Borderless God: Jeremiah 1:4-10; 7:1-11

2018.11.25 loverDelivered at Ames UCC on November 25, 2018

©The Rev. Eileen Gebbie

Sermons are the result of pastoral preparation, congregational presence, and Holy Spirit participation. Please join me in that mysterious but always delightful process at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

REED
Last week Steve read a long series of passages from the book of Isaiah, and quite well, too. But he had to skip over one of the best lines in that section due to time constraints (and because the Bible is hard to aurally track over such lengths):

On whom do you (Judah) now rely, that you have rebelled against me (Assyria)? 6See, you are relying on Egypt, that broken reed of a staff, which will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who rely on him. (36.5b–6)

 What a great image: Egypt, the broken reed of a staff, which will pierce the hand of anyone who leans on it. Ouch! You can feel that, right? You can imagine how it feels to rest your hand on something that you think is stable only to find out that it is wobbly and sharp. You stumble as it injures and collapses.

Biblically, we have a long and complicated history with that broken reed, with Egypt. Practically, we continue to have complicated relationships with any number of Egypts.

JOSEPH AND MOSES AND ISAIAH
Egypt is the land where Joseph, son of Jacob, rises to great power and is subsequently able to rescue his family and his people from terrible famine. Generations later, though, the Hebrew descendants of Joseph are slaves. As such, they pose a threat to their Pharaoh master, who orders a mass assassination of Hebrew children.

The mother of one newborn, Moses, seeks to save him through adoption by Pharaoh’s own daughter. Moses rebels against that false identity and unearned advantage. He kills an overseer, flees to Midian, only returning later to set his people free at the behest of God. Then Moses and the freed slaves spend forty years going in circles before finding a home.

Years later, we hear the critique in Isaiah. It is directed at the descendants of the slaves, the inheritors of that homeland, from the emissary of the king of Assyrian: What are you thinking, trying to ally with Egypt against us? Egypt will cut you in the end—come with me instead.

Apparently in the years between fleeing Egypt and founding of a nation of their own, the Hebrews established political relations with Egypt. The former captor is now an ally and for the prophet we are studying today, it will be a refuge as it once was for Joseph’s starving family.

2018.11.25 weakJEREMIAH
Today’s prophet, Jeremiah, follows Isaiah of Jerusalem in historical time and in the Bible. Remember that the book of Isaiah spans nearly a century, with three different Isaiahs speaking. Jeremiah’s book is focused exclusively on him and his forty years as a prophet.

Over the course of those decades, Jeremiah witnesses the destruction of the temple in Jerusalem by the Babylonian empire and the forced exile of many people. It is a grievous experience, made more so by what Jeremiah is required to do by God: chastise his own people.

For example, in chapter 44, God says through Jeremiah, “I beg you not to do this abominable thing which I hate” (v. 4). Today we heard Jeremiah today offering God’s reminder not to oppress the alien, the orphan, and the widow. There is a direct correlation between their treatment of the vulnerable and their own vulnerability to conquest.

Which the powers that be don’t want to hear.

Jeremiah is many times arrested for subversion and disloyalty, so, in the end, he flees to Egypt, where neither his own leaders nor Babylon can touch him, but where he is always a stranger.

JESUS
I’ll lift up one more story about Egypt, this time as it relates to Jesus, our primary prophet as Christians.

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I AM: Exodus 2.23–25, 3.10–15

2017.10.1 redeemDelivered at Ames UCC
on October 1, 2017

©The Rev. Eileen Gebbie

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heard rather than read.

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INCONSISTENT
Our church has seen pretty substantial growth over the last year. Really even in the last six months. I’m thrilled. I’m thrilled that this 152-year-old place and this 2,000-year-old religion still have so much life and relevance.

But I’m also surprised. I don’t think I’m supposed to say that, but it is true.

In my experience and in my studies, it is the churches that offer a lot more clarity and control than we do that grow. Most mega-churches are those that offer specific rules for who is inside God’s grace and who is out, as well as specific steps one must take—and specific phrases one must say—in order to get special protection or closeness to God.

We don’t, either in this local UCC church or at the national level.

What we offer is conversation.

What we offer is a framework for hearing Biblical interpretations—worship—then opportunities to seek your own through service and fellowship. We place a high value on taking personal responsibility for unpacking the assumptions about God in Christ each of us has, and constructing and re-constructing theologies and lives based on what new light breaks forth from God’s holy word and our lives.

That is hard.

That is hard because it means we cannot outsource our spiritual journey to a creed or church constitution. It is hard because it means we have to be in community, listening to many voices and perspectives. It is hard because it is unending.

So, in an average year it would surprise me to see such a steep rise in interest in a place that does not provide the comfort of rules. In a year where I have witnessed such groaning for a little stability, so many cries for a break from surprises and uncertainties, I am even more so.

But when I return to today’s encounter between God and Moses, maybe I shouldn’t be. Maybe what we are seeing at this church is the presence of the God of Moses—and an eagerness to be in service to that God like Moses.
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Evil is Tiny: Luke 19.29–44

2017.4.9 lamassusDelivered at Ames UCC
on April 9, 2017

©The Rev. Eileen Gebbie

Sermons are written to be
heard rather than read.
Please join us for worship
at 10:30 a.m. on Sundays.

ORIENTAL INSTITUTE
There is a museum at the University of Chicago called the Oriental Institute. Have any of you been there? It was founded in 1919 as a research facility for understanding the evolution of humanity and human culture from the ancient Near East. Much of the collection was “acquired” in the 1920s–1940s.

It has some pretty spectacular holdings, like multistory statues of man–beasts from Sargon II’s palace in Iraq and a King Tut from Egypt. As 21st century citizens, we are accustomed to human-made objects that scrape the sky, but in the millennia before Christ, when the average building would have been closer to human height, these artifacts of royalty and state power could only have been awe- and fear-inspiring. A throne room the size of a football field and flanked by those statues, called Lamassus, might explain why Jonah, for example, rejected the role of prophet to Ninevah.

The museum also has records from the kingdoms of Sargon and Sennacharib and the Hittites and ordinary, civilian objects: jewelry, cosmetic containers, scarabs, ivories, hair pieces, and glass all-seeing eye beads kind of like the ones I have in my own home.

Then there are religious objects: temple souvenir plaques from 2000–1600 BCE, smaller statues for home worship and piety, and “incantation bowls.” These are clay bowls, like the one Greg made for our baptismal font, with incantations or prayers written inside. They are generally about protection from evil and illness and were used by all manner of religious traditions, including Judaism and Christianity.

One on display at the Oriental Institute shows an evil spirit tied down at the center of the bowl. It is inscribed with Zechariah 3.2:

But [the angel of] the Lord said to the Accuser, ‘The Lord rebukes you, O Accuser; may the Lord who has chosen Jerusalem rebuke you! For this is a brand plucked from fire.’

Which gets me to today’s scripture: Jesus’ ride on a donkey with his disciples rejoicing at his side—what we call the triumphal entry—makes explicit reference to scripture: 2 Kings, the Psalms, the prophet Habbakuk, and twice to the prophet Zechariah.
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