Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
JOHN CALVIN
19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
19. Cui respondit, Ego praeterire faciam omnem decorem meum ante faciem tuam, et vocabo ex nomine Jehovae coram te: et miserebor, cujus miserebor: et clemens ero in quem clemens ero.
20. And he said, Thou canst not my face: for there shall no man see me, and live.
20. Dixit praeterea, Non poteris videre faciem meam: quid non videbit me homo, et vivet.
21. And the Lord said,: Behold, there is a place by me, and thou
21. Dixit postremo Jehova, Ecce, locus apud me, et stabis supra petram. shalt stand upon a rock:
22. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by:
22. Erit autem quum pertransibit gloria mea, ponam te in spelunca petrae, et protegam te manu mea donec transiero.
23. And I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen.
23. Postea removebo manum meam, et videbis posteriors mea, facies vero non videbitur.
1. Depart, and go up hence, thou and the people I have used the pluperfect tense; 360 for the reason is here given, whereby Moses was stirred up to such vehemence in prayer, viz., because, although God had not altogether abandoned the care of the people, still He had renounced His covenant, and had proclaimed to them that, after He had once performed His engagement of giving them possession of the land, He would have no more to do with them. Wherefore, what is here related, preceded, in order of time, the prayer of Moses; for, being astonished at the sad and almost fatal message, he burst forth into that confused and wild request, that he might be blotted out of the book of life.
Let us now endeavor to elicit the true meaning of the passage. It is plain, that when God bids Moses depart with the people, He utterly renounces
HARMONY OF THE LAW · VOLUME 2 the charge which He Himself had hitherto sustained. He only promises that He will cause them to attain the promised inheritance, and not that He will preside over them, will there preserve them in safety, and even cherish them, as a father does his children; in fact, that he will merely fulfill the promise He had made to their fathers. And thus He anticipates their complaints; for they might reply, that consequently His promise would be rendered vain and ineffectual; but by way of anticipation, He says, that although He should renounce them, still He should maintain this truth, because He will cast out the inhabitants of the land of Canaan, so that their abode would be vacant for them. In sum, He repudiates them, that they may no longer count themselves to be His peculiar people, or expect more from Him, than as if they were strangers, He mentions His oath, lest they should accuse Him of faithlessness; as if He had said that He should be discharged from His engagement when they had obtained the land. And thus, whilst depriving them of the hope of salvation, and the grace of adoption, He still asserts the stability and stedfastness of His covenant. I, therefore, understand the word angel in a different sense from that which it has just before, and in many other passages of this book; for, when mention was before made of the angel, the familiar presence of God was denoted by it, nay, it was used interchangeably with the name of God itself. But here God is said to be so about to send the angel, as to separate Himself from the people. "I will not go up (He says) in the midst of thee;" and the reason is subjoined, viz., because it could not be that He could endure any longer their perverse
See Lat., "Locutus autem fuerat Jehova;" but the Lord had spoken, etc. Prof. Bush says, "The right adjustment of the events of this chapter in the chronological order of the narrative, is a matter attended with some difficulty. From the rendering of our established version, it would seem that what was now said to Moses was posterior in point of time to the incidents recorded in the close of the preceding chapter; but from an attentive consideration and collation of the tenor of the whole, we are persuaded, with Calvin, and other critics of note, that the proper rendering of ver. 1 is in the pluperfect, 'The Lord had said,' and that the appropriate place for the interview and incidents here related is prior to the order and the promise contained in ver. 34 of chap. 32. In that verse God declares his purpose of sending his angel before the people, and we naturally inquire how it happens that such an assurance was necessary? Was there any danger that an angel would not be sent? Had any intimation been given that his guidance and protecting presence would be withdrawn? To this the correct answer undoubtedly is, that all that is related in chap. 33 had occurred anterior to the promise made in chap. 32:34. God had threatened to send Moses and the people forward without the accompanying presence of the angel of the Shekinah, and it was only in consequence of the fervent intercession of Moses that He was induced to retract this dread determination. In the foregoing chapter, therefore, the historian merely, states in a summary way the fact of his earnest prayer, and the concession made to it; in the present, he goes back and relates minutely the train of circumstances which preceded and led to the declaration above mentioned. In doing this he virtually makes known to us one main ground of the urgency of his supplications. He was afraid that God would withdraw the tokens of his visible presence. As a punishment for the mad attempt of the people to supply themselves with a false symbol of his presence, he was apprehensive that God might be provoked to take from them the true, and hence his impassioned entreaty that He would not visit them with so sore a judgment."