John Calvin on Deuteronomy 30:19-20

19. I call heaven and earth to record this day against you. Though the verb is in the past tense, it indicates a present act. It is in order to deal with them with greater urgency that he calls heaven and earth to witness the vengeance of God. In these words he does not address men and angels, as some tamely expound it, but in amplification attributes sense to things inanimate. I pass this over briefly, because I have See ante on Deuteronomy 4:26, p. 270. treated it more fully before; as also what soon afterwards follows about life and death. For the Law, as respects its doctrine, contains in it life and death; for the reward of eternal life is not promised in it in vain; but since no one is found worthy of the promised reward, Paul justly teaches that the Law ministers death. Still this is accidental, and proceeds not from any fault in the doctrine, but from the corruption of men. Nevertheless, it is asked how, if the corruption of our nature causes that the Law should engender nothing but death, Moses commands us to “choose life,” which the sinner cannot attain to by it? Thence the Papists uplift their crests, both to extol free-will and to boast of merits; as if Moses did not also testify and proclaim the gratuitous mercy of God, and direct his disciples to Christ in order to seek salvation from Him. When, therefore, he speaks of keeping the Commandments, he does not exclude the two-fold grace of Christ, that believers, being regenerated by the Spirit, “S’adonnent a observer la Loy, et pource qu’ils n’en peuvent venir a bout, qu’ils ne soyent toujours redevables, que leur fautes leurs soyent gratuitement pardonnees;” should devote themselves to the keeping of the Law; and because they could never attain its end, so as not to be always indebted to it, that their faults should be gratuitously pardoned. — Fr. should aspire to the obedience of righteousness, and at the same time should be reconciled freely to God through the forgiveness of their sins. And assuredly, since the same covenant is common to us and to the ancient people, it is not to be doubted but that they “chose life” who of old embraced the doctrine of Moses. At the same time, in so far as his legation was different from the Gospel, he rather insists on the office peculiarly entrusted to him, so that the distinction between Christ and himself might more clearly appear. This is the reason why he more sparingly touches upon justification by faith, whilst he enlarges fully on loving and serving God and fulfilling His Commandments.

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Exodus 31

Exodus 31:1-11

1. And the Lord spake unto Moses, saying,

1. Loquutus est Jehova ad Mosen, dicendo:

2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

2. Vide, vocavi ex nomine Besaleel filium Uri, filii Hur, e tribu Jehuda:

3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,

3. Et replevi eum Spiritu Dei, sapientia et intelligentia, scientia et onmi arte,

4. To devise cunning works, to work in gold, and in silver, and in brass,

4. Ad excogitandum quicquid fabrefieri potest ex auro, et argento, et aere:

5. And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.

5. Et in arte gemmaria, ad replendum, et in arte lignaria, ut operetur in omni opere.

6. And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee;

6. Et ego ecce constitui cum eo Aholiab filium Ahisamach e tribu Dan, et in corde omnis sapientis corde, dedi sapientiam, ut faciant quaecunque praecepi tibi:

7. The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle,

7. Tabernaculum Ecclesiae, et arcam testimonii, et propitiatorium quod est super eam, et omnia vasa tabernaculi,

8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,

8. Et mensam et vasa ejus: et candelabrum mundum, et omnia vasa ejus, et altare suffimenti,

9. And the altar of burnt-offering with all his furniture, and the laver and his foot,

9. Et altare holocausti, et omnia vasa ejus, et concham et basin ejus,

10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,

10. Et vestes ministerii, et vestes sanctitatis ipsi Aharon sacerdoti, et vestes filiorum ejus, ut sacerdotio fungantur.

11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

11. Et oleum unctionis, et suffimentum aromaticum pro sanctuario juxta onmia quae praecepi tibi facient.