John Calvin Commentary Numbers 2

And the Lord spoke to Moses, and to Aaron. This distribution into separate bands must have served to prevent contention. For, if God had not thus assigned to each their proper position, so natural is ambition to man, that they would have quarreled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity. And, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to disgrace. Disputes would also have arisen regarding the children of the concubines, for they would not have thought it consistent that those who descended from Leah and Rachel should yield the superior place to them. Besides, in proportion as they individually had the advantage in numbers, they would have thought themselves injured unless they preceded others.

Thus the children of Simeon would never have allowed themselves to be placed under the standard of Reuben. Again, a dispute would also have arisen between the children of Ephraim and Manasseh. God, therefore, at once put a stop to all these disturbances by arranging their ranks so that each one knew his own band. Consequently, Judah, although the fourth son of Leah, received the first standard as an honorable distinction, so that he might thus begin to fulfill the prophecy of Jacob by anticipation. Two tribes were united with him who would willingly submit to his rule, Issachar and Zebulun, because they derived their origin from the children of the ⁴²¹ handmaid whom Leah had substituted in her own place.

Although Reuben had been deprived of his birthright, still, so that some consolation might remain for his posterity, he was set over the second standard. Two tribes were associated with him who, on account of their connection, would not be resentful of fighting under his command: the tribe of Simeon, his brother from the same mother, and the tribe of Gad, who also descended from the handmaid of Leah.

It was necessary that God should interpose His authority, so that two tribes should be formed from a single head, Joseph. Otherwise, this fact would have led to contention, because the inequality was offensive in itself, and that family might appear to be elevated to the disgrace of the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been persuaded to obey unless a divine decree had intervened.

But that division could not have been better formed than from the sons of Rachel, because their kinship was closer. For a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its head, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so especially beloved by Jacob, the common father of them all.⁴²²

The sole will of God, indeed, was sufficient, and more than sufficient, to prevent all quarrels. But, since He chose rather to rule over them generously and paternally than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion.

However, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God’s command. At the same time, the obedience of the people is noted, in that they peaceably obeyed Moses, since by this they confirmed their acknowledgment of Moses as a true and faithful minister of God. For this submissiveness is the inseparable companion of sincere piety toward God: that the people should reverently accept whatever is proposed by His approved ministers.