Following up on the record of Jesus’ earlier statements about Tyre and Sidon, we are not surprised at what we find upon reaching the fifteenth chapter of Matthew. We read that “Jesus went to the region of Tyre and Sidon” (15:21b). This follows from Matthew’s presentation of Jesus’ opinions about that which constitutes true defilement. In that day, dietary restrictions and ceremonial washings were quite important, and there was much concern about becoming defiled through that which was eaten. In addition to that, though it goes unmentioned (it would be well known by both Jesus’ and Matthew’s audiences), it was held to be certain that a Jew would be defiled by entering the home of a Gentile or by passing through Gentile territory. Jesus, in broadly addressing the issue of that which defiles, says “Listen and understand. What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person” (15:10b-11). When pressed, He adds “Don’t you understand that whatever goes into the mouth enters into the stomach and then passes out into the sewer? But the things that come out of the mouth come from the heart, and these things defile a person. For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. These are the things that defile a person; it is not eating with unwashed hands that defiles a person” (15:17-20).
Having presented these words of Jesus, Matthew gives substance to Jesus’ words about that which defiles, by moving Jesus on to Gentile territory. While there, “A Canaanite woman from that area came and cried out, ‘Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!’” (15:22) This is a Gentile woman calling out to Jesus, and using a messianic title in the process. Interestingly, we hear the words that come out of this woman’s mouth in the wake of Jesus’ disciples asking Him “Do you know that when the Pharisees heard this saying (about what defiles) they were offended?” (15:12b) Presumably, the Pharisees had given voice to this offense---it had come out of their collective mouth. The presumed words of the Pharisees and the reported words of the Canaanite woman, in the wake of what Jesus has said about that which defiles, present a provocative contrast.
Though there we will not find a messianic reference, this is reminiscent of what we saw in the eighth chapter, in Capernaum, when the centurion (a Gentile) came to Jesus saying “Lord, my servant is lying at home paralyzed, in terrible anguish” (8:6). We remember that Jesus responded with a simple “I will come and heal him” (8:7b). However, in our recounting of that meeting, we did not go into great detail, though we do so now. The centurion, who must have been pleased with Jesus’ response, replied to Him by saying “Lord, I am not worthy to have You come under my roof. Instead, just say the word and my servant will be healed” (8:8). Jesus is struck by the response. In fact, Matthew’s report is that “He was amazed” (8:10a). So much so that He said “I tell you the truth, I have not found such faith in anyone in Israel!” (8:10b)
To that, in order to benefit His Jewish hearers and to make a point about God’s kingdom and its reach, Jesus adds a reference to the messianic banquet, saying “I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven” (8:11). His hearers, along with those hearing the Matthew narrative, are clearly intended to make the inference that the kingdom of God is certainly not restricted to Israel alone. Punctuating the encounter, Jesus says “Go; just as you believed,” which is that Jesus could simply command the healing, “it will be done for you” (8:13b). Matthew’s report, in demonstration of the in-breaking of God’s kingdom through the very word of the Christ, is that “the servant was healed at that hour” (8:13c).
Certainly, this story aids in setting a tone for the remainder of Matthew’s Gospel. So when a later point in the story is reached, and we hear the Canaanite (Gentile) woman, who clearly recognizes Jesus’ power to heal and to rectify the situation, say “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!’”, we expect a response from Jesus that will be similar to that which He saw on display in His dealings with the centurion in Capernaum. Strangely, this is not what we find. In fact, the author informs us that “He did not answer her a word” (15:23a). Beyond that, the disciples express a bit of irritation on their part, as they are reported to have begged Jesus to “Send her away, because she keeps on crying after us” (15:23b). Quite obviously, this woman was persistent. On her part, it expresses a deep-seated faith in the power of Jesus to set things right.
Eventually, Jesus relents and speaks. Based on what has been presented to this point, and even though we are a bit surprised at His not responding to her at all (especially with the situation with the centurion in Capernaum in mind---as this Gospel narrative is presented as a dramatic story in a single sitting), we should be expecting Jesus to oblige this woman. So we, along with Matthew’s audience, are a bit perplexed when He answers her by saying “I was sent only to the lost sheep of the house of Israel” (15:24). In light of Jesus’ treatment of Gentiles to this point, this just does not seem to fit. Though it appears to fit with His previous instruction to His disciples about not going to Gentile regions or any Samaritan town (10:5), it appears to run counter to the words of His mouth and to His mode of operations. Indeed, the very fact that He is standing in the region of Tyre and Sidon stands in fairly stark contrast to those previously given instructions.
No comments:
Post a Comment