John Calvin Commentary Numbers 8
John Calvin Commentary
Numbers 8
John Calvin Commentary
Numbers 8
"Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light in front of the candlestick." — Numbers 8:2 (ASV)
When you light the lamps. This precept, like many others, is not inserted in its proper place.
Moses again declares what the use of the candlestick was, and how the lamps should be arranged, so that their light might be spread through the sanctuary, and that the brightness of the gold might shine opposite them. For this was the reason why God would have the lamps lighted against the face of, or opposite to, the candlestick, that the very stand of the light might retain its beauty.
Moreover, it is expressly stated that Aaron obeyed God’s command, as if it were no insignificant matter, as he had received it from Moses. To this also refers what immediately follows, that it was made according to the pattern which Moses had seen in the mount.
And this was, as I have explained before, that God is the Father of lights, who illuminates His Church by His Spirit, so that it may not wander in darkness. And so, while darkness covers the whole earth, He is an everlasting light to believers instead of the sun and moon, as Isaiah 60:19 says.
"And Jehovah spake unto Moses, saying," — Numbers 8:5 (ASV)
And the Lord spake unto Moses. Although the Levites were not allowed to go into the sanctuary, but were only the priests’ ministers and primarily employed in menial duties, yet, since they carried the tabernacle and the sacred vessels, prepared the sacrifices, and took away the ashes and other refuse from the altar, God willed that they be consecrated to Himself by a solemn rite.
For as all Israel, in relation to the Gentiles, was God’s peculiar people, so the house of Levi was chosen from among the people themselves to be His own property, as is stated here.
But, to prevent them from claiming for themselves more than was right, God forestalled their presumption in these ways:
- First, by postponing their consecration for some time;
- Secondly, by directing that they should not be initiated by Moses, but by Aaron; and
- Thirdly, by appointing a different ceremony for it.
For, if they had been initiated at the same time as the priests, on this pretext they might have contended for equality with them. Therefore, although the priests were already set apart from the common people, the Levites still remained unconsecrated (privati), so that they might learn to reverence the priestly office.
Furthermore, since, if they had also been dedicated by Moses, there was a danger of their being puffed up with pride against all others, Aaron was appointed to preside over their consecration, so that they would humbly submit to his authority.
Also, since they were purified only with water and sacrifice, and without the addition of anointing, the difference in the external rite reminded them that their degree of honor was not similar or the same.
"Take the Levites from among the children of Israel, and cleanse them." — Numbers 8:6 (ASV)
Take the Levites from among. To take them from among the children of Israel is equivalent to subtracting them from the number of the people, so that they might not be included in the general census and accounted to be one of the tribes. This separation, then, as he will more clearly express a little further on, devoted the Levites to God for the service of the sanctuary.
That under this pretext the Papal clergy should claim immunity for themselves, so that they may live as they like in exemption from the laws, is not only an unsound deduction but one full of impious mockery. For, since the ancient priesthood attained its end in Christ, the succession they allege robs Christ of His right, as if the full truth had not been manifested in Him. Besides, inasmuch as all their privileges depend only on the primacy of the Pope, if they would have them ratified, they must prove, first of all, that the Pope is appointed by God’s command to be the head of the whole Church, and therefore that he is the successor of Christ.
As to Aaron, since he was the minister of their installation, in this way he was set over the Levites to rule them at his discretion. Meanwhile, this ministry is thus entrusted to a man in such a manner as not to obstruct God’s gratuitous good pleasure.
"And thus shalt thou do unto them, to cleanse them: sprinkle the water of expiation upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves." — Numbers 8:7 (ASV)
And thus you shall do unto them.
- Aaron is commanded to sprinkle the water of purifying upon them, to cleanse them from their uncleanness.
- They are also commanded to wash their clothes, so that they may diligently guard against any impurity being anywhere about them, by which their persons may be infected.
- They are commanded to shave their skin with a razor, so that, by putting off their flesh, they may begin to be new men.
A sacrifice is afterwards added, and that twofold, to make an atonement for them. Once these things were completed, Aaron, by the right and in honor of the priesthood, is commanded to offer them just like the holy bread or incense.
But the purpose of this was so that they would acknowledge that they were no longer their own masters but devoted to God, and so that they would engage themselves in the service of the sanctuary.
It was in testimony of alienation that some of the people were ordered at the same time to lay their hands upon them, as if by this ceremony all the tribes testified that with their consent the Levites passed over to be God’s special possession, so that they might be a part or appendage of the sanctuary.
For private individuals (as we will see later) were accustomed to lay their hands on their sacrifices, yet not with the same purpose as the priests.177
177 This last sentence omitted in Fr.
"For they are wholly given unto me from among the children of Israel; instead of all that openeth the womb, even the first-born of all the children of Israel, have I taken them unto me." — Numbers 8:16 (ASV)
For they are wholly given. Lest the other tribes should complain that the number of the people was diminished, God declares that the Levites were set apart from the lineage of Abraham, since He had acquired them for Himself when He struck all the first-born of Egypt. For it is certain that the first-born of the people, as well as those of their animals, were miraculously rescued from the common destruction. Therefore, since God delivered them by special privilege, He thus bound them to Himself by the blessing of their redemption.
But this reason would seem no longer to apply when God, in demanding the price of redemption, set the first-born free,178 as was stated elsewhere; otherwise, He would require the same thing twice, which would be unjust. The solution to this, however, is straightforward: when, in the first census, the first-born of the twelve tribes were counted, they were found to exceed the Levites in number. An exchange was then made, namely, that all the first-born of the twelve tribes, numbering 22,000, should be free from this obligation, and that God should take the Levites in their place as His ministers. Only 273 were redeemed, because this was the number by which they exceeded the Levites. In this way, it came about that God was satisfied with these just and equal terms, so as not to oppress the people with a heavy burden.
However, this compensation, made only on that one particular day, did not prevent the Israelites from owing their children yet to be born to God. Therefore, since this obligation still remained with them regarding their descendants, the law was passed that they should redeem their first-born. If anyone should object that it was not fair for those born of the Levites to be consecrated to God—I reply that on this point there was no unfairness: for from whatever tribe they might be descended, they were already His property, together with all their offspring; the condition of the people was not therefore made worse by the exchange; and so, in all fairness, God appointed for the future at what price the Israelites should redeem their first-born.
In saying that they were “given” to Him, He means to assert that they were His by compact;179 and in this sense, He declares that from the day He struck the first-born of Egypt, the first-born of Israel had become His. He then adds that He took the Levites at that time, as if to say that He dealt with His people only concerning past events.
178 Vide Numbers 3:43–51..
179 “En disant qu’ils luy ont este donnez, il n’entend pas que ce soit de don gratuit, mais qu’ils luy appartienent comme de paction faite;” in saying ;” in saying that they were given to Him, He does not mean as a gratuitous gift, but that they belonged to Him as by agreement made. — Him, He does not mean as a gratuitous gift, but that they belonged to Him as by agreement made. — Fr..
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