Prophet Isaiah has figured prominently throughout the seasons of Advent, Christmas and Epiphany. In fact, this is the third week in a row that our lectionary has featured a passage from the prophet Isaiah.  

I’ve said Isaiah in the singular—however, it would be more accurate to refer to Isaiah in the plural. The book of the prophet Isaiah encompasses an expanse of time that includes the dominion of two empires and the post-exilic period of re-birth for Jerusalem. 1^st, 2^nd, and 3^rd Isaiah are the scholarly designations for the three different portions of Isaiah that cover this expanse of time.  

The first 39 chapters were written in the 8^th century in the midst of the Jewish people’s exile in Babylon; chapters 40-55 were written when Babylon fell to the Persian empire, and the Jews were allowed to return to their homeland; the final chapters, 56-66, were written as the Jewish people struggled to rebuild their community.

Over the course of the book the Jews are offered both desolation and comfort, as the prophets seeks to make sense of all that has befallen the people.

Within our own context, as Christians, we are invited to consider these passages in connection to the in-coming reign of Christ. To see, in Christ, our own liberation from captivity.  To see, in Christ, the hope of Isaiah fulfilled. To see, in Christ, our own return. Today, we will cross time and space so that we might hear in Isaiah the promise of freedom in our time.

So, let’s take a look back on the words we have heard these past weeks--beginning with those proclaimed on the Feast of the Epiphany,

Lift up your eyes and look around;

they all gather together, they come to you;

your sons shall come from far away,

and your daughters shall be carried on their nurses’ arms.

These words were written within the context of Israel’s return from exile. They are spoken to the remnant that has stayed faithful to God, in hope that those who’ve lost their faith may return. They are spoken to people who have been separated from their loved ones. They cast a vision of return in which the children of Israel who have been lost, will be reunited with those who remain. The power of this passage lies in the fervent hope that the community will be made whole again.

It’s important for us to recognize, particularly in light of Christian triumphalism and religious nationalism, that these are not words intended for the powerful, these are words meant for the powerless. In order to understand the true emotional impact of these words I cast my mind to the refugees, migrants, and asylum seekers who’ve been separated from their children at our border. How would they hear these words?

Exile and return, castigation and comfort…on the Feast of the Baptism of our Lord, we heard a portion of Isaiah which came to us from 2^nd Isaiah and the early days of the post exilic period.

Thus says the Lord,
he who created you, O Jacob, 

he who formed you, O Israel:

Do not fear, for I have redeemed you;
I have called you by name, you are mine.

Do not fear, I have called you by name.

Each of you. You, a beloved child of God, redeemed and transformed by the love of the God who first loved us. Even here, even now, do not be afraid!

These words, from chapter 43, were written as a comfort and consolation to people who were wrestling with the aftermath of trauma. The trauma of being forced from their homeland, enslaved and preyed upon by a wealthier nation. These are people who have lost their culture, their way of life, even perhaps, their names. They are desperate for the reminder that it is God to whom they belong—a God who will redeem them from captivity.

Imagine how these words might sound to members of the LGBT community who’ve been rejected by their families or faith communities. This is a God who sees us, truly sees us, and instead of rejection we are met with love, “Do not fear, I have redeemed you…you are mine”

This week, we heard a passage drawn from 3^rd Isaiah. This section of Isaiah addresses people who are wrestling with the reality that even tho’ they have returned to their homeland, they cannot go home to a time before their exile.

For Zion's sake I will not keep silent,
and for Jerusalem's sake I will not rest, 

until her vindication shines out like the dawn,
and her salvation like a burning torch. 

The nations shall see your vindication,
and all the kings your glory; 

and you shall be called by a new name
that the mouth of the Lord will give.

You shall be called by a new name.  A name that recognizes all that has transpired. This will be a name that points to freedom. A name that points to the perpetual hope of renewal—instead of being called forsaken, the people shall be called “my delight”.

God will intercede—advocating for God’s beloved. This is a declaration of liberation to all those who are held captive in our time. Those enslaved by debt, by status, station or race. Those held captive by systems which perpetuate patterns of racial inequity. Not only will the captive be set free, those who would see them oppressed will see them triumph.

This passage challenges us to consider where we are called to intercede on behalf of the suffering. It challenges us to use our voices to advocate for those in need.

In the book of the Prophet Isaiah you will find rejoicing and lamentation, despair and desire, castigation and comfort-- Isaiah, in all of its expansiveness, draws us in. Draws us in—both in our context as Christians and our context as Christians in this time and place.

With the extended metaphor of marriage framing the depiction of God’s love for God’s people—it seems only natural that the passage we heard today from Isaiah has been paired with the story of the Wedding at Cana. The miracle of water into wine is so well known that it’s easy to forget how truly miraculous it was.

Running out of wine at the feast would have brought shame upon the couple and their families. It would have tainted the marriage and reduced their status in the community. When Jesus intervenes, at his mother’s behest, he is demonstrating the goodness and abundance of God through a miracle that moves us from shame and into the abundant grace of God’s love.

Let’s take a look at one last passage from Isaiah—Isaiah 55, which falls outside of the scope of the last three weeks but is resonant with the miracle of water into wine.

Ho, everyone who thirsts,
    come to the waters;
and you that have no money,
    come, buy and eat!
Come, buy wine and milk
    without money and without price.

The in-breaking of God’s kingdom will bring abundance. The in-breaking of God’s kingdom will bring justice. The in-breaking of God’s kingdom will extend to all of us the invitation to accept the good that God has done and welcome all to the feast that has been set for us!

Everyone who thirsts, come to the waters; and you that have no money, come, buy and eat!

This is God’s table and all are welcome here.