Commentary on Harmony of the Law Volume 1 Complete John Calvin (continued)
JOHN CALVIN
and reverence, that they should not desire more than was given them, but that they should he contented with their daily provision, and thus depend on the providence of God. The former sense pleases me best, and I have endeavored to explain it more clearly than it can be understood from others. There is no occasion to enter into controversy about the word "Law,"171 for (as we shall soon see) it is used to express the measure or rule of a pious and just life. Therefore, He says, that He will know whether they are disposed to honor Him, and to submit themselves to His command. But if any one prefer to embrace the other sense, I leave him to enjoy his own opinion.
5. And it shall come to pass. Because mention is immediately made of the Sabbath, some would confine to its observance what is said respecting the law, and extract this sense from it, that God made the experiment whether the people would faithfully observe the rest enjoined to them on each seventh day. But there is a poorness in this explanation. The fact is, that after God had promised daily supplies to His people, He now adds the exception, viz., that on the sixth day they should collect a double quantity, and lay aside half of it for the use of the Sabbath. Thus the seventh day was really hallowed before the promulgation of the Law, although it is questionable whether it had already been observed by the patriarchs. It appears probable that it was; but I am unwilling to make it a matter of contention.
6. And Moses and Aaron said. The statement that the people should know that their coming out of the land of Egypt was the Lord's work, is opposed to their wicked taunt, in which they had complained of being betrayed by Moses and Aaron, when they had been brought into the wilderness. They therefore answer, that God would openly show that He was the author of their deliverance, that they should make no more complaints against His ministers. But although a sharp reproof is implied, still it is joined with a promise of God's continued favor. They therefore admonish them, that by this event it would be proved that God was the Leader and Deliverer of the Israelites, because he does not leave the work of His hands unfinished. (Psalm 138:8.) The continuance, then, of His favor, shows that the same God, who proceeds in the prosecution of His powerful work, had from the first begun what He carries on even to the end. The knowledge, which they were to receive in the evening, refers to the quails, in which God
"Some refer this probation or trial to that particular law and precept of gathering but a certain portion of manna every day. So Vatablus, Borrha, Galas., Tostat., Rupert. Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath. — Simler. Some will have it taken more largely of all the precepts, and commandments touching manna, which were eight in all. — Lyranus. But it is better to take it in a more general sense. The Lord, as he had tried them before with crosses and adversities, so now he would prove them by His benefits, to see whether they will afterward walk in His fear, and in obedience before Him. So Ferus, Calvin, Osiand., Pelarg. And thus by this particular benefit God would prepare them to the obedience of His law, which should be given afterwards. — Oleaster." — Willet's Hexapla in loco.
HARMONY OF THE LAW · VOLUME 1 gave an instance of His power; but, because it shone forth more brightly next day in the manna, Moses says, that in the morning they should see the glory of the Lord. But, lest they should be induced by this favor to think highly of themselves, and should flatter themselves in their iniquity, he reminds them that this was not given them in return for their sins, but that God contended after this manner with their obstinate perversity; as much as to say that God would appear to them, so that, beholding by the brightness of His countenance their own impiety, they might altogether be filled with shame, and feel the profaneness of the rebellion with which they had dared to insult Him. And, lest they should prevaricate, and say that they had only made an attack upon Moses and Aaron, he gives the reason why he declares them to have waged war against God Himself, viz., because neither he nor his brother had acted of themselves, nor had personally assumed anything in the matter; for this is the meaning of the words, "what are we, that ye murmur against us?" as if he disclaimed any separation from God. Now, since by this testimony he proves himself to have been a faithful servant; of God, we gather that none may rightly claim honor for themselves in the Church, so as to be accounted lawful pastors, but those who are divinely called, and thus have God. as the authorizer of their office, and who advance nothing of themselves, but only execute what is commanded them. Whilst such as these172 may not be despised without dishonoring God, whose person they represent, so do they, who exercise dominion with no authority but their own, vainly alarm the simple in God's name, and173 instead of the truth, are only wearing' an empty mask. The eighth verso merely contains an exposition of the same sentiment, except that he goes on to say in connection, that the Israelites, when in the evening they shall have been filled with flesh, and when bread shall have been given them in the morning, would perceive that God is their Deliverer. Then comes the antithesis, "Your murmurings are not against us, but against the Lord."
Exodus 16:9-18
"Qui resemblent a Moyse." — Fr.
"Et sont a rejetter comme pipeurs, veu qu'ils n'ont qu'une fausse masque pour la verite;" and must be rejected as deceivers, since they have only a false masque instead of the truth. — Fr.