7.
ENVISIONING A NEW HEAVEN AND
A NEW EARTH
Is. 65:17-25
Rachel
Matthew
Introduction:
The writers of the previous Bible studies have
introduced new ways of re-reading the Bible, in order to bring out
liberative aspects of the Biblical passages and make the Bible come
alive in our own life situations. It is important to find ways
and means to break away from the traditional way of reading the Bible,
for it tends to limit its liberative message. In this Bible
study, I am trying to highlight what inspiration Is. 65:17-25 can give
to us to envision a new world order, the over all theme of this series
of Bible studies.
The book of Isaiah is a collection of oracles from
the school of Isaiah or by his disciples. Chapter 56-66 are known
as the III Isaiah. It reflects the situation after the Exile,
probably from 538 BCE. Its style and thoughts are continued from
the tradition of the Ist Isaiah. When these chapters of Isaiah
were written, the temple had been reconstructed, the sacrificial system
was renewed, and the priestly cult was firmly established. But
these chapters reflect disappointment and disillusionment, because the
glorious restoration and the answering faithfulness of the people
foretold by the II Isaiah and other prophets had not
materialized. Hence, in this chapter, some passages threaten,
judgement upon those who do not repent, other passages exalt Jerusalem
and the restored community. The prophet inspires a lofty vision
for the people of God, so that they may return to and be faithful to
the covenant relationship. It gives hope for a blessed and happy
life.
In chapter 65, we see reference to the rebellion and
unfaithfulness of the people of God, the judgement and the hope of
salvation. It contrasts the happy lot of the Lord's servant with the
sorrowful and disastrous faith of their opponents.
Context of Isaiah:
The section from Is. 65: 17-25 is an apocalyptic
piece. The prophet speaks of the amazing prosperity which will
come to God's people in Jerusalem, the blessing reserved for the
messianic age. Its features are: an entire transformation
of the conditions of human existence, a new creation, the vision of a
new heaven and a new earth, as well as the establishment of a new city,
the New Jerusalem.
Promise of New Creation:
First it gives the promise of a new heaven and a new
earth (Also, cf. Rev. 21:1-4), a transformation or renewal of the total
cosmic realm. The idea of transformation of nature, in harmony
with renewed humanity, is a frequent theme of prophesy. (Cf. Ch.
11:6-9; 29:17; 30:23ff, 32:15, 35) etc.
Promise of Forgiveness:
The old state of affairs will vanish. The
past, their iniquities, their apostasy will be forgotten. There
is the promise of forgiveness once the people turn back to God.
Promise of Joy:
Jerusalem will become an abode of joy. There
will be no more sorrow for God's people on this earth. God
rejoices in the new city and the new people, no more weeping or cry of
distress.
Promise of Long Life:
Life is a gift of God. The promise of long
life is a blessing. Untimely death is considered as curse, or
because of divine anger. No more infant mortality. An
extension of life span is promised.
Promise of Peace and Security:
Along with long life, free possession of land is
promised. No more threat from enemies. God’s people can
live peacefully in the land and enjoy the fruit of their labor.
There will be fixed peace and security in the land.
All enmity and mutual struggles among humans as well
as with nature will come to an end. Peace and harmony will
prevail in nature as well.
Promise of God's Presence:
Above all, there is the promise of God's
presence. Their prayers will be answered even before they
ask. God who knows their every need will be with them. The
constant presence of God with them is ensured.
The Hebrew word shalom is always used to refer to
wholeness, well-being, security, peace, prosperity, justice and
righteousness, with God as its source. This state of well being
is also relational and we see that this is what is being offered in
Isaiah 65: 17-22. The eschatological vision offers forgiveness,
blessing, mature life, security, peace and harmony between God and
God's people, as well as with humans and nature. The concept of
shalom will be realized with God's rule.
So too, Jesus proclaimed the reign of God where each
one found wholeness and fullness in life, individually and
collectively.
Relating the vision of New Heaven and New Earth to
our context in Kerala, the Festival of Onam is celebrated by all,
irrespective of their religious class or caste. This festival
gives the hope for a happy and prosperous life where the state of
wellbeing, justice and truth prevail. Human beings who suffer on
this earth, strive forward because of this great vision of a happy and
blessed life.
But what hope does it give to the millions of poor,
hungry and suffering people of the slums in India? Does the
vision include them also?
Case Study:
I want to relate the story of Pappy, who works as a
helper in many households in the place where I live. She is the
mother of four daughters. When the last daughter was 3 months
old, her husband ran away to escape from his creditors, as he was not
able to pay back the loans he had taken. He never returned.
Since then, Pappy and her older children have had to struggle hard to
earn their living. No law against child labor can help them, as
they have to earn for their survival. Though these girls are born
in Kerala which boasts of cent percent literacy, they have never
stepped into a school. They have never known what it means to be
a child and experience the joys of childhood. They became adults
overnight, working hard to get enough money to maintain the
family. Pappy is forty five years old now. Due to hard work
she has developed back pain which has made her almost invalid, but she
struggles on. Through the help of her employers and well wishers,
she has managed to build a small house for herself and her children.
With great difficulty Pappy found a young man for
her eldest daughter and arranged her marriage. She managed to
give a small amount as dowry and a few gold ornaments. But to
their dismay, the gold and the dowry money given by Pappy has
disappeared along with the man! They do not know where he has
gone and the eldest daughter has returned home, loading one more burden
on already overburdened Pappy. As the other three daughters have
also reached marriageable age, Pappy is constantly worried about her
daughters’ safety because the colony where they live is not a safe
place for young girls.
I just wonder what this envisioning means to
Pappy? She is a Hindu, but she has strong faith in
Christ. Some of her employers have shared the good news with her,
and their kind deeds help her to know the meaning of faith. She
has great hope that God hears her "even before she calls" and she
courageously struggles on with her daily problems.
Envisioning for the Present:
The Israelites strongly believed that they would
realize the promise of God in their life time here on this earth.
But in the Christian tradition, the text has been interpreted in a way
that has led to an otherworldly religion, or, rather, a shallow
spirituality, where the promise of new heaven and new earth remain
solely as a futuristic vision. But God's presence is here with us
now, and envisioning relates to hope for the present as well as for the
future.
For Pappy, she is able to struggle because of the
solidarity and support of her well wishers. They helped her to
find Christ and thereby she regained her dignity. Though she has
to work hard, she is confident that God is with her in her struggles.
The women's movement in Kerala is engaged in various
programs to bring justice to women. The Kerala Council of
Churches, Women's Commission also have come to help. For a long
time Christian women had been struggling to bring about changes in the
Personal Laws of Syrian Christians. Now women of Kerala have hope
that women's rights and justice will be honored, through amending the
discriminatory laws and bringing new legislation that will help to
regain equality, freedom and dignity for Syrian Christian women of
Kerala.
Conclusion:
Today, we live in a world full of violence, female
foeticide and infanticide, poverty, ill health and so on. All
these are a threat to life. Old age is a period of loneliness and
unwantedness. Women are suppressed and oppressed. Child
labor and neglect of children stunt their growth. What hope do we
have, as we visualize a state of serenity and happiness wherein there
shall be no premature death nor loss of property, nor vain labor, nor
miscarriage, nor disappointment of prayer, nor delay in its answers,
nor strife between man and beasts, nor any hurt or harm in Jehovah's
Holy mountain. Truly a prospect worthy of being named as the
prophet names it, "A New Heaven and a New Earth."
This envisioning should strengthen us and our
sisters in our daily struggles. What we aspire to today is a
transformation of the entire creation, a pure atmosphere, a fertile
land, and prosperity and ecologically sound environment, security for
the girl child, and freedom from all kinds of violence against women, a
life of peace and harmony among women and men and the creation.
For this, we are called to `return to God,' return
and repent. There is forgiveness. We can rejoice in
hope. Happiness comes with repentance and forgiveness. It brings
transformation of life. "Jubilee year" gives a chance to restore
relationships, announce liberation from all kinds of debts and freedom
from bondage and renewal of life. If we turn to God, we will find
the presence of God among us.
The eschatological vision may be understood as a
vision of hope and promise, not something to happen at the end, but
here and now. Apocalyptic literature gives hope in the future as
well. The prophet proclaims the new hope for a life with God and
transformation of the whole universe. Isaiah helps us to envision a new
creation in the midst of our struggles, pain, death and decay. As
women, let us envision a new heaven and a new earth, where there is
joy, peace, security and fullness of life. And let us work to
make the vision of a new heaven and a new earth come true.
Questions for Discussion:
1. What is our vision for today?
2. How do we participate in fulfilling the vision?
Endnotes:
1. James Beasly et.al, An Introduction to the Bible,
Nashville: Abingdon Press, 1991,
p. 246.
2. According to the Onam legend, a long time ago,
there was a King named Mahabali who ruled his
Kingdom with justice. The people lived in
peace and enjoyed material wellbeing. The gods
became jealous, and felt threatened by this king
because of his popularity. They begged Vishnu
to do something about this. Vishnu incarnated
himself as a dwarf sage and came to the king, asking
for as much land as he could cover in three foot
steps. The king, who never refused any request
complied. As soon as his request was granted the
dwarf sage began to increase in size so that his
first step covered the earth, the second
covered the sky. There was no space for the
third step. The king, despondent for not being
able to fulfill his word, offered his head as the
space to put the third step, fully realizing that he
would be pushed to the under world by this action. His
only request was to be allowed to come into the
world one day in a year to see his subjects.
This day continues to be celebrated as “Onam” by all
communities in Kerala.
3. They met with some success when the Supreme
Court struck down the discriminatory Travancore
Christian Succession Act of 1916 in 1986, based on
the famous Mary Roy case. But implementation
of the decision is another matter, and the struggle
continues.
4. Nandita Gandhi & Nandita Shah, The
Issues at Stake: Theory & Practice in the
Contemporary Women’s Movement in India, New Delhi:
Kali for Women, 1991, p. 245-248.
BIBLIOGRAPHY
Beasly, James et.al., An Introduction to the Bible, Nashville:
Abingdon Press, 1991.
Newsom, Carol & Sharon Ringe, eds., The Women’s
Bible Commentary, Louisville: Westminster/John Knox,
1992.
Nicoll, W. Robertson, ed., The Expositor’s Bible, Vol. III,
Grand Rapids: Wm. B. Eerdmands, 1940.
Snawth, Norman H., A Study of the Teachings of 2nd Isaiah
and Its Consequences, London: E.J.
Brill, 1977.