Commentary on Harmony of the Law Volume 2 Complete John Calvin
JOHN CALVIN
succession, as if God had promised that his posterity should never fail. And assuredly, the change which took place at the commencement of Solomon's reign, is not repugnant to this promise, for it may be probably inferred that Zadoc, no less than Abiathar, was of the race of Phinehas. This covenant is called a "covenant of peace," because it was to be surely established; consequently, it may be properly rendered, "My covenant in peace." At any rate, it indicates prosperity, as if He had said that Phinehas, together with his posterity, should prosperously execute the sacerdotal office.
14. Now the name of the Israelite. Even as the memory of the just is blessed, so also it was equitable that the author of this foul sin should be condemned to perpetual infamy. It appears, however, from the fact of a part of the disgrace being thrown upon the whole tribe, how greatly displeasing to God was this gross enormity. For although the tribe of Simeon is not here actually involved in the charge of participating in the sin, yet are they all branded with the common mark of ignominy for their humiliation, in order that each one of them may learn severely to correct whomsoever amongst his relatives he may see offending, and by no means to encourage their vices, if he desires to do credit to the founder of his race. 616 It is recorded that both Zimri and the Midianitish woman were of noble and principal families, not only that we may be taught that God's judgment is no respecter of persons (ἀπροσωπόληπτον,) in that it does not spare rank, but also that the higher a person may be in position, the greater is the disgrace he is exposed to if he conduct himself dishonorably, since their very dignity renders men's actions more conspicuous.
Because the paternal house of the harlot is said to have been in Midian, some conjecture that she was born in the land of Moab, or, at any rate, brought up there among her maternal relatives; but, as the matter is unimportant, I leave it undecided.
17. Vex the Midianites, and smite them. Inasnmch as God constantly forbids His people to take vengeance, it is surprising that the people of Israel should now be instigated to do so; as if they were not already more than enough disposed to it. We must bear in mind, however, that since God, who is the just avenger of all wickedness, often makes use of men's instrumentality, and constitutes them the lawful ministers for the exercise of his vengeance, it must not be altogether condemned without exception, but only such vengeance as men themselves are impelled to by carnal passions. If any one is injured, straightway he is carried away to the desire of vengeance by the stimulus of his own private injury; and this is manifestly wrong: but if a person is led to inflict punishment by a just and well-regulated zeal towards God, it is not his own cause, but that of God which he undertakes.
"Car e'est le vray moyen d'honorer sa famille et son sang;" for this is the true way to honor one's family and blood. — Fr.
HARMONY OF THE LAW · VOLUME 2
God did not, therefore, desire to give reins to His people's anger, so as to repay the Midianites as they had deserved in the violence of its impulse; but He armed them with His own sword for their punishment; as if He had declared that there was a just cause for their war, and that they need not fear the charge of cruelty, if they exterminated such obnoxious enemies. For, although Balaam alone had imagined this snare, still the guilt is laid upon the whole people. In the meantime, the punishment of the Moabites is delayed, although they had apparently inflicted the grosser injury. Because no good reason here appears why God should mercifully bear with the one nation, whilst He hastens speedily to the punishment of the others, let us learn to regard His judgments with reverence, and not to presume to discuss them further than is lawful. Let it be sufficient for us to know that war was justly declared against the Midianites, because it was not their fault that Israel was not ruined by their iniquitous impiety. 617
"Par l'impiete a laquelle ils l'induisoyent;" by the impiety to which they induced them. — Fr.