26. It is not seemly. Christ’s reply is harsher than ever, and one would think that he intended by it to cut off all hope; for not only does he declare that all the grace which he has received from the Father belongs to the Jews, and must be bestowed on them, otherwise they will be defrauded of their just rights; but he disdainfully compares the woman herself to a dog, thus implying that she is unworthy of being a partaker of his grace. To make the meaning plain to us, it must be understood that the appellation of the children’s bread is here given, not to the gifts of God of whatever description, but only to those which were bestowed in a peculiar manner on Abraham and his posterity. For since the beginning of the world, the goodness of God was everywhere diffused—nay, filled heaven and earth—so that all mortal men felt that God was their Father. But as the children of Abraham had been more highly honored than the rest of mankind, the children’s bread is a name given to everything that, relates peculiarly to the adoption by which the Jews alone were elected to be children The light of the sun, the breath of life, and the productions of the soil, were enjoyed by the Gentiles equally with the Jews; but the blessing which was to be expected in Christ dwelt exclusively in the family of Abraham. To lay open without distinction that which God had conferred as a peculiar privilege on a single nation, was nothing short of setting aside the covenant of God; for in this way the Jews, who ought to have the preference, were placed on a level with the Gentiles.
And to throw it to the dogs. By using the word throw, Christ intimates that what is taken from the Church of God and given to heathens is not well bestowed. But this must be restricted to that time when it was in Judea only that men called on God; for, since the Gentiles were admitted to partake of the same salvations—which took place when Christ diffused everywhere the light of his Gospel—the distinction was removed, and those who were formerly dogs are now reckoned among the children. The pride of the flesh must fall down, when we learn that by nature we are dogs At first, no doubt, human nature, in which the image of God brightly shone, occupied so high a station that this opprobrious epithet did not apply to all nations, and even to kings, on whom God confers the honor of bearing his name. (418) But the treachery and revolt of Adam made it proper that the Lord should send to the stable, along with dogs, those who through the guilt of our first parent became bastards; more especially when a comparison is made between the Jews, who were exempted from the common lot, and the Gentiles, who were banished from the kingdom of God.
Christ’s meaning is more fully unfolded by Mark, who gives these words, Allow the children first to be satisfied He tells the woman of Canaan that she acts presumptuously in proceeding — as it were, in the midst of the supper — to seize on what was on the table. (419) His chief design was, to make trial of the woman’s faith; but he also pointed out the dreadful vengeance that would overtake the Jews, who rejected an inestimable benefit which was freely offered to them, and which they refused to those who sought it with warmth and earnestness.
(418) This is probably an allusion to Psalms 82:6, I have said, Ye are gods; and all of you are CHILDREN OF THE MOST HIGH. — Ed.
(419) “ De vouloir ainsi mettre la main sur la table des enfans, au milieu de souper;” — “in wishing thus to put her hand to the children’s table in the midst of the supper.”