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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Removal, Resistance, Return: Ezekiel 37.1–14


2017.12.3 resist risk
Delivered at Ames UCC
on December 3, 2017

©The Rev. Eileen Gebbie

Sermons are written to be heard, rather than read.
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BONES
When we are born, our bones are small, like us. They are weak, like us. Over time, they grow as we do, in whatever way we do. Some of us get quite tall, some of us stay small. The strength of our adult bones varies according to our genetics and our habits. Weight training helps. If our bones break, they can often be repaired through surgery, pins, casting, traction, implants, and time.

Our bones keep aging along with our skin and our hair and our organs. They say now that the image of an older person falling then breaking a hip is wrong: it is actually that the hip breaks and then the fall happens as a result.

Then we die.

Different things can happen to our bones on death. Some of us here will be embalmed. Our bones will be laid to rest with flesh for company, in a box in the ground. Some of us will be cremated, and our bones become like the dust with which we are anointed on Ash Wednesday.

Some cremated bones are buried in a small box in the ground. Some are set free into air and soil. I have an urn in my office with the residue of many loved ones that I have had the honor to release back to our mother.

So whose bones are filling a valley, whose neglected bones are we looking upon today?

NARRATIVE ARC
You’ll remember that three weeks ago we heard God speaking through the prophet and priest Jeremiah, before, during, and after Jerusalem’s fall to Babylon. Jeremiah’s audience in the aftermath was the elite who had been forcibly displaced into exile. Just because the elite had lost their nation, they had not lost God.

God told the people newly in exile that they should settle in, plant a garden, have kids. They were not home so they needed to make space for survival until they could find their way back.

It was a story of removal.

Then Last week Brett preached about three of those exiles—Shadrach, Meshach, and Abednego—and their response to the pressure of religious assimilation by Babylonian culture and authorities. They chose a furnace over one more compromise, and lived to tell the tale.

It was a story of resistance.

Today, Ezekiel gives the exiled a vision of return. A return as powerful as the resurrection of the dead.
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All Times Alleluia: Jeremiah 29.1, 4–14


2017.11.19 alleluia
Delivered at Ames UCC
on November 19, 2017

©The Rev. Eileen Gebbie

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

ALLELUIAS
Holding hands and having small group conversations in worship, spontaneous baptisms: I know the last few weeks at church have been a little different, but seeing Easter banners up in November may feel like the last straw. When will the liturgical heterodoxy end??

Today is the last Sunday of Ordinary Time.  It is known as Christ the King or Reign of Christ Sunday. The idea is that before we begin the four weeks of preparation for Jesus’ birth and resurrection—Advent—we remind ourselves of the outcome of that birth and resurrection: the eternal presence of Jesus Christ in our lives and this world. The good news that justice and righteousness cannot be killed is always cause to ring out alleluias and proclaim “He Is Risen” as loudly as on Easter morn.

But our scripture today has no mention of Jesus. Instead, it is all about God and Jeremiah.

JEREMIAH
Jeremiah was a prophet of God in the Hebrew kingdom of Judah through the fall of that nation and God’s temple, to the Babylonians, about 600 years before Christ.

For forty years Jeremiah warned his people that their failure to live in covenant, that their ingratitude to God and their material greed, would be their downfall. Because they did not bind themselves to each other in mutual love, they would be torn apart by colonial power.

Jeremiah’s is a long book. It is hard to read because of graphic violence and consuming anger. It is hard to read because God does not prevent the downfall of God’s own people, but leaves those people to suffer the consequences of empty rituals, shallow prayers, and passive faith.

The powerful and affluent of the nation are deported to further reaches of the empire. The poor and the powerless are left in place, under the control of the empire. The End.

In Jeremiah there is no redemption, there is no reunion. The promised land is lost, along with a great deal of life.

STEADY ON
God does not cut off relations, though.

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