The
Faith of the Canaanite Woman
by Cadet Claire
O'Brien-Hawk
An Exegetical Paper on Matthew 15:21-28
Matthew 15:21-28 is a particularly
troubling passage. In it, we experience a Jesus
vastly different from the one we have come to know and expect.
The words and actions of Jesus in this passage are
brutal; they would be hard to stomach coming from anyone, but
they are especially so coming from him. The passage has been
characterized as, “totally devoid of conciliatory overtones”
and, “as designed to wound a human heart.”[1]
Many people have tried to make sense of this uncomfortable
passage, but the results have often been dissatisfactory.
These inadequate readings have given rise to and been used as
authorization for violence perpetrated against countless
groups of people. One such group is women who
have lived as prisoners in a world where unregulated and
unhealthy feminine submission is idealized and justified.
Then, there are the people of Israel who have been cast off
and judged, replaced (so say countless Christians) with the
"New Israel". Finally, the masses of unnamed people who have
been subject to the actions of formal and informal colonizers,
many of whom have found colonizing precedents in passages such
as that of the Canaanite Woman.
The way we read and understand this
passage has serious consequences, not only for the way
Christians navigate life, but also for all those who are
subjected to the far-reaching influence of Christians. I
believe that a faithful reading of this passage can be used to
propagate health and wellness where there has been disease and
damage. To do so will require reading this passage in its
proper place, as the story of Jesus. To take this passage out
of context and search it for answers to our questions about
gender and ethnic relations is to do bad work. A thoughtful
reading will show this to be a passage about the abundance of
God, an abundance that gives hope for the future wellness of
all people under the blessings of Israel's God. These
blessings cannot be received apart from Israel, however;[2]
God is faultlessly faithful to Israel in her role as God's
chosen people and as the channel of his blessing. In this
passage, we see a Jesus who, unwilling to deny a person in
need, and not commissioned to tend to any outside of Israel,
draws sincere Gentile seekers in, struggling with them for
their blessing, and willing them to understand that their
participation in God's favor must come through Israel. In the
story of the Canaanite Mother, we witness such a struggle.
Jesus drives this woman forward in her plea, struggling with
her toward the confession that enables her blessing.
The narrative of the Canaanite Woman centers on a dialogue
between Jesus and a woman. The woman is described as a
Canaanite and a mother; both of these designations are
significant. As there were no longer any self-proclaiming
Canaanites at the time of Jesus, and as Matthew has changed
Mark's Syrophoenician to a Canaanite, we should understand the
title to be significant.
One item of significance about Canaanites is that within
Israel's history, no enemy is more notorious. These people
regularly led Israel into infidelity to God. Beside the
inherent problems of being out of step with God, when Israel
wandered, they brought devastating physical consequences on
themselves. Canaanites were a dangerous people and a marked
enemy. The hate of the Jews toward Canaanites was not
arbitrary; they had developed almost an evolutionary reaction
to them -by hating and avoiding the Canaanites, the Jews were
preserved. By casting a Canaanite to play across Jesus,
Matthew has set up the most fractured and acrimonious
relationship possible.
Though I certainly do not want to diminish the content of the
dialogue -because it is very important-, the ultimate result
of the interaction is that Jesus acquiesces to the Canaanite's
request by healing her daughter. In a relationship that has
been marred by malevolence, Jesus not only discontinues the
cycle of violence but he begins a new pattern, one of healing
and helping.
When hope and restoration are given to the Jews and Canaanites,
of all relationships, we should understand that
all the lesser-fractured relationships in society share in
that same hope of redemption. What is true for the extreme
circumstances must also hold true for the more moderate.
The second interesting description is that this woman is a
mother. Why a mother? What is distinctive about the
mother-child relationship when compared to any other
relationship between a caregiver and care-receiver? Perhaps
the significance is to be gleaned from the fact that children
represent the future, the continued existence of the present
generation. According to this reading, when the Canaanite
mother pleads for her child, she is also pleading with Jesus
for the future of her people.
It is not clear what kind of arrangement
the women had in mind when pleading with Jesus. What was she
offering or confessing in return for his healing? Anything? We
have seen that the women hails him as
"Lord"[3]
and "Son of David", and these seem to indicate her recognition
of Jesus as the coming Messiah. This is promising, but we see
even among the learned Jews of the age that naming Jesus as
Davidic King and Messiah did not necessarily involve an
understanding of his character, mission, or mode. Many who
acknowledged Jesus as Messiah expected him to assume political
power and establish a physical kingdom.
Perhaps in asking for the future of her people, the Canaanite
woman is only yet hoping for a continued existence under the
rule of an enemy. Not asking for assimilation and acceptance
into Israel, maybe she merely wants her people to be allowed
to exist independently, in peace. This is not such a stretch
to imagine; typically, it was not the desire of an occupied
people to have their identity dissolved and to be absorbed
into the culture of the occupiers. It may be that hope behind
this woman's request was to receive the blessing without the
association.
The disciples certainly seem to believe that the Canaanite
woman was looking simply for a quick fix. They encourage Jesus
to "send her away" and one might imagine the sentiment
was, "give her what she wants so that she will leave us alone!
Satisfy her need, so we can be done with it!” The disciples
were not particular with Jesus' power and God's blessing
-willing to dole it out for the cheap purposes of convenience
and comfort. For Jesus, however, this is not enough. His
resistance to healing under these terms is two-fold.
To begin with, Jesus is cognizant that
the blessing of God is one that has been promised to Israel.
Beginning with the Abrahamic covenant, Israel has been the
recipient and the minister of God's blessing to all other
people. To bless a person outside of these conditions is not a
neutral act: it is equal to negating the role of Israel as it
has stood through its whole history, the role by which Israel
understands its present and its future. For a Gentile to
acquire God's blessing by circumventing Israel is to
cheat. Such an act is sneaky and constitutes foul play. Jesus
will not do this. He is faithful to his people even when they
seem blind to his identity and Gentiles seem receptive.
Because of his faithfulness to the Jews, Jesus is constrained
in his healing act: he cannot heal someone who seeks their
healing outside of and separate from Israel. To receive God's
blessing, one must enter through God's people, his chosen
instrument.[4]
For Jesus, the physical healing for this woman's daughter is
not enough. He is not just a miracle-worker on call to respond
to the people's needs. He has so much more to offer.
Ironically, Jesus withholding his power does more for the
woman than the dispensation of Jesus' power at the disciples'
request would have achieved. Jesus refuses to cheapen his
blessings through careless and indiscriminate administration.
By demanding something of the Canaanite Mother before agreeing
to her request, Jesus draws her into a deeper and more
meaningful encounter. He refuses to pay her off, as though she
were a meaningless bother, a 'nothing person', more fit to
receive a quick-fix from Jesus' power the than the serious
engagement of her person and her need. Ironically, though it
is the disciples who are first willing to give the woman what
she wants, it is Jesus who sees her need and brings her to the
place where she can truly be satisfied.
Many people speculate about the woman's understanding of
Jesus. Was she just looking for a magician? Did she believe
him to be the coming King of Israel? Did she acknowledge him
as the Son of God and the proper object of worship? The
importance of these questions fades when we recognize that
regardless of her understanding of him, Jesus understood
her. Jesus knew that she had a great need and he also
knew that he could not bless her outside of Israel. Notice
that Jesus does not send her away unsatisfied; he draws her
in, allowing for a tension and a dialogue to develop. Jesus
engages with her in a very painful way, but this pain brings
the woman to point of desperation and to the climax of the
interaction: her confession of Israel as the priority in
Jesus' mission and, more miraculously, the acknowledgement
that even after Israel, Jesus had more to give. Jesus knew
that for his help to be legitimate, she must understand it as
the surplus of his bounty, not as the redistribution of a
limited supply. So he fights and struggles with her until she
makes this confession. Though Jesus' words seem harsh, he
actually speaks in such a way as to drive the women toward the
key for her miracle. Jesus neither fought
against the woman,
nor had his mind changed and enlightened by her; he knew her
need and pushed and drove her, fighting
for her to receive
the blessing.
It is very interesting that the Canaanite Woman's faith is
commended after she cries out about the abundance of God's
goodness and provision. It is not merely the fact that Jesus
can heal her daughter, but the fact that even after providing
for the needs of all his people, he has leftovers for
not-his-people. God caring for my
needs is less impressive if he stops caring for
your needs to do so. A God who never neglects you
but has enough also for me... that is a God worthy of
praise. This God of abundance has, throughout history, cared
for Israel and made provision for the rest of the nations. It
is the Canaanite Mother's recognition of this God that makes
her an example of faith.
It is no surprise to find, surrounding this pericope, the
narratives of the feedings. Prior to this passage, Jesus feeds
5,000, collecting 12 baskets of leftovers, likely
representative of the 12 tribes of Israel. Following the story
of the Canaanite mother, Jesus feeds 4,000, collecting seven
baskets of leftovers. This number seven is indicative of the
seven great enemies of Israel mentioned in Deuteronomy 7. In
both circumstances, there is a plethora of food leftover after
the needs of the people have been met. In taking the two
narratives together, we see that Jesus is enough to supply the
needs of all the nations, even in addition to Israel. This is
a wild contrast to the current situation in Israel: a
pervasive feeling of scarcity and panic.
Throughout the Gospel of Matthew, Jesus has been angry with
the false shepherds of the people, leaders who oppress the
people rather than sustaining them. These leaders are a burden
on the people rather than a help to them. In the pericope just
preceding the story of the Canaanite Mother, Jesus has had a
run-in with the Pharisees and Sadducees, accusing them of
prioritizing the traditions of the elders over the spirit of
the Law. The context of the argument is the failure of Jesus'
disciples to wash their hands before eating. Now, I certainly
do not want to side against Jesus in this matter, but the
Pharisees may have started out with good intentions when they
began to regulate the minutia of Israel's life. As previously
mentioned, the Gentiles in the surrounding territories were
very dangerous to the well-being of Israel. They lured Israel
into infidelity and Israel always paid the price. At some
point, Israel got wise and instituted practices that would
keep them separate from the Gentiles. One of these practices
was the hand-washing rituals. The problem with these
practices, however, is that they were divisive among the
people. They created among the people of Israel a spirit of
panic and anxiety. Rather than wholly trusting God and sharing
in his provisions, members of Israel were high-strung and
controlling, living as if they had to fight for their daily
bread.
This ‘fight-for-your-own’ behavior has led to the oppression
of people who cannot fight, or who fight but do not win. This
behavior has sickened Jesus throughout the Gospel. Where Jesus
hopes to see a sharing of resources and justice, he is
affronted by leaders who try to accumulate power and goods and
hold them in reserve. It is hard not to think back to the
Israelites wandering in the desert, being instructed not to
collect more than a day's worth of manna, trusting for God to
provide for their needs. Jesus is tempted toward, and decides
against, this very take-control, do-things-my-way behavior
when fasting in the desert. Jesus essentially responds that he
will trust in the provision of God rather than trying to hoard
power for himself. It is this characteristic faith in the
abundant provision and care of God that the Canaanite Mother
demonstrates. She does not grab for her own slice of Jesus'
power, but acknowledges and trusts that even if she is not the
first fed, she will have enough. The Canaanite Mother here
does not show us a new way of doing faith, but she
represents in a new situation what this total trust and
confidence in God looks like.
If we then are to imitate the example of faith that the
Canaanite Mother sets before us, we need to do so by
acknowledging and trusting in the abundance of God. This will
have vast implications for the way we live our lives. In
simple person-to-person interactions, we will willingly take
the second turn, trusting that the goodness that God has in
store does not run out after the first round of people have
received it. It also has larger implications, for instance, in
the way nations interact with each other. When we trust that,
"man does not survive on bread alone, but on every word that
comes from the mouth of God", when we live our lives in that
total dependence on the God who has never failed to sustain us
and to profit us in our faithfulness, we will stop fighting
amongst each other for resources and for power. We will
recognize that these behaviors only serve to tear each other
down in a way that is most displeasing to God. To read the
narrative of the Canaanite Woman compels us to see in Jesus a
man who knows our need and knows how to fulfill our need
before we fully understand it ourselves. To read this story is
to be confronted with a God who, yes, sometimes leaves us in
tension, but who ultimately draws in and wholly satisfies any
who will wait on him, trusting that his abundance is enough
for the needs of all people, each in their turn.
[1]
Amy-Jill Levine, “Matthew’s Advice to a Divided
Readership,” in
The Gospel of Matthew in current study: studies in
memory of William G. Thompson, S.J.,
ed. William G. Thompson and David Edward Aune (Grand
Rapids: W.B. Eerdmans Pub. Co., 2001), 31, Accessed
August 12, 2013, Fuller Library eReserves.
[2]
To be “part of Israel” does not mean strict obedience
to the tradition of the elders, as the Pharisees and
Sadducees have instructed. In the preceding passage,
Jesus shows some of the traditions of the elders to be
at odds with the spirit and letter of the Law.
[3]
‘Lord’ can be used as a term of general respect, but
since it is paired so closely with ‘Son of David’, it
is likely that these terms are both Christocentric.
[4]
This rule of entering is not unprecedented. Though
Naaman preferred to wash in one of the rivers familiar
to him, to receive the healing he so desperately
needed, he was required to wash in the Jordan. Upon
doing so, he acknowledged the God of Israel.
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