Commentary on Harmony of the Law Volume 1 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 1 authority of Moses founded, that the Israelites knew God to be the author of the doctrine, of which he was the minister. And this is especially worth remarking, because we gather from hence that there is no other mode of proving a doctrine, except by the assurance that it comes not from elsewhere, but from God alone; and thus is every mortal brought down to his level, lest any one, however excellent in wisdom, should dare to advance his own imaginations. For if the mightiest of prophets, Moses, obtained credit in the Church on no other grounds than because he bore the commands of God, and only taught what he had heard, how foolish and impudent will it be in teachers, who sink down far beneath him, to endeavor to attain a higher point! In fine, this passage shows that we must believe in God alone, but that at the same time we must listen to the prophets, who spoke out of His mouth. Besides this, it appears that God did not wish to obtain credit for His servant Moses during a short period of time, but that posterity should pay him the same reverence even after his death. The call of some is temporary; and it may happen that God takes away the spirit of prophecy from those to whom He has given it; but so did He appear to Moses, as to ratify, and, as it were, consecrate the truth of his doctrine in all ages. Thence it follows, that the brightness of God's glory, which was shown to his ancient people in the thick cloud, is not yet extinct, but that it ought to illuminate the minds of all the godly, reverently to submit themselves to Moses. What follows at the end of the verse is a repetition from the last; for there was no intervening reply of the people which Moses could report. The meaning is, that although the Israelites had voluntarily promised to abide in the path of duty, yet that this confirmation was added, like a spur to those who are running, that they may proceed more nimbly.
10. And the Lord said unto Moses. Before propounding His law, it is not unreasonable that God should command the people to be sanctified, lest He should cast pearls before swine, or give that which is holy unto dogs; for although by right of adoption they were holy, yet, as regarded themselves, the filthiness of their nature unfitted them for participating in so great a blessing. It was by no means right or just that the inestimable treasure should be polluted by foul and stinking vessels. Therefore, in the injunction that they should be sanctified, two things were pointed out, — that the sacred doctrine of God was not to be handled by unwashen hands, and that the whole human race is impure and polluted, and, consequently, that none can duly enter God's school save those who are cleansed from their filthiness. And, doubtless, it is the just reward of their unworthy profanation that so many readers or hearers profit not by heavenly doctrine, because they rush in without fear or reverence, as to some ridiculous stage play. This preparation, then, is seasonably commanded, to make ready God's scholars and render them fit to be taught. But while the inward purity of the heart is chiefly demanded, this ceremony was not without its use to accustom an ignorant people to meditate upon true holiness. That they should wash their clothes
JOHN CALVIN
and abstain from the nuptial bed were things of naught in themselves; but when external rites are referred to their proper end, viz., to be exercises unto spiritual worship, they are useful aids to piety; and we know that God, in consideration of the times, before Christ's coming, employed such figures which now have no place under the brightness of the Gospel. But although the use of them be grown obsolete, yet the truth, which I spoke of, still remains, viz., that if we desire to be admitted to a participation in heavenly doctrine, we should
"cleanse ourselves from all filthiness of the flesh and spirit." (2 Corinthians 7:1.)
But here a question arises; for if, as Peter bears witness, faith purifies the heart, (Acts 15:9,) and understanding of the doctrine goes before faith, since Paul declares that it "cometh by hearing," (Romans 10:17,) the consequence is, that the order of things is inverted if the people are to be sanctified before they hear the Law, because in this way the means of sanctification is wanting. My reply is, that albeit faith, in so far as it embraces the offer of reconciliation and the Spirit of regeneration, can alone truly purify us; yet this by no means prevents the fear of God from going before to prepare a place for the word in our minds. And, properly speaking, a pious desire of learning, humility, and reverence should be accounted the commencement of faith, since it is from these elements that God begins to perfect faith in us by certain progressive steps. On this account James exhorts us to "receive with meekness the engrafted word," because the door of the entrance is shut against it by pride, and obstinacy, and profane contempt. As to the meaning of the passage, to be "sanctified," and to "wash their clothes," are not spoken of as different things, but the second is added as the symbol213 of the first; for under the Law the rite of ablution reminded the ancient people that no one can please God, except he both seek for expiation in the blood of Christ, and labor to purify himself from the pollution's of the flesh. Abstinence from cohabitation had the same object; for although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced, and all carnal affections to be put away, that they might give their entire attention to the hearing of the Law. The sanctity of marriage veils and covers whatever of sin there is in the cohabitation of man and wife; yet it is certain that it in some degree distracts them from having their whole minds occupied by spiritual affections. Therefore Paul makes this exception in the mutual obligation of the marriage bed, that couples may be separated for "fasting and prayer." (1 Corinthians 7:5.) Yet the moderation which God prescribed is to be observed; for God did not enjoin perpetual celibacy, but so arranged the time that the Israelites might be
Comme marque visible. — Fr.