Matthew 15:[10-20]
21-28
It is too easy to take Jesus'
teaching to his disciples, about what goes in and what comes out of the mouth
and the consequential disqualifications for worship, as a rejection of the Law.
Rather, we can look at this as a preferred interpretation of the Law. . . Jesus'
words are a corrective making the Law's fulfillment once again a matter of
faithful relationship—covenant relationship—with God. The covenant reality is
the faithful relationship that the Law describes, and of which Jesus himself is
the salvific embodiment.
The Canaanite woman. . . comes to
Jesus knowing who he is and seeking his deliverance for her daughter, crying,
“Have mercy on me, O Lord, Son of David.” How odd to find the messianic address
coming out of the mouth of this Canaanite woman. Then too, her daughter is
possessed by a demon, putting matters directly within the realm of Jesus'
calling and expertise, the contest and deliverance of evil. . . .
The woman keeps coming back after
Jesus' rebuffs and is adroit in her response. . . . Her appeal is to him alone with a faith that
recognizes him as master and knows the breadth and depth of his authority and
purpose. The substance of her faith is remarkable. . . . This gentile woman
knows who Jesus is and her faith, in accordance with who Jesus is, is fully
recognized by him. She. . . brings a troubling acuity in contrast to the
response of the lost sheep of Israel.
The powerful point is here
established: the Messiah is in the world and there are those who can receive
him with the reality and hope of salvation. The reconciling communication is
bringing a measure of success to the divine-human relationship. It is this
hopeful reality that puts Israel's relationship to it in new perspective.
Because of the Canaanite woman, we know that nothing hangs on Israel's
response. What matters is the presence of Christ and the grace that is present
for those who see and hear and respond, and gloriously some do. –– John E.
Smith
Isaiah 56:1, 6-8
Part of this message. . . means the
reinterpretation of Israel's role as a chosen and servant people: “my house
shall be called a house of prayer for all peoples.” There is a widening of
Israel's self-understanding and an inclusion of the foreigner. . . if only they
will hold fast to the covenant.
Certainly, it is the salvation of
Israel that is imminent, but wrapped up in this salvation is God's larger
purpose in calling Israel in the first place: All nations are to know God,
serve him, and worship him. In this common restoration to worship of God lies
peace between enemies and nations. –– John E. Smith
Romans 11:1-2a, 29-32
Truly, there is now no distinction
between Jew and gentile in either need or access to grace. All need mercy and
together are offered mercy in the grace established for them. Furthering the
argument, the mercy shown to the gentiles and received by them becomes the
proof-in-the-pudding witness of God's mercy being made available to the Jews as
well: “So they have now been disobedient in order that by the mercy shown to
you they also may receive mercy.” –– John E. Smith
John E. Smith has
served as a Methodist pastor for many years.
Homily Service 41, no. 3 (2008): 155-166.
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