Commentary on Harmony of the Law Volume 2 Complete John Calvin
HARMONY OF THE LAW · VOLUME 2 should be understood of their life and habits, as though it were said, that the Levites should surpass others in the examples they gave, I do not contend the point, though it seems to me that the second clause is explanatory, and that it more familiarly sets forth what was spoken with some little obscurity, pointing out the way in which the Law is to be observed, viz., by their being the teachers and masters of the people. We must, however, remark the method they are to adopt in teaching; for they are not permitted to introduce their own inventions, or to frame a rule of life out of their own heads; but they are commanded to seek in the Law itself what they are to teach, and to interpret it honestly and faithfully. And this condition was inserted in order that whosoever should desire to be successors in the honor should be mindful of their vocation, and faithfully devote themselves to the office of teaching. Thus, when in a corrupt state of the Church, priests, who had nothing of this sort about them, paraded their mere empty title; their silly vaunt is refuted by Malachi:
"My covenant (he says) was with Levi of life and peace;.... for the law of truth was in his mouth, and the priest's lips should keep knowledge, and they should seek the law at his mouth, but ye have corrupted my covenant," (Malachi 2:5, 6, 7, 8.)
Let us learn, then, from this passage, that whosoever claims for himself the primacy in the Church must be repudiated, unless he manifests himself to be a faithful teacher.
The third part of the priest's office follows, viz., that he should apply himself to the performance of the religious services; for God had disencumbered them from the labors of agriculture and other earthly business, that they might be more entirely at liberty for the duties of teaching and sacrifice; and, although this latter might appear to be but an humble occupation, still, if we regard it aright, it was no common honor that they should be mediators and intercessors for the reconciliation of the people to God; for even the very least of the Levites had something to do with making atonement.
Under the words "incense and whole burnt-sacrifice," the entire legal service is comprehended; and the incense is said to be put before the nose of God; 743 because the odor of this offering was grateful, and, as it were, sweet-smelling to Him, as we have elsewhere seen.
11. Bless, Lord, his substance. This supplication appears to have been intended tacitly to provide against the poverty which awaited the Levites, if God had not supplied them with food from some other source besides the produce of the soil; for they were deprived of a share in the general inheritance, and God alone was their property. Lest, therefore, their condition should be painful to them, Moses offers them consolation, and bids them expect from God abundance for their support, whilst he promises
Margin, A. V., "Heb. at thy nose."