Sermon on Rev 21:1-6

Sermon for East Central Cluster Worship & Meeting, Alberta & the Territories Synod, ELCIC, based on Rev 21:1-6 (5 Easter Yr C), by Rev. Garth Wehrfritz-Hanson, Bethel Lutheran Church, Camrose on April 19, 2016.

Rabbi Dr. Raymond Apple tells the story about a man from a village who came to the big city and found that everyone was staring at him. He was certain it was because he was wearing a shabby old suit, so he went to the tailor and bought a smart new set of clothes. But people still stared, so he went back to the tailor and complained.

   The tailor said, “There’s nothing wrong with your new suit, but the problem is that you’re wearing it on top of the old one. No wonder people think you look strange!”1

   The old and the new. One of our deepest longings is for the new. I think that’s why we often ask one another: “What’s new with you?” Yet, at times—even though we may not like to admit it— are we a bit like the man wearing the old suit under the new one, when we feel threatened by the new or do not like the new? Sometimes we are reluctant to give up the old. Unlike the man wearing his new suit on top of the old one, the writer of Revelation describes a newness wherein the first heaven and first earth had passed away and the sea—the ancient symbol of chaos and foreboding—was no more. He claims to have seen a vision of a new heaven and a new earth, and a new Jerusalem, coming down out of heaven from God. A vision that looks a lot like what we find in the Book of Isaiah. In verse five, he quotes the one sitting on the throne, speaking these words of promise: “See, I am making all things new.” So, count them, four times in the course of these six verses he speaks of a new reality, a new type of existence, a new creation.

   Yet, according to the Greek word—kaina, not nea—employed here for new, it has the connotation of newness based on some kind of continuity with the old; newness by improving upon what existed before. That got me thinking about how we see and experience the new in our lives.

   Starting at the beginning, we were all born into this world, thanks to two human beings—a mom and a dad. I remember the day that our daughter, Anna was born. I witnessed her birth, cut the umbilical cord, and held her in my arms for the first time. For me it was a holy moment as she stared at me with her lovely blue eyes. I was filled with awe and wonder at the gift of life. The newness of her life changed both Julianna and yours truly forever—giving both of us a newfound hope for the future. 

   There is, for us Christians, another kind of new-birth, as we are brought to the baptismal font. God names and claims us as his children; we become a new creation by being baptized into the death and resurrection of Jesus.

   When we observe God’s creation, the natural world, it seems that new life is also born out of the old; coming from what existed before.  New plants, animals, reptiles, etc., come from what existed before. The same is true regarding new creations and inventions of human beings. For example, the cars and computers of today were improved upon from earlier, more primitive forms of these things; even the first cars and computers had to be made with some existing materials.

   So in this vision of Revelation is there a complete newness in the new heaven and new earth and new Jerusalem, similar to the origins of creation when God created out of nothing; or are the new heaven and new earth and new Jerusalem somehow a renewed, restored heaven, earth and Jerusalem? From other Jewish apocalyptic literature and from other New Testament texts such as Rom 8:18-21 and 1 Cor 15; the apostle Paul seems to see some sort of new existence coming from what existed before. Even in the gospel resurrection narratives, the risen Christ comes to life from the crucified, dead Jesus. 

   So I find it rather instructive then that the writer of our Revelation pericope describes his vision of the new heaven and the new earth and the new Jerusalem as a new form of existence wherein God’s people will have their tears wiped from their eyes, death will be no more; mourning and crying and pain will be no more.  

   In my context as a chaplain, I think that these words of promise are very comforting—just as they likely were for the early Christians in the Roman empire facing suffering and persecution. Our residents will not have to continue to shed tears and cry over all of the personal losses and the losses of their loved ones and friends who are no longer with them. Our residents who suffer from so many different forms of disease; as well as everything breaking down and shutting down from the aging process can find meaningful hope in a future without pain; a future without drugs and their nasty side-effects to relieve them of their pain. A perfect state of existence without sin, death and evil. Such newness is what we too deeply long for. An existence of complete and perfect relationships filled with love and peace—which we already have an inkling of when: we hold a new-born child in our arms for the first time; when we say our final good-bye to a dying loved one; when the poor are fed; the naked are clothed; the homeless refugees find a new home; the prisoner and the shut-in, and the sick are visited, healed and made whole; when we are not oppressed by or preoccupied with the past; when we live fully in the present by learning from the past and look forward with hope to the future; when we gather round God’s word and sacraments and invite all sinners to join us and become members along with us of the family of God living in perfect community with one another and with our God.

   So, dear brothers and sisters in Christ, what do you see? The Good News is both gift and promise from the one who loves and graces us unconditionally, saying: “See, I am making all things new.” And let the people say: “Amen.”  

       

1 Rabbi Dr. Raymond Apple, “Two suits at once – Ekev,” July 21, 2013, at: www.oztorah.com/.