Pentecost 4A
June 28, 2020
Jeremiah 28:5-9
Matthew 10:40-43
INTRODUCTION
This week’s texts follow nicely (and in some cases, directly) after last week’s, so let’s start with a little recap.
Our passage from Romans follows directly after last week’s. Last week Paul asked that important question, “If we know that we have grace no matter what, should we just do whatever we want? Shall we continue in sin in order that grace may abound?” and answered the question, “By no means!” Today he continues his question-and-answer rhetoric about sin, and whether or not grace exempts us from following the law. (Spoiler: it doesn’t!)
Our text from Matthew continues what is known as “the missionary discourse,” which we’ve been hearing the past couple of weeks. Today Jesus will talk about welcome, and specifically welcoming a prophet, someone who is proclaiming the (sometimes difficult) word of God. When someone welcomes such a person, he says, they welcome Jesus himself. Sometimes we may be the ones welcoming another, and sometimes we may be the ones depending upon being welcomed. Each role has its challenges!
In Jeremiah last week, the “weeping prophet” (as he’s sometimes called) lamented about how difficult his life as a prophet is, that he is mocked and reproached whenever he speaks the word of God because so often that word is not what people want to hear. Today we see one example of the sort of difficult message he has been called upon to deliver. Here’s some backstory, which I’ll go into more in my sermon: Jerusalem has been attacked by the Babylonians and many of her leaders have been sent into exile in Babylon. Along comes the false prophet Hananiah to tell them that their exile is over and God will now put everything back how it was. Jeremiah comes in all sassy and sarcastic saying, “Ha! I wish!” and then puts Hananiah in his place, saying, “Unfortunately, rosy pictures like that sound good, but it’s only God’s word if it actually happens… and this, I’m afraid is not going to happen.” The life of a prophet, we see, is not always to say what people want to hear.
Especially in the first reading and the Gospel, we are invited to think about welcome. So as you listen, consider what sorts of people, messages, or messengers you are more likely to welcome and let influence your perspective, and who has or hasn’t welcomed you. Let’s listen.
[READ]
Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.
The year was 594 BCE – after the Babylonians had attacked Jerusalem, captured many of her leaders, and carried them off into exile, but before the complete devastation of that great city that would happen seven years later. The few who remained in Jerusalem were left reeling, and longing for the Babylonian oppression to end, and for their city to return to its previous freedom and glory. They were hungry for a word of deliverance from God.
Enter Hananiah. He tells the aching people just exactly what they want to hear: “It’s almost over!” he says. “Just two more years of this, and then God will bring back all the stuff the Babylonians took, and all your leaders will be restored. God will break the yoke of the king of Babylon! You will no longer live under this oppression!” Can you imagine the happiness? Here is this guy who says God has been talking to him, and he’s got great news! Peace is coming! “Back to the way things were” is only two years away. I know that I would be thrilled to hear this news, and, in my desperation, would readily latch onto this word of hope.
Jeremiah, meanwhile, is feeling the burn – not only that burning in his bones that comes with having to speak the often unpopular word of God, but also a burning in his shoulders, for just before this moment, God has instructed Jeremiah to begin wearing a cattle yoke around his neck as a sort of object lesson, a sign of their impending captivity, humiliation and servitude to Babylon. (I know, it seems weird now, but at the time this was a really obvious message to his audience, so just go with it.) God had even told Jeremiah, “False prophets are going to come along and try to convince people that the Babylonians will not win this round, that the yoke will be broken. It isn’t true! Wear this yoke to show them that the impending Babylonian captivity is all too real.”
Now, like clockwork, Jeremiah walks in on Hananiah doing exactly this. I can just picture Jeremiah, weary from carrying his yoke, sighing deeply when he hears Hananiah’s words. He looks at all the priests and people standing there; the creases in their faces have suddenly eased with the possibility of good news. They look at Jeremiah with expressions that just dare him, to say anything that would take away the hope and joy they long to embrace.
Jeremiah hates this moment. This is that moment when he knows that if he speaks, he’ll be mocked, and if he keeps quiet, it is like a fire burning in his bones that he cannot contain. He knows he must speak. He takes a deep breath and says, “That’s what I want, too. Amen! May the Lord do it! May the Lord bring us out of this moment of pain and uncertainty. May the Lord bring back to us the life we have known. And yet…” he sighs again, “It is not yet to be. Listen, prophets across time have always prophesied war, famine, and destruction. It would be awfully unusual for a prophet to speak of a peace that comes so easily and seamlessly. So, we’ll have to wait and see. If it happens, it happens, and then we’ll know that God really sent this guy. But until then, I hate to tell you, things are gonna get worse before they get better.” Sure enough, they do. Seven years later, the city of Jerusalem is completely destroyed, and the Israelites spend the next 70 years in Babylonian captivity – a sort of divinely instigated time-out, for the Israelites to rethink their lives, their faith, and the loyalties.
I can’t help but hear this story and picture our own reality, our own world, aching as we are for some hope and good news. I’ve heard our current administration try every which way to give us some good news, to spin the coronavirus and the economic situation and the racial unrest in as positive a way as possible to make it look like it isn’t as bad as it is and we don’t need to worry… even as scientists and economists and sociologists return these efforts with grim pictures of reality that we would rather pretend do not exist. A false prophet like Hananiah tells us just exactly what we want to hear, right? That life will soon return to what we have known and loved, that things will soon feel normal again, that things aren’t as bad as we think, that what we’ve lost will soon be returned to us, that our pain will come to an end. A true prophet like Jeremiah won’t sugar-coat it. He will tell us the cold hard truth: that the peace we crave cannot and will not come so easily as all that. Hananiah’s prophecy offers reassurance, triumph, nationalistic hope, easy victory, even divine favor… but it is all cheap comfort and false hope.
Jeremiah’s prophecy does what a prophet should: it provides people with hard and holy truths, about God’s disappointment and grief, about the need for repentance and a return to God, about the high cost of justice, about patience, longsuffering, and sacrifice. It’s a risky prophecy, to be sure, to speak truths that no one wants to hear, but it is also a faithful one, because it puts us on the path to drawing close to God and God’s hope for creation.
What do you think: is Jeremiah the sort of prophet or prophecy that you would readily welcome into your home, to whom you would offer a glass of cold water, as Jesus says? I’m not so sure I would. I’d way rather have Hananiah over to my house. He seems like a lot more fun, and certainly makes me feel better, and his prophecy implies a lot less effort on my part. I’m in! But the take-away from this story is that, as appealing as quick peace, easy comfort, and cheap justice are, these are not the life of faith. As preacher Debie Thomas says, “[This story is] a call to radical, risky, honesty, a call to take our vocation as truth-tellers very seriously. As God’s messengers in the world, we are not at liberty to soften the Gospel for the sake of our own likeability. Jesus has not commissioned us to say whatever is trendy or comfortable or easy or popular. He has commissioned us to say what is true. False hope is not God’s hope. Easy peace is not God’s peace. And convenient justice is not God’s justice.”
The good news, then, comes with knowing that while that peace, justice and hope may not come easily, nor on our preferred schedule, they do, and always will, come. For God to achieve all those things for us required death on the cross, so we cannot imagine they will come easily for us. If Jesus had to go through the pain of death to bring about new life, we mustn’t be surprised that we, too, must face the painful truth in order to find the new life he ultimately promises. And so, in the life of faith, we do: instead of 70 years in Babylonian exile, we face a pause from our regularly scheduled activities, a time to reevaluate what is important to us. Instead of destruction of our city by a foreign power, we face the destruction of our previously held convictions about how life works, and the destruction of damaging preconceptions we have held about people and institutions. Instead of death on a cross, we face the death of our sin by way of repentance, of coming before God with hearts bare and ready to be transformed.
And eventually, after all that loss and reckoning, that false hope Hananiah once offered becomes true hope, the true hope that is of God, for we do, finally, come to that new life: a life free of the burdens of sin, free of the fear of death, free of the pain of human brokenness. They don’t come easily, but they come faithfully, genuinely, and out of the great love God has for us – a love that doesn’t promise ease, but does promise us deep and everlasting life.
Let us pray… God of hope, when we are fearful and anxious, we grasp for any hope we can find, even sometimes false hope. Direct us always to the true hope and life that you offer, and even if it doesn’t come easily to us, strengthen us to persist in the way of true justice and peace. In the name of the Father and the Son and the Holy Spirit. Amen.
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