The Matthean community has constructed Jesus as a king who has the power to send his disciples transferring his authority to them. They, in turn, can establish an empire in his name and teach them to obey.
In many instances, biblical texts were (ab)used as justification for colonial subjugation, oppression, and inequality. The texts of the Bible portray many layers of power struggle between and among people.
The story in this chapter reflects the power struggles between different factions of society. In this case, it was between the Matthean community and the religious authorities in Jerusalem under the pressure of occupation by the Roman Empire.
The Canaanite woman in the text crossed the gender and cultural boundary. She dared to challenge Jesus and courageously put forward the urgent need for her daughter to be healed. Her wisdom transformed the barriers of race and gender into inclusiveness.
As a Canaanite, unaccepted by the Jews, and as a woman in a male-oriented society, she extended Jesus’ ministry to a wider population. The woman taught the universality of God’s grace: that God’s unconditional love is available to all, without exceptions.
When we take this story as an indication of how the mission should be done, it becomes obvious that colonization and Christianization came hand in hand.
There was no sign of equality between the divine traveler and the Canaanite woman. The divinity of Jesus was recognized by outsiders who were considered less by the insiders – the religious leaders of Jerusalem. However, the outsiders will never become children, they remain possessed, women-like-dogs, begging for inclusion.
How does this text speak to us today? Who are those considered outsiders by the hypocrites in our time? They are those who are judged, condemned, red-tagged, and labeled as subversives and communists. They are those who are at the margins of our society. They are those who express their Christian faith in various and creative ways but were criticized by the present-day Pharisees who are also silent about the injustices, killings, and corruption done by those in power.
As long as we keep the door of our churches closed and continue to be naive, passive, and indifferent to the plights of those who are at the margins, the poor and the neglected, the challenge remains for us to break these imperial barriers remains difficult.
The church should and could be a prophetic voice in our society, recognizing and addressing the signs of the times. We are called to reach out and take on an accompanying role in the journey of our people toward healing and wholeness.
We are called to go even beyond our societal boundaries, to the basic sectors-farmers, fisher folks, workers, to be in solidarity with them in their struggle for liberation, and in breaking the chains of oppression and exploitation.
The Canaanite woman joins the wise men from the east who presented Jesus as a savior so strangers and outcasts could also have access to worship. In turn, he would proclaim justice and righteousness and bring restoration to humanity, regardless of the religious, racial, and socio-economic status of the needy.
Gospel reflection of Rev. Irma Balaba of the National Council of Churches in the Philippines for the 20th Sunday in Ordinary Time. Is 56:1, 6-7 Ps 67:2-3, 5, 6, 8 Rom 11:13-15, 29-32 Mt 15:21-28
Balik-Tanaw is a group blog of the Promotion of Church People’s Response (PCPR). The Lectionary Gospel reflection is an invitation for meditation, contemplation, and action.
