Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
Who then will say that this woman had faith, who takes courage from her own feelings, though
Christ is silent? But as Christ has two ways of speaking and of being silent, it must be observed,
that though he withheld at that time the words of his mouth, yet he spoke within to the mind of the
woman, and so this secret inspiration was a substitute for the outward preaching. Besides, her prayer
arose out of the hearing of faith, (Romans 10:17;) and, therefore, though Christ does not immediately
reply, she continually hears the sound of that doctrine 417 which she had already learned, that Christ
came as a Redeemer. In this way the Lord often acts towards those who believe in him; he speaks
to them, and yet is silent. Relying on the testimonies of Scripture, where they hear him speaking,
they firmly believe that he will be gracious to them; and yet he does not immediately reply to their
wishes and prayers, but, on the contrary, seems as if he did not hear. We see then that the design
of Christ’s silence was not to extinguish the woman’s faith, but rather to whet her zeal and inflame
her ardor. But if a small seed of doctrine in a woman of Canaan yielded such abundant fruit, it ill
becomes us to be dejected, if at any time he delays and does not immediately grant a favorable
answer.
Send her away. The disciples present no request in favor of the woman, but as they are annoyed
by her importunity, they desire that, in some way or other, she may be dismissed. It is a childish
contrivance, which the Papists have endeavored to support by means of this passage, that departed
saints are allowed to plead for us; for, granting that this woman solicited the disciples to give her
some favor or assistance — which, however, cannot be proved from the passage — still there is a
wide difference between the dead and living. It must be also observed, that, if they really intended
to aid her by their advocacy, they obtain nothing.
24. I am not sent. He informs the Apostles that his reason for refusing the woman of Canaan
arises out of his desire to devote himself entirely to the Jews to whom alone he was appointed to
be a minister of the grace of God. He argues from the call and the command of the Father, that he
must not yield any assistance to strangers; not that the power of Christ was always confined within
so narrow limits, but because present circumstances rendered it necessary that he should begin with
the Jews, and at that time devote himself to them in a peculiar manner. For as I have said in
expounding Matthew 10:5, the middle wall of partition (Ephesians 2:14) was not thrown down till
after Christ’s resurrection that he might proclaim peace to the nations which were aliens from the
kingdom of God: and therefore he prohibited the Apostles, at that time, from scattering anywhere
but in Judea the first seed of doctrine. Justly therefore, does he affirm that, on this occasion, he was
sent to the Jews only, till the Gentiles also followed in the proper order.
To the lost sheep of the house of Israel. He bestows the designation of sheep of the house of
Israel not on the elect only, but on all who were descended from the holy fathers; for the Lord had
included all in the covenant, and was promised indiscriminately to all as a Redeemer, as he also
revealed and offered himself to all without exception. It is worthy of observation, that he declares
417 “Toutesfois ceste doctrine ne laisse pas tousiours de retentir en son coeur;” — “yet that doctrine does not fail to resound
continually in her heart.”
184
John Calvin