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Using God's Resources Wisely: Isaiah and Urban Possibility
New and different readings of biblical texts are one consequence of a growing awareness of the environmental crisis and how it relates to social relations, especially in urban settings. Walter Brueggemann explores readings from Isaiah and how they relate to the environment and urban crisis. He approaches the readings as an artistic-theological history of the city of Jerusalem--a case study of urban environmental crisis that resulted from a lost sense of covenantal neighborliness. Reflecting on Jerusalem, its failure, demise, and prospect, Brueggemann uncovers some alarming parallels in today's urban cities, and offers a demanding but hopeful challenge to faith.
69 pages, Paperback
First published August 1, 1993
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22 people want to read
About the author
Walter Brueggemann
319 books587 followersWalter Brueggemann was an American Christian scholar and theologian who is widely considered an influential Old Testament scholar. His work often focused on the Hebrew prophetic tradition and the sociopolitical imagination of the Church. He argued that the Church must provide a counter-narrative to the dominant forces of consumerism, militarism, and nationalism.
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Displaying 1 - 4 of 4 reviews
January 3, 2023
Brueggemann’s theology is a breath of fresh air - and living in East Oakland gives a whole new meaning to urban possibility in light of the book of Isaiah.
December 30, 2021
As Micheal Bird would say, MOTHER OF MELCHIZEDEK. Brueggemann is a gift we do not deserve. A must read for pastors.
October 7, 2015
Using God’s Resources Wisely is a printed version of a series of speeches delivered by Brueggemann at the General Assembly of the Presbyterian Church in 1992 (p. 1). The overarching direction of Brueggemann’s work is treating Isaiah as a story about resource management in Jerusalem that is applicable to modern cities around the globe (p. 3–4).
Building upon eight passages from Isaiah, Brueggemann assembles a six-chapter narrative about pre-exilic Jerusalem in its relation to God and the society of the time. The starting point of exploration for the author is the number of present-day issues, such as “ecology, consumerism, and resource depletion” (p. 3). Concerned with these problems, which he identifies as urban (p. 3), Brueggemann explores Isaiah with the purpose of finding solutions there. Written to address practical problems of contemporary cities using an biblical text, Brueggemann’s studies in this volume are best seen as practical theology. This book will interest all those who would like to learn more about how to read Isaiah in a way that makes its content relevant to modern urban problems. As a book that represents speeches that were largely unchanged, Using God’s Resources Wisely is oral in its style and easy to read. Brueggemann’s presentations in this book are not academic; as a result, the book does not utilize either footnotes or bibliography. Despite its non-academic nature, prior familiarity with Isaiah is highly recommended.
According to Brueggmann, the main takeout from Isaiah for those dealing with urban problems is understanding God’s plan for resource management, expressed in the most succinct form in Isaiah 56: 1-2: “Maintain justice, and do what is right, for soon my salvation will come, and my deliverance will be revealed” (p. 48). Pleasing God comes from wise resource management, achieved by executing justice (mishpat) and right (sedaqah), i.e. communal love of and providing for one’s neighbor. This central thesis is developed in six topical chapters.
Chapter 1 describes an address to Jerusalem that is full of riches (Isa 2:6-9). The reference to fullness repeats four times and refers to (1) diviners, (2) silver and gold, (3) horses and chariots, and (4) idols. Brueggemann juxtaposes these verses to Isaiah 3:1-5 (p. 9) to illustrate how God takes away from Jerusalem. The explicit warning Brueggemann provides is that a city can never be so perfect as to be immune from God (p. 10). At the same time, the author condemns poor management (i.e. diviners), the obsession with material riches (silver and gold), excessive security (horses) and false religion (idols). Brueggemann emphasizes the dramatic consequences of the wrath of God by using Isaiah 3:18-23 and 3:24-4:1 as demonstrations of God’s taking away characteristically urban things from literally everyone and leaving the city on its own.
Switching the focus to a royal address to the family of David managing the city, Chapter 2 elaborates on the concept of ruah (spirit, wind or breath) that originated from God and has the power to change the city. In Isaiah 11: 3b-5, ruah brings righteousness and equity to the city (p.22). In addition, Isaiah 11:6-9 points out to the harmony and peaceful mutual coexistence between different species of creation (p. 25). Brueggemann translates these verses into current urban context by pointing out the excessive consumption of beef and proposing transformation of relationships in the animal kingdom as a solution (p. 30).
In Chapter 3, Brueggemann turns to Isaiah 36-39 describing the rule of Hezekiah struggling with managing Jerusalem as it loses power and becomes a colony (p. 34). In this part, the author proposes consumer economy as a modern parallel to the existence under threat of a geopolitical enemy to ancient Jerusalem (p. 35). Brueggemann reaffirms the status of Hezekiah as a role model because his course of action lies in, first and foremost, trusting God.
The purpose of the Chapter 4 is twofold. First, it deals with the verses in which Isaiah envisions rebuilding of Israel and provides what Brueggemann calls a “programmatic statement” for rebuilding a city (Isa 56: 1-2). Second, it exposes the conflict between the fear of the “Other” and its acceptance. Brueggemann demonstrates this opposition by outlining the basis of exclusion of the “other” (represented by eunuchs) in Deuteronomy 23:1-2 and Isaiah 56: 4-7, where a eunuch keeping sabbath is accepted. Brueggemann sides with acceptance of the other on the precondition of observing sabbath, interpreted as not defining life by production and consumption (p. 56).
Chapter 5 builds on a previous chapter by construing the poor as the “Other”. The practical opposition here is between that of our interests and God’s delight (p. 61). The imperative advanced by Brueggemann here is the need to sacrifice our interests in favor of God’s delight. In particular, one ought to exercise neighborly living that serves the interest of the poor neighbor. The biblical verses referred to here (Isa 58:9b-12) connect the sacrifice with deliverance: “if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday”.
Chapter 6 summarizes the book by offering a vision for future through connecting the so-called third Isaiah (Jerusalem in restoration) and the envision end of problems faced by modern cities.
The strengths of the book are several. First, Brueggemann’s work offers a great exercise of unpacking parts of an ancient text in a way that makes it relevant to modern issues of the day. Regardless of whether the reader agrees with Brueggemann’s interpretations, the author definitely succeeded in creating a readable narrative that provides a way of approaching Isaiah that would have been otherwise coded in the language of the ancient Israel. Brueggemann accomplishes this by choosing a locale (city) and a problem (resource management) to be explored across contexts. The book demonstrates the usefulness of examining issues in translating a biblical story into the context of modern world.
Second, the book connects the verses scattered around Isaiah according to their relatedness to the urban topic and places them into a story of assault, displacement and restoration of Jerusalem (p. 3). By doing so, the author integrates the story into an internally cohesive storyline. Therefore, the strength of the book lies in forming a dual connection, i.e. that between the reader and the ancient text as well as the connection between parts of a text.
The book, however, is not without weaknesses. The choice of problems and solutions as well as the vocabulary used to describe them indicate that Brueggemann might not be as impartial as he pretends to be. Every author has biases. The unwillingness to disclose one’s biases that we find in Brueggemann’s book, however, is alarming. Instead, Brueggemann goes great lengths to convince the reader of his impartiality by simply proclaiming it. In his own words, his interpretation “is not a partisan argument” (p. 24), while the issue at stake “is not between liberals and conservatives” (p. 61) and not about socialism vs. capitalism (p. 67). As Brueggemann puts it, “I have no liberal ax to grind” (p. 73). Brueggemann therefore claims that his interpretation is the truth and original meaning of the text, which is very hard to test unless the reader takes his word for it. Brueggemann’s choice of issues and solutions, whether intentional or not, reads as something that would resonate with those on the left side of the spectrum. The excuse above suggests that Brueggemann seems to be aware of it.
Another weakness of the book is the lack of tools that usually accompany such works, including notes and bibliography. Brueggemann admits that reformatting the book from speeches into a written text “seemed to much work do to” (p. 2). Without the academic apparatus to accompany the book, the line between exegesis and eisegesis in Using God’s Resourses Wisely becomes blurry.
Building upon eight passages from Isaiah, Brueggemann assembles a six-chapter narrative about pre-exilic Jerusalem in its relation to God and the society of the time. The starting point of exploration for the author is the number of present-day issues, such as “ecology, consumerism, and resource depletion” (p. 3). Concerned with these problems, which he identifies as urban (p. 3), Brueggemann explores Isaiah with the purpose of finding solutions there. Written to address practical problems of contemporary cities using an biblical text, Brueggemann’s studies in this volume are best seen as practical theology. This book will interest all those who would like to learn more about how to read Isaiah in a way that makes its content relevant to modern urban problems. As a book that represents speeches that were largely unchanged, Using God’s Resources Wisely is oral in its style and easy to read. Brueggemann’s presentations in this book are not academic; as a result, the book does not utilize either footnotes or bibliography. Despite its non-academic nature, prior familiarity with Isaiah is highly recommended.
According to Brueggmann, the main takeout from Isaiah for those dealing with urban problems is understanding God’s plan for resource management, expressed in the most succinct form in Isaiah 56: 1-2: “Maintain justice, and do what is right, for soon my salvation will come, and my deliverance will be revealed” (p. 48). Pleasing God comes from wise resource management, achieved by executing justice (mishpat) and right (sedaqah), i.e. communal love of and providing for one’s neighbor. This central thesis is developed in six topical chapters.
Chapter 1 describes an address to Jerusalem that is full of riches (Isa 2:6-9). The reference to fullness repeats four times and refers to (1) diviners, (2) silver and gold, (3) horses and chariots, and (4) idols. Brueggemann juxtaposes these verses to Isaiah 3:1-5 (p. 9) to illustrate how God takes away from Jerusalem. The explicit warning Brueggemann provides is that a city can never be so perfect as to be immune from God (p. 10). At the same time, the author condemns poor management (i.e. diviners), the obsession with material riches (silver and gold), excessive security (horses) and false religion (idols). Brueggemann emphasizes the dramatic consequences of the wrath of God by using Isaiah 3:18-23 and 3:24-4:1 as demonstrations of God’s taking away characteristically urban things from literally everyone and leaving the city on its own.
Switching the focus to a royal address to the family of David managing the city, Chapter 2 elaborates on the concept of ruah (spirit, wind or breath) that originated from God and has the power to change the city. In Isaiah 11: 3b-5, ruah brings righteousness and equity to the city (p.22). In addition, Isaiah 11:6-9 points out to the harmony and peaceful mutual coexistence between different species of creation (p. 25). Brueggemann translates these verses into current urban context by pointing out the excessive consumption of beef and proposing transformation of relationships in the animal kingdom as a solution (p. 30).
In Chapter 3, Brueggemann turns to Isaiah 36-39 describing the rule of Hezekiah struggling with managing Jerusalem as it loses power and becomes a colony (p. 34). In this part, the author proposes consumer economy as a modern parallel to the existence under threat of a geopolitical enemy to ancient Jerusalem (p. 35). Brueggemann reaffirms the status of Hezekiah as a role model because his course of action lies in, first and foremost, trusting God.
The purpose of the Chapter 4 is twofold. First, it deals with the verses in which Isaiah envisions rebuilding of Israel and provides what Brueggemann calls a “programmatic statement” for rebuilding a city (Isa 56: 1-2). Second, it exposes the conflict between the fear of the “Other” and its acceptance. Brueggemann demonstrates this opposition by outlining the basis of exclusion of the “other” (represented by eunuchs) in Deuteronomy 23:1-2 and Isaiah 56: 4-7, where a eunuch keeping sabbath is accepted. Brueggemann sides with acceptance of the other on the precondition of observing sabbath, interpreted as not defining life by production and consumption (p. 56).
Chapter 5 builds on a previous chapter by construing the poor as the “Other”. The practical opposition here is between that of our interests and God’s delight (p. 61). The imperative advanced by Brueggemann here is the need to sacrifice our interests in favor of God’s delight. In particular, one ought to exercise neighborly living that serves the interest of the poor neighbor. The biblical verses referred to here (Isa 58:9b-12) connect the sacrifice with deliverance: “if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday”.
Chapter 6 summarizes the book by offering a vision for future through connecting the so-called third Isaiah (Jerusalem in restoration) and the envision end of problems faced by modern cities.
The strengths of the book are several. First, Brueggemann’s work offers a great exercise of unpacking parts of an ancient text in a way that makes it relevant to modern issues of the day. Regardless of whether the reader agrees with Brueggemann’s interpretations, the author definitely succeeded in creating a readable narrative that provides a way of approaching Isaiah that would have been otherwise coded in the language of the ancient Israel. Brueggemann accomplishes this by choosing a locale (city) and a problem (resource management) to be explored across contexts. The book demonstrates the usefulness of examining issues in translating a biblical story into the context of modern world.
Second, the book connects the verses scattered around Isaiah according to their relatedness to the urban topic and places them into a story of assault, displacement and restoration of Jerusalem (p. 3). By doing so, the author integrates the story into an internally cohesive storyline. Therefore, the strength of the book lies in forming a dual connection, i.e. that between the reader and the ancient text as well as the connection between parts of a text.
The book, however, is not without weaknesses. The choice of problems and solutions as well as the vocabulary used to describe them indicate that Brueggemann might not be as impartial as he pretends to be. Every author has biases. The unwillingness to disclose one’s biases that we find in Brueggemann’s book, however, is alarming. Instead, Brueggemann goes great lengths to convince the reader of his impartiality by simply proclaiming it. In his own words, his interpretation “is not a partisan argument” (p. 24), while the issue at stake “is not between liberals and conservatives” (p. 61) and not about socialism vs. capitalism (p. 67). As Brueggemann puts it, “I have no liberal ax to grind” (p. 73). Brueggemann therefore claims that his interpretation is the truth and original meaning of the text, which is very hard to test unless the reader takes his word for it. Brueggemann’s choice of issues and solutions, whether intentional or not, reads as something that would resonate with those on the left side of the spectrum. The excuse above suggests that Brueggemann seems to be aware of it.
Another weakness of the book is the lack of tools that usually accompany such works, including notes and bibliography. Brueggemann admits that reformatting the book from speeches into a written text “seemed to much work do to” (p. 2). Without the academic apparatus to accompany the book, the line between exegesis and eisegesis in Using God’s Resourses Wisely becomes blurry.
December 24, 2019
Using God's Resources Wisely is one of the first Brueggemann books I read. What a wonderful introduction to the world of Brueggemann!? The perspective shared in this book is refreshing, challenging, insightful, and somehow leaves the reader (layperson or scholar alike) left with the suspicion and hope that scripture is indeed far more accessible than we were ever made to believe. Using God's Resources Wisely, aptly summarizes an otherwise difficult and often inaccessible part of the Bible. Often we tend to bring our presuppositions and beliefs to the text; we tend to force our viewpoints on to scripture. This book changes all of that. It leaves the reader viewing the world, having first been informed, by Isaiah. This book reminds us that the Bible is always contemporary, relevant and necessary to find our way.
Displaying 1 - 4 of 4 reviews