Tale of Two Jerusalems

Last night was erev Shabbat (Sabbath evening) and the JUC community held their Shabbat meal and Vespers service out in the garden under a sukkah that the students had made. A sukkah is a temporary shelter that Jewish families build during the feast of Sukkoth that began on Wednesday sundown and lasts a week. During that time observant families take all their meals under the sukkah to remind them of the days of God's provision during the wilderness wanderings and of the bountiful harvest now complete (see Leviticus 23:33-43). I was the speaker for Vespers and what follows is a summary of my message

I began by reminding them of the central place that Jerusalem has occupied in the hearts of the Jewish people and Christians over the centuries. I then turned to a text in Isaiah that describes this "Holy city": "O afflicted city, lashed by storms and not comforted" (Isaiah 54:11). How ironic that a city whose name means "city of peace" has in fact suffered more war and desolation than perhaps any other city on earth! As we walk about the Old City, we are literally walking over the rubble and ruins of previous Jerusalems lying in some cases more than fifty feet below the present street level. If the bones and stones of those destruction layers could cry out, we would only hear moans and groans: Jerusalem of the past is a mausoleum of dashed hopes.

Outwardly, modern Jerusalem and the modern version of the Old City seem peaceful and prosperous enough. As modern cities go, Jerusalem is relatively safe, offering amenities and malls rivaling that of any modern world city. But it doesn't take long to realize that appearances can be deceiving. The last few days have once again reminded me how divided and tense things are just below the surface. A Palestinian man was shot and killed by a Jewish security officer in a section of Jerusalem where a few Jews are trying to live in the midst of a predominately Arab section. Needless to say, the primary source of tension and hostility in Jerusalem is that between Israelis and Palestinians. The Old City and Arab sections of Jerusalem are seething in anger and resentment at Israeli policies. But it is hardly the only one. Within the Arab community there are deep divisions and rivalries, sometimes flaring up into bloodletting episodes among the Fatah, Hamas, Al Qaeda and other factions. Israeli tensions run deep between the Orthodox and Ultra-orthodox wings of Judaism on the one hand and secular Israelis on the other. Even within Jewish orthodoxy there are bitter divisions and rivalries. The Christian community here is hardly any better with long-standing resentments and bitterness between the Latin, Greek Orthodox, Armenian, Coptic, Ethiopian and various Protestants denominations. The squabbling among them is shameful.

All of this to say, Isaiah's sad description of Jerusalem in his day is still an apt one for the Jerusalem of our own day. But that isn't the entire story in Isaiah. In fact, his book is noteworthy for a major theme that courses its way through his majestic work. He tells us a story about two Jerusalems. One is the story I've just rehearsed and summarized. A story about a city whose people are afflicted and lashed and not comforted. That's the Jerusalem of ancient and modern times. A Jerusalem where hopes and aspirations are never realized. Remarkably, however, Isaiah describes another Jerusalem, a Jerusalem I'll call the Heavenly Jerusalem, the city of God. It's a glorious, resplendent city, a city of enduring peace, filled with justice and righteousness. We catch glimpses of this wonderful city throughout his book as he juxtaposes snapshots of these two dramatically different cities along the way. For example, like a slide show, Isaiah flashes up a picture of a devastated, depraved city in chapter one of his book (see 1:2-2a5)only to follow that with another slide of a righteous, faithful city wherein peace and justice reign (1:26-27). In chapter 2:1-5 we have an inspiring vision of a future Jerusalem which is a magnet for the world and in which the law of the Lord goes forth and peace at last prevails. But then suddenly the slide changes and we see Jerusalem as it really was in Isaiah's day: a sordid, unjust, unfaithful city, suffering the penalty for their waywardness.

I then drew attention to a delightful description of the New Jerusalem in Isaiah 4:2-6. The Lord promises that his glory cloud would settle down upon Mt Zion and Jerusalem just like it did in the days of Moses and the wilderness wanderings. The residents of Jerusalem would dwell under God's canopy (the Hebrew word for canopy is huppah, which refers to the marriage canopy under which Jewish couples take their vows). The Lord also promises be a shelter for his people and the word for shelter is sukkah, the temporary booth made during the feast of Tabernacles. As we were at that very moment sitting under a sukkah I think that resonated!

All of this sets up a major problem: How can we experience the New Jerusalem and not be doomed to dwell in the Jerusalem of past and present? Isaiah the great evangelical prophet provides the answer. He tells of a great descendant of David and child born as Emmanuel who will reign in justice and righteousness (Chapters 7 through 11). In the second part of his book Isaiah then turns to the mysterious figure the Suffering Servant (Isaiah 53). Here is the mystery of our salvation. The Great King is also a Great Savior. He dies in our place and on our behalf. He pays the price for our sins. Those who embrace him as Savior and Lord become citizens of the New Jerusalem. This New Jerusalem is a reality not a mythical place like Narnia. It is a hidden, spiritual city that the world cannot see. But one day it will become visible and public. The Great King will return and consummate his great kingdom. The centerpiece will be the New Jerusalem, resplendent as a bride (Revelation 21:1-8). All our aspirations will be exceeded by the New Jerusalem.Isaiah already saw it. He gives us a sneak preview in Isaiah 54:11-14, immediately following his grim description of the Old Jerusalem! Again in 65:18-19 we catch a glimpse of this marvelous city. The Apostle John simply picks up and elaborates on Isaiah's vision in his own vision on the island of Patmos (Revelation 21:1-8; 22:1-6).

So, what should our response as believers be to this great prospect. As the Psalmist says in Psalm 122 we should "pray for the peace of Jerusalem. The current residents, and by extension, all human beings who are not presently members of the New Jerusalem will never find their hopes fulfilled in the Old Jerusalem. It is doomed. But in Christ there is a glorious future. Second, we must say to others "Peace be within you." This calls for personal sharing of Christ with those we come into contact with. We do it by both word and deed. Thirdly, we raise our voices in grateful praise and thanksgiving to the one who is going to "make all things new." Eye has not seen nor ear heard the things that God has prepared for those who love him. This is our anchor for all times.

This brings me to the