The point he emphasizes, however, is that the Jews had a special relationship to God, through the Mosaic covenant contained in the Old Testament.
Yet, Jesus makes it clear, according to Imperato, that He is giving "a new interpretation of the Law" (17). In fact, Jesus is fulfilling the Old Testament prophecies, identifying Himself as the Son of God, and the Messiah in whom the prophets must place their trust if they seek salvation.
Therefore, Christ sets out the guidelines for the new relationship with the Lord that all must have who do indeed wish to cry out, "Lord, Lord." The Lord, through Christ, is showing that the way to salvation is not through legalism, or through adherence only to the Old Law, but rather through adherence to the Golden Rule, to virtue, to the beatitudes and to Christ Himself. He is the one whom the disciples must come to know. He is the one whom they must let enter their hearts. Just as the Centurion shows, through his humility, that he is not worthy to have the Lord enter into his house, so too must the disciples of Christ ask Jesus to enter into their hearts despite their unworthiness. That man is unworthy of Christ is also implied -- but that Christ is willing to heal, in spite of man's sinfulness, shows the glory of God, His mercy, and His charity.
What questions might this passage have addressed in the community for which it was originally written?
This passage appears to address in the community, the "new righteousness" which Jesus is communicating (Imperato 17). By appealing to the very words and modes of expression of the Rabbis, Jesus "is taking the highest authority of his culture and putting his own words above it" (Imperato 17). Thus, He demonstrates His own absolute moral authority over not only His followers but even over those who oppose or reject Him.
In fact, Jesus addresses this question of moral authority in Matthew 7:21-23 when he compares those who prophecy and say "Lord,...
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