John Calvin Commentary Numbers 31:1

"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.