Lectionary Notes, August 14th

August 14, 2011: Twentieth Sunday in Ordinary Time

The readings this week focus around the Gentiles (those of non-Jewish ethnicity) and their place in salvation history. In the First Reading we hear the Lord proclaim through the Prophet Isaiah, that His house will be a house of prayer “for all peoples” and in the Psalm we sing about God’s glory being proclaimed “among all nations”. In the Second Reading, St. Paul gives us some insight into the relationship between the Jews and Gentiles in God’s plan for salvation. Finally, in the Gospel we read about Jesus’ encounter with a Canaanite women who, although a Gentile, is granted her request by the Lord because of her great faith.

Reading 1: Is 56:1, 6-7

Although often overlooked, God’s provision for the Gentiles is found throughout the Old Testament. In this passage from Isaiah we hear about God’s acceptance of those who humble themselves before Him and how the Lord’s house will be “a house of prayer for all peoples”. 

Thus says the LORD: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed.

The foreigners who join themselves to the LORD, ministering to him, loving the name of the LORD, and becoming his servants— all who keep the sabbath free from profanation and hold to my covenant, them I will bring to my holy mountain and make joyful in my house of prayer; their burnt offerings and sacrifices will be acceptable on my altar, for my house shall be called a house of prayer for all peoples.

Questions:

• What does the Lord say is about to be revealed?
• What invitation is offered in the second paragraph?
• What is this “holy mountain”?
• What is the “house of prayer” described here?
• How do we read this passage in light of Christ?

Commentary:

“Thus says the LORD: …”

You see this phrase throughout the prophets. It indicates that the Lord is about to speak through His messenger.

“Observe what is right, do what is just…”

The prophets regularly called people back to right-living, usually because God’s visitation was at hand…

“…for my salvation is about to come, my justice, about to be revealed”

The literal meaning of this verse is most likely that the exile in Babylon would soon come to an end. When we read this verse in the light of the New Testament, we can see it pointing towards both the Incarnation and the Second Coming of Christ when God’s work of salvation will be completed.

“…join themselves to the LORD, ministering to him, loving the name of the LORD, and becoming his servants— all who keep the sabbath free from profanation and hold to my covenant”

This is describing Gentiles who enter into covenant life with God. This involved keeping the Sabbath and the remainder of the Law. However, in the New Covenant, thankfully the law is fulfilled in Christ and grace reigns supreme 🙂

“I will bring to my holy mountain and make joyful in my house of prayer“

Literally speaking, this is the Temple Mount in Jerusalem. With spiritual eyes, however, this could be seen as either the Church or Heaven.

“…their burnt offerings and sacrifices will be acceptable on my altar…”

The offerings these Gentiles make will be acceptable to God and not tarnished in any way simply because they are offered by Gentiles.

With the coming of the New Covenant, the Early Church Fathers saw the Eucharist in sacrificial terms, in which case, *this* is the acceptable sacrifice offered on God’s altar. We even find a paraphrase of the following passage from the Prophet Malachi in our Mass today:

“My name will be great among the nations, from where the sun rises to where it sets. In every place incense and pure offerings will be brought to me, because my name will be great among the nations,” says the LORD Almighty. – Malachi 1:11

“From age to age you gather a people to yourself, so that from east to west a perfect offering may be made to the glory of your name” – Eucharistic Prayer #3, Epiclesis

“…a house of prayer for all peoples”

The concept that God’s house would be “a house of prayer for all peoples” appears to have been present at the very founding of the Temple:

“As for the foreigner who does not belong to your people Israel but has come from a distant land because of your name— for they will hear of your great name and your mighty hand and your outstretched arm—when they come and pray toward this temple, then hear from heaven, your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name.” – 1 Kings 8:41-43

Israel was always meant to be a beacon to the world, to draw all nations to the worship the one, true God. Upon seeing the infant Jesus, Simeon declares that this culminates in the Lord’s arrival:

“Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel.” – Luke 2:29-32

…and this is what has happened. With the coming of Christ and the founding of the Church, the God of Abraham, Isaac and Jacob is now worshiped and adored throughout the world by people of all tongues and nations. Hallelujah! 🙂

 

Responsorial Psalm: Psalm 67:2-3, 5, 6, 8

This song is a communal plea for God’s blessing. It was most likely used as a closing prayer in the liturgical worship of Israel, much like the closing prayer at Mass before the priest says “Go in peace to love and serve the Lord”.

I find it interesting to note that this psalm’s emphasis is how God’s blessings to Israel will ultimately bless the world and make the Lord’s name known. After the closing blessing at Mass we are “sent” (the “missa” from “Ite, Missa Est”)  out into the world to be an evangelistic witness to the Lord.

R. (4) O God, let all the nations praise you!

May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.

May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.

May the peoples praise you, O God;
may all the peoples praise you!
May God bless us,
and may all the ends of the earth fear him!

Questions:

• What is the main thrust of this psalm?

Commentary:

“So may your way be known upon earth; among all nations, your salvation”

In blessing Israel, God’s name will be known throughout the world.

 

Reading II: Romans 11:13-15, 29-32

In our Second Reading we do not read verses 16-28. I would suggest that, in preparing to guide people through this passage, that you read it in its entirety here. As you will see, in those intervening verses, Paul uses a wonderful analogy of an olive tree to illustrate the Jews and Gentiles in salvation history.

Even without reading those missing verses, we can see, in broad strokes, Paul’s line of thought. He states that, through the unbelief of the Jews, the whole world is opened up to be reconciled to God, showing that, through disobedience, God’s mercy is revealed. He emphasizes throughout that, even though they rejected Jesus, God has not forgotten the Children of Israel, His special people and one day they will recognize Him as Lord.

Brothers and sisters: I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I glory in my ministry in order to make my race jealous and thus save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

…[verses 16-28]…

For the gifts and the call of God are irrevocable. Just as you once disobeyed God but have now received mercy because of their disobedience, so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may now receive mercy. For God delivered all to disobedience, that he might have mercy upon all.

Questions:

• From what ethnic roots does Christianity spring? How should this affect our view of Judaism?
• What does Paul hope to accomplish through preaching to the Gentiles?
• How does Paul describe the final acceptance of Christ by the Jews? What might he mean by “life from the dead”?
• Has God forgotten about the Jews? Are the promises that He made to them now void?

Commentary:

“I am speaking to you Gentiles”

In his letter Paul now begins to speak to the Gentiles. Here, and in the omitted verses, he cautions them against pride. I think there is still a danger of this among Christians today: to look down on Israel as having “missed the boat” because they missed the Messiah. Paul calls us to humility. The salvation we currently experience is not through anything that we ourselves have done, nor because we are exceptionally clever or holy, rather it is only through God’s grace and mercy. If we succumb to pride we can be removed from “the olive tree” just as easily as we were added…

“…apostle to the Gentiles…”

This particular mission of Paul’s was revealed even prior to his conversion:

“But the Lord said to Ananias, ‘Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel’ – Acts 9:15

“…to make my race jealous”

The Jews have temporarily stumbled by not accepting Jesus as the Messiah, thus creating a window of opportunity for the Gentiles to enter into the Church. Paul’s hope seems to be that, in seeing the grace that God lavishes upon the Gentiles, the Jews will be so jealous that they will want a share in it too!

“For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?“

This is a rhetorical question. There are a few ways in which we could interpret “life from the dead“:

1. That the acceptance by the Jews will result in a spiritual awakening in the world. I don’t think this is the meaning of the passage since we read elsewhere that the final gathering in of the Jews will be the final stage in God’s plan.

2.  That the acceptance by the Jews will result in the physical resurrection from the dead which will accompany the final judgement. This is possible and Paul may have this idea at the back of his mind, but I don’t think that this is his primary thought.

3. I think he means that the acceptance by the Jews of Christ will result in a national “resurrection” of Israel. The prophets often used the metaphor of a body to describe the spiritual state of Israel (Is 26:19, Ez 37:1-12, Hos 6:2). Sometimes Israel was sick, weak, even dead! Upon recognition of Jesus, however, it will be suffused with grace and restored to divine life.

“For the gifts and the call of God are irrevocable..”

God doesn’t change His mind and God’s purposes will still be fulfilled despite, even through, the initial rejection of the Jews.

“…delivered all to disobedience that he might have mercy upon all“

This isn’t teaching universal salvation. The idea here is that sin is allowed in order that salvation may come. Both the Jews and the Gentiles have been disobedient at times, but this was used to show God’s mercy:

“…where sin increased, grace increased all the more” – Romans 5:20

Even when sin abounds, God’s saving power is still at work and His purposes will be fulfilled.

 

Gospel:Matthew 15:21-28

Today’s Gospel passage comes hot on the heels of the dispute between Jesus and the Pharisees over their pedantic interpretation of the purity laws (Matthew 15:1-20). The Pharisees (literally, “separated ones”) did not associate with those whose lives were not “up to scratch”. If your life didn’t live up to their high standard, you were shunned, especially if you were a Gentile.

Following this encounter, Jesus makes the 50-mile journey north to what is modern-day Lebanon. At the time it was the Gentile region of “Tyre and Sidon”. This was the only time that we know of where Jesus ministered specifically outside of Jewish territory. It is here that he encounters a Canaanite women with great faith, foreshadowing the inclusion of the Gentiles into the New Covenant and their adoption as children of God through faith.

At that time, Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.” But Jesus did not say a word in answer to her. Jesus’ disciples came and asked him, “Send her away, for she keeps calling out after us.” He said in reply, “I was sent only to the lost sheep of the house of Israel.” But the woman came and did Jesus homage, saying, “Lord, help me.” He said in reply, “It is not right to take the food of the children and throw it to the dogs.” She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.” Then Jesus said to her in reply,

“O woman, great is your faith! Let it be done for you as you wish.” And the woman’s daughter was healed from that hour.

Questions:

• What region was Jesus in at the time of this parable? Was it predominantly a Jewish or a Gentile area?
• The woman is described as a “Canaanite”. What does that mean?
• Why does Jesus not answer her request? Why do the disciples want to send her away?
• How were “dogs” viewed in the ancient world?
• Why does Jesus eventually grant the woman’s request?
• In what way does this reading foreshadow a future event?
• To whom do you relate to in this passage?
• What are we to learn from this woman?
• How might this passage affect our view of “outsiders”? How might this find practical expression in daily (and particularly, Church) life?

Commentary:

“Tyre and Sidon”

Canaan was the forefather of the original inhabitants of the Holy Land and his descendants therefore had a long, bitter rivalry with the Jews. We read in Genesis 10:15 that Canaan’s eldest son was Sidon.

“I was sent only to the lost sheep of the house of Israel.”

I think there are two possible ways of viewing this statement by Jesus.

1. If you recall, Jesus had just had a dispute with the Pharisees. He could be mimicking their approach to the Gentiles, an approach which lacked compassion and mercy.

2. He could be testing the woman to elicit faith and show the impartiality of God:

Then Peter began to speak: “I now realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right. You know the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ, who is Lord of all” – Acts 10:34-36

The testing comes in three phases: (1) “Jesus did not say a word” (2) “I was sent only to the lost sheep of the house of Israel” (3) “It is not right to take the food of the children and throw it to the dogs”  Yet in this testing, the true character of her faith is shown forth.

Either way, it must be remembered that Jesus knew how this encounter was going to conclude…

“…the food of the children “

This “food” symbolises the blessings which, by right, belong to Israel. The “children” here are “the lost sheep of Israel”.

“…throw it to the dogs…”

The Jews of the time would derogatorily refer to the Gentiles as “dogs”. Dogs were also a symbol of dishonour for the Greeks and used as a term to refer to impious women. Dogs were primarily undomesticated, stray, pack scavengers, eating whatever they can find.

In great humility, the Canaanite woman does not reject this name, but uses it in her response! This showed great (i) faith in Jesus, (ii) hope in His goodness and (iii) love for her daughter.

The word here is literally “little dogs” (puppies), suggesting that these are domesticated dogs (the context of the passage appears to support this).

“O woman, great is your faith”

This is the great lesson to learn from this passage: faith.

St. John Chrysostom saw in the Canaanite woman a figure of the repentant soul. Such souls are unable boast in their own merits and instead have to, in humility, throw themselves at God’s mercy, recognizing their weakness.

“Let it be done for you as you wish”

Although it initially appeared as though Jesus wasn’t going to perform this healing, the Gentile woman’s faith saves her daughter.