John Calvin Commentary Numbers 17

And the Lord spoke to Moses. In this and similar passages, God appoints the priests to offer the sacrifices. For although they were common to all the people, He nevertheless willed that they be offered to Him by the hand of one person and in a particular place. This was for two reasons: first, because if they had been allowed to build altars everywhere, His pure and genuine worship would have been corrupted by this variety; and secondly, so that He might direct the people to the Mediator, because this principle was always to be held firmly by believers, that no offerings could be legitimate except by His grace.

The same doctrine will often occur later when the sacrifices are discussed. But since we are here discussing the priests’ office, it is sufficient to have said once and for all that it was not lawful for private individuals to offer anything to God, except by the hands of the priest, to whom this duty was assigned.

But since in this matter vainglory is remarkably apt to affect human minds, He threatens His severe vengeance against whoever attempts it. It has already been explained why God chose a single sanctuary. He now declares that unless the victims are brought there, this profanation will be equivalent to the murder of a man.

He therefore commands that all the victims should be brought before the altar, even though those who offer them may be far away. For the surface of the field²⁰⁴ means a distant place, lest anyone should excuse themselves because of the inconvenience of the journey. He expressly names the peace-offerings, because that was the kind of sacrifice by which private individuals were accustomed to demonstrate their piety.

God declares, then, that their service would be acceptable to Him if the priest should intervene to make the oblation by virtue of the responsibility committed to him. Finally, this law is ratified for all generations, so that its abrogation may never be attempted.

The reason for this is stated, which has been elsewhere more fully explained: that is, that a single place had been ordained where they were to assemble. Again, a priest was appointed who might observe the ceremonies enjoined by the Law, so that they might worship God in purity and not pollute or adulterate His sacrifices with strange superstitions.

For we have stated that the ancient people were tied to the sanctuary, lest religion should be twisted and altered according to human fancies, and lest any inventions should creep in by which they might easily fall into idolatry.

The commandment which He gave, then, that only the priest should offer the victims, is recommended on account of its great usefulness; namely, because it would restrain the people from prostituting themselves to devils. From this, a profitable doctrine is gathered: that people cannot be restrained from turning away to idolatry except by seeking from God’s mouth the one simple rule of piety.

Speak to the children of Israel. Those who suppose that another rod was added for the tribe of Levi to the twelve rods are mistaken.¹⁰³ For, since the possession of the land was not in question here, there was no reason at all for dividing the tribe of Joseph into two parts.

We also know that Joseph’s tribe was endowed with a double portion because the Levites had no inheritance. However, in this case, the circumstances were different because all the other tribes were contending for the priesthood with the tribe of Levi alone. Therefore, rods were given to each of them, in accordance with the origin of their race.

But when Aaron’s rod is said to have been in the midst of them,¹⁰⁴ this refers to the usual Hebrew expression, meaning it was mixed with the other rods as one of their number. This is expressly stated to show us that all grounds for quibbling might be removed from the ungodly, since all the rods were cast indiscriminately into the same bundle. In this way, none would be distinguished above the others, and thus nothing could be attributed to human collusion.

If anyone objects that these means did not extinguish the rivalry other Levites had with the house of Aaron—since his name alone was inscribed on the rod, leaving no comparison between the families—I reply as follows. Since the power of God manifested itself distinctly in the name of Aaron, the rejection of the others was sufficiently demonstrated by his election. For if this honor had been common to the others, God would have defrauded them by giving distinction to him alone.

Besides, no other plan could have been adopted to end this quarrel. If there had been several rods for one tribe, the whole people would have complained of inequality. It was necessary, therefore, that all should be brought to the contest on equal terms, so that the difference between them might be seen to depend on God’s good pleasure.

But if the name of Levi had been inscribed, all its families would have claimed the right of succession, as if it were common to them all. Therefore, no other course was available but for God to prefer to the whole people one individual chosen from among the members of his own kindred and tribe.

And it shall come to pass, that the man’s rod. Aaron, indeed, had been previously chosen, but the expression here refers to his manifestation.¹⁰⁵ For God is said to choose again those whom He has chosen by His secret counsel, when He brings them forth into the sight of men with their peculiar marks of distinction. This happens not once only, but as often as He confirms their election by new indications.

And this seems to be spoken of by way of concession, as if God would pass over all His former decrees and invite the people afresh to take cognizance of the matter.

With this view, He states that He will put an end to all the malevolent and noisy detractions of the people, so that Aaron may henceforth exercise his office without controversy; for, although not even by this means was their perverseness altogether cured, still their insolence was restrained.