Sermon on Isaiah 55:10-13 offered to the people of the Church of the Redeemer in Bryn Mawr, Pennsylvania. You can listen to this sermon here.
A few weeks ago, on the morning of her third birthday party, my eldest daughter asked me to push her in the swing under the back deck at my in-laws’ house. As she swung back and forth, she asked me to sing a song to her, so I chose one of her favorites: Peter, Paul, and Mary’s “Puff, the Magic Dragon.” Before too long, I began to weep. While this is not all that surprising to anyone who knows me well, it usually takes a little more to make me cry. For some reason, this moment was particularly powerful. It might have been the beautiful way she sang along. It might have been the fact that my little girl is growing up. But I suspect that my emotions actually came from a deeper place. When you get right down to it, “Puff, the Magic Dragon” is not just a whimsical children’s song, and it’s certainly not an allegory for drug use, as some have speculated. Ultimately, this song about a boy and his dragon is a profound meditation on loss. Now, I can already imagine some of your objections: “Come on David: not everything is a ‘profound meditation on something.’ Sometimes a song is just a song.” A close examination of the lyrics, however, reveals that there is something deeper happening in the land of Honalee. While the first verses describe Puff and Jackie Paper traveling on a boat with billowed sail and frolicking in the autumn mists, the final verses paint a darker picture: “A dragon lives forever, but not so little girls and boys. Painted wings and giants’ rings make way for other toys. One grey night it happened: Jackie Paper came no more, and Puff that mighty dragon, he ceased his fearless roar…Without his lifelong friend, Puff could not be brave; so Puff that mighty dragon sadly slipped into his cave.” That’s the end of the song. Though the chorus repeats one more time, it’s in the past tense: “Puff, the Magic Dragon lived by the sea.” This whimsical children’s song reveals a stark truth about the human experience: eventually, we will lose everything we have in this life. In the end, there is nothing that will remain.
The easiest way to deal with this realization is simply to deny it. Case in point: when I was a kid, I had a children’s album recorded by Peter, Paul, and Mary (it was called Peter, Paul, and Mommy, which I thought was pretty clever at the time). When the folk trio performed “Puff, the Magic Dragon,” they tried to negate any of the song’s unhappy implications by shouting “present tense” during the final chorus. Those listening to this amended version of the song were meant to assume that Puff’s grief over Jackie Paper is momentary. I’ll admit, this approach has an appealing quality. After all, why would we dwell on loss if it’s just going to depress us? Of course, if we simply deny the reality of loss, a time will come when we will be utterly devastated by it: we’ll sustain a life-altering injury, get fired from our dream job, or deal with the death of someone we love. A priest I know once presided at the funeral of a man whose thirty year old grandson wailed, “What am I going to do now” as his grandfather was buried. Though we can’t know what was happening in this young man’s head, I suspect that he had simply denied the reality of loss for his entire life, only to be forced to confront it in the most dramatic way imaginable.
If we choose not to deny the reality of loss, we are faced with a stark choice, one that leads to two utterly distinct ways of experiencing the world. On one hand, recognizing that we will lose everything we have in this life can lead us to ignore the possibility of transcendence, to focus exclusively on the present moment. After all, if nothing will remain, why should we be preoccupied with what will come after us? Obviously, this way of thinking is inherently selfish, but it also has a seductive logic. If I subscribe to this worldview, my life has a clear purpose: to do whatever it takes to satisfy my desires. I don’t have to worry about discerning my vocation or trying to make something of myself; I don’t have to worry about speaking the truth or being honorable; I don’t even have to worry about being faithful to those who depend on me; everything can be subordinated to my immediate needs, because nothing is going to last anyway. It’s the same logic that led the Epicureans to say, “Let us eat and drink, for tomorrow we die.” But this approach, if taken to its logical extreme, leads inexorably to nihilism. If everything in life is only useful for satisfying our immediate desires, then nothing actually matters, nothing has value, nothing is worth anything. In this worldview, everything we do is ultimately for naught, a condition that forces us into despair.
On the other hand is the vision of life offered by the prophet Isaiah. Isaiah was no stranger to loss. He wrote to a people in exile, a people who had been removed from their homeland and isolated from everything they held dear. If anyone had reason to despair, it would have been Isaiah and his people. Yet, time and again, Isaiah refuses to give in to despair and offers his people comfort. We see the reason for the prophet’s confidence in this morning’s reading, when Isaiah gives his people this word from the Lord: “As the rain and the snow come down from heaven, and do not return there until they have watered the earth…so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.” Even in the face of devastating loss, Isaiah trusted that God would keep God’s promises, that God’s word would not return to him empty. This is an astonishing statement, because it so precisely opposes a nihilistic worldview: since God’s word will not return to him empty, everything matters. God neither creates nor redeems in vain. There is nothing and no one that can legitimately be dismissed; our lives have value, even though we know that they will come to an end someday.
Nothing embodies this more clearly than the resurrection. In the resurrection, Jesus Christ, God’s Word made flesh, was vindicated even after he suffered the loss of everything. In the resurrection, Jesus Christ embodied Isaiah’s prophecy. When we are faced with the reality of of loss, we have two distinct options: we can either give into despair and live as though nothing in our life matters, or we can share in Christ’s victory over death and trust that, in the end, God’s word will not return to him empty.