These are strange days, an unsettled time of deep anxiety, and yet also, perhaps, a time of emerging potential for a different way to live on this planet, and with each other, and with so many other creatures of the same God.
I have in mind of course this frightening coronavirus pandemic—which is far from over—and the ongoing ecological crisis that threatens countless species (including our own), and also the renewed urgency to address the longstanding pain and trauma of systemic racism fueled by white supremacy in this country. Still more, we are near the end of Pride Month, and today, June 28th, is the 51st anniversary of the Stonewall riots in New York City, which many mark as the beginning of the gay and lesbian liberation movement.
I don’t think it’s unreasonable to notice how the biblical texts many Christians heard today from the lectionary might stitch together these various markers of this current moment. I’ll begin with where I want to end, with the wonderful phrase from the story in Genesis: “The Lord will provide.”
Abraham said that, and it’s the name he gave to the mountain where he was preparing to sacrifice Isaac, his only son. At the very last minute, God provides a ram for Abraham to offer instead of his son (Genesis 22:1-14).
I’ll return to that story, but first do notice some things about the other two texts for today, beginning with the passage from Paul’s letter to the Romans.
Frankly, hearing a passage from Paul during Pride month, especially from his Letter to the Romans, is a bit like pouring a diabolical salt in a religious wound. As you may know, the first chapter of this letter has been a source of great pain and anguish for gay and lesbian people; it has often been cited by those who wish to condemn and exclude LGBT people.
I strongly suspect Paul himself would be truly horrified by such a hateful use of his letter; at the very least, using it that way is a bit ironic given that one of Paul’s purposes in writing this letter is to critique the self-righteousness of the gentile Christians in Rome, and an overarching theme of the whole letter is to praise the God who shows us a wildly extravagant grace and divine generosity in Christ.
So I’m wondering if we might take that stress on grace and map it to what we heard from Matthew’s gospel about a hospitable welcome. It’s a deceptively simple little passage, and also a powerful one about mission, which is something Matthew seems to care quite a lot about.
Matthew’s Jesus is sending out his disciples to do the work of ministry and what we just heard is part of the instructions he gave them. Anyone who welcomes you, he says, welcomes me, and those who welcome me, welcome the one who sent me (Matthew 10:40-42)
This posture of welcome—and I can’t help but use this image—this daisy-chain of welcome sounds infectious. I’m sure you’ve experienced something like this when the energy of a welcoming hospitality feels contagious and it spreads in the community—but here it is for life, not death, for breathing not suffocating.
Welcome, hospitality, grace, generosity—these infectious characteristics of a faith community are so important in a society like ours today where so many have experienced religion as hurtful, damaging, and even lethal. Here, in this passage, Matthew frames ministry itself with the hospitable embrace of God, a welcome that is encountered in the unconditional welcome offered by God’s ministers.
This sense of divine grace and generosity offers a much-needed framing for the story about Abraham and Isaac from Genesis. It really is a troubling story. Does God really demand that Abraham sacrifice Isaac, his only son, the son he loves so much?
No, it turns out, God does not demand it. Set aside all the troubling bits for a moment about God testing Abraham in this story. Please, do not fail to notice that God interrupts that act of sacrifice and provides a ram instead. That’s why Abraham calls the mountain where this happened, “The Lord will provide,” or as I heard that phrase growing up in my Evangelical Christian home, Jehovah jireh!
That’s a rough, Anglicized vocalization of the Hebrew phrase in this story. In Hebrew, what we see translated as “The Lord will provide,” is just two words. The first is what’s known as the Tetragrammaton, or the very name of God revealed to Moses on Mt. Sinai; to this day, Jews generally don’t try to pronounce that name—it’s not entirely clear how one would pronounce it, actually, but they don’t try mostly out of a sense of piety, of deep respect for the Name itself. So instead they substitute “The Lord” wherever God’s name appears in the text, which many English translations today also do.
The second word, yireh, actually means “to see.”
God will see to it.
The Lord will provide.
This phrase became much more important to me than I ever imagined it would when I came out as a gay man as a young adult. That same Evangelical tradition made clear that I was faced with a significant choice: either sacrifice my sexuality for my faith, or sacrifice my faith for my sexuality, but I couldn’t have both.
No, that’s not true. Jehovah jireh. God will provide another way.
Remarkably, I believed this as a young adult—and thank God I believed it because many who don’t end up taking their own lives, even to this day.
I believed God would provide another way to live, a life in which I could love Jesus and still be gay. Lo and behold, God’s grace is even more wildly generous as I managed to live a life far richer than even that; I became a better Christian because I’m gay, and that has shaped a wonderful fruitful life of writing, teaching, preaching, and activism.
- So whenever religious leaders and faith communities insist on sacrificing their own LGBT children for the sake of doctrinal purity, we can say No. Jehovah jireh—God will provide another way.
- Whenever politicians insist that our elders and grandparents must be sacrificed for the sake of the economy—remember calls for exactly that at the beginning of this coronavirus pandemic? Whenever we hear that we can and must say No. Jehovah jireh—God will provide another way.
- Whenever multinational corporations insist on sacrificing entire ecosystems to ensure profits shareholder value, we can say No. Jehovah jireh—God will provide another way.
- Whenever the institutions rooted in systemic racism insist on sacrificing black and brown bodies we must rise up and say No! Jehovah jireh—God will provide another way for us to live together in peace and with justice.
It turns out that God provides another way by inspiring white people to do our homework and become better allies for our siblings of color; and by inspiring economists to come up with different models for sustaining our common life; and by inspiring whole communities to rally around their most vulnerable members to protect them from viral infection; and by inspiring straight, cisgender people to march with us queer folk in pride parades, and accompany us to wedding banquets, and to honor whatever gender anyone wishes to manifest in the world.
Jehovah jireh—God provides all these other ways to live, and more, for the sake of thriving, flourishing life, and not just for some but for all.
The world is hungry for that reassurance, for that good news, for even just the possibility that religious traditions are up to the challenge of this present moment. Indeed, people are desperate to learn how to tap into the deep wells of faith, hope, and love.
Let us encourage each other as people of faith with those words of an ancient faith: we may not know what the future holds, and indeed, we have no idea what the future will bring. But somehow, someway, God will provide.
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