1st Reading – Isaiah 56:1, 6-7
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.
When the Israelites returned to the Holy Land from their exile in Babylon, their influence in the area resulted in foreigners coming to know Yahweh. This presents a problem similar to the one that Jesus will face in our gospel reading: How should Jews respond to these foreigners? Should they be allowed to worship in the temple they had just rebuilt?
In today’s first reading, the prophet Isaiah gives great encouragement to foreigners who were willing to come under the bonds of the covenant, assuring them of the blessings that await them if they do.
Thus says the LORD: Observe what is right, do what is just;
The reading opens with a command from God: observe justice (mishpāt); do righteousness (sedāqâ)!
This mirrors the core teachings of the Torah, the first five books of the Old Testament, which consistently emphasize the importance of justice and righteousness. Observing mishpāt and upholding sedāqâ involve treating everyone fairly, caring for the less fortunate, and ensuring fairness in legal matters.
for my salvation is about to come, my justice, about to be revealed.
The two-fold command is followed by a two-fold promise: salvation (yshûâ) is to come; righteousness (sedāqâ) is to be revealed.
This promise reaffirms the covenant relationship between God and his people and offers hope.
The foreigners who join themselves to the LORD,
Speaking through Isaiah, God now addresses foreigners who choose to “join themselves” to him, indicating that non-Israelites who commit to worshiping and serving the Lord will also be included in his covenant community.
The old rulings (Leviticus 22:25, Deuteronomy 23:2-9) did not permit foreigners to take part in the assembly of Israel. This oracle displays a much more open and universalist attitude.
“Joining themselves to the LORD” probably refers to becoming proselytes: converts from paganism to Judaism.
ministering to him,
Several behaviors are expected, all of which demonstrate their commitment.
“Ministering to [the Lord]” signifies a heartfelt commitment to live a life of worship, obedience, and service in honor of God.
loving the name of the LORD,
To love the name of God signifies a deep and genuine affection for God himself and all that his name represents.
This involves acknowledging his identity as the one true God, holding him in high esteem, and seeking to bring honor and glory to his name through one’s actions and conduct.
It also implies unwavering loyalty.
and becoming his servants —
Consciously taking on the role of a devoted servant means submitting to God’s authority and seeking to carry out his divine will.
all who keep the sabbath free from profanation and hold to my covenant,
They must also observe the Sabbath and remain faithful to the covenant.
Upholding these commitments makes them one with the community of believers, both internally and externally, despite their status as foreigners.
them I will bring to my holy mountain and make joyful in my house of prayer;
The Lord promises to welcome them to his holy mountain (Mount Zion, i.e. Jerusalem) and into his “house of prayer” (the temple), where their participation in the liturgical life of the community will bring them great joy.
Membership in the community of the people of God is no longer determined solely by blood ties. Instead, genuine worship of the true God and a commitment to uphold the moral teachings of the covenant are what qualify them to join God’s people.
their holocausts and sacrifices will be acceptable on my altar,
The sacrifices and burnt offerings of these new members bring the same favor with God as those from the bloodline of Israel.
Their active participation in prayer and sacrifice showcases their full acceptance into the community.
for my house shall be called a house of prayer for all peoples.
This final phrase is remarkable: With just a few words, God dismantles the idea that ritual holiness belongs exclusively to Israel. The temple is now a house of prayer for everyone, not just a national shrine for a select few.
God is accessible to all, not just those from Israel’s bloodline.
Salvation and righteousness are available to all who choose to serve the Lord.
2nd Reading – Romans 11:13-15, 29-32
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?
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.
Last week, we celebrated the Feast of the Transfiguration, giving it precedence over the 19th Sunday in Ordinary Time. Had we observed the 19th Sunday, we would have heard the opening verses of Romans Chapter 9, where Saint Paul laments Israel’s failure to recognize the Messiah. Chapters 9 and 10 continue with this lament, filled with references to the Old Testament.
In this week’s reading, we’ve moved two chapters ahead. Paul is still grappling with sorrow over his fellow Jews’ failure to believe in Jesus Christ. Nevertheless, he finds comfort in the hope that some Jews may eventually accept God’s gracious plan.
Brothers and sisters: I am speaking to you Gentiles.
Paul speaks directly to the Gentile converts in the Christian community in Rome.
Inasmuch as I am the apostle to the Gentiles, I glory in my ministry
Paul’s ministry to the Gentiles was an essential aspect of God’s plan to extend salvation beyond the Jewish people.
Recall that in Acts 15, Paul advocated for the Gentiles to the leadership of the early Church at the Council of Jerusalem. The council ultimately affirmed that Gentiles could become part of the church without first converting to Judaism or adhering to Jewish customs.
This decision marked a significant moment in the early Christian movement, solidifying the idea that salvation is available to all through faith in Jesus Christ, irrespective of cultural or ethnic background. Paul’s advocacy for the inclusion of the Gentiles without the requirement of Jewish law played a crucial role in shaping the universal nature of Christianity and its openness to people from all nations.
“I glory in my ministry” is not a statement of personal pride or self-aggrandizement, but an acknowledgment of the divine calling and purpose behind his work.
in order to make my race jealous and thus save some of them.
While the conversion of the Gentiles is supremely important on its own, it also serves a secondary purpose: Paul hopes to provoke some of his fellow Jews to jealousy.
If the Jewish people see the way the Gentiles have been caught up in the embrace of God, some of them will turn to the gospel.
For if their rejection is the reconciliation of the world,
When the majority of the Jewish people rejected Jesus as the Messiah, the early Christian missionaries, including Paul, turned their focus toward preaching the gospel to the Gentiles. As a result, many Gentiles heard the message of salvation through faith in Jesus Christ and responded to it with faith and repentance.
Paul sees a divine purpose in this. Israel’s rejection of the gospel led to the reconciliation of the Gentiles to God, and even the whole universe, which was cursed along with Adam.
“Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah. But when they opposed Paul and became abusive, he shook out his clothes in protest and said to them, ‘Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles.’” (Acts 18:5-6, New International Version)
what will their acceptance be but life from the dead?
If the Jews’ rejection of the gospel has brought reconciliation with God to the entire world, what will their acceptance of the gospel effect?
(This is an example of an a fortiori argument: If this is how it is in one situation, how much more so will it be in that one?)
Paul then answers his own question. Like all believers, the Jewish people would receive the gift of eternal life through faith in Jesus Christ.
Note the divine orchestration here: It was because of the rejection of the gospel by the people of Israel that Paul turned to the Gentile mission; now it is because of the acceptance of the Gentile world that the Jews will be converted.
For the gifts and the call of God are irrevocable.
The Israelites were called to be God’s special people, and it was to them God granted extraordinary gifts:
“They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; theirs the patriarchs, and from them, according to the flesh, is the Christ, who is over all, God blessed forever. Amen.” (Romans 9:4-5).
Paul points out the unchangeable nature of this calling and these gifts, indicating that God’s promises to Israel still stand.
Just as you once disobeyed God but have now received mercy because of their disobedience, so they have now disobeyed
Gentile disobedience was disbelief in God. The attitude of Jews toward Christ represents the same sort of disobedience.
God’s mercy extends to both Jews and Gentiles alike.
in order that, by virtue of the mercy shown to you, they too may now receive mercy.
This passage highlights a pattern of inclusion and rejection. At one time, the Gentiles were outside the covenant, estranged from God. However, due to Israel’s rejection of the Gospel, the Gentiles were invited into the covenant and received God’s mercy. Conversely, the Jewish people, who once held the privileged position of God’s chosen nation, have become disobedient and rejected the Gospel.
If God has shown mercy to those who initially had worshiped other gods, surely God will show mercy to the nation that was called to be God’s own people.
For God delivered all to disobedience, that he might have mercy upon all.
Human sinfulness is universal; no one is in a position to boast.
This is an implication of God’s gift of free will. In exercising that free will, humanity makes choices that often lead to disobedience and sin. Yet, in his divine wisdom and sovereignty, God uses even human unfaithfulness to achieve his ultimate purpose.
“God judged it better to bring good out of evil than to allow no evil to exist.” [Saint Augustine of Hippo, Enchiridion 27.104]
Gospel – Matthew 15:21-28
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.
Today’s gospel reading depicts a remarkable encounter between Jesus and a Canaanite woman, showcasing her unwavering faith and Jesus’ compassion and willingness to extend healing beyond cultural boundaries.
At that time, Jesus withdrew to the region of Tyre and Sidon.
This is Gentile territory. Tyre and Sidon were Phoenician cities on the Mediterranean coast, about 30-50 miles northwest of Lake Gennesaret.
Throughout the Old Testament, Tyre and Sidon are portrayed as significant centers of pagan worship and trade, which led to their association with idolatry, immorality, and hostility toward Israel.
After confronting the Pharisees and scribes in Matthew 15:1-20, Jesus’ retreat to this area might have been a way for him to suspend his ongoing disputes with Jewish religious leaders, especially if the timing wasn’t right for his ultimate mission.
This move also allowed Jesus to focus on training his apostles away from the crowds: certainly no Jews would follow them there.
And behold, a Canaanite woman of that district came and called out, “Have pity on me,
The woman is described as a Canaanite, a term not commonly used in that time period. It calls to mind the people who occupied the Promised Land before the Israelites drove them out. By introducing her this way, Matthew is emphasizing her identity as not only a Gentile but as someone who has always been an enemy of the Jews: a member of one of the nations that ancient Israel had hated most.
It was considered culturally inappropriate for a woman to approach a man in public, and even more so to speak to him. Her boldness has broken many taboos.
This is something the Canaanite woman has in common with Jesus: she disregards social norms in the same way Jesus has disregarded territorial boundaries.
Lord, Son of David!
Given that this woman is a pagan, her deference to Jesus as “Lord” (kyrie) is remarkable. She clearly recognizes Jesus as someone with power and authority.
“Son of David” is a Messianic title that refers to the expected descendant of King David, the anointed Messiah. By addressing Jesus this way, the woman is expressing her knowledge of exactly who Jesus is, and possibly expressing her personal faith in Jesus as the Messiah.
This recognition of Jesus as Lord and Messiah by a Gentile contrasts sharply with the disbelief of the Jews, especially the Jewish religious leaders.
My daughter is tormented by a demon.”
After expressing humility (“have pity on me”), the woman states her need.
Her request reveals another hurdle to her plight: not only is she from an enemy tribe, and a woman, she is asking for the cure of a daughter and not a traditionally more favored son. The prevailing cultural bias often placed greater importance on male heirs and the continuity of the male lineage.
Despite these barriers, the woman is undeterred. Our prayer should have the same qualities of faith, trust, perseverance, and humility.
But he did not say a word in answer to her.
We will see that Jesus ignores the woman as a deliberate tactic to highlight and test her faith. It will also teach the disciples an important lesson.
His disciples came and asked him, “Send her away, for she keeps calling out after us.”
The disciples feel no responsibility to help this woman from an enemy tribe.
Their response is the same as it was at the Feeding of the Five Thousand when the crowd was hungry: they want to send her away.
He said in reply, “I was sent only to the lost sheep of the house of Israel.”
Rather than send her away, Jesus responds directly to the woman’s plea for help.
Up until this point, Jesus’ ministry has been focused solely on the Jews (Matthew 10:5b-6). This woman’s request presented Jesus with an opportunity to prepare his disciples for the broader scope of their mission, which would eventually encompass the entire world (Matthew 28:19-20).
But the woman came and did him homage, saying, “Lord, help me.”
The woman persists. She pays Jesus homage, calls him “Lord,” and implores him again.
Homage signifies an act of deep respect, honor, and submission. The original Greek word used here is proskuneo, which suggests that she knelt or bowed down before Jesus, a level of reverence that would normally be reserved for a king or deity.
He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
Jesus’ statement comparing the woman to “dogs” appears harsh; this was a derogatory metaphor Jews very often used for Gentiles in reference to their perceived lack of ethnic purity. Jesus often used provocative statements or questions to elicit genuine faith responses.
In this particular exchange, Jesus’ response serves a dual purpose. It tests the woman’s faith and perseverance while also presenting an opportunity for a significant revelation. By using a derisive metaphor, Jesus challenges the woman to respond, allowing her to express her understanding of the broader implications of God’s mercy and grace.
If Jesus had intended to reject her, he would have simply ignored her. By continuing the conversation and allowing the woman to respond, Jesus provided an opportunity for her to express her faith, humility, and perseverance.
It’s important to note the meaningful choice of words here. In Greek, the term used by Jesus for “dogs” is kynaria, meaning household dogs, i.e. pets. This carries a less harsh and more domestic connotation than kýnes, the word more commonly used in this derisive metaphor, which refers to wild or unclean dogs.
This softening by Jesus shows that his intention is not to insult the woman but rather test her faith and humility. It will also come into play with the woman’s response.
She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
The woman’s humble and quick-witted reply reveals her profound faith. She acknowledges her place in the context of the metaphor and expresses her faith that even the smallest blessings (“crumbs”) from Jesus would be sufficient to bring healing and deliverance to her daughter.
In fact, her repartee shows extraordinary ingenuity: her reply parlayed the word kynaria (“house dogs”) to kynarion, which has a more diminutive meaning (“puppy dogs”). In doing so, she gracefully but cleverly embraces the secondary status often given to Gentiles by Jews and ingeniously turns to her advantage these words that were meant to belittle her.
Remember, it was Jesus who had come to Gentile territory, not the other way around. This being the case, the woman felt emboldened to request from him the same wondrous power she undoubtedly heard he had freely bestowed elsewhere.
Then Jesus said to her in reply, “O woman, great is your faith!
Jesus’ response is as enthusiastic and warm as his initial comments appeared to be aloof and cold. By appearing to be harsh he so strengthened her faith that she deserves exceptional praise: in all of Matthew’s gospel, only this woman is said to have “great” faith.
This story occurs in Matthew’s gospel just after a confrontation between Jesus and the Jewish religious leaders (Matthew 15:1-20). Many in the house of Israel do not acknowledge Christ, yet here is a foreigner from an enemy tribe who has faith in even his smallest blessings.
Contrast this with last week’s gospel reading, when Jesus admonished Peter, his own apostle, for his lack of faith when walking on the water (“You of little faith, why did you doubt?”, Matthew 14:31).
Let it be done for you as you wish.” And her daughter was healed from that hour.
Impressed by her faith, Jesus grants her request. Though we aren’t certain if the daughter was even present, her mother’s unshakable faith was so compelling that she “was healed from that hour.”
It’s likely that Jesus didn’t enter that territory with the intention of healing the sick, but the depth of his ministry was broadened due to the persistence of a woman whose love for her daughter couldn’t be stopped, even in the face of apparent disdain.
Importantly, this exchange conveyed several vital lessons to the apostles, who were firsthand witnesses to the entire interaction:
They learned that Jesus’ message of salvation embraced not only the Jewish community but also Gentiles, transcending ethnic and national boundaries. This story foreshadows the disciples’ commission to spread the Gospel to all nations (Matthew 28:19), regardless of their background, emphasizing the need to set aside preconceptions and cultural biases and show compassion to all those in need.
Connections and Themes
A human reality. Every group, whether religious, social, or political, needs to clearly define itself and its boundaries. Those who want to join these groups must adhere to these definitions, which determine membership. Having such boundaries is essential, but when these definitions are extended to determine not just membership but general acceptability, they can become biased, discriminatory, and harmful.
We often overlook these kinds of cultural limitations when we think of the Incarnation, finding it difficult to imagine that Jesus was biased in any way. However, because Jesus Christ is both fully God and fully human, we know that he entered deeply into human reality, becoming a man of his own limited time and culture. Neglecting the fact that he had to transcend these cultural boundaries diminishes his humanity and minimizes the remarkable nature of his efforts to dismantle cultural bias.
In today’s gospel, this was achieved through the actions of someone whose gender, background, and religion didn’t fit the norms of Jesus’ culture. This exchange between Jesus and the Canaanite woman is a great reminder for us not to judge or exclude people because they’re different; if we do, we risk missing out on the incredible grace that God has to offer through them.
Prophetic fulfillment. Christ’s embrace of “outsiders” has its roots in the prophetic tradition. In today’s first reading, Isaiah paints a vision of foreign outsiders joining with Jewish insiders in the worship of God, erasing the lines of division. Isaiah was, of course, referring to the age of eschatological fulfillment, an age that dawned with the Incarnation. Jesus himself transcended the boundaries of his cultural perspective, and he encourages us to do likewise.
The issue at hand is not just universalism, but embracing the diversity that comes with that universalism. In the kingdom of God, there’s no imposition of one group’s standards on another — people are accepted not in spite of their cultural differences, but along with their differences. Today’s readings show us how obsolete these exclusionary distinctions are, but unfortunately, they persist in our communities today. It’s still very common for people to be excluded because of gender, culture, or religious perspective, or to be included only because they are willing to conform to discriminatory standards.
Humanity has a long way to go to emulate the example of Christ.
God’s universal embrace. Even Jesus was rejected because he did not conform to people’s expectations of the Messiah. You might expect God to disown those who rejected his only Son, but this was not the case. God’s embrace extended even to those who rejected Jesus, leading to a new path for salvation, and the invitation to enter the kingdom was also offered to the Gentiles, once considered outsiders.
If Gentiles are now insiders, what has happened to the Jews, the original insiders? The answer is… nothing. God has not simply moved the boundaries, he has erased them. In this interim period between the dawning of the eschatological age and the end of time, the invitation for inclusion remains open to all.
Sunday Readings 