John Calvin Commentary Numbers 31
John Calvin Commentary
Numbers 31
John Calvin Commentary
Numbers 31
"And Jehovah spake unto Moses, saying," — Numbers 31:1 (ASV)
And the Lord spoke to Moses. Among the other prerogatives which God conferred upon His Church, this one is celebrated: that He armed the godly to execute vengeance upon the heathen, to execute upon them the judgment that is written (Psalms 149:7–9). Although the Spirit declares that this should happen under the kingdom of Christ, He still refers to ancient examples, one of which, well worthy of remembrance, is recorded here. The Midianites had organized a wicked conspiracy for the destruction of God’s people, and God, in undertaking to punish this cruel act of theirs, gave a striking proof of His paternal favor towards the Israelites; while this grace is doubled by His making them the ministers of His judgment.
This passage, therefore, shows us how anxious God was for the welfare of His elect people, when He so set Himself against their enemies, as if He would make common cause in all respects with them. At the same time, we must observe this additional favor towards them: that although the Israelites themselves were not without blame, He still deigned to appoint them as judges of the Midianites.
However, since He everywhere prohibits His people from indulging the lust of vengeance, we must not forget the distinction between human vengeance and His own. He would have His servants, by patiently bearing injuries, overcome evil with good; while, at the same time, He by no means abdicates His own power, but still reserves to Himself the right of inflicting punishment. Indeed, Paul, desiring to exhort believers to long-suffering, reminds them of the principle that God takes upon Himself the office of avenging.203
Since, then, God is free to execute vengeance, not only by Himself but also by His ministers, as we have already seen, these two things are not inconsistent with each other: that the passions of the godly are restrained by the Word, so that they should not, when injured, seek vengeance or retaliate for the evils they have received, and yet that they are the just and legitimate executioners of God’s vengeance when the sword is put into their hands.
It remains that whoever is called to this office should punish crime with honest zeal, as the minister of God, and not as acting in his own private cause. God here entrusted the office of vengeance to His people, but by no means so that they might indulge the lust of their nature; for their conviction ought to have been this: that they should have been ready to pardon the Midianites,204 and yet that they should heartily exert themselves to inflict punishment upon them.
That God, while He so severely judged the Midianites, spared the Moabites, was for the sake of Lot, who was the founder of their race. But I have already frequently reminded my readers that when God’s judgments surpass our understanding, we should, in sober humility, give glory to His secret and, to us, incomprehensible wisdom. For those who, in this respect, seek to know more than is proper, elevate themselves too high, only to plunge with headlong audacity into a profound abyss, where, eventually, all their senses will be overwhelmed. Why was He not free to remit the punishment of the Moabites, and at the same time to repay the Midianites the recompense that was their due? Besides, it was only for a time that He pardoned the Moabites, until their obstinacy would render them inexcusable, after they had not only abused His forbearance but also tyrannically afflicted their brethren, by whom they had been treated with kindness.
Moreover, God desired, while Moses was still alive, to testify again by this final act His love towards His people, so that they might more cheerfully advance to the possession of the promised land. For this was no small encouragement, when they saw that God spontaneously put Himself forward to avenge them.
At the same time, it was beneficial for Moses that, at the very moment of his death, he should perceive, by a fresh example, what care God took for the welfare of the people. For he was able joyfully to leave them in God’s keeping, whose hand he had so recently seen extended to fulfill completely His gracious purposes towards them.
To the same effect were the words, You shall be gathered to your people, which were undoubtedly spoken as a consolation in death. It was also a reason for acting quickly; for if the death of the holy Prophet had been waited for, perhaps the Israelites would not have dared to attack, with weapons in their hands, a peaceful nation from whom no danger or trouble was imminent. But so great was the authority of Moses over them, that they were more ready to obey his command than that of any other person.
Although it is said alike of the reprobate and believers that they are gathered or congregated to their fathers by death, this expression still shows that humans are born for immortality. For it would not be appropriate to say this of brute animals, whose death is their final destruction, since they are without the hope of another life.
203 The reference here, both in Lat. and and Fr., is to is to Romans 13:4, though I presume it ought to be to , though I presume it ought to be to Romans 12:19, — the former citation being transferred to what follows., — the former citation being transferred to what follows.
204 Added in Fr., “s’il les eust voulu laisser impunis:” if He had been willing to leave them unpunished.., “s’il les eust voulu laisser impunis:” if He had been willing to leave them unpunished.
"And Moses spake unto the people, saying, Arm ye men from among you for the war, that they may go against Midian, to execute Jehovah`s vengeance on Midian." — Numbers 31:3 (ASV)
And Moses spoke to the people. There is no doubt that Moses delivered the commands which he had received from God. Although, therefore, it is stated205 that only ten thousand went out to the war, yet the facts themselves demonstrate that the number, as well as the mode of warfare, was prescribed by God.
Indeed, it would have been reckless of Moses to attack such a large people with so small a band. He would have deservedly suffered the penalty for his rashness if he had attempted it on his own initiative. However, because God’s command had preceded it, he successfully concluded the matter, which had been properly and rightly undertaken.
Nor can it be questioned that God desired by this test to prove the faith of His people. For, according to human understanding, it was foolish to endanger themselves without cause. The objection was obvious: it was by no means advisable, when six hundred thousand men were available, to assign the task of waging such a perilous war to so few.
Therefore, just as God later destroyed the great army of the Midianites with only four hundred men under the leadership of Gideon, so also under the hand of Moses, He sent out only one thousand from every tribe for the destruction of that nation. The tribe of Zebulun alone could have provided five times as many soldiers as God took from the whole people.
In this way, then, they proved their faith when, relying on the aid of God alone, they did not hesitate to boldly advance against their enemies. The event itself demonstrated God’s grace more fully than if they had fought with all their forces, for then it would have been believed that the Midianites were defeated by the sheer number of men.
Therefore, as the people showed their obedience by quick compliance, they learned from the outcome that there is nothing better than to submit ourselves to God and to leave the prospect of success so completely in His hand that our confidence may depend solely on Him.
So that no tribe would boast over the others, each was commanded to provide the same number of soldiers. Moreover, Phinehas was sent with them, not so much to engage personally with the enemy or to be their General, but rather so that he might rule and control their minds as God’s messenger and interpreter. They were to be kept in the fear of God and inspired with the expectation of victory. Therefore, God’s priest was their leader, so that the war might be a holy one. The silver trumpets served the same purpose; in obedience to the Law, as we have seen elsewhere,206 the Levites were accustomed to sound them, so that it might be clear that their battles were not fought without the will and authority of heaven. Among “the holy instruments,” some commentators, in my opinion rightly, include the Ark of the Covenant.
205 “Combien doncques qu’il n’y est rien exprime d’avantage, sinon que, etc.;” although, therefore, nothing more is stated than that, etc. — Fr.
206 See ante, on on Numbers 10:2, , vol. 2, p. 104..
"And they warred against Midian, as Jehovah commanded Moses; and they slew every male." — Numbers 31:7 (ASV)
And they warred against the Midianites. It was a notable example of obedience that 12,000 men did not refuse to engage in a war full of danger. It would have been reasonable for them to object that it was not right for them to be exposed to butchery, so to speak, while the rest of the people sat idly in the camp—people who, by their great numbers and with little trouble, could have routed and overcome the enemy.
It was therefore a significant proof of piety that they obeyed God’s command and sought no pretext to cover their cowardice.
God, too, showed by the outcome that He did not recklessly expose His servants to danger, for it is in His power to rescue those whom He takes under His protection, from a hundred deaths. Hence, we are also taught that there is no surer means of safety than to follow where He leads.
What Moses later adds serves to praise their perseverance. With one exception, they were right in killing all the males, including the kings, whom Moses reports were slain in the general slaughter; they were also particularly right to inflict punishment on Balaam, who by his cunning and snares had endeavored to destroy the people of God.
They were also right in plundering the whole land; nor did they act with less appropriateness and wisdom in razing all the cities and towns, which might have tempted the timid and inactive to settle there. For, as we have seen before, all hindrances were to be removed so that the people might advance freely and without obstruction into the land of Canaan. Otherwise, if an opportunity for rest had presented itself, many would have willingly forgone the promised inheritance.
Therefore, the cities were consumed by fire, so that they would not provide any reason for those who were willing to stay. Up to this point, the selected soldiers faithfully performed their duty. However, in one respect they failed: driven by either greed or lust, they preserved the women alive. We will discuss this point more shortly.
"And they took all the spoil, and all the prey, both of man and of beast." — Numbers 31:11 (ASV)
And they took all the spoil. It was a sign both of their disinterestedness and modesty that they brought the spoils, which they had taken in the ardor of battle, to Moses and Eleazar; nor was it a mere empty and pompous ceremony, as many boastingly parade the wealth they desire to keep to themselves; but their intention was to acquiesce in Moses's determination regarding its distribution.
For, when Moses soon afterwards allots half of it to the people, they are so far from rebelling against his decision that they do not even murmur. It is clear, then, that in this respect they were no less submissive than they had been when, at the outset, they took up arms and boldly went forth to battle, while the rest were quietly reposing out of the reach of the darts.
"And Moses was wroth with the officers of the host, the captains of thousands and the captains of hundreds, who came from the service of the war." — Numbers 31:14 (ASV)
And Moses was angry with the officers. A successful outcome usually secures pardon for any errors in performance; indeed, it in a way covers them, so that they are not considered. However, although the army brought with it many reasons for congratulation, Moses still did not refrain from severely reproving their single fault.
By this example we are taught that, while we give praise to virtuous actions, we are not to approve of anything that deserves censure.
The anger of Moses might appear to us inhumane when he severely reproves his soldiers because they had not treated the women with the utmost cruelty. But it is not our business to scrutinize the judgments of God, before whose tribunal we must all eventually stand.
Therefore, although God’s judgments may be repugnant to our own feelings, we must still rest assured that, even when they may seem excessive, He nevertheless tempers the most severe punishments with the most perfect equity. Indeed, even though He may for a time overlook, or in any case not so severely punish, the same sin in the Moabites which He severely avenged upon the Midianites, there is still a most just cause for this distinction, although it may be hidden in His own counsel.
It is not our place to murmur against Him, lest He should vindicate Himself by condemning our blasphemous audacity and rashness.
The Israelites sinned in that, when they were only the ministers of God’s vengeance, it was not in their own discretion to relax any part of it. This is worthy of observation: those who are armed with the sword must not deviate in the slightest, but faithfully execute whatever God prescribes.
By the praise that is given to the anger of Moses, the notion of the Stoics is refuted, for whom indifference 207 (ἀπάθεια) is the highest of virtues. Rather, we are to strive so that all our affections proceed from a good motive and are kept under such restraint that they contain no outburst of carnal passion, but that spiritual zeal may govern them.
Moses, however, gives the reason why the women were no more to be spared than the men, namely, because they had prostituted themselves to lay deadly snares for the Israelites. As regards the little ones, the same reason did not apply to them, since they were guilty of no crime. Yet it is not doubtful that God justly desired that the very name of this wicked and irredeemable nation should be utterly blotted out, just as He afterwards gave over to destruction the nations of Canaan, together with their offspring.
The question, however, arises: by what means were the women who had not known a man to be distinguished from virgins? The Jews, according to their custom, invent a fable 208 in reply, while it is probable that the decision was made solely on the basis of their age.
207 “De n’avoir nulle passion;” to be without any passion. — Fr..
208 “(Eleazar) made them pass before the plate, (i.e., the golden plate engraved like a signet, the golden plate engraved like a signet, Exodus 28:36,) and the face of her who was suited for marriage grew yellow as a crocus.” — See R. Sal. Jarchi, ,) and the face of her who was suited for marriage grew yellow as a crocus.” — See R. Sal. Jarchi, in loco. Ed. Breithaupt. p. 1270.Ed. Breithaupt. p. 1270.
Jump to: