*Consider the ugly-beautiful story of Sarah and Hagar.
First, the UGLY.
-Sarah, wife of the Jewish patriarch Abraham, has multiple hardships, most of them the result simply of the patriarchal system of her time and place:
- She’s had to leave her home–twice–and wander for many years as a nomad.
- One time during her and her husband’s wanderings, Abraham sold her into a king’s harem in order to protect his own skin (he actually did this twice, but the second time happened after the Sarah-Hagar story).
- Sarah is barren, a mark of deep shame in the Ancient Near East. She is unable to bear her husband the son God has promised to him.
-Sarah, despite her shame and very limited power as a woman, DOES have the authority of being the “owner” of a slave maid named Hagar, and she uses this power to sexually exploit Hagar. She “gives” the slave woman to Abraham with the hope that Hagar will get pregnant and be a surrogate mother.
-Hagar does get pregnant and suddenly realizes she has an advantage over her barren mistress. Hagar, not Sarah, is bearing the master’s child. So Hagar uses her newfound power and lords it over Sarah.
-Sarah, who IS still the mistress, complains to Abraham, and he tells her she can do whatever she wants with Hagar. So Sarah mistreats Hagar to the point that pregnant Hagar runs away.
Now for the BEAUTIFUL!
-God protects both women in this story.
- He rescued Sarah from the king’s harem (and God will do it again when Abraham “sells” her off a second time), and God eventually names Sarah as a co-partner in the promise of a son–meaning Abraham is no longer free to discard her.
- God comes to Hagar in the wilderness after she runs away, gives her her own promise of many, many descendants, and tells her she’s carrying a son (a BIG power play card in her relationship with Abraham and Sarah). With this power play card, God sends her back to the safest place possible for a vulnerable, pregnant, unmarried woman. Hagar feels so known by God that she calls God “the God who sees her.”
-God, who is so often named as the God of Abraham, Isaac, and Jacob, reveals himself to be most assuredly the God of Sarah and Hagar as well. He is well aware of the struggles of their lives. He sees them. He knows their point of view.
One of my favorite lines in To Kill a Mockingbird is a statement lawyer Atticus Finch makes to his young daughter, Scout: “You never really understand a person until you consider things from his point of view…until you climb in his skin and walk around in it.”
In the incarnation, God went beyond knowing people’s skins and souls as their Creator. He climbed into humanity’s skin, walked around in it, and considered things from humanity’s point of view. He became well acquainted with all the emotions, all the temptations, and all the struggles that come part and parcel with human skin.
But it’s important to consider the exact skin God put on. It wasn’t skin that would be protected by money or privilege. No. The Son of God put on the vulnerable flesh of the baby of two poor people who had to flee violence in their hometown and live as immigrants in a far-off country. And when he was grown and clearly had the power to control the weather and drive out demons and raise the dead back to life, he hung out not with cultured, authoritative people but with fishermen and tax collectors and women–some of them the lowest of the low.
The skin God chose was bundled at birth into whatever cloth happened to be at hand.
Because Christ put on the flesh of the poor.
The skin God chose was nearly skewered when it was still infant soft.
Because Christ put on the flesh of the powerless.
The skin God chose was carried off into a foreign country.
Because Christ put on the flesh of the refugee and immigrant.
The skin God chose was shunned by the religious and those highly reputed.
Because Christ put on the flesh of the illegitimate.
The skin God chose grew rough and calloused.
Because Christ put on the flesh of the working poor.
The skin God chose often lay itself down on the ground to sleep at night and at times grew tight over ribs.
Because Christ put on the flesh of the homeless.
The skin God chose was bruised and torn by guards.
Because Christ put on the flesh of prisoners.
The skin God chose was naked in the sight of all.
Because Christ put on the flesh of all those forced to expose themselves to others.
When Jesus told the story of the Good Samaritan, he did so in response to a question posed by a teacher of the law. The teacher asked, “What must I do to inherit eternal life?” Jesus turns the question around on him: What does the Law say? How do you read it? The teacher answers well: the way to live eternally with God involves loving God with one’s entire being and one’s neighbor as oneself. But then the teacher follows up with a question of limitation: who is my neighbor? In other words, Who do I HAVE to love? How far does my love have to extend? And Jesus changed tactics; he stopped the back and forth of questioning and told a story instead. The teacher had asked, “Who is MY neighbor; who am I required to love?” Jesus’ story makes that answer clear: it’s everyone. And with that truth set in place, Jesus’ redirects the teacher’s question with a charge: “Go and do as the Samaritan did. Go and love as a neighbor to all people.”
I know that the status of immigrants coming into this country has become a political issue, but it, in my opinion, should not be primarily a political issue for the church. It is a neighbor issue. And I think we ignore this issue at our peril as followers of Jesus. I think we do damage to the neighbor heart God is planting and expanding within us. I am pretty sure Joseph and Mary didn’t have their papers in order when they entered Egypt, and Jesus doesn’t mention the strangers in Matthew 25 having to present the proper documents in order to be welcomed. And there is no way I can preach on this passage about Hagar without bringing up the current status of undocumented immigrants and refugees in this country.
Friday night I was at a Lights for Liberty prayer vigil in Humboldt Park, praying for migrants in detention, for separated families, and for people in this country who are facing deportation. It was hosted by a church in Humboldt Park, and we gathered in a fenced-in parking lot next to the church. As I listened to local pastors and a state representative pray and speak, I noticed a sign attached to the fence next to me. It had this picture on it, the picture of Yazmin Juárez with her daughter, Mariee. The two left Guatemala and sought asylum in the U.S. and were held at a detention center in Texas. While there, Mariee became sick. After Yazmin and Mariee were released, Yazmin and her mother took Mariee to a pediatrician, and Mariee was immediately admitted to a nearby hospital and diagnosed with a lung infection. She died in the hospital. Yazmin blames improper medical care, “terrible and inadequate” living conditions, and a culture of neglect at the migrant holding facilities for her daughter’s health.
Yazmin testified before House lawmakers and said, “I am here today because the world needs to know what is going on in ICE detention centers.”
As I stood next to the picture and read the brief bio of Yazmin and Mariee, I immediately thought of Hagar–Hagar fleeing with her child in her womb. I knew that God saw Yazmin and Mariee, and I, a follower of God, didn’t have the choice, standing next to their picture on the fence, to not see them as well. God sees each and every person held in a detention center; he collects the tears of every parent and child separated from each other; he hears the whispered prayers of those fearing deportation.
Last night our family got food from our favorite taco joint. It’s straight up Laramie Avenue from us, in south Belmont Cragin. Right next to the register was a little stack of cards with a sign. The sign, in Spanish, read, “Know your rights. Take a card.” The cards have instructions for what to do if ICE comes to the door.
The student population at the school where my husband teaches is about 60% Latino. At times in the last couple years, the school has had to bring in grief counselors because the stress about deportation among students has spiked so high. People in our communities are afraid. No matter what their U.S. citizenship status is, Jesus calls them our neighbors. Jesus calls US their neighbors.
I’m not saying that the story of Hagar and Sarah or the parable of the Good Samaritan or Matthew 25 holds all the answers as to the stance each of us should take on immigration in this country. I know it’s very complex. But these passages reveal the heart and actions of our God, and they give us a charge as to what we are to DO. “Go be a neighbor!” Jesus tells us. And we’d better not be neighbors only to the Abrahams of the world or even to the Sarahs of the world. We are neighbors to the Hagars of the world, to the beat-up stranger on the side of the road, to the despised Samaritan, to the fleeing Josephs and Marys with infants in arms.
God’s tenderness for Hagar is breathtaking, especially when we remember that societies, by and large, have never valued people like Hagar. We still don’t. Hagar is merely one of those peripheral, powerless people who never become anyone “worth” knowing. Yet God sees her, knows her name, and speaks tenderly, personally, and directly to her.
“Which of the three,” Jesus asked, “was a neighbor to the man unseen by people but seen by God?”
“The one who showed him mercy,” the teacher answered.
And Jesus said, “Go and do likewise.”
*The post is part of a sermon I preached in our church’s Genesis: Stories of Redemption series. The poem in the middle of this post is a revision of a blog I wrote and posted a couple years ago.