In-Between Time

Luke 21: 25-36 (November 29, 2009)

1) The Text

25“There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27Then they will see ‘the Son of Man coming in a cloud’ with power and great glory. 28Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”

29Then he told them a parable: “Look at the fig tree and all the trees; 30as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31So also, when you see these things taking place, you know that the kingdom of God is near. 32Truly I tell you, this generation will not pass away until all things have taken place. 33Heaven and earth will pass away, but my words will not pass away. 34“Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, 35like a trap. For it will come upon all who live on the face of the whole earth. 36Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”

2) The Context

While we typically live with a fairly linear view of time – one event coming after another – the church's liturgical and lectionary calendar is cyclical – patterns of events repeating themselves. For this reason, the church year that begins in Advent puts in front of us passages about the end of history before moving in later weeks to prepare us for the coming of the Christ child and the dawn of a new age.

The message recorded by Luke in this passage greatly resembles the scene in Mark on which it is probably based (13:24-37). The subtle differences, however, offer a picture of the circumstances of the Christian community Luke is addressing. In particular, it is clear that Luke's community is also wrestling with the question of time or, more accurately, timing. In particular, the question at hand is when the promised return of Jesus and consummation of history will occur. Whereas Mark seems to tie these events to the destruction of the Temple in Jerusalem, Luke – writing nearly two decades later – distances the promised end of history and the Temple's destruction. Luke is, in fact, down right vague about when Jesus will return, refusing to offer any hint of a timetable. Instead, Luke asserts that, just as budding fig leaves unmistakably herald the advent of summer, so also will the signs of the coming kingdom be transparent to the Christian community. The emphasis therefore shifts from when these things will happen (21:7), to the proper disposition of the discipleship community (21:34ff.).

3) Interpretation

Apocalyptic texts often come across as alien, strange, even off-putting. Truth be told, whatever worries we may occasionally harbor about nuclear or environment holocaust, most of us express little day-to-day concern about the end of the world and even less about Jesus' second coming. In this respect, we may feel that we live at a great distance from Luke's audience.

At the same time, we are as intimately acquainted as they were with the challenges presented by waiting for an event that seems late in coming. We may be waiting for an event on a national or global scale like economic recovery, an end to war in Iraq and Afghanistan, or concerted international action to reduce pollution. Or we may be waiting an event on a personal level like the results from a biopsy, a letter from an estranged child, or the safe return of a loved one from a tour of duty. Whatever the case, we know the challenge of waiting, the stress of waiting, the anxiety of waiting.

In this context, Luke offers us a perspective that, while it will not remove our waiting, it may affect its character. We live, according to Luke, between the two great poles of God's intervention in the world: the coming of Christ in the flesh and his triumph over death. In this regard we should not forget that these verses serve as the hinge between Jesus' teaching and his passion – and the coming of Christ in glory at the end of time and his triumph over all the powers of earth and heaven. This "in-between time," though fraught with anxiety, is nevertheless also characterized by anticipation and hope as both the beginning and the ending of the story of the Church – and therefore of our story –which has been secured by Christ. We are therefore free to struggle, to wait, to work, to witness – indeed to live and die – with hope because we know the end of the story.

From Moses to Martin Luther King, Jr., history is full of examples of those who, because they had been to the mountaintop, had peered into the promised land, and had heard and believed the promise of a better future, found the challenges of the present not only endurable, but hopeful. We, too, amid the very real setbacks, disappointments, or worries of this life, can "stand up and raise [our] heads" because we have heard Jesus' promise that our "redemption draws near."
Anxiety and anticipation do go together. They are two reactions to a life under pressure. But one sees only darkness and despair. The other sees light and hope.
We can never fully predict disastrous events, but we can prepare for them. We can live a high moral life, as if tomorrow does matter. And we can pray for the strength to live through the darker days. Ultimately we can live as if Jesus is fully present. We can live with hope fully present.

4) Thought Exercise

Choose one area of your life that makes you anxious. How can faith turn your anxiety in this area into anticipation?

How can God give you hope?