John Calvin on Numbers 20:14-18

14. And Moses sent messengers from Kadesh. His first narrative does not explain the cause of the embassy, but from the account in Deuteronomy it is plain float peace “Sauf conduit, et amitie;” safe conduct and friendship. — Fr. was sought for from the Edomites as brethren by the command of God. God, therefore, prescribes the conditions of peace and war; lest the Israelites should rashly attack ally, who were not to be reckoned 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, which was close to them, untouched, and to seek a more distant place of abode. But God restrains their impatience for a twofold reason; first, because it was unjust and by no means humane to assail their kindred; and 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 being’ of the same origin, and a bond of fraternal connection. But the other reason ought to have had more weight in restraining them, because it was unlawful to cast the children of Esau out of the possession, which they had obtained by a similar right as that whereby the land of Canaan had been promised to the posterity of Jacob. If, therefore, they desired to enjoy their own inheritance, the decree was not to be violated which God had pronounced by the mouth of Isaac, (Genesis 27:39;) especially since Esau the founder of the race (of the Edomites) had fixed his home in Mount Seir by the secret inspiration of God, and to that place had his posterity beck confined. God, therefore, now admonishes them that it would have been an act of sacrilegious audacity, if the Israelites should attempt to overthrow the prophecy of Isaac, by which Esau had been declared the possessor of a rich and fertile soil.

A Repetition of the same History

Deuteronomy 2

Deuteronomy 2:2-8

2. And the Lord spoke unto me, saying,

2. Postea loquutus est ad me Jehova, dicendo:

3. Ye have compassed this mountain long enough: turn you northward.

3. Sufficit vobis circuisse montem istum: convertite vos ad aquilonem.

4. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Self, and they shall be afraid of you: take ye good heed unto yourselves therefore.

4. Populo autem praecipe dicendo, Vos nunc transituri estis per terminum fratrum vestrorum filiorum Esau qui habitabant in Seir: timebunt autem a vobis, cavete diligenter:

5. Meddle not with them; for I will not give you of their laud, no, not so much as a foot-breadth; because I have given mount Seir unto Esau for a possession.

5. Ne irritetis eos, non enim daturus sum vobis de terra eorum usque ad calcationem plantae pedis: quia in haereditatem ipsi Esau dedi montem Seir.

6. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

6. Cibum emetis ab eis argento, et comedetis: et etiam aquam emetis ab eis argento, et bibetis.

7. For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing.

7. Siquidem Jehova Deus tuus benedixit tibi in onmi opere manus tuae, et novit quod ambules per desertum magnum istud: jam quadraginta annis Jehova Deus tuus fuit tecum, neque indiguisti aliquo.

8. And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.

8. Et transivimus a fratribus nostris filiis Esau, qui habitabant in Seir, per viam solitudinis ab Elath et ab Esion-gaber: conversi autem transivimus ad viam deserti Moab.

Numbers 20:14. Thou knowest all the travel that hath befallen us. This preface was well calculated to conciliate favor, when the sons of Jacob, descended from the same blood, familiarly approached the Edomites: for their connection ought to have rendered them hospitable. But there are two principal points whereby Moses endeavored to influence the mind of the king of Edom, so that he should grant them a passage through his dominions. The first is derived from the ordinary feelings of humanity; for nature dictates that aid should be extended to the wretched, who are unjustly oppressed. In this view, he says, that the afflictions which they had endured were notorious; viz., that as sojourners in Egypt they had been tyrannically harassed and oppressed. In saying that “the Egyptians vexed us and our fathers,” although they were not, at that time, endowed with capacity for estimating the injuries inflicted upon them “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. yet it is not without reason that they complain that these injuries had been inflicted on themselves, which affected their whole body and name, 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 can be less in accordance with propriety than to deny our assistance to those whoso welfare God recommends to us by His own example. In order, then, that they may obtain help from their brethren, they make mention of the grace of God, which at that time might have been everywhere celebrated. When, therefore, this message is given to their ambassadors, We cried unto the Lord, who hath heard us, their design was to exhort the Edomites to be imitators of God, who had been merciful in delivering His people. If any should object that the cry of the people had not been praiseworthy, as not having arisen from a true and sincere faith, nor from a serious feeling of the heart, the reply is easy. that the Israelites were not here boasting of any merit of their own, as if they had prayed duly and perfectly, but that they were simply professing their innocence, since they could not have had recourse to God, unless they had been unjustly oppressed. The fact, then, that God had heard them, had the effect of commending their cause. They prove, however, from the result, that God was their deliverer: because their exodus had been incredible; although this point is but lightly touched upon.

Their notion is a poor one, who understand Moses by “the angel:” since by this name they unquestionably magnify the miracles which God had wrought. C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word מלאך, messenger, here, instead of angel; and said that the messenger was Moses. — W. Now, although the angels encamp around the servants of God — and it is certain that many angels had been the ministers of the people’s safety — still they especially designate, as the angel, Him who had been often before called Jehovah, and in whom the, majesty of God perfectly shone forth. Paul, however, teaches that he was Christ. (1 Corinthians 10:4.)