25. And when Moses saw that the people were naked The vengeance is here recorded which Moses employed to expiate the sin; not that this punishment was satisfactory, as they call it, before God; but because it was useful to efface the memory of their guilt; or at any rate was profitable, as an example. For by the slaughter of three thousand of them, they were reminded that they all had deserved the same. Nor can it be doubted but that he cleansed the camp of the chief authors of the evil, in order that God might be more inclined to pardon. First, therefore, the cause is set forth, whereby he was inflamed to such severity, viz., because he saw the people in such a state of nakedness, as to be even exposed as a laughing-stock to their enemies. The exposition (345) which some give of their nakedness, i.e., that they were stripped of their ornaments, is by no means consistent; for it is immediately added, that it was “to their shame among their enemies;” and it will be seen in the next chapter that they were still splendidly ornamented; nay, that they wore the outward tokens of profane rejoicing. There is no doubt, then, but that he signifies that they were rejected of God, who was to them, as it were, their sole ornamental garment, and under whose protection they were secure. The enormity of the evil is, therefore, set forth in these words, because they were not only deprived of God’s assistance, who is culled “the dwelling-place” of his people, (Psalms 90:1,) but also abandoned to ignominy, whilst they were surrounded on all sides by enemies. Hence the holy indignation of Moses, in inflicting punishment on the leaders of the rebellion. And again, it is to be noted, that Aaron is charged with the chief part of the crime, because he had not resisted the people’s folly with sufficient firmness.
Herein the astonishing power of God was manifested, that when Moses had summoned the Levites, and had commanded them openly in the gate to gird themselves with their swords, the other tribes did not all of them mutiny; for it was probable that they were thus to be armed, in order to execute punishment on the criminals. How, then, came it to pass that those, who were conscious of guilt, were quiet, except because the power of God’s Spirit restrained their courage and fury?
The form of the command is also worthy of observation, “Whoso is the Lord’s, let him betake himself to me:” from whence we learn, that if we love religion as it deserves, we must not halt between two sides; but that an ingenuous confession is required of us, so as to range ourselves every one under the banner of God; for, by calling all God’s servants to him, he condemns the cowardice, nay, the treachery, of all who shall stand in indecision.
The question, however, arises, whether the Levites were not implicated in the crime, since they step forward at once to execute his command, like sincere upholders of God’s glory. I answer, that though they were not free from guilt, yet, inasmuch as they yielded to the people under the influence of fear, their sin was lighter than as if they had approved by their consent of the detestable idolatry. But here we perceive the wonderful indulgence of God, who not only pardoned them, but deigned to assert His glory by their instrumentality, and appointed them his ministers for the punishment of a crime, in the toleration of which they had been guilty of base effeminacy and cowardice. Again, it may be asked, how it occurred that of the rest of the multitude not one stirred a foot at the command of Moses? My opinion is, that they were kept back not by contempt or obstinacy, but only by shame; and that they were all inspired with so much alarm, that they waited in astonishment to see what Moseswas about, and how far he would proceed. It is, however, probable that the Levites were called out by name, and this we gather from the result; because they all immediately came forwards, and not one of any other tribe.
(345) The glossa ordinaria gives the three usual opinions as to this statement, viz., either that they were stripped of the ornaments, whereof the idol was made; or that they had manifested their corrupt will, which was previously concealed; or that they had lost the help and protection of God. De Lyra adopts the first. Dathe calls it a very difficult passage; but inclines to the rendering of the LXX., διασκέδασται, were scattered, or dissipated. “The people were in a dissolute, disorderly state; and therefore in a condition to be attacked with advantage.” — Geddes.