I was startled by several comments from Amy-Jill Levine's article, Discharging Responsibility: Matthean Jesus, Biblical Law, and Hemorrhaging Woman," included in A Feminist Companion to Matthew. edited by Levine. She points out that although Christian interpreters are obsessed with Levitical purity legislation, they don't understand it very well. She sends us to Leviticus 15:19-33, the discussion about menstrual impurity and ritual uncleanness and reminds us that this passage contains nothing that would prevent a menstruating woman"from participating in normal human social relations. There is no prohibition against her touching anyone," 77.
Levine suggests some what she calls healthy readings. She compares Jesus to this suffering woman. "The woman suffers, she bleeds, she acts in humility by coming up behind Jesus, she retains her faith but she does not speak," 87..
Like the centurion in chapter 8, the leader of the synagogue places himself under the authority of Jesus. They both express faith in Jesus. She contrasts the leader of the synagogue with Herod. Both are Jews; both are leaders. But Herod does not seek the life of a child; he is so intent on destroying one child that he orders that many children be put to death.
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