Faith in God's Word
Commentary
A person is a sincere Christian who prays for God’s will in their life at a young age. Now in the 50s of age, the person looks back at their life and sees one failure, set back and disappointment after another. Life has not gone smoothly. They have been alienated from family due to conflicts and distances of relocation. The only constant in their live is “change!” Now, the person feels alone and wonders, “Does God listen? Is faith in God’s word worth it? Where might God be active if there is no evidence of blessings being seen and experienced?”
All three of today’s texts address these universal questions that people of faith who try to be servants of the Lord have when they feel alone. It is as if God is silent and one wonders if God’s people really care? These texts provide direction for the church to be God’s presence in the world in making disciples of all peoples (Matthew 28:16-20). God’s word is good, but one has to be open to seeing it active in many differing and unexpected ways. Let’s take Joseph in our first lesson, for example…
Genesis 45:1-15
The saga begins in Genesis 37, where Joseph is Jacob’s favorite son. With sibling rivalry already in the air, young Joseph had a dream he shared with his brothers regarding them bowing down to him. It is debated whether this was immature arrogance, or a sincere message from God. Scholars point out that the Joseph story is of the northern Israel tradition of the “Elohist,” with some editing by the Yahwist (Von Rad). Shechem in this story, is also a holy place revealed hints of a northern tradition of this text. This is significant because many families may have multiple sources of stories of origin with slightly differing narratives on details of certain events.
The brothers’ retribution took the form of selling their brother into servitude to Ishmaelite traders (Genesis 37:25). Joseph was carried into Egypt, as his brothers staged a cover-up to show their brother was killed by a wild animal. There are a couple preaching paths here.
First, a preacher can simply retell the whole account from Genesis 37, into the service and imprisonment under Potiphar. The story is also of how dreams sustained Joseph in jail. Later the Egyptian Pharoah had as a troubling dream, which Joseph successfully interprets. God’s use dreams here will also be repeated in Matthew’s Gospel with dreams of Joseph and the Magi. Dreams are one avenue of God’s word in the history of people of faith.
Second, Jacob’s favoritism of one son over the others suggests that possibly being an equally loving parent to one child over the other maybe more normative than we wish to believe. For example, a parent owns a business or is in a trade that only one of the offspring show any interest or knack to take actions in following in the father’s footsteps. The other children are simply indifferent and have different interests. What sort of rivalry can exist here?
Possibly a person’s zip code in which they were raised will influence which opportunities are available to them. In some towns and communities being a STEM person who prefers science, technology, engineering and medicine. STEM rates higher in status than skills in writing, arts and literature. Can there be potential conflicts that escalate to the levels of Joseph’s brethren’s anger? If God provides gifts to everybody, what if the parent prefers certain gifts over others?
Today’s text with Joseph’s disclosure is intended to be the culmination of the story which began in Genesis 37. The family who once sold Joseph into slavery now has to live with the reality, he is a ruler over the only food supply left in the area. Rather than being embittered, he invites his brothers to put the past behind them.
Other paths this suggests, is when does one forgive family despite past conflicts? Clergy often have a front seat to these sorts of family battles in the division of the estate of a patriarch or matriarch who has left uneven portions of their estate to varying family members. Family members have stopped coming to worship to avoid family who may have received a more favorable estate portion.
Joseph tries stake out future oriented vision. He is not allowing such disputes to cause more ill feelings, rather to unite the family into one cause of growing in numbers while in Egypt. Joseph reframed his past experiences as God’s word coming to fruition in an indirect way with many bumps on the road before he obtained this position as a Pharoah’s manager.
These narrative invites preachers to suggest a narrative that there is reason to have faith in God’s word, even amidst obstacles Joseph faced such as being sold into slavery, being falsely accused of rape, and having fellow prisoners seek him out then forget about promises made. Are all past bitter life experiences redeemable in this manner? People who experience family violence for example my have a difficult time moving on with their lives. Others use this create support and healing groups of other victims of family violence.
“God sent me to preserve life” (Genesis 37:5). This might be a lens to interpret all negative experiences as people of faith—how is life preserved? This might be related to how does God preserve a remnant of people despite setbacks for the people or nation? While this family is in Egypt, there will be a time when these same sorts of questions will be asked during Babylonian exile. Do we need a “Egypt/Babylon” to form us before we realize a new land of Canaan?
Another direction one might select is how “mysterious” are God’s purposes which are not apparent while the person is facing dark times? Possibly, the 12 Step community is onto something when they observe a person has to hit their “bottom” before they seek help in addiction recovery.
God’s word to Joseph in the dreams can be trusted. This is the good news of the narrative and text. However, it was not a direct path toward fame and fortune. Might this be the challenge for people of faith in every age, that God’s word manifests itself through unpredictable events and people that come into our lives?
A modern example is a person is told they have the patience and heart to be a teacher to people who struggle to learn new ideas. This person has a stuttering speech impediment. The teacher’s college in the area inform the person that classroom instruction will not be a good idea, and does not move them onto the next portion of public-school education training. The person is heartbroken, as they have always looked up to classroom school teachers. Later, this person realizes they still knows how to read, do math and other college subjects. So, the person becomes a tutor for students who struggle in schools which are underfunded. Was God’s word coming into a different form of being a “tutor” rather than classroom teacher? Can the now tutor put the bitterness of rejection from not being accepted into the public-school teacher’s degree program behind them, and looking at how new life can occur in tutoring? This is the basic Joseph question of Genesis 45. [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox Press, 1982); Von Rad, Gerhard, The Old Testament Library: Genesis, (revised edition, Louisville, KY: Westminster John Knox Press, 1972)].
Romans 11:1-2a, 19-32
Is God good for God’s word is a tricky question in this Romans text, as it might have been in the background of Joseph’s life in Genesis 45? Has God rejected his people of Israel in lieu of the Gentile’s being grafted into the same covenant as Abraham and other patriarchs? Let it be said, Paul still owns his covenant roots of being from the tribe of Benjamin. He does not switch churches from Judaism to Christian church. Rather he tries to explain God’s larger framework for the redemption of humanity (11:1-3). This text is full of tricky homiletical landmines a preacher should be wary of if not avoid.
First, avoid the view that Christ came through their nation and they rejected Christ, so their calling was only temporary. Second, their calling was never valid in the first place. Third, since they rejected Christ, they rejected God. A more productive lens to view this text is through that of God’s grace and mercy.
Ultimately, God wants all of the creation to be part of his plan for new life of redemption. It is a mystery as to why God chooses to harden certain hearts beginning with the Pharoah in Exodus 9:17-18, and certain leaders of the Judeans during the period of the New Testament Church. Hardening of hearts does not altar God’s final plans to redeem both Gentiles and the covenant people of Abraham. This might be good news for people of faith who see loved ones with hardened hearts toward the discussion of faith in God.
God’s sovereignty is great enough to use rejection and hardened hearts for a greater purpose similar to Joseph’s family in the Genesis 45 lesson. A solid Christian sermon path might be to suggest that God’s response to disobedience is mercy. This is a core value of the Christian faith.
Also, the question of how much mystery can a person live with in God’s plans for them and the creation, is another path to explore. Despite the mystery or the unknown, God still sustains God’s people. God’s plans are not always subject to objective discernment in modernist measurement categories. However, God is faithful to God’s word and promises to both the covenant people of Israel and to the Gentiles who are later grafted into the community of Israel as a called-out people. Both mercy and sovereignty still exist amidst unexplained mysteries as that of Judean leaders’ initial rejection of Jesus a Messiah.
The good news of the text remains that nothing can defeat God’s purposes for humankind. A sermon path to explore might be Christians are like diplomats for a sovereign power which does not disclose of the details of the future, but still wants those outside the inner circle to rest assured of grace, mercy, and a desire for redemption of the whole human race.
Another path to explore is going back to Genesis 12:1-3, where God promises to bless the people and also the same people are to be a blessing “in all the families of the earth” (Genesis 12:3). Abraham himself had to live with certain mysteries such as the episode of possibly sacrificing his own son Isaac (Genesis 22). [Sources: Achtemeier, Paul, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox, 1985); Harrisville, Roy, Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans: A Commentary, Grand Rapids, MI: Wm. B. Eerdmans, 2011)].
Matthew 15:(10-20) 21-28
This text has two themes. Verses10-20 deal with defilement of food and heart. The second portion addresses the language of faith. First, what defiles a person is the dispute that the Jewish leaders have over traditions from the law. In Matthew’s Gospel, Jesus is the correct interpreter of the intentions of God’s law. In a time of multiple voices in the New Testament with varying schools of Judaism and Greek philosophy on assorted traditions, Matthew argues Jesus articulates God’s original intentions. In current times of towers of Babel of confusing podcasts, news channels and other media streaming sources, the messages can become garbled in confusion and lead to cynicism questioning the value of truth at all. In the world of Matthew’s Gospel, the evangelist’s intention is to trace the community of faith back to its ancient Judaism roots. Church is not simply a new age philosophy. Second, Matthew’s whole project is to articulate a succinct accurate set of teachings in discipleship which have God’s authority. Hence, a good interpretative lens to read the whole gospel might be the “Great Commission” in Matthew 28:16-20.
In the first portion of this text, what comes out of the mouth also a by product what is truly in a person’s heart or inner beliefs. Defiling words include: murder, adultery, fornication, false witness and slander to name a few attitudes that defile other people. To get into petty arguments over details on hand washing and or certain types of food eaten misses the whole intention of these laws. The Torah intends for people of faith to pay closer attention to the hurtful or helpful words that come out of the mouth, rather the food that goes into the mouth.
With the above said, which traditions surrounding food are to be cherished and which ones are to be viewed as flexible or optional? In times of a post pandemic, it is regular practice for senior center facilities to have stringent hand washing, mask wearing and even taking of temperature before entrance in the facility. This is for protection of residents, staff and families. Do such precautions apply to entrance into a public sports event, concert and yes even worship in a church sanctuary? Is it prudent to keep masks, pre-made communion kits, and door offering trays at the entrance of the sanctuary for those who are more vulnerable to colds, flus and other such seasonal illnesses? This might simply be the right and decent thing to do. Yet, there are those who simply have always had low opinion of such measure related to illnesses and pandemics. Matthew’s wisdom might be to work with where a person’s intentions are in terms of their own personal practices of hygiene and cleanliness.
Regarding the second portion of this lesson, a receptive faith is what is most important for Jesus here in Matthew. Initial readings of the text might cause one to pause regarding Jesus’ reluctance to heal this demon possessed woman in the Phoenician cities of Tyre and Sidon. One point to highlight is which demons do people have today in which they are ready to go outside of ordinary measure to heal?
One example might be there having a been a vicious conflict within a congregation’s church council. Ill feelings still exist. Possibly going away to a church retreat center (off church campus) and inviting a spiritual advisor/director to facilitate such a time away is one way to leave the context and sort out various views, sources of conflict and possible areas of compromise.
Jesus’ initial refusal to heal the woman comparing her request to that of taking children’s food to throw it to dogs is a less than flattering image we have of Jesus here which would endear children in a Bible school ministry. The woman persists and Jesus affirms her faith. This raises the question of the initial rejection and also did the woman merely get the “scraps" from the table? The bottom line is she was healed, regardless of the type of food there was on the table.
The text falls into place with other readings today that God’s ways are mysterious, yet God remains good for God’s word. As far back as Mathew 1:21, the reader is informed that Jesus “will save his people from their sins.” This text expands the definition of “his people,” as does the “Great Commission” in Matthew 28:16-20.
Being receptive to Jesus’ mission and healing is as important as being part of the covenant people. God is still faithful—even to this Canaanite woman is the major take away. Why the initial rejection by Jesus remains a mystery? However, a persistent faith is being highlighted here by a Gentile woman.
In times of camera phones on androids, anybody can become a social media feature or star, for better or for worse. What implications does this have for the Christian church, who was initially intended to be a counter cultural movement against the practices and norms of the Roman Empire? These are tricky and tense times to explore this topic. If a new local bar owner invites the local pastor to have a few drinks and join in with the bar partying and dancing atmosphere, should he or she be hesitant for fear of being seen on a social media from somebody’s android phone camera? Have we crossed a line where paid clergy are held to a higher standard in social norms, therefore only laity who are not paid church employees dare take such risks as to be seen in less than traditionally pious accepted events? If we believe it is what comes out of the heart that counts, have we come to a point of “big brother” watching us in all of our activities? Who are the modern Pharisees who get to judge acceptable and unacceptable public conduct or behaviors which are held to a higher standard?
How far does one go out on a limb to do mission to the gentiles of the age and time period without having to suffer the consequences of critique from either one’s employer and or community of faith? Has the church simply reached a point where we have rules and legal concerns that impede the church’s mission for fear or legal ramifications?
The best solution Matthew might suggest is to identify which forms of “sin” is a person of faith trying to address? What sort of “Canaanite” woman would alarm people in a given church setting? This is a very common question from some church leaders who have strangers approach their worshipers outside the church doors to solicit money for food, gas, etc. What sort of boundaries are realistic and how does one know if this another con job or a sincere Canaanite woman in the midst?
Matthew’s great commission could serve as an “ad hoc” mission statement to discern who is open to discipleship formation, and who simply wants a way to use the church facilities and resources? [Source: Hagner, Donald, A., Word Biblical Commentary: Matthew 14-28, (Nashville, TN: Thomas Nelson 1995); Harrington, Daniel J. Sacra Pagina: Matthew, (Collegeville, MN: Liturgical Press, 2007); Smith, Robert H., Augsburg Commentary on the New Testament: Matthew, (Minneapolis, MN: Augsburg Fortress, 1989)].
Application
A particular older church woman is labeled the “food Nazi” by certain children at an after-school meal program at the local church. She stands in front of the food line with the door closed. She demands that the children remain quiet for a prayer. She inspects hands to see if they have been washed. Before one label this woman as “food Nazi,” she has been doing this ministry for years now. She has seen children rudely run over smaller kids to grab whatever food they can see on the pizza or dessert tray. Through this experience, she has been “seasoned in the school of hard knocks,” knowing that these particular neighborhood children have not learned manners, etiquette and courtesies in their home. In fact, the adult who drops them off to church after school is happy to be rid of them for a couple hours! Might not the Christian thing to do be closer to the Old Testament Pharisees or be watchful to make sure a child with an open cut on his or her hand not grab food off a tray which other children have access to for their meal?
In the case of Matthew’s Gospel, it might be appropriated to make sure each child in the above illustration knows the words to the Lord’s Prayer in Matthew 6:9-13. Afterall, “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. Matthew 5:17.
Alternative Application
Do we really believe in supernatural demons or is this simply a fringe group belief that can discounted upon further investigative research efforts and tools?
All three of today’s texts address these universal questions that people of faith who try to be servants of the Lord have when they feel alone. It is as if God is silent and one wonders if God’s people really care? These texts provide direction for the church to be God’s presence in the world in making disciples of all peoples (Matthew 28:16-20). God’s word is good, but one has to be open to seeing it active in many differing and unexpected ways. Let’s take Joseph in our first lesson, for example…
Genesis 45:1-15
The saga begins in Genesis 37, where Joseph is Jacob’s favorite son. With sibling rivalry already in the air, young Joseph had a dream he shared with his brothers regarding them bowing down to him. It is debated whether this was immature arrogance, or a sincere message from God. Scholars point out that the Joseph story is of the northern Israel tradition of the “Elohist,” with some editing by the Yahwist (Von Rad). Shechem in this story, is also a holy place revealed hints of a northern tradition of this text. This is significant because many families may have multiple sources of stories of origin with slightly differing narratives on details of certain events.
The brothers’ retribution took the form of selling their brother into servitude to Ishmaelite traders (Genesis 37:25). Joseph was carried into Egypt, as his brothers staged a cover-up to show their brother was killed by a wild animal. There are a couple preaching paths here.
First, a preacher can simply retell the whole account from Genesis 37, into the service and imprisonment under Potiphar. The story is also of how dreams sustained Joseph in jail. Later the Egyptian Pharoah had as a troubling dream, which Joseph successfully interprets. God’s use dreams here will also be repeated in Matthew’s Gospel with dreams of Joseph and the Magi. Dreams are one avenue of God’s word in the history of people of faith.
Second, Jacob’s favoritism of one son over the others suggests that possibly being an equally loving parent to one child over the other maybe more normative than we wish to believe. For example, a parent owns a business or is in a trade that only one of the offspring show any interest or knack to take actions in following in the father’s footsteps. The other children are simply indifferent and have different interests. What sort of rivalry can exist here?
Possibly a person’s zip code in which they were raised will influence which opportunities are available to them. In some towns and communities being a STEM person who prefers science, technology, engineering and medicine. STEM rates higher in status than skills in writing, arts and literature. Can there be potential conflicts that escalate to the levels of Joseph’s brethren’s anger? If God provides gifts to everybody, what if the parent prefers certain gifts over others?
Today’s text with Joseph’s disclosure is intended to be the culmination of the story which began in Genesis 37. The family who once sold Joseph into slavery now has to live with the reality, he is a ruler over the only food supply left in the area. Rather than being embittered, he invites his brothers to put the past behind them.
Other paths this suggests, is when does one forgive family despite past conflicts? Clergy often have a front seat to these sorts of family battles in the division of the estate of a patriarch or matriarch who has left uneven portions of their estate to varying family members. Family members have stopped coming to worship to avoid family who may have received a more favorable estate portion.
Joseph tries stake out future oriented vision. He is not allowing such disputes to cause more ill feelings, rather to unite the family into one cause of growing in numbers while in Egypt. Joseph reframed his past experiences as God’s word coming to fruition in an indirect way with many bumps on the road before he obtained this position as a Pharoah’s manager.
These narrative invites preachers to suggest a narrative that there is reason to have faith in God’s word, even amidst obstacles Joseph faced such as being sold into slavery, being falsely accused of rape, and having fellow prisoners seek him out then forget about promises made. Are all past bitter life experiences redeemable in this manner? People who experience family violence for example my have a difficult time moving on with their lives. Others use this create support and healing groups of other victims of family violence.
“God sent me to preserve life” (Genesis 37:5). This might be a lens to interpret all negative experiences as people of faith—how is life preserved? This might be related to how does God preserve a remnant of people despite setbacks for the people or nation? While this family is in Egypt, there will be a time when these same sorts of questions will be asked during Babylonian exile. Do we need a “Egypt/Babylon” to form us before we realize a new land of Canaan?
Another direction one might select is how “mysterious” are God’s purposes which are not apparent while the person is facing dark times? Possibly, the 12 Step community is onto something when they observe a person has to hit their “bottom” before they seek help in addiction recovery.
God’s word to Joseph in the dreams can be trusted. This is the good news of the narrative and text. However, it was not a direct path toward fame and fortune. Might this be the challenge for people of faith in every age, that God’s word manifests itself through unpredictable events and people that come into our lives?
A modern example is a person is told they have the patience and heart to be a teacher to people who struggle to learn new ideas. This person has a stuttering speech impediment. The teacher’s college in the area inform the person that classroom instruction will not be a good idea, and does not move them onto the next portion of public-school education training. The person is heartbroken, as they have always looked up to classroom school teachers. Later, this person realizes they still knows how to read, do math and other college subjects. So, the person becomes a tutor for students who struggle in schools which are underfunded. Was God’s word coming into a different form of being a “tutor” rather than classroom teacher? Can the now tutor put the bitterness of rejection from not being accepted into the public-school teacher’s degree program behind them, and looking at how new life can occur in tutoring? This is the basic Joseph question of Genesis 45. [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox Press, 1982); Von Rad, Gerhard, The Old Testament Library: Genesis, (revised edition, Louisville, KY: Westminster John Knox Press, 1972)].
Romans 11:1-2a, 19-32
Is God good for God’s word is a tricky question in this Romans text, as it might have been in the background of Joseph’s life in Genesis 45? Has God rejected his people of Israel in lieu of the Gentile’s being grafted into the same covenant as Abraham and other patriarchs? Let it be said, Paul still owns his covenant roots of being from the tribe of Benjamin. He does not switch churches from Judaism to Christian church. Rather he tries to explain God’s larger framework for the redemption of humanity (11:1-3). This text is full of tricky homiletical landmines a preacher should be wary of if not avoid.
First, avoid the view that Christ came through their nation and they rejected Christ, so their calling was only temporary. Second, their calling was never valid in the first place. Third, since they rejected Christ, they rejected God. A more productive lens to view this text is through that of God’s grace and mercy.
Ultimately, God wants all of the creation to be part of his plan for new life of redemption. It is a mystery as to why God chooses to harden certain hearts beginning with the Pharoah in Exodus 9:17-18, and certain leaders of the Judeans during the period of the New Testament Church. Hardening of hearts does not altar God’s final plans to redeem both Gentiles and the covenant people of Abraham. This might be good news for people of faith who see loved ones with hardened hearts toward the discussion of faith in God.
God’s sovereignty is great enough to use rejection and hardened hearts for a greater purpose similar to Joseph’s family in the Genesis 45 lesson. A solid Christian sermon path might be to suggest that God’s response to disobedience is mercy. This is a core value of the Christian faith.
Also, the question of how much mystery can a person live with in God’s plans for them and the creation, is another path to explore. Despite the mystery or the unknown, God still sustains God’s people. God’s plans are not always subject to objective discernment in modernist measurement categories. However, God is faithful to God’s word and promises to both the covenant people of Israel and to the Gentiles who are later grafted into the community of Israel as a called-out people. Both mercy and sovereignty still exist amidst unexplained mysteries as that of Judean leaders’ initial rejection of Jesus a Messiah.
The good news of the text remains that nothing can defeat God’s purposes for humankind. A sermon path to explore might be Christians are like diplomats for a sovereign power which does not disclose of the details of the future, but still wants those outside the inner circle to rest assured of grace, mercy, and a desire for redemption of the whole human race.
Another path to explore is going back to Genesis 12:1-3, where God promises to bless the people and also the same people are to be a blessing “in all the families of the earth” (Genesis 12:3). Abraham himself had to live with certain mysteries such as the episode of possibly sacrificing his own son Isaac (Genesis 22). [Sources: Achtemeier, Paul, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox, 1985); Harrisville, Roy, Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans: A Commentary, Grand Rapids, MI: Wm. B. Eerdmans, 2011)].
Matthew 15:(10-20) 21-28
This text has two themes. Verses10-20 deal with defilement of food and heart. The second portion addresses the language of faith. First, what defiles a person is the dispute that the Jewish leaders have over traditions from the law. In Matthew’s Gospel, Jesus is the correct interpreter of the intentions of God’s law. In a time of multiple voices in the New Testament with varying schools of Judaism and Greek philosophy on assorted traditions, Matthew argues Jesus articulates God’s original intentions. In current times of towers of Babel of confusing podcasts, news channels and other media streaming sources, the messages can become garbled in confusion and lead to cynicism questioning the value of truth at all. In the world of Matthew’s Gospel, the evangelist’s intention is to trace the community of faith back to its ancient Judaism roots. Church is not simply a new age philosophy. Second, Matthew’s whole project is to articulate a succinct accurate set of teachings in discipleship which have God’s authority. Hence, a good interpretative lens to read the whole gospel might be the “Great Commission” in Matthew 28:16-20.
In the first portion of this text, what comes out of the mouth also a by product what is truly in a person’s heart or inner beliefs. Defiling words include: murder, adultery, fornication, false witness and slander to name a few attitudes that defile other people. To get into petty arguments over details on hand washing and or certain types of food eaten misses the whole intention of these laws. The Torah intends for people of faith to pay closer attention to the hurtful or helpful words that come out of the mouth, rather the food that goes into the mouth.
With the above said, which traditions surrounding food are to be cherished and which ones are to be viewed as flexible or optional? In times of a post pandemic, it is regular practice for senior center facilities to have stringent hand washing, mask wearing and even taking of temperature before entrance in the facility. This is for protection of residents, staff and families. Do such precautions apply to entrance into a public sports event, concert and yes even worship in a church sanctuary? Is it prudent to keep masks, pre-made communion kits, and door offering trays at the entrance of the sanctuary for those who are more vulnerable to colds, flus and other such seasonal illnesses? This might simply be the right and decent thing to do. Yet, there are those who simply have always had low opinion of such measure related to illnesses and pandemics. Matthew’s wisdom might be to work with where a person’s intentions are in terms of their own personal practices of hygiene and cleanliness.
Regarding the second portion of this lesson, a receptive faith is what is most important for Jesus here in Matthew. Initial readings of the text might cause one to pause regarding Jesus’ reluctance to heal this demon possessed woman in the Phoenician cities of Tyre and Sidon. One point to highlight is which demons do people have today in which they are ready to go outside of ordinary measure to heal?
One example might be there having a been a vicious conflict within a congregation’s church council. Ill feelings still exist. Possibly going away to a church retreat center (off church campus) and inviting a spiritual advisor/director to facilitate such a time away is one way to leave the context and sort out various views, sources of conflict and possible areas of compromise.
Jesus’ initial refusal to heal the woman comparing her request to that of taking children’s food to throw it to dogs is a less than flattering image we have of Jesus here which would endear children in a Bible school ministry. The woman persists and Jesus affirms her faith. This raises the question of the initial rejection and also did the woman merely get the “scraps" from the table? The bottom line is she was healed, regardless of the type of food there was on the table.
The text falls into place with other readings today that God’s ways are mysterious, yet God remains good for God’s word. As far back as Mathew 1:21, the reader is informed that Jesus “will save his people from their sins.” This text expands the definition of “his people,” as does the “Great Commission” in Matthew 28:16-20.
Being receptive to Jesus’ mission and healing is as important as being part of the covenant people. God is still faithful—even to this Canaanite woman is the major take away. Why the initial rejection by Jesus remains a mystery? However, a persistent faith is being highlighted here by a Gentile woman.
In times of camera phones on androids, anybody can become a social media feature or star, for better or for worse. What implications does this have for the Christian church, who was initially intended to be a counter cultural movement against the practices and norms of the Roman Empire? These are tricky and tense times to explore this topic. If a new local bar owner invites the local pastor to have a few drinks and join in with the bar partying and dancing atmosphere, should he or she be hesitant for fear of being seen on a social media from somebody’s android phone camera? Have we crossed a line where paid clergy are held to a higher standard in social norms, therefore only laity who are not paid church employees dare take such risks as to be seen in less than traditionally pious accepted events? If we believe it is what comes out of the heart that counts, have we come to a point of “big brother” watching us in all of our activities? Who are the modern Pharisees who get to judge acceptable and unacceptable public conduct or behaviors which are held to a higher standard?
How far does one go out on a limb to do mission to the gentiles of the age and time period without having to suffer the consequences of critique from either one’s employer and or community of faith? Has the church simply reached a point where we have rules and legal concerns that impede the church’s mission for fear or legal ramifications?
The best solution Matthew might suggest is to identify which forms of “sin” is a person of faith trying to address? What sort of “Canaanite” woman would alarm people in a given church setting? This is a very common question from some church leaders who have strangers approach their worshipers outside the church doors to solicit money for food, gas, etc. What sort of boundaries are realistic and how does one know if this another con job or a sincere Canaanite woman in the midst?
Matthew’s great commission could serve as an “ad hoc” mission statement to discern who is open to discipleship formation, and who simply wants a way to use the church facilities and resources? [Source: Hagner, Donald, A., Word Biblical Commentary: Matthew 14-28, (Nashville, TN: Thomas Nelson 1995); Harrington, Daniel J. Sacra Pagina: Matthew, (Collegeville, MN: Liturgical Press, 2007); Smith, Robert H., Augsburg Commentary on the New Testament: Matthew, (Minneapolis, MN: Augsburg Fortress, 1989)].
Application
A particular older church woman is labeled the “food Nazi” by certain children at an after-school meal program at the local church. She stands in front of the food line with the door closed. She demands that the children remain quiet for a prayer. She inspects hands to see if they have been washed. Before one label this woman as “food Nazi,” she has been doing this ministry for years now. She has seen children rudely run over smaller kids to grab whatever food they can see on the pizza or dessert tray. Through this experience, she has been “seasoned in the school of hard knocks,” knowing that these particular neighborhood children have not learned manners, etiquette and courtesies in their home. In fact, the adult who drops them off to church after school is happy to be rid of them for a couple hours! Might not the Christian thing to do be closer to the Old Testament Pharisees or be watchful to make sure a child with an open cut on his or her hand not grab food off a tray which other children have access to for their meal?
In the case of Matthew’s Gospel, it might be appropriated to make sure each child in the above illustration knows the words to the Lord’s Prayer in Matthew 6:9-13. Afterall, “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. Matthew 5:17.
Alternative Application
Do we really believe in supernatural demons or is this simply a fringe group belief that can discounted upon further investigative research efforts and tools?
