The 13th Sunday After Pentecost (Proper 15A), Aug. 14, 2005

BCP: Isaiah 56:1(2-5)6-7; Psalm 67; Rom. 11:13-15, 29-32; Matt. 15:21-28

RCL: Gen. 45:1-15 or Isaiah 56:1, 6-8; Psalm 133 or 67; Rom: 11:1-2a, 29-32; Matt. 15:(10-20), 21-28

The theme of inclusion of one-time outcast peoples into the people of God will be welcome to those for whom “inclusivity” is a central part of the gospel message. However, today’s lessons show us that the way we arrive at that conclusion can be circuitous, and it does not seem to imply that all differences between people disappear.

Jesus’ stern triple rebuke of the Canaanite woman is alarming. First, she is ignored (Matt. 15:23). Second, she is rebuffed simply because she is not of the House of Israel — not even of its lost sheep (See 15:24). Apparently, even lapsed Jews have a claim on the gospel before any persistent gentile. When she persists, in a third rejection Jesus refers to her as a “little dog” (15:26). The woman’s retort, “Even little dogs eat the scraps that fall from their masters’ table” (15:27) does not plead that the distinction between Jew and gentile be done away with. On the contrary, she acknowledges the relationship between Jew and gentile, and begs that she be treated as one of the many exceptions Jesus makes. He does minister to gentiles several times, but always as an exception to the rule, not because he sets the rule aside.

The lesson from Isaiah does the same. Yahweh promises that he will receive the offerings of gentiles even on his altar — yet there is no indication that the distinction between Jew and gentile shall be done away with. Yahweh’s “house of prayer for all peoples” (Isaiah 56:7b) does not in the least imply that the “peoples” shall become homogenized.

Although Paul, in his letter to the churches in Galatia, writes, “There can be neither Jew nor Greek, there can be neither slave nor freeman, there can be neither male nor female — for you are all one in Christ Jesus” (Gal. 3:28). He also writes to the Christians in Rome (a church plentifully populated with Jews and gentiles, slaves and free persons), “[The gospel] is God’s power for the salvation of everyone who has faith — Jews first, but Greeks as well” (Rom. 1:16). The “apostle to the gentiles” (Rom. 11:13) still gives precedence to the Jews. He even sees his evangelism of gentiles as a means of bringing Jews to faith.

But let there be no mistake. In the gospel, the distinctions between peoples have no bearing on the expression of God’s love, call to repentance, and promise of salvation. God’s foundational work is to show mercy to all human beings (Rom. 11:32). Though differences, such as they are, remain, they are ultimately irrelevant to what is most important: salvation through Jesus in the immortal love of God.

Look It Up

Consider how Mark 16:15 might well be the most “inclusive” verse in scripture.

Think About It

Can passionate “inclusivity” exist in the gospel life without insisting that everyone be treated identically? Can the differences between peoples in fact be something in which to rejoice?

Next Sunday

The 14th Sunday After Pentecost (Proper 16A), Aug. 21, 2005

BCP: Isaiah 51:1-6; Psalm 138; Rom. 11:33-36; Matt. 16:13-20

RCL: Exodus 1:8—2:10 or Isaiah 51:1-6; Psalm 138; Rom. 12:1-8; Matt. 16:13-20