Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
JOHN CALVIN
Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set "over them that were numbered," i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is far-fetched.
3. And they brought their offering before the Lord, six covered waggons These waggons were dedicated for the conveyance of the tabernacle: for its pillars and many other parts of it could not be carried on men's shoulders; and therefore they are said to have been covered, lest the things which were deposited in them should be exposed to the rain. For it is by no means suitable to suppose that they were litters; 400 and, in fact, a pair of oxen is assigned to every waggon. It is pretty clear, then, that the materials of the tabernacle were placed in them when they were travelling from one place to another.
This oblation is stated to have been made "before the Lord," and then "before the tabernacle," but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, "But the Lord had spoken to Moses," etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, "The Lord said unto Moses," as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.
So Vatablus, quoted in Poole. "In Leviticus 11:29, (says Ainsworth,)( צבtsab) is a tortoise, so called from the shell that covereth it: accordingly here they may be called
צב עגלת, (gnegeloth tsab,) waggons of the tortoise, (or of covering,) because they were like to a tortoise, covered above."