A: 20th Sun of OrdTime (16 Aug 2020) - INSIDER VERSUS OUTSIDER (Isa 6:1, 6-7)

If a triangle has three sides, while a square has four, how many does a circle have?

Two. The inside and the outside.

A bipartite view of things stands true in the Old Testament world. For the ancient Israelites, there are only two peoples in the world. On the one hand, there are those who are inside their Jewish circle, the ones who are the chosen people of God who receive his constant protection and care. On the other hand, there are those outside the Jewish heritage who in most cases are Israel’s enemies in their pursuit of liberty, progress, and monotheistic belief.

The usual Greek term used for “foreigners” in the Septuagint is “allogenēs,” which is a combination of two Greek words “allos” (i.e., others) and “genos” (i.e., family, race, kind, offspring). Hereafter, “allogenēs” means somebody who is an outsider of a clan or tribes with common descent and territory. In the ancient near east, societies were usually composed of related members. Coming from this mindset, the Israelites believed that they are the only ones who would be saved by virtue of their genealogical lineage as sons of Abraham, to whom God made an everlasting covenant (cf. Gen 12­–17), whereas the pagan foreigners would be condemned. In fact, in the story of the pitching of the Tabernacle, this was God’s repeated instruction to Moses: “And any outsider (“allogenēs”) who comes near shall be put to death” (Num 1:51; 3:10, 38; 18:7).

However, the opposite is propagated by Isaiah in our First Reading today. “And the foreigners (“allogenēs”) who join themselves to the LORD … their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples” (Isa 56:6-7). Initially, in the time of Moses, anything coming from foreigners were considered filthy: “nor shall you accept any such animals from a foreigner (“allogenēs”) to offer as food to your God; since they are mutilated, with a blemish in them, they shall not be accepted in your behalf” (Lev 22:25). Yet, the contrast was promoted by Isaiah, which is tantamount to saying that salvation and God’s mercy have been extended to them as well.

But why the sudden change? We should remember that the book of Isaiah is divided into three different periods of time. Isaiah 1–39 (Proto-Isaiah) talk about Judah in the 8th century BCE, Isaiah 40–55 (Deutero-Isaiah) delves on prophecies made at the Babylonian exile in the 6th century BCE, while Isaiah 56–66 (Trito-Isaiah) are oracles uttered at the post-exilic times in the 515 BCE onwards. Since our First Reading is taken from Isaiah 56, the context immediately changes. The Israelites this time were returning from their exile in Babylon, where they experienced being foreigners in a distant land. Because of their first-hand experience of being outsiders, they were reminded by Isaiah to be equally hospitable to any outsider in turn.

The Psalmist reminds us that we are all immigrants once: “Hear my prayer, O LORD, and give ear to my cry; do not hold your peace at my tears. For I am your passing guest, an alien, like all my forebears” (Psa 39:13). And he assures all outsiders that God takes care of them as well: “The LORD lifts up those who are bowed down; the LORD loves the righteous. The LORD watches over the strangers” (Psa 146:8-9).

We are equally challenged to be open to all regardless of birth, ethnicity, or status.

How many sides does God have?

None. Because he does not ever take sides. Everybody is his children, the good and the bad, the insider and the outsider, We and They.

- Rex Fortes, CM