John Calvin Commentary Numbers 3
John Calvin Commentary
Numbers 3
John Calvin Commentary
Numbers 3
"Now these are the generations of Aaron and Moses in the day that Jehovah spake with Moses in mount Sinai." — Numbers 3:1 (ASV)
These also are the generations of Aaron and Moses. He now separately enumerates the Levites; but, before stating their number, he first briefly refers to what he had previously narrated more fully: that of Aaron’s four sons, only two survived their father, since Nadab and Abihu had suffered the penalty for their negligence in defiling the sacrifice.
The six verses423 that Moses inserts regarding the office of the priests were explained in their proper place. The dignity of the tribe of Levi is exalted here, as God compares the Levites to the first-born; the distribution of their duties424 is also touched upon.
However, since these things are connected with the census of the people and the mode of pitching the camp, I have thought it best to connect them to what has just preceded, because otherwise the history would be interrupted. Indeed, in the order I have followed, the office of each family is only treated incidentally, so that all might know their proper station.
423 Viz., verses 5-10. See ante, vol. 2, p. 220..
424 “Quant a ce que Moyse touche ici des charges particulieres de chacune famille, combien que cela concerne le service duquel il a este traitte sur le Seconde Precepte, toutefois je n’ay peu aucunement faire, que de la mettre ici, afin que le fil de l’histoire ne fust point rompu;” with respect to the reference here made by Moses to the peculiar charge of each family, although it relates to the service which has been treated of under the Second Commandment, nevertheless I could not do otherwise than introduce it here, in order that the thread of the history might not be interrupted. — Fr..
"And Jehovah spake unto Moses, saying," — Numbers 3:5 (ASV)
And the Lord spoke to Moses. This passage contains two main points:
- First, that the Levites should be set apart for the ministry of the sanctuary and altar.
- Secondly, that they should obey the chief priests of the family of Aaron, and do nothing except by their authority and command.
But it has already been said, and we shall later see again, that the tribe of Levi in general was divinely chosen to perform the sacred offices, so that the people might know that no one was worthy of so honorable a charge, but that it depended on the gracious calling of God, whose attribute it is to create all things out of nothing.
In this way, not only was the rashness of those repressed who might be foolishly ambitious of the honor, but the whole Church was taught that, in order to worship God rightly, there was need of external aid.
For, if the Levites had not stood between, the Law prohibited the rest of the people from having access to God, since it declared the whole human race guilty of pollution.
But, so that they might be more certainly directed to the one Mediator, the high priesthood was exalted, and one priest was chosen to preside over all the rest. For this reason, God ordained that the Levites be subject to the successors of Aaron. At the same time, He also considered order, for a multitude not governed by leaders will always be disorderly.
Yet, it is unquestionable that the supreme power of Christ was represented in the person of Aaron. Thus, the folly of the Papists is refuted, who transfer, or rather distort, this example to the state of the Christian Church,180 so as to set the bishops over the presbyters and thus invent the primacy of the Roman See.
But if the true meaning of this figure is sought, it will be more appropriate to reason that whatever ministers and pastors of the Church are now appointed, they are placed, as it were, under the hand of Christ, so that they may usurp no dominion but behave themselves modestly, as having to give an account to Him who is the Prince of pastors (1 Peter 5:4).
Therefore, we conclude that the Papacy is founded only on wicked sacrilege, for Christ is unjustly deprived of His own if anyone else is falsely claimed to be Aaron’s successor.
Meanwhile, the political distinction of ranks is not to be rejected, for natural reason itself dictates this to prevent confusion. But such a distinction, having this purpose, will be so arranged that it may neither obscure Christ’s glory, nor serve ambition or tyranny, nor prevent all ministers from fostering mutual fellowship with each other, with equal rights and liberties.
From this also comes the Apostle's declaration, that it is not lawful for any man to take this honor upon himself, but that they are the legitimate ministers of the Church who are “called” to be so (Hebrews 5:4).
180 “Lesquels partissent tellement l’ordre de leur Hierarchyie qu’en la fin ils parvienent a la primaute du Siege Romain;” who so divide the order of their Hierarchy, that at length they arrive at the primacy of the See of Rome — ;” who so divide the order of their Hierarchy, that at length they arrive at the primacy of the See of Rome — Fr..
"And I, behold, I have taken the Levites from among the children of Israel instead of all the first-born that openeth the womb among the children of Israel; and the Levites shall be mine:" — Numbers 3:12 (ASV)
And I, behold, I have taken the Levites. A little further on we will see more clearly why God claims one tribe for Himself. He now only shows that the Levites rightfully belong to Him, because by special privilege the first-born of the people were preserved in the destruction of the Egyptians. God, therefore, declares that those whose lives were thus graciously spared were purchased for Himself.
Since, then, He had the free option of devoting to Himself the first-born of every tribe, He was no less at liberty to take 425 only the twelfth part of the people from one tribe. Thus He removes all basis for complaint, since it would have been intolerable ingratitude to withdraw from His control those whom He had miraculously redeemed. Therefore, He says that they did not perish in the general slaughter so that He might subject them to Himself.
425 “Moins que la douzieme partie;” less than the twelfth part. — Fr.
"Number the children of Levi by their fathers` houses, by their families: every male from a month old and upward shalt thou number them." — Numbers 3:15 (ASV)
Number the children of Levi after the house of their fathers. The enumeration of the tribe now follows, beginning with the three sons of Levi—Kohath, Gershon, and Merari—from whom many families afterwards descended.
It must be observed, however, that all Levites were numbered down to the youngest infants, whereas for the rest of the people, only those who had passed their twentieth year were included in the count. This method of counting initially made the tribe of Levi appear to be the smallest.
However, by having the infants counted, God intended to maintain a just proportion, as we shall see. For if He had only counted the Levites who were above their twentieth year, the total number of firstborn Israelites would not have been known, and thus the compensation to be made for them would have been uncertain.
This gracious provision should have encouraged the people to pay the tribute for the surplus more readily. For since, after the calculation was made, it was clear how much the number of Levites fell short of the total number of Israelite firstborn, God justly willed that those firstborn who exceeded the Levites in number should be redeemed for money, who would otherwise have been transferred to the tribe that represented the firstborn. It would have been a perverse act to refuse God what He demanded, especially when He had so graciously agreed to such a just arrangement.
There was also another reason why the Levites were included in the census from their earliest childhood, unlike the others: namely, because it was not necessary for them to be fit for war, since God enrolled soldiers for Himself from the rest of the people, who would later bear arms.
"And these were the sons of Levi by their names: Gershon, and Kohath, and Merari." — Numbers 3:17 (ASV)
And these were the sons of Levi by their names. From this it appears that the tribe of Levi, like the others, had made astonishing progress from a small and humble beginning. For while Levi himself had only fathered three sons—Gershon and Merari only two each, and Kohath four—who would have expected such an increase, that twelve men in so short a time should have grown into so many thousands?
But thus powerfully does God work under the semblance of weakness, so that His glory may be all the more conspicuous. The fact that He promoted the family of Kohath above the others—not only in the priesthood of Aaron but also in their common ministry—proceeded from the same source of His gratuitous good pleasure as did the calling of Moses.
God, then, who had also dignified Moses with such an honorable office, was, for Moses’ sake, also gracious to the family of Kohath. Nevertheless, lest Moses should be suspected of ambition, or lest an occasion for calumny be given to the ungodly, God chose that the sons of Moses should remain in the ordinary station of the Levites.
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