John Calvin Commentary Exodus 32:29

"And Moses said, Consecrate yourselves to-day to Jehovah, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day." — Exodus 32:29 (ASV)

For Moses had said, consecrate yourselves today. It is obvious that this verse was added exegetically, to give the reason why this unintimidated ardor impelled the Levites resolutely to fulfill their charge: namely, because the exhortation of Moses helped them overcome every obstacle. The verb “had said” must therefore be understood in the pluperfect tense.

The translation by some,³⁴⁹ you have consecrated your hands, in the perfect tense, is very unsuitable, since the promise is immediately added as a means of stimulating them to greater eagerness. From this, it appears that the command of Moses, which has been mentioned, is now repeated in different words.

These words, however, are increased in force, since he declares that it will be a sacrifice sweet and acceptable to God if, forgetting flesh and blood, they avenge God’s defiled worship.

The causal particle,³⁵⁰ ci, is introduced, which I have translated nempe (namely), as being here an intensifier. It is as if he had said that such submission to God must here be shown that they should not even restrain their hand, if necessary, from their own sons and brothers.

Therefore, what was recently said about their relatives in general, and here of their sons, must be understood as if in the potential mood. For if all the Levites had joined themselves with Moses, what need was there to command them to execute punishment on their brothers or sons?

So Moses only wished to condemn that absurd regard for human feelings by which judges are often blinded and, to the harm of religion, are cruelly merciful by tolerating and encouraging impiety.

First, therefore, let us learn from this passage that when judges overlook crimes, their hands are defiled by their very negligence, because impunity increases the license to sin. Thus Solomon teaches that:

He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD. (Proverbs 17:15).

Let us also learn that nothing is less consistent than to punish heavily the crimes by which mortals are injured, while we connive at the impious errors or sacrilegious ³⁵¹ modes of worship by which the majesty of God is violated.

³⁴⁹ Amongst others, of the Vulgate. Boothroyd thus defends it: “This verb may either be the second person plural of the imperative, or the third of the preterite, of both the active and passive voices. The Masorets have pointed it in the former, and are followed by our version. By this rendering, the order of the narrative is perverted; for after that command given to the Levites is stated to have been executed, and the number of the slain specified, then we have another command. Render in the preterite, and all is clear and consistent, Ye have consecrated, etc.”

³⁵⁰ A.V., “Even,” which, though different from the ordinary meanings of this particle, is sanctioned by several other texts cited in Noldii Conc. Part., whilst “Even,” which, though different from the ordinary meanings of this particle, is sanctioned by several other texts cited in Noldii Conc. Part., whilst C.’s rendering has no such sanction, nor is it supported by rendering has no such sanction, nor is it supported by S. M. — — W. “Le mot, que j’ay translate . “Le mot, que j’ay translate voire, signifie en Hebrieu signifie en Hebrieu car: mais il est ici entralasse pour plus grande vehemence;” the word, which I have translated mais il est ici entralasse pour plus grande vehemence;” the word, which I have translated namely, signifies in Hebrew signifies in Hebrew for, but is here introduced for the sake of greater vehemence. — but is here introduced for the sake of greater vehemence. — Fr..

³⁵¹ “Superstitions.” — Fr.