Commentary on Harmony of the Law Volume 1 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 1
In that case, the relative must be in the masculine gender; but in order to avoid all ambiguity, I prefer the feminine, as I have translated it. (Mitte per manum per quam.) For there is no doubt but that Moses desires the task, too weighty and difficult for himself, to be transferred to some one else; just as if he had said — Since there are multitudes at hand whom thou mayest employ, choose whomsoever thou wilt of them, provided only it be some other, and that I be excused. There is an implied antithesis between Moses and others, in which he hints at his own natural disqualification, and says that others are endued with dexterity, industry, and activity; and thence he argues that it will be absurd that God should reject the hands which are adapted and ready for the work.
14. And the anger of the Lord was kindled. This passage confirms, by opposition, that expression, that there is no better sacrifice than to obey the voice of the Lord, (1 Samuel 15:22,) since God is so grievously offended with the hesitation of Moses, in spite of his specious excuses. But nothing is more pleasing to God than to maintain the authority of his word, and that men should suffer themselves to be guided by this rein. God had pardoned His servant's slowness and unwillingness to the work; but beholding that he obstinately refused, He spares him no longer. Hence we are warned cautiously to beware, lest if God bear with us for a time, we give way to self-indulgence, as if we were permitted to abuse His patience with impunity. Still it is a mark of His fatherly kindness, that in His anger He contents Himself with reproof. As to His saying that he knew that Aaron would be his brother's interpreter, it is questionable whether He had intended from the beginning to employ him in this way, or whether He conceded thus much at length to the diffidence of Moses.
It is indeed true, that God does nothing which He has not decreed by His secret providence before the creation of the world; yet sometimes second causes intervene why this or that should be done. Either view is probable, — either that God affirms Aaron to be already chosen by Him to be an assistant to Moses, or that He says He will grant this concession to the infirmity of Moses. The latter pleases me best, that Aaron should be added in anger as his brother's companion, and that part of the honor should be transferred to him; when Moses, by his own repugnance, had deprived himself of some of his dignity. But why is he called "the Levite," as if he were an unknown person? Some reply, that there were many among the Israelites of that name; but this simple solution satisfies me, that it was not any indifferent individual of the children of Israel who was promised to Moses as his companion, but his own brother; one who, by his close relationship, might exercise greater familiarity with him. Unless, perhaps, God looked forward to the future calling of the tribe of Levi; for he tells us, by the mouth of Malachi, that His covenant was with Levi, that his descendants should be the keepers of the law and of the truth, and the messengers of the Lord of hosts. (Malachi 2:4-8.) Thus the sense would be very satisfactory,