Our text affirms it — as we saw above (q. 2) — at verses 9 and 13. But, first, certain of the Innovators press a dispute from the Hebrew measseph [מאסף], which some translate “the one gathering” [congregantem]. But Calvin: “who closed the column [rearguard].” “Thus,” he says, “the marches were arranged, so that the greater part preceded the ark — which is understood [to mean] the armed men — but there should follow [those] who were wont to accompany the baggage; for it was their [task] to see that the rearmost column was not scattered.” Because the term “gatherer” was obscure, I rendered what was more usual among the Latins. Junius and Tremellius always translate [it] “the rearmost line.” Secondly, the Chaldee Paraphrast, at verses 9 and 13, and most of the Jews — as Rabbi Solomon [Rashi] — understand by measseph…
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…[understand by measseph] only the Danites, with the Asherites and Naphtalites; because by that very name they are called in the marching of the Israelite camp (Numbers 10:25). And Lyra agrees with these, and Masius (fol. 106). Josephus (book 5, ch. 1) seems only to say ἐπομένην χερσαίαν [“the following land-column”]. Fourth: if by that word the rest of the multitude were understood, it would have to be asked whether the whole crowd is to be understood — of all men, older or younger, who could bear arms, and of all women, boys, and girls. I, with Abulensis (q. 9), judge that the good interpretation of our text is to be adopted and retained. For, first, the 70 themselves also interpreted [it] twice similarly, ὁ λοιπὸς ὄχλος [“the rest of the throng”] — which manner of speaking of camps [Cassius] Dio also uses (book 47). Secondly, the Hebrew measseph, since [it is] a participle in piel, means “gathering, adding,” and so it must necessarily be seen what it gathers, or to what it adds. And indeed, if we well consider the marching of the Israelite camps, they [the measseph] are not either baggage, or deserters, runaways, [or] laggards. For each tribe carried and led its own baggage; nor [was there] danger from runaways or deserters on that march; but if any were slower, they were urged on by the rear of their own tribe, and made to remain with it and to advance with it. For there was no weakling [among them], Psalm 104[105]:37. Those, therefore, who are called meassephim [מאספים], joined and gathered themselves to others — the following [to] the preceding, the rear [to] the front. And therefore in that [passage of] Numbers ch. 10 it is not simply said “Dan [is] measseph,” but “measseph lecol machenoth” [מאסף לכל המחנות], that is, “adding to all the camps,” or “gathering to all the camps” — which the 70 rendered ἔσχατοι πασῶν παρεμβολῶν [eschatoi pasōn parembolōn, “last of all the camps”], that is, “the rearmost of all the camps.” And so there the camp of the Danites is compared with the camps of the other tribes. But here measseph is placed absolutely, to signify those Israelites who joined themselves to those [who], it was said, went before. Now those who went before were all the warriors of all the tribes (by the earlier question). The priests had gone before, some sounding trumpets, some carrying the ark. That, therefore, which was the remainder of the Israelites, and joined itself to these behind the ark, is here called measseph — but not the tribe of Dan alone, with the Asherites and Naphtalites; nay, not even any warriors of these (by the same q. 3), but, from these tribes and from all the others, the remaining multitude of the Israelite army — which in German we call den übrigen Hauffen [the rest of the crowd]. And it is confirmed thirdly, because in the march to the Jordan, through the Jordan, and after, that old order of the tribes and camps of proceeding was changed — [see] the second question, on the preparation of a certain part of the people, of chapter one.
But to the question that was put in the fourth place, the answer is not of one kind. Abulensis (in q. 9, and a little before) thinks that by the name of that “crowd” or “multitude following the ark” are understood those who by age and strength could indeed bear arms, but yet lacked them. Masius (fol. 105): the Danite, Asherite, and Naphtalite soldiers, as was said — but in such a way that, as regards the rest of the common people, it was left to anyone’s will whether to follow the ark or remain in the camp. But all who were entered in the muster-rolls of the militia by age [are understood] here under the name of “the light-armed and warriors,” [and] I said (q. 3) that they were in the first rank. And therefore in the fourth rank I think there were boys and youths, girls, mothers and mothers-in-law, and every kind of crowd, which was not reckoned among the warriors — yet in such a way that, as Masius says, it was free to anyone of that crowd to be present at the circuits, or absent. For there is no precept about them here; but that it was done spontaneously by them is narrated at verses 9 and 13. You will say: at verse 7 it seems [to be] a precept: “Go, and go round the city.” And in the Hebrew more clearly: “Pass over and surround the city; and let every light-armed man pass before the ark of the Lord.” But it can be said that these words are explained by what follows, as the Latin signifies, when it adds “the armed going before.”