The New Chosen People
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[13] Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry [14] in order to make my fellow Jews jealous, and thus save some of them. [15] For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?
The Conversion of the Jews (Continuation)
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[29] For the gifts and the call of God are irrevocable. [30] Just as you were once disobedient to God but now have received mercy because of their disobedience, [31] so they have now been disobedient in order that by the mercy shown to you they may also receive mercy. [32] For God has consigned all men to disobedience, that he may have mercy upon all.
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Commentary:
25-32. We all yearn for the fulfillment of these words--threatening yet consoling--which Christ addressed to the scribes and Pharisees: "For I tell you, you will not see me again, until you say 'Blessed is he who comes in the name of the Lord"' (Mt 23:39). "Together with the prophets and the Apostle, the Church awaits the day, known to God alone, when all peoples will call on God with one voice and 'serve him with one accord' (Zeph 3:9)" (Vatican II, "Nostra Aetate", 4). The conversion of the Jews is a secret--a mystery, the text says (v. 25)—hidden in the future, which will come about when the Incarnation of the Word achieves its ultimate purpose.
This conversion will follow on that of the Gentiles, which will be as it were a prelude to it. Jesus has foretold that "Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled" (Lk 21:24; cf. note on same), which in some way suggests that the Jews will be converted at the end of time. However, when the Church in its preaching touches on the main signs of the end of the world, it only refers to the proclamation of the Gospel throughout the world, to apostasy and to the Antichrist, but it has nothing to say about the conversion of the Jews (cf. "St Pius V Catechism", I, 8, 7). What the Church does do, and what we should do, is to pray the Lord to listen to its prayers "that the people you first made your own may arrive at the fullness of redemption" ("Roman Missal", Good Friday Liturgy, Prayer of the Faithful).
"The same thing is happening, St Paul explains, now that the Gospel is being preached. The people of Israel in general are not accepting it and are not becoming part of the Church; only a small number of Jews have believed, and these are the "remnant.' of Israel, chosen by God so that in them the promises might be kept. The conversion of Paul himself is an example and an earnest of this return of the people of Israel to their God, in line with the invitation that Hosea addressed to them: "Return, O Israel, to the Lord your God, for you have stumbled because of your iniquity" (Hos 14:2).
Throughout the history of the Church lapses of this type have occurred, with a consequent breakdown in morality. Whenever this happens, those Christians who stay true to the faith may, like Elijah, feel inclined to despair; but they should react with a realistic and vigilant optimism and not indulge in useless lamentation. In the presence of God, they should reflect on the fact that God actually wants to use them and their holy lives to turn the situation around: "A secret, an open secret: these world crises are sanctity crises. God wants a handful of men 'of his own' in every human activity. And then...'"pax Christi in regno Christi"--the peace of Christ in the kingdom of Christ"(St J. Escriva, The Way, 301).
29. God never goes back on anything he promises; therefore he continues to call the Jews to enter the chosen people. He does not take account of their disobedience or their sins: he will love them with an everlasting love, as he promised the patriarchs and in line with the merits accruing to them for their fidelity (cf. Rom 9:4-5). It is this very immutability of God's love that makes it possible for "all Israel" (v. 26) to be saved. God's calling, which is eternal, cannot cease; but we for our part can reject his call. The immutability of God's plan is reassuring to us: it means that even if we abandon him at any point, we can always return to our earlier fidelity: he is still there, waiting for us.
The Canaanite Woman
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[21] And Jesus went away from there and withdrew to the district of Tyre and Sidon. [22] And behold, a Canaanite woman from that region came out and cried, "Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon." [23] But He did not answer her a word. And His disciples came and begged Him, saying, "Send her away, for she is crying after us." [24] He answered, "I was sent only to the lost sheep of the house of Israel." [25] But she came and knelt before Him, saying, "Lord, help me." [26] And He answered, "It is not fair to take the children's bread and throw it to the dogs." [27] She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their master's table." [28] Then Jesus answered her, "O woman, great is your faith! Be it done for you as you desire." And her daughter was healed instantly.
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Commentary:
21-22. Tyre and Sidon were Phoenician cities on the Mediterranean coast, in present-day Lebanon. They were never part of Galilee but they were near its northeastern border. In Jesus' time they were outside the territory of Herod Antipas. Jesus withdrew to this area to escape persecution from Herod and from the Jewish authorities and to concentrate on training His Apostles.
Most of the inhabitants of the district of Tyre and Sidon were pagans. St. Matthew calls this woman a "Canaanite"; according to Genesis (10:15), this district was one of the first to be settled by the Canaanites; St. Mark describes the woman as a "Syrophoenician" (Mark 7:26). Both Gospels point out that she is a pagan, which means that her faith in our Lord is more remarkable; the same applies in the case of the centurion (Matthew 8:5-13).
The Canaanite woman's prayer is quite perfect: she recognizes Jesus as the Messiah (the Son of David)--which contrasts with the unbelief of the Jews; she expresses her need in clear, simple words; she persists, undismayed by obstacles; and she expresses her request in all humility: "Have mercy on me." Our prayer should have the same qualities of faith, trust, perseverance and humility.
24. What Jesus says here does not take from the universal reference of His teaching (cf. Matthew 28:19-20; Mark 16:15-16). Our Lord came to bring His Gospel to the whole world, but He Himself addressed only the Jews; later on He will charge His Apostles to preach the Gospel to pagans. St. Paul, in his missionary journeys, also adopted the policy of preaching in the first instance to the Jews (Acts 13:46).
25-28. This dialogue between Jesus and the woman is especially beautiful. By appearing to be harsh He so strengthens the woman's faith that she deserves exceptional praise: "Great is your faith!" Our own conversation with Christ should be like that: "Persevere in prayer. Persevere, even when your efforts seem barren. Prayer is always fruitful" (St J. Escriva, "The Way", 101).