Something New

One of the quiet truths of Scripture is that God often begins something new not at moments of obvious strength, but at moments that feel empty, unproductive, or closed off.

Today’s first reading places us with Hannah, a woman living with a deep and painful barrenness. Her suffering is not only physical; it touches her identity, her place in the family, and her sense of blessing. Even her husband’s sincere affection cannot heal the wound. His question “Am I not more to you than ten sons?” reveals love, but also a misunderstanding of how deep her sorrow runs.

Hannah’s barrenness is more than a private tragedy. It mirrors the state of Israel at the end of the time of the Judges. The people are struggling to produce faithful leadership, uncertain of their future. Nothing seems to be coming forth.

And yet, it is precisely here that God is at work.

In the Gospel, Mark tells us that Jesus begins his proclamation after John has been arrested. What looks like a failure, even a silencing of God’s voice, becomes the moment when something new begins. Jesus steps forward and announces, “The time is fulfilled, and the kingdom of God is at hand.

Both readings remind us that God does not wait for ideal conditions.

Hannah cannot fix her situation. The fishermen are not searching for a new mission; they are tending nets, repeating familiar routines. In both cases, God’s initiative breaks into places that are part of life: grief, routine, limitation and more.

That is often where we find ourselves as well. There are seasons when our prayer feels dry, our efforts seem unfruitful, our work repetitive. We may experience forms of barrenness in relationships, in ministry, in health, or in hope itself.

Scripture does not deny those experiences. It names them. But it also insists that barrenness is not the end of the story.

God’s new chapters do not begin with control, but with availability. Hannah’s sorrow will eventually become a prayer. The fishermen’s ordinary day becomes a calling. None of them yet know the outcome; they only know the moment they are in.

And this is perhaps the word we need to hear: God does not require us to manufacture fruitfulness. He asks us to remain present, faithful, and open even when nothing seems to be happening.

When Jesus says, “Follow me,” he does not explain where the path will lead. When God begins to work in Hannah’s life, she cannot yet see how her pain will be transformed. But in both cases, something new begins precisely where human resources run out.

In these readings we are invited not to fear our barren places, but to bring them honestly before God. The places that feel like “same stuff, different day” may be the very places where God is preparing to act.

Because in the economy of grace, barrenness is often not a dead end. It is a beginning.


Image credit: Domenico Ghirlandaio | Calling the Apostles | 1481 | Sistine Chapel, Vatican | PD-US

The Americans in the Western Pacific

Commodore Perry’s mission was not the first American overture to the Japanese. In the 1830s, the Far Eastern squadron of the U.S. Navy sent several missions from its regional base in Guangzhou (Canton), China, but in each case, the Japanese did not permit them to land, and they lacked the authority from the U.S. Government to force the issue. In 1851, President Millard Fillmore authorized a formal naval expedition to Japan to return shipwrecked Japanese sailors and request that Americans stranded in Japan be returned to the United States. 

Perry first sailed to the Ryukyus and the Bonin Islands southwest and southeast of the main Japanese islands, claiming territory for the United States, and demanding that the people in both places assist him. He then sailed north to Edo (Tokyo) Bay, carrying a letter from the U.S. President addressed to the Emperor of Japan. By addressing the letter to the Emperor, the United States demonstrated its lack of knowledge about the Japanese government and society. At that time, the Japanese emperor was little more than a figurehead, and the true leadership of Japan was in the hands of the Tokugawa Shogunate.

His mission was to complete an agreement with the Japanese Government for the protection of shipwrecked or stranded Americans and to open one or more ports for supplies and refueling. The following spring, Perry returned with an even larger squadron to receive Japan’s answer. 

The Japanese grudgingly agreed to Perry’s demands, and the two sides signed the Treaty of Kanagawa on March 31, 1854. According to the terms of the treaty, Japan would protect stranded seamen and open two ports for refueling and provisioning American ships: Shimoda and Hakodate. Japan also gave the United States the right to appoint consuls to live in these port cities, a privilege not previously granted to foreign nations. This treaty was not a commercial treaty, and it did not guarantee the right to trade with Japan. Still, in addition to providing for distressed American ships in Japanese waters, it contained a most-favored-nation clause, so that all future concessions Japan granted to other foreign powers would also be granted to the United States. As a result, Perry’s treaty provided an opening that would allow future American contact and trade with Japan.

There were several reasons why the United States became interested in revitalizing contact between Japan and the West in the mid-19th century. First, the combination of the opening of Chinese ports to regular trade and the annexation of California, creating an American port on the Pacific, ensured that there would be a steady stream of maritime traffic between North America and Asia. Then, as American traders in the Pacific replaced sailing ships with steam ships, they needed to secure coaling stations, where they could stop to take on provisions and fuel while making the long trip from the United States to China. The combination of its advantageous geographic position and rumors that Japan held vast deposits of coal increased the appeal of establishing commercial and diplomatic contacts with the Japanese. Additionally, the American whaling industry had pushed into the North Pacific by the mid-18th century, and sought safe harbors, assistance in case of shipwrecks, and reliable supply stations. In the years leading up to the Perry mission, a number of American sailors found themselves shipwrecked and stranded on Japanese shores, and tales of their mistreatment at the hands of the unwelcoming Japanese spread through the merchant community and across the United States.

The same combination of economic considerations and belief in Manifest Destiny that motivated U.S. expansion across the North American continent also drove American merchants and missionaries to journey across the Pacific. At the time, many Americans believed that they had a special responsibility to modernize and civilize the Chinese and Japanese. In the case of Japan, missionaries felt that Protestant Christianity would be accepted where Catholicism had generally been rejected. Other Americans argued that, even if the Japanese were unreceptive to Western ideals, forcing them to interact and trade with the world was a necessity that would ultimately benefit both nations.


Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archives.Source Credit: “The United States and the Opening to Japan, 1853” | Office of the Historian, Department of State.

In the Wilderness

The Gospel of John begins with the well known prologue that proclaims Jesus as the preexistent and incarnate Word of God who has revealed the Father to us: “And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth.” (John 1:14) The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist’s testimony about Jesus. John is presented as “a man sent from God” who “came for testimony, to testify to the light, so that all might believe through him. He was not the light, but came to testify to the light.” (John 1:6-8) That naturally raises the question – who exactly is this wilderness character? Which is exactly what the Jerusalem delegation asks of him. They want to know if he is some end-time figure: the Christ, Elijah, the promised great prophet like Moses (cf. Deut. 18:15, 18)? After denying each one of those identities he finally tells the delegation who he is. He is the end-time figure spoken of in Scripture. He is “the voice of one crying out in the wilderness, ‘Make straight the way of the Lord’” (1:23) 

That phrase often heard in the season of Advent is taken from Isaiah 40:3 which, interestingly, reads slightly different than the Baptist’s response. In John 1:23 it is the voice of the one crying out in/from the wilderness – in other words, telling us the location of the messenger.  In Isaiah the messenger cries out, “In the wilderness prepare the way of the Lord.” – in other words the messenger is speaking to those who are in the wilderness. Why the difference? The Hebrew version of Isaiah 40:3 is slightly different from the Greek translation of Isaiah in the Septuagint (LXX). John 1:23 is clearly taken from the LXX.

John the Evangelist adapts Isaiah’s message to the person of John the Baptist. If God intends people to be prepared in the wilderness, it makes sense for the voice to cry in the wilderness to call for such preparations. Another important part of the message is that God will come to his people through the wilderness. The wilderness reference echoes many such OT references, for example, Habakkuk 3:3 – “God came from Teman, the Holy One from Mount Paran. His glory covered the heavens, and his praise filled the earth.” Both Teman and Paran are wilderness areas. In particular, Paran is connected to Israel’s wandering in the wilderness after the events in and around Mt. Sinai (Num 10:12; 12:16). Paran is described as the place from which God’s glory “shone forth” in Moses’ Blessing (Deut 33:2). The wilderness is a fitting figure for the desolate condition of God’s people in the Baptist’s day. There is a sense that the Spirit of God that Ezekiel saw leaving the Jerusalem Temple during the Babylonian siege of Jerusaleam almost 600 years prior, is now returning – not to the Temple – but to the people.

How are God’s people to prepare the way for this moment in salvation history? While, again, not explicitly stated, the probable answer is by way of repentance. If Yahweh is to return, his people must prepare the way by repenting of the sins that caused them to be led into exile. This is borne out clearly by the Baptist’s own message: “Produce good fruit as evidence of your repentance.” (Mt 3:8). As Isa 40:1–2 makes clear, God’s ultimate purpose for his people is not judgment but salvation, life rather than death (cf. the Fourth Evangelist’s words in John 3:17–18; and Jesus’ words in John 12:47). According to the Johannine Gospel, the Baptist’s witness centered on Jesus’ role in the divine plan of salvation as the “Lamb of God who takes away the sin of the world” (1:29, 36). At its very heart, the purpose of John’s baptism and ministry is described as being bound up with revealing Jesus’ true identity to Israel.


Image credit: Saint John the Baptist Preaching to the Masses in the Wilderness | Pieter Brueghel the Younger | Galerie de Jonckheere, Paris | Wikimedia Commons, PD-US