John Calvin Commentary Numbers 20:14

"And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:" — Numbers 20:14 (ASV)

You know all the hardship that has befallen us. This preface was well calculated to win favor when the sons of Jacob, descended from the same blood, approached the Edomites as kin, for their shared ancestry should have made the Edomites hospitable. But there are two main points by which Moses tried to influence the king of Edom to grant them passage through his territory.

The first point appeals to common human compassion, as nature itself dictates that help should be given to the unfortunate who are unjustly oppressed. In this regard, Moses states that the afflictions they had endured were well-known; namely, that as foreigners in Egypt, they had been tyrannically harassed and oppressed. In saying that the Egyptians vexed us and our fathers,¹¹⁴ although they were not, at that time, able to fully comprehend the injuries inflicted upon them, they nonetheless rightly complain that these injuries had been inflicted on themselves, affecting their entire people and reputation, especially since the final act of cruelty directly concerned them, when Pharaoh commanded all the male infants to be destroyed.

The second argument is more effective, since nothing is more improper than to deny our assistance to those whose welfare God commends to us by His own example. Therefore, to obtain help from their relatives, they mention God's grace, which at that time was likely celebrated everywhere. When, therefore, this message is given to their ambassadors, We cried unto the Lord, who has heard us, their aim was to urge the Edomites to imitate God, who had been merciful in delivering His people.

If anyone should object that the people's cry was not praiseworthy because it did not arise from true and sincere faith, nor from a deep feeling of the heart, the answer is simple: the Israelites were not here boasting of any merit of their own, as if they had prayed properly and perfectly. Instead, they were simply declaring their innocence, since they would not have turned to God unless they had been unjustly oppressed. The fact, therefore, that God had heard them served to validate their cause. However, they prove from the outcome that God was their deliverer, because their exodus had been incredible, although this point is only briefly mentioned.

The notion of those who interpret “the angel” as Moses is a poor one: by this name the Israelites unquestionably magnify the miracles God had performed.¹¹⁵ Now, although angels encamp around God’s servants—and it is certain that many angels were ministers of the people’s safety—still they especially designate as “the angel” Him who had often before been called Jehovah, and in whom the majesty of God perfectly shone forth. Paul, however, teaches that He was Christ (1 Corinthians 10:4).

¹¹⁴ “Ils prennent sur eux les injures qui avoyent este faites devant qu’ils les peussents sentir, n’estans point encore nez, ou estans petits enfans;” they take upon themselves the injuries which had been done before they could feel them, not being yet born, or being but little children. — Fr.

¹¹⁵ C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word found in S’.M. that Rabbi Salomon interpreted the ambiguous word מלאך, , messenger, here, instead here, instead of angel; and said that the messenger was Moses. — and said that the messenger was Moses. — W.

And Moses sent messengers from Kadesh.¹¹³ His first narrative does not explain the cause of the embassy, but from the account in Deuteronomy it is plain that peace was sought from the Edomites as brothers by the command of God. God, therefore, prescribes the conditions of peace and war, lest the Israelites should rashly attack allies who were not to be considered enemies, although they might act towards them with little humanity.

Undoubtedly, this would seem hard to His people: that they were to leave a country close to them untouched and to seek a more distant dwelling place. But God restrains their impatience for two reasons.

First, it was unjust and by no means humane to attack their relatives, as both these nations were descended from Isaac, and their original ancestors were twin brothers. Circumcision, too, was common to them both, a mark of their shared origin and a bond of fraternal connection.

But the other reason should have had more weight in restraining them: it was unlawful to drive the children of Esau out of the possession they had obtained by a right similar to that by which the land of Canaan had been promised to the descendants of Jacob. Therefore, if they desired to enjoy their own inheritance, the decree God had pronounced by the mouth of Isaac was not to be violated (Genesis 27:39). This was especially true since Esau, the founder of the Edomite nation, had established his home in Mount Seir by the secret inspiration of God, and his descendants had been confined to that place.

God, therefore, now admonishes them that it would have been an act of sacrilegious audacity if the Israelites were to attempt to overthrow the prophecy of Isaac, by which Esau had been declared the possessor of a rich and fertile soil.

¹¹³ “Sauf conduit, et amitie;” safe conduct and friendship. — Fr.