Proverbs 22:1-2, 8-9, 22-23    Psalm 125    James 2:1-10, (11-13), 14-17    Mark 7:24-37

I want you to notice something about our lectionary readings.  For four weeks our gospel reading was from the sixth chapter of John, all of which can be summarized as Jesus saying, “I am the bread of life.”   Then today, we have these readings from James and Mark.  The theology in James appears to be quite different from that of the Apostle Paul in Romans.  James emphasizes works, Paul faith.  The Letter of James itself was not included in the Bible until the 3^rd century and the man most responsible for the Protestant Reformation, Martin Luther, would have preferred that James, along with Jude, Hebrews, and Revelation be omitted from the Bible.  

The reading from the Gospel of Mark contains not one, but two healing stories – either of which could be the focus of a sermon.  I had four weeks to discuss “I am the bread of life,” and only one week for these two healing stories!

Feeling the need to focus my message today, rather than preach as I heard in seminary, multiple sermons in one sermon – I will concentrate on the story that is more controversial:  the story of Jesus and the Syrophoenician Woman.  The Letter of James and the healing of the deaf man will have to wait.

Jesus was a Jew, and many early Christians believed he came to redeem the Jewish people.  Never mind he was rejected by most Jews, Jesus came to save the chosen people of God.  As we follow his ministry in all four gospels we find him preaching in the synagogues, citing the Holy Scriptures of the Jewish people, and challenging the teachings of the Scribes and Pharisees.  Jesus came as a Jew to the Jews.  Yet, in today’s lesson, Jesus enters a house trying to escape the crowds, seeking rest.  News of this man Jesus had spread throughout the land and it was now impossible for him to go anywhere unnoticed.  A Syrophoenician Woman, a Gentile – someone not of his faith, hears of his presence and comes to him seeking help for her daughter.  Tired and wary, Jesus tries to turn her away – he says to her, “Let the children be fed first, for it is not fair to take the children’s food and feed it to the dogs.” 

The children are the people of God and the dogs are the Gentiles.  For the Jewish people, there were only two kinds of people – Jews and Gentiles (or Jews and non-Jews).   Children and dogs – not exactly the kindest way to refer to people who are different – dogs.  Some might consider this as the humanity of Jesus shining forth – he was tired and needed rest when a Gentile comes asking for help.  Jesus tries to send her away, but she doesn’t take no for an answer, she argues with him, “Sir, even the dogs under the table eat the children’s crumbs.”  Jesus responds, “For saying that, you may go – the demons have left your daughter.”  That’s it – just like that, Jesus casts out the demons and dismisses her. 

And this is the man we have come to know as our savior – a man who puts down a woman, a mother who comes to him desperate for help.  Then, when he decides to help her, he immediately dismisses her.  Not the best portrayal of our Lord, is it? 

That’s the problem with reading the scriptures without study.  Scriptures are like art – we can look upon some paintings and immediately understand the artist’s intent, but others require some interpretation.   We can read some scriptures and immediately feel drawn to God, others require some explanation.

Take this story.  In English we use the word for female dog as an insult. Its meaning today comparable to that of referring to a woman as dog is ancient Israel.  Yet, men have also referred to women affectionately as, “my pet.”  Some women may be equality insulted by being referred to as someone’s pet – but the point is that the word Jesus used could be interpreted either way depending on his tone of voice.  Was Jesus being affectionate or insulting?   Did the woman argue with him, or respond playfully? 

Here’s where we need a little help from the larger text.  There is no question that Jesus began his ministry teaching his own people, the Jews.  But we should not assume Jesus intended his message for the Jews alone.  Last week we read that Jesus challenged the Pharisees when they questioned him about his disciples not following Jewish tradition.  They had not washed their hands before eating thereby, according to tradition, making everything they ate and themselves unclean.  Jesus responded by saying it is not what we eat that makes us clean or unclean, it is what is in our hearts. 

In today’s lesson, Jesus is in the region of Tyre – a region occupied by Gentiles.  Going to Tyre, entering a house in Tyre, suggests Jesus was breaking tradition.  The purity rituals were such that merely touching a Gentile made you unclean.  Jesus may have gone to Tyre to get away from the crowds and the struggles he was having with the Jewish authorities – this lesson begins by saying Jesus did not want people to know he was there.  Or, his trip to Tyre may be viewed as his way of challenging the notion that the gospel was for the Jews alone.  The second healing story in this passage takes place in the region of Decapolis – a journey from Tyre that one scholar speculates took place over eight months. 

Whether it took eight days or eight months, it is clear that Jesus did more in between these two healing stories than is told in this gospel reading.  Where Jesus was when he healed the child of this Gentile woman would not be significant, but for the fact he was in Gentile territory.  It is also significant that in this territory, it says, Jesus could not escape notice.  Jesus was known to the Gentiles and Jews alike. His ministry was not limited to Jews – and he did not deny this woman’s need.  The children, the Jews, were in fact fed first – Jesus began his ministry with the Jews.  But it did not end with there.  The dogs, slang among the Jews for Gentiles, were fed next.  The crumbs the dogs ate were not food inadvertently dropped, the custom of the time was to use the bread as napkins and feed the bread to the dogs. 

And, in case you have forgotten our readings from John – remember that Jesus is the bread of life.  Jesus is food for the dogs – the Gentiles – you and me.  The message was for the Jews – Christ’s message of good news was not theirs alone, Christ’s message was meant to be shared with all people, with all of God’s creation. 

So, did Jesus affectionately refer to this Gentile woman a dog – or did he insult her?  One translation says the woman came and fell at his feet – this one says she bowed down at his feet.  One suggests desperation, the other respect.  In my first year of seminary I took Greek and learned one important lesson.  Every translation of the Bible is an interpretation.  One word in Greek may have several meanings, so the translator uses the meaning that best reflects his or her personal understanding of God.  Matthew, Mark, Luke, and John wrote four accounts of the life and ministry of Jesus – each reflects the authors understanding of Christ. 

It is important, therefore, to approach scriptures with the same respect we approach Holy Eucharist.  We approach this sacrament with prayer, with wonder, and with the knowledge that God is present.  We aren’t sure how, but we do know that God is present.  And, with the study and help of the Holy Spirit, God’s message will be revealed to us.  Through faith, and with thanksgiving, we open our hearts and minds and the bread becomes the bread of heaven and the wine, the cup of our salvation.  Amen.