John Calvin Commentary Exodus 19:10

"And Jehovah said unto Moses, Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," — Exodus 19:10 (ASV)

And the Lord said to Moses. Before propounding His law, it is not unreasonable that God should command the people to be sanctified, lest He should cast pearls before swine, or give that which is holy to dogs. For although by right of adoption they were holy, yet, as regarded themselves, the filthiness of their nature unfitted them for participating in so great a blessing.

It was by no means right or just that the inestimable treasure should be polluted by foul and stinking vessels. Therefore, in the injunction that they should be sanctified, two things were pointed out: that the sacred doctrine of God was not to be handled by unwashed hands, and that the whole human race is impure and polluted. Consequently, none can duly enter God’s school except those who are cleansed from their filthiness.

And, doubtless, it is the just reward of their unworthy profanation that so many readers or hearers do not profit by heavenly doctrine, because they rush in without fear or reverence, as to some ridiculous stage play. This preparation, then, is seasonably commanded, to make ready God’s scholars and make them fit to be taught.

But while the inward purity of the heart is chiefly demanded, this ceremony was not without its use to accustom an ignorant people to meditate upon true holiness. That they should wash their clothes and abstain from the marriage bed were things of no significance in themselves. However, when external rites are referred to their proper end, namely, to be exercises for spiritual worship, they are useful aids to piety. We know that God, in consideration of the times before Christ’s coming, employed such figures which now have no place under the brightness of the Gospel. But although their use has become obsolete, yet the truth of which I spoke still remains: namely, that if we desire to be admitted to a participation in heavenly doctrine, we should cleanse ourselves from all filthiness of the flesh and spirit. (2 Corinthians 7:1).

But here a question arises. If, as Peter testifies (Acts 15:9), faith purifies the heart, and understanding of the doctrine goes before faith—since Paul declares that it comes by hearing, (Romans 10:17)—the consequence is that the order of things is inverted if the people are to be sanctified before they hear the Law, because in this way the means of sanctification is lacking.

My reply is that although faith, insofar as it embraces the offer of reconciliation and the Spirit of regeneration, alone can truly purify us, yet this by no means prevents the fear of God from going before to prepare a place for the word in our minds.

And, properly speaking, a pious desire for learning, humility, and reverence should be considered the commencement of faith, since it is from these elements that God begins to perfect faith in us by certain progressive steps.

On this account James exhorts us to receive with meekness the engrafted word, because the door is shut against it by pride, obstinacy, and profane contempt.

As to the meaning of the passage, to be “sanctified” and to “wash their clothes” are not spoken of as different things, but the second is added as the symbol²¹³ of the first. For under the Law the rite of ablution reminded the ancient people that no one can please God unless he both seeks expiation in the blood of Christ and labors to purify himself from the pollutions of the flesh.

Abstinence from cohabitation had the same object. For although there is nothing polluting or contaminating in the marriage bed, yet the Israelites were to be reminded that all earthly cares were, as much as possible, to be renounced, and all carnal affections to be put away, that they might give their entire attention to the hearing of the Law.

The sanctity of marriage veils and covers whatever sin there is in the cohabitation of man and wife; yet it is certain that it in some degree distracts them from having their whole minds occupied by spiritual affections. Therefore Paul makes this exception in the mutual obligation of the marriage bed, that couples may be separated for fasting and prayer (1 Corinthians 7:5).

Yet the moderation which God prescribed is to be observed. For God did not enjoin perpetual celibacy, but so arranged the time that the Israelites might be disengaged from all earthly preoccupations and might more freely apply their whole minds to the reverent reception of the Law.

²¹³ Comme marque visible. — Fr..