Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 2 that, the people might confidently rely upon his power, which had formerly been manifested to the fathers in visible brightness.
By "ten thousands of sanctity," 733 I do not understand, as many do, the faithful, but the angels, by whom God was accompanied as by a royal retinue; for God also commanded the ark to be placed between the Cherubim, in order to show that the heavenly hosts were around Him. So in Isaiah, (Isaiah 6:6,) the Seraphim surround His throne; and Daniel says that he saw "ten thousand times ten thousand," (Daniel 7:10;) thus designating an infinite multitude, as does Moses also by "ten thousand." It is probable that both Paul and Stephen derived from this passage their statement that the Law was "ordained by Angels in the hand of a mediator," (Galatians 3:19; Acts 7:53;) for its authority was greatly confirmed by its having so many witnesses (obsignatores.)
The Law is placed at His right hand, not only as a scepter or mark of dignity, but as His power or rule of government; for He did not merely show Himself as a king, but also made known how He would preside over them. 734 The Law is called fiery, in order to inspire terror and to enforce humility upon them all; although I am not adverse to the opinion that Moses alludes in this epithet to the outward signs of fire and flame, of which he spoke in Exodus 20. But, since the word,דתdath, means any statute or edict, some restrict it to the prohibition that none should more closely approach the mountain. In my own mind, however, there is no doubt but that it designates all the doctrine whereby God's dominion is maintained.
3. Yea, he loved the people. 735 If it be preferred to apply this to the Gentiles, the sentence must be thus resolved, "Although He loves all human beings, still His saints are honored with His peculiar favor, in that He watches over their safety;" but it is more correct to expound it as referring only to the children of Abraham, whom He calls "peoples," because, on account of the multitude into which they had grown, in their several tribes, they might be reckoned as so many nations. And since the particle,אףaph, 736 signifies prolongation of time, like adhuc in Latin, the following sense will be very satisfactory, that, Although the descendants of Abraham were
A. V.," Ten thousands of saints. Ainsworth: "Heb., of sanctity; meaning, spirits of sanctity; which Jonathan in his Thargum expoundeth holy angels: — so we by grace in Christ are come to ten thousands of angels. Hebrews 12:22."
"Comme il vouloit presider, et estre honore de son peuple;" how He would preside, and be honored by this people. — Fr.
Lat., "the peoples."
A. V., "yea."
JOHN CALVIN
divided into various races, and might therefore seem to be no longer a single family, nevertheless God still continued to regard them all with affection, and their numbers and divisions did not prevent Him from accounting them to be a single body. The sum is, that God's favor towards them was not extinguished, either by the progress of time, or the increase of the people; but that it was constantly extended to the race of Abraham, however far or widely it might be spread.
It must, however, be observed, that in proof of His love, it is presently added, that they were in the hand of God. Hence we infer that, from the time that God has embraced us with His favor, He is the sure guardian of our safety; whence also arises the firm assurance of eternal life. The change of person, from the third to the second, throws no obscurity on the meaning. Since many hypocrites were mixed up with the faithful — for the Church of God has always been like a threshing-floor 737 — Moses restricts this special grace of God to those who willingly submit themselves to Him, and with pious teachableness embrace this instruction, by which sign he distinguishes between the true children of God, and those spurious or degenerate ones, who falsely assume the name. Where my translation is, "They cleaved to thy feet," others render the words, "They were struck at thy feet," but in my judgment constrainedly. Others extract from it a useful piece of instruction, that "they were subdued by God's chastisements, so as to render Him obedience;" but the metaphor is rather taken from disciples, who, according to the common usage of the Hebrew language, are said to sit at their master's feet, in order to attend more diligently. And this is confirmed by the context, for the faithful are said to have attached themselves to God's feet, that they might receive of this words, i.e., profit by His instruction.
4 Moses commanded us a law. What he had declared respecting the glory of God, and the excellency of the Law, he now applies to his own person, since it was his purpose, as I have said, to establish the authority of his own ministry. In order, therefore, to prove the certainty of his mission, he boasts that he was appointed by God to be the teacher of the people, and that not for a brief period, but throughout all ages; for by the word "inheritance," the perpetuity of the Law is signified. He then claims for himself the royal supremacy, not because he had ruled after the manner of kings, but that the dignity of this high office might add weight to his words. He says that "the heads of the people and the tribes were gathered together," with reference to their unhappy disorganization, which was tending to their destruction, as much as to say that, under his guidance, rind by his exertions, the state of the people was reestablished.
In the Fr. this expression is thus explained, — "ou les grains de ble sont cachez sous la paille;" where the grains of wheat are hidden beneath the straw.