Commentary on Harmony of the Law Volume 1 Complete John Calvin
HARMONY OF THE LAW · VOLUME 1
4. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt, by great judgments.
4. Et non audiet vos Pharao: sed extendam manum meam super Aegyptum, et educam exercitus meos, et populum meum filios Israel e terra Aegypti in judiciis magnis.
5. And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.
5. Et cognoscent Aegyptii quod ego sim Jehova, quum extendero manum meam super Aegyptum, et eduxero filios Israel e medio eorum.
6. And Moses and Aaron did as the Lord commanded them, so did they.
6. Fecit ergo Moses et Aharon: sicuti praeceperat Jehova ipsis, sic fecerunt.
7. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh.
7. Moses autem filius octoginta annorum fuit, et Aharon filius octoginta trium annorum, quum loquerentur ad Pharaonem.
1. And the Lord said unto Moses. Moses again repeats, that consolation was afforded him in his anxiety, and a remedy given for his want of faith; since he was both armed himself with divine authority, and Aaron was appointed as his companion and assistant. For that he was "made a god to Pharaoh," means that he was furnished with supreme authority and power, whereby he should cast down the tyrant's pride.77 Nor did God take away anything from Himself in order to transfer it to Moses; since He so communicates to His servants what is peculiar to Himself as to remain Himself in His completeness. Nay, whenever He seems to resign a part of His glory to His ministers, He only teaches that the virtue and efficacy of His Spirit will be joined with their labors, that they may not be fruitless. Moses, therefore, was a god to Pharaoh; because in him God exerted His power, that he should be superior to the greatness of the king. It is a common figure of the Hebrews, to give the title of God to all things excellent, since "The word Elohim, as the Hebrews remark, whether applied to God, or to men, or to angels, signifies judicial power." — Grotius in Pol. Syn.