Commentary on Harmony of the Law Volume 2 Complete John Calvin
JOHN CALVIN
called uncircumcised before it is subdued and reduced to obedience. For, whereas circumcision was a mark of distinction between the people of God and heathen nations, it must needs have been also a sign of regeneration. 234
But since the Jews neglected the truth, and foolishly and improperly gloried only in the outward symbol, Moses, by reproving the uncircumcision of their hearts, refutes that empty boast. Thus, as Paul testifies, unless the Law be obeyed, literal circumcision is useless, and is made into uncircumcision. (Romans 2:25.) So Moses accuses the Israelites of unfaithfulness, because they profess to be God's holy people, whilst they cherish filthiness and uncleanness in their heart. The Prophets also often reproach them with being uncircumcised in heart, or in ears; and in this Stephen followed them. (Jeremiah 6:10; Ezekiel 44:7; Acts 7:51.)
Others elicit a very different meaning from the words 235 which we have translated, "let them atone (propitient) for their iniquity." The noun used isעון, gnevon, which means both iniquity and punishment; and the verb רצה, ratzah, which is to expiate, or to esteem grateful, or to appease. Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God's favor, He will be propitiated towards them on account of His covenant.
43. The land also shall be left of them. He again refers to the punishment of banishment, which is equivalent to their being disinherited; and at the same time repeats that the worship of God could not be restored in the Holy Land, until it should be purified from their defilements; yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. The verbs He uses 236 are in the past tense, though they have reference to the future; as much as to say, even then "they shall feel that they are not rejected." He therefore stretches out His hand to them, as it were, in their miserable estate, to uplift them to confidence, and commands them, although afflicted with the extremity of trouble, nevertheless to put their trust in His Covenant. Herein His marvelous and inestimable goodness is displayed, in still retaining
"Un Sacrament de regeneration." — Fr.
"And they then accept the punishment of their iniqulty," verse 41,. — A.V. Dathe appears to take C.'s view; "tunc luent peccatorum suorum culpam."
i.e., in verse 44, and are so translated in LXX., V., Chald., and Syriac, and also by Pagninus. See Poole's Synopsis, in loco.
HARMONY OF THE LAW · VOLUME 2 as His own those who are alienated from Him: thus, it is said in Hosea, (2:23,) "I will say to them that are not my people, Thou art my people."
When He promises that He will remember His covenant "for their sakes," He does not mean for their merit, or because they have acquired such a favor for themselves; but for their profit or salvation, in that the recollection of the Covenant shall extend even to them. Their deliverance (from Egypt) is also added in confirmation of the Covenant, as though He had said that He would be the more disposed to forgive them, not only because He always perseveres in His faithfulness to His promises, but because He would maintain His goodness towards them, and carry it on even to the end. Thus we see He refers the cause of His mercy only to Himself.