John Calvin Commentary Numbers 23:21

"He hath not beheld iniquity in Jacob; Neither hath he seen perverseness in Israel: Jehovah his God is with him, And the shout of a king is among them." — Numbers 23:21 (ASV)

He hath not beheld iniquity in Jacob. Some understand by און, aven, and עמל, gnamal, idols,¹⁶¹ which bring nothing but deadly labor and trouble to their worshippers; this interpretation suggests that Israel was pure and untainted by such offenses because they duly served the one true God. But how can it be correct to say that God did not see idolatry in the people, when they had so openly fallen into it? For although the golden calf was made on only one occasion, their many and almost constant rebellions were such that these wicked and perverse men could not be absolved in this way.

However, since these two words together signify all sorts of iniquities that tend to people’s harm or to the infliction of injury and loss, a more proper meaning is that such iniquity is not seen in Jacob as to group him with nations given to violence and crime. Nevertheless, even if we interpret it this way, the former question still arises, for we know that the Israelites were scarcely better than the worst of humankind.

Some offer a weak reply, saying it was not seen because God did not impute it. But, in my opinion, these words mean nothing other than that the people were pleasing to God because He had sanctified them. If anyone objects that they were not, therefore, any more just or innocent, the answer is easy: it is not declared here what they were, but only God’s grace is magnified, who deigned to exalt them as a holy nation.

In this way, Jerusalem was the holy city and the royal abode of God, though it was a den of thieves. On this ground, Paul says that the children of Abraham were holy branches (Romans 11:16), because they sprang from a holy root. In the same sense, they are everywhere called God’s Children, however degenerate they might have been.

Therefore, God is said to have seen no iniquity in them with reference to His adoption. This is not because they were worthy of such exalted praise, as if a distinction were drawn between them and the other nations on account of their merits, but from the mere good pleasure of God. Thus Paul elsewhere, after he has compared them with the Gentiles and has shown that they are their superiors in no respect, at length adds, What advantage then hath the Jew? or what profit is there of circumcision? Much (he says) every way; and adduces a mark of distinction that does not proceed from themselves¹⁶² (Romans 3:1). In short, because it had pleased God to choose that people, He manifested His love more toward Himself and His own grace than toward their life and conduct.

Others interpret this passage differently, namely, that God did not behold iniquity nor see perverseness in Jacob because He was not willing that Jacob should be unrighteously grieved or afflicted. It is as if to say, if anyone should wish to unjustly injure this people, God will permit no violence or injustice to be done to them, but will instead defend them as their shield.

But if this sense is preferred, I would be more inclined to take the verb indefinitely, as if it were said, Perverseness shall not be seen in Jacob. For when the Hebrews use the verb without a nominative, they extend the matter in question into a general proposition, and then the verb in the active voice may be suitably resolved into the passive. And thus the context will flow better, since it is added immediately afterward, The Lord his God is with him, by which the reason seems to be given why perverseness (molestia) should not be seen against Jacob: namely, because God would be at hand to give him aid. For we know that His infinite power is sufficient to defend the safety of His Church, so that not even the gates of hell should prevail against it.

What follows directly afterward, The shout or the rejoicing of a king is among them, I understand to mean that God will always give them cause for triumph. For the word that the ancient interpreter elsewhere renders as rejoicing (jubilationem,) seems here to be used for songs of rejoicing. But since it also signifies the sound of a trumpet, it will not be inappropriate to understand it as meaning that the people will be terrible to their enemies because they will boldly rush forward, or go down to battle, as if God sounded the trumpet.

¹⁶¹ So the V., “Non est idolum in Jacob, nec videtur simulachrum in Israel.”., “Non est idolum in Jacob, nec videtur simulachrum in Israel.”

¹⁶² i.e., “That unto them were committed the oracles of God.”“That unto them were committed the oracles of God.”