Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
JOHN CALVIN
common people in general, when they were not all eye-witnesses of it: for the greater portion of them had not assembled at the Tabernacle. In order, therefore, that its fame might spread more widely, and might reach even to the most lowly, God chose that this new and extraordinary gift of His Spirit should be conspicuous in the midst of the camp, lest any of the dullest and grossest among them should pretend to be ignorant of it. In fact, it is plain that they were all aroused by the miracle; for the "young man," who is spoken of, would not have run to bear the incredible news to Moses, unless struck by the novelty of the case.
28. And Joshua the son of Nun, the servant of Moses. It is obvious that this foolish and preposterous jealousy arose from a good source. Joshua saw that Moses was so preeminent above all others, as to be justly deemed, after God, the head of the people; he feared, therefore, lest, if any portion of his superiority should be withdrawn, the grace of God would be dispelled and lost. We know, too, that almost every change is injurious, and apt to give a shock to public affairs. In asserting, then, the rights of Moses, he desired, as far as he could, to consult the welfare of all; but the excess of his zeal had some alloy in it, in consequence of the immoderate affection and love which he bore to Moses; just as it often happens to ourselves, that although our desires have a right object, they still go astray into erroneous feelings. So, then, let us learn to revere the most illustrious servants of Christ, as that God alone should be supreme; and that He, who is far above all, should still maintain His pre-eminence. And this will be the case, if we hold fast to the principle, that although "there are diversities of gifts," yet there is but one Spirit from whom they flow; and although there are "differences of administrations," yet but one Lord who must be served, (1 Corinthians 12:4, 5;) which also Paul confirms elsewhere, where he teaches us that the gifts are so distributed as that no individual should have all, but each
"according to the measure of the gift of Christ." (Ephesians 4:7.)
29. And Moses said unto him, Enviest thou for my sake? This may be understood in two different ways. Some take it, as if Moses had said, It is no business of yours, if I have suffered any loss: and if anything is taken from me, it would be mine and not yours to grieve and grudge; but I think Moses spoke more simply, as if he had said, Behold, how differently I feel from you; for I, whose cause you suppose yourselves to be promoting, should desire that all were endowed with the spirit of prophecy. So was that foolish jealousy admirably rebuked, which would put a restraint upon God's blessing, so greatly to be desired by every pious mind. At the same time, we fully perceive the gentleness and humility of Moses, whom no ambition, nor consideration of his personal dignity, prevents from willingly admitting the very lowliest into companionship with himself. If any should object that it is God's pleasure, in order to enhance the excellency of the gift, that there should be but few prophets in the Church, and consequently that Moses