Commentary on Harmony of the Law Volume 2 Complete John Calvin (continued)
HARMONY OF THE LAW · VOLUME 2
Moreover, it must be observed that statues 309 were erected near the altar according to the number of the tribes, that they might know that they were not kept afar off in token of rejection, but only that, conscious of their own unworthiness, they might humble themselves before God in fear and trembling; for, though they were removed to a considerable distance, still they were remembered before God, and thus He embraced them all, as it were, by means of these statues. What Moses, however, calls by this name, were not images bearing the shape of a man, but heaps of stones, which might be as monuments representing the twelve tribes; that they might know that they were by no means excluded from the sanctity of the altar.
5. And he sent young men of the children of Israel. He either means that they were the sacrificial attendants (victimarios,) by whose hands the victims were killed, or that some were chosen who might be active and strong to drag the oxen to the altar. The tribe of Levi was not yet consecrated; whereas the word used for "offering," 310 is only applied to the priests, where a distinction is marked between the Levites and the rest of the people. The first meaning is, therefore, the most suitable.
We have stated elsewhere that the 311 sacrifices of prosperities were designed as acts of thanksgiving; and yet that they were not only expressions of gratitude, but also that prayers were mixed with them in supplication of good success. This offering, however, comprised in it a ratification of the Covenant, as appears immediately afterwards; for, in order to increase the sanctity and security of covenants, they have in all ages, and even 312 amongst heathen nations, been accompanied with sacrifices. To this end Moses, the victims being slain, pours half the blood upon the altar, and keeps half in basins to sprinkle the people, that by this 313 symbol
"Pillars." — A V. "Some think that this altar was set upon twelve stones, such as Elias built, 1 Kings 18:31; and Joshua 4:20; in which places, however, the word used is אבנים, (abanim,) which signifieth stones, which were gathered together to make one altar or heap; but here the word isמצבה, (matsebah,) which is a pillar, so called a stando, because it standeth alone, and is erected and set up as a monument." — Abridged from Willet in loco. See ante, vol. 2, p. 117, and note
"Ce qui n'est attribuE qu'a ceux qui ont la charge speciale de sacrifier;" which is only applied to those who have the special charge of sacrificing. — Fr.
"Peace-offerings." — A.V. Vide ante, vol. 2, pp. 139 and 333.
"In all solemn leagues and covenants, they sacrificed to the gods by whom they swore, offering for the most part either a boar, ram, or goat; sometimes all three; sometimes bulls or lambs instead of any of them. Hence comes the phrase, ὄρκια τέμνειν; in Latin, ferire foedus, i e., to make a covenant." — Potter's Arch. Graeca., Book 2. ch. 6. For the same custom, as existing among the Romans, see Liv. 1. 24. Virg. Aen. 8. 641.
JOHN CALVIN
the Covenant might be ratified, whereof he was the mediator and surety. Paul, in allusion to this custom, says, that he should rejoice, if he were "offered upon the sacrifice and service of their faith" whom he had gained for Christ, (Philippians 2:17;) and he uses the word σπένδεσθαι, which 314 is primarily applied to covenants. But the case of this sacrifice was peculiar; for God desired the Jews to be reminded of the one solid confirmation of the Covenant, which He made with them; as if He had openly shown that it would then only be ratified and effectual, when it should be sealed with blood. And this the Apostle (Hebrews 9:19) carefully takes into consideration, when he says, that after the Law had been declared, Moses "sprinkled both the book and all the people" with blood; for, although there is no express mention here made of the book, the Apostle does not unreasonably comprise it under the word "altar." He also alludes to another kind of sacrifice, treated of in Numbers 19:5, and therefore mentions "the scarlet-wool and hyssop." The sum is, that the blood was, as it were, the medium whereby the covenant was confirmed and established, since the altar, as the sacred seat of God, was bathed with half of it, and then the residue was sprinkled over the people. Hence we gather that the covenant of gratuitous adoption was made with the ancient people unto eternal salvation, since it was sealed with the blood of Christ in type and shadow. Now, if this doctrine hold good under the Law, much more must it occupy a place with us now; and hence, in order that God's promises may always maintain their power and certainty, let this sealing be constantly kept before us; and let us remember that the blood of Christ has therefore once been shed, that it might engrave upon our hearts the covenant whereby we are called to the hope of the kingdom of heaven. For this reason Christ in the Holy Supper commends His blood as the seal of the New Covenant; nay, whenever we take the sacred books into our hands, the blood of Christ, ought to occur to our minds, as if the whole 315 of its sacred instruction were written therewith; for it is obvious that Christ compares with the figure the truth which was manifested in Himself; to which also the admonition of the Apostle, which I have just quoted, refers.
We must now carefully observe the course of the proceeding. First, Moses states that he read the book before the people; and then adds that the people themselves embraced the covenant proposed to them. Finally, he relates that
"Par tel sacrement." — Fr.
See C in loco. Calvin Soc. edit., p. 74, where, however, I question whether his statement on the word σπουδὰς is correct.
"Comme si le Loy, et les Prophetes, et l'Evangile en estoyent escrits;" as if the Law and the Prophets, and the Gospel were written with it. — Fr.