Musical Prelude and Service.

Genesis 45:1-15 & Matthew 15:21-28
There are times when we read scripture and can struggle to make what we are
hearing fit with our understanding of the larger narrative or your understanding of who
these people are.
Based on Broadway musicals or the general telling of the story of Joseph, we are
inclined to view the reunification of Joseph and his brothers as a happily ever after
ending to the story, but a closer look at this story shows us something a little bit
different. Yes, there are tears, and the brothers find peace. Jacob is brought to Egypt
and reunited with his son. But . . .
But in this part of the story, Joseph starts by tormenting those brothers. He threatens
them; keeps his identity a secret. He holds Simeon as hostage while providing some
food and expecting a return visit. He imprisons and threatens slavery and/or death to
Benjamin with trumped up charges until Judah offers to shield him.
Through all of this, Joseph holds the power of life or death over the sons of Israel and
continues to hold that power when the story ends. The brothers know this and
continue to fear Joseph. So it is difficult to say full reconciliation and peace has been
achieved, although definite steps have been taken to move toward that peace and
reconciliation.
Joseph’s argument that God masterminded the whole thing to bring them there is also
a challenge. Those who have suffered through abuse and trafficking; the descendants
of slaves and abuse survivors may find cold comfort in those words. Just because
Joseph sees the world in this fashion, does not make it fully accurate.
As I have said, I believe God keeps working to find a world of peace and love, but
humans will continue to make decisions based on self-interest and fear. And God will
continue to open doors and offer new paths. Providing further opportunities for people
to work toward peace and compassion.
In the Gospel story we encounter Jesus being challenged to offer healing to someone
outside his community. A Canaanite woman pleading for mercy and healing for her
daughter. Jesus says no, he is here to care for his community. In their eyes, she is
nothing more than a dog by comparison.
These words are jarring to say the least. In other people’s mouths, in other times and
contexts, those words would be considered racist. An incredible amount of ink has
been used to discuss and explain Jesus’ actions. That he is testing his disciples to see
if anyone is ready to stand up for this woman and her daughter. To provide a teaching
moment for Jesus to demonstrate the universal love and vision of God’s love. Others
have looked at this story and seen this as a moment where Jesus himself learns where
he is forced to see the consequences of preaching the complete love and generosity of
God. That that love has no limits. That geography and culture are not boundaries to
God’s healing presence.
There is a dramatic structure to the language and how this story is presented.
The Greek word for what the woman says to Jesus is Kyrie Eleison. Lord have mercy.
The disciples – the followers of Jesus, respond with ‘send her away’ or, in Greek
apolysun.
It is almost a dramatic call and response.
And Jesus is in the middle.
Kyrie Eleison – Apolysun!
The woman who is an outsider is seeking God’s healing and the disciples are acting as
the gatekeepers and employing hateful language. Jesus at first uses that language.
This is incredibly unsettling. When Jesus uses the imagery of dogs and children and
who gets to sit at the table, the woman turns that language on Jesus and his followers
arguing even the dogs get scraps. Jesus finally acknowledges the woman’s faith and
states her daughter is healed.
What does this story tell us of Jesus? I will be clear. I want more from the Jesus I love
and have chosen to follow. I want a story where he turns to his disciples and says,
treat this woman with the love and respect we would give anyone else in this crowds.
She too is a beloved sibling of ours. She too bears the image of God. We are called to
love her as much as we love one another.
But I don’t get that. What I do get is Jesus engaged in conversation with a woman
who is part of an ethnic group the Jews did not hold in high regard. Jesus stops and
speaks to and then listens to a woman who most men would have ignored and walked
past like she wasn’t even there.
And this woman in her grief and despair and her strength; and I can only imagine her
anger at what is happening to her and her daughter, demands that she be heard and
taken seriously. And only one person in that crowd is ready to stop and listen. And
while I can’t say with any certainty why Jesus speaks the way he speaks and why he
chooses to stop and listen, we are told he does stop. He does truly listen to her, and
he does take her seriously.
And in that moment, the mission of Jesus is no longer reserved only for those who
identify as Jewish. The limits of God’s love and healing. The idea of who God loves and
invites to be part of the feast is expanded well beyond the limits assumed by his
followers.
Where are the boundaries of God’s love located? As followers of Jesus.
When we elect to name ourselves as followers of Christ, are we assuming a role as
gatekeepers? Are we ourselves taking on responsibilities for determining who is worthy
of gathering to participate in this feast or this dance with God?
Or are we loudly inviting all those who ore outside and looking for a place to rest?
A place to find nourishment and comfort?
There’s a piece of news I have become aware of and been struggling with in recent
weeks. A far-right white supremacist rally is being planned for Hamilton at the end of
the month. An organization called the Dominion Society is planning this
conference/rally. Among their positions or demands is something called re-migration or
mass deportation. They want to remake or reimagine who is Canadian and what
Canada stands for.
I hesitate to give such an organization who I hope has little support any further
attention, but at the same time I think it is important that churches make clear where
they stand on such matters.
Who I am, what I believe, my understanding of God, and my vision of our country; a
caring and just Canada, has no room for this.
Nourishment and comfort. Joseph is given responsibility for Egypt’s storehouses of
grain and other food. People from all over come to him to be fed. And he feeds them,
including the brothers who sold him into slavery. God blesses Egypt with abundance
and Egypt shares with all their neighbours. Through Joseph, Pharaoh offers Jacob and
his family a new home and security in Egypt.
God’s vision of comfort and welcome is embodied in the work of Joseph who speaks
for the Egyptian Pharoah. Not who we see as God’s chosen, but God is still at work.
In Jesus, God’s all-encompassing mercy and love is extended to the world. In this
exchange with a desperate woman, he finds himself at the centre of the debate.
What are the boundaries for God’s mercy and healing? And the answer he arrives at is,
there are no boundaries. God’s love s there for everyone. We are not gatekeepers to
God’s love. We are not the judges who determines who receive God’s healing and
mercy. We are the hands, the hearts, the workers who make God’s love, God’s care,
God’s welcome real I the world.
Our words, our actions and our presence matters. This is how people come to know
and celebrate God in our world. Jesus came not for a select few, but for the whole
world. Jesus settled that in this conversation with a desperate woman fighting for the
health of her daughter as his followers tried to silence her and send her away.
Let us learn from this story. Let us stop shouting and listen and then welcome those
who are far too often cast aside. Thanks be to God.
Rev. Warner Bloomfield

Music provided with permission through licensing with CCLI License number
2701258 and One License # A-731789