Text -- Numbers 31:1-15 (NET)

The Midianite War

31:1 The Lord spoke to Moses: 31:2 “Exact vengeance for the Israelites on the Midianites– after that you will be gathered to your people.” 31:3 So Moses spoke to the people: “Arm men from among you for the war, to attack the Midianites and to execute the Lord’s vengeance on Midian. 31:4 You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.” 31:5 So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge of the holy articles and the signal trumpets. 31:7 They fought against the Midianites, as the Lord commanded Moses, and they killed every male. 31:8 They killed the kings of Midian in addition to those slain– Evi, Rekem, Zur, Hur, and Reba– five Midianite kings. They also killed Balaam son of Beor with the sword. 31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 31:10 They burned all their towns where they lived and all their encampments. 31:11 They took all the plunder and all the spoils, both people and animals. 31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains of Moab, along the Jordan River across from Jericho. 31:13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

The Death of the Midianite Women

31:14 But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war. 31:15 Moses said to them, “Have you allowed all the women to live?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 31:3

For the affront which they offered to God, by their own idolatry and lewdness, and by seducing God's people into rebellion against him. God's great care was to avenge the Israelites, Num 31:2, and Moses's chief desire was to avenge God rather than himself or the people.

Wesley: Num 31:5

God would send no more, though it is apparent the Midianites were numerous and strong, because he would exercise their trust in him, and give them an earnest of their Canaanitish conquests.

Wesley: Num 31:6

Who had the charge not of the army, as general, (an office never committed to a priest in all the Old Testament) but of the holy instruments, and was sent to encourage, and quicken, them in their enterprize.

Wesley: Num 31:6

The holy breast - plate, wherein was the Urim and Thummim, which was easily carried, and very useful in war upon many emergent occasions.

Wesley: Num 31:7

Namely all who lived in those parts, for colonies of them, were sent forth to remoter places, which therefore had no hand either in their former sin, or in this present ruling. And herein they did according to God's own order concerning such people, Deu 20:13, only their fault was, that they did not consider the special reason which they had to involve the women in the destruction.

Wesley: Num 31:13

Partly to put respect upon them, and congratulate with them for their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it.

JFB: Num 31:1-2

A semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and southeast of Moab, which lay on the eastern coast of the Dead Sea. They seem to have been the principal instigators of the infamous scheme of seduction, planned to entrap the Israelites into the double crime of idolatry and licentiousness [Num 25:1-3, Num 25:17-18] by which, it was hoped, the Lord would withdraw from that people the benefit of His protection and favor. Moreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites (Jos 13:21). The Moabites were at this time spared in consideration of Lot (Deu 2:9) and because the measure of their iniquities was not yet full. God spoke of avenging "the children of Israel" [Num 31:2]; Moses spoke of avenging the Lord [Num 31:3], as dishonor had been done to God and an injury inflicted on His people. The interests were identical. God and His people have the same cause, the same friends, and the same assailants. This, in fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations.

JFB: Num 31:3

This order was issued but a short time before the death of Moses. The announcement to him of that approaching event [Num 31:2] seems to have accelerated, rather than retarded, his warlike preparations.

JFB: Num 31:5

That is, drafted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, this was a small quota to furnish. But the design was to exercise their faith and animate them to the approaching invasion of Canaan.

JFB: Num 31:6

Although it is not expressly mentioned, it is highly probable that Joshua was the general who conducted this war. The presence of the priest, who was always with the army (Deu 20:2), was necessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels.

JFB: Num 31:6

As neither the ark nor the Urim and Thummim were carried to the battlefield till a later period in the history of Israel, the "holy instruments" must mean the "trumpets" (Num 10:9). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.

JFB: Num 31:7

This was in accordance with a divine order in all such cases (Deu 20:13). But the destruction appears to have been only partial--limited to those who were in the neighborhood of the Hebrew camp and who had been accomplices in the villainous plot of Baal-peor (Num 25:1-3), while a large portion of the Midianites were absent on their pastoral wanderings or had saved themselves by flight. (Compare Jdg 6:1).

JFB: Num 31:8

So called, because each was possessed of absolute power within his own city or district; called also dukes or princes of Sihon (Jos 13:21), having been probably subject to that Amorite ruler, as it is not uncommon in the East to find a number of governors or pachas tributary to one great king.

JFB: Num 31:8

Father of Cozbi (Num 25:15).

JFB: Num 31:8

This unprincipled man, on his dismissal from Balak, set out for his home in Mesopotamia (Num 24:25). But, either diverging from his way to tamper with the Midianites, he remained among them without proceeding farther, to incite them against Israel and to watch the effects of his wicked counsel; or, learning in his own country that the Israelites had fallen into the snare which he had laid and which he doubted not would lead to their ruin, he had, under the impulse of insatiable greed, returned to demand his reward from the Midianites. He was an object of merited vengeance. In the immense slaughter of the Midianitish people--in the capture of their women, children, and property and in the destruction of all their places of refuge--the severity of a righteous God fell heavily on that base and corrupt race. But, more than all others, Balaam deserved and got the just reward of his deeds. His conduct had been atrociously sinful, considering the knowledge he possessed, and the revelations he had received, of the will of God. For any one in his circumstances to attempt defeating the prophecies he had himself been the organ of uttering, and plotting to deprive the chosen people of the divine favor and protection, was an act of desperate wickedness, which no language can adequately characterize.

JFB: Num 31:13

Partly as a token of respect and congratulation on their victory, partly to see how they had executed the Lord's commands, and partly to prevent the defilement of the camp by the entrance of warriors stained with blood.

JFB: Num 31:14-18

The displeasure of the great leader, though it appears the ebullition of a fierce and sanguinary temper, arose in reality from a pious and enlightened regard to the best interests of Israel. No order had been given for the slaughter of the women, and in ancient war they were commonly reserved for slaves. By their antecedent conduct, however, the Midianitish women had forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (Num 31:2-3), made their slaughter necessary without any special order. But why "kill every male among the little ones"? It was designed to be a war of extermination, such as God Himself had ordered against the people of Canaan, whom the Midianites equalled in the enormity of their wickedness.

Clarke: Num 31:2

Gathered unto thy people - Where? Not in the grave surely. Moses was gathered with none of them, his burial-place no man ever knew. "But being gathered unto one’ s people means dying."It does imply dying, but it does not mean this only. The truth is, God considers all those who are dead to men in a state of conscious existence in another world. Therefore he calls himself the God of Abraham, and of Isaac, and of Jacob; now God is not the God of the dead, but of the living; because all Live to Him, whether dead to men or not. Moses therefore was to be gathered to his people - to enter into that republic of Israel which, having died in the faith, fear, and love of God, were now living in a state of conscious blessedness beyond the confines of the grave. See the note on Gen 25:8, and Gen 49:33 (note).

Clarke: Num 31:3

Avenge the Lord of Midian - It was God’ s quarrel, not their own, that they were now to take up. These people were idolaters; idolatry is an offense against God; the civil power has no authority to meddle with what belongs to Him, without especial directions, certified in the most unequivocal way. Private revenge, extension of territory, love of plunder, were to have no place in this business; the Lord is to be avenged; and through Him the children of Israel, (Num 31:2), because their souls as well as their bodies had been well nigh ruined by their idolatry.

Clarke: Num 31:6

A thousand of every tribe - Twelve thousand men in the whole. And Phinehas, the son of Eleazar; some think he was made general in this expedition, but this is not likely. The ark and its contents must proceed to this battle, because the battle was the Lord’ s, and he dwelt between the cherubim over the ark; and Phinehas, who had before got a grant in the eternal priesthood, was chosen to accompany the ark in place of his father Eleazar, who was probably now too far advanced in years to undergo the fatigue. Who then was general? Joshua, without doubt, though not here mentioned, because the battle being the Lord’ s, he alone is to have the supreme direction, and all the glory. Besides, it was an extraordinary war, and not conducted on the common principle, for we do not find that peace was offered to the Midianites, and that they refused it; see Deu 20:10, etc. In such a case only hostilities could lawfully commence; but they were sinners against God; the cup of their iniquity was full, and God thought proper to destroy them. Though a leader there certainly was, and Joshua was probably that leader, yet because God, for the above reason, was considered as commander-in-chief, therefore no one else is mentioned; for it is evident that the sole business of Phinehas was to take care of the holy instruments and to blow with the trumpet.

Clarke: Num 31:8

Balaam - they slew with the sword - This man had probably committed what St. John calls the sin unto death - a sin which God punishes with temporal death, while at the same time he extends mercy to the soul. See the remarks at Num 24:25 (note).

Calvin: Num 31:1

1.And the Lord spake unto Moses Amongst 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,” (Psa 149:7) and although the Spirit declares that this should happen under the kingdom of Christ, still He refers to ancient examples, one of which, well worthy of remembrance, is here recorded. 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; whilst this grace is doubled by His constituting them the ministers of his judgment. This passage, therefore, shews 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. Inasmuch, however, as He everywhere prohibits His people from indulging the lust of vengeance, we must not forget the distinction between men’s 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. Nay, Paul, desiring to exhort believers to long-suffering, recalls them to the principle, that God takes upon Himself the office of avenging. ²⁰³ Since, then, God is at liberty 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 laid under restraint by the Word, that they should not, when injured, seek for vengeance, or retaliate the evils they have received, and still that they are the just and legitimate executioners of God’s vengeance, when the sword is put into their hands. It remains, that whosoever 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 intrusted the office of vengeance upon His people, but by no means in order that they might indulge the lust of their nature: for their feeling ought to have been this, that they should have been ready to pardon the Midianites, ²⁰⁴ and still that they should heartily bestir themselves to inflict punishment upon them.

That, whilst God so severely judged the Midianites, he 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 fitting, elevate themselves too high, in order to plunge with head-long audacity into a profound abyss, in which, at length, all their senses must be overwhelmed. Why was He not at liberty to remit the punishment of the Moabites, and at the same time to repay to the Midianites the recompense which was their due? Besides, it was only for a time that he pardoned the Moabites, until their obstinacy should render them inexcusable, after they had not only abused his forbearance, but tyrannically afflicted their brethren, by whom they had been treated with kindness.

Moreover, God desired, whilst Moses was still alive, again to testify by this final act His love towards His people, in order that they might more cheerfully advance to the possession of the promised land: for this was no feeble encouragement, when they saw that God spontaneously put Himself forward to avenge them. At the same time it was expedient for Moses that, at the very moment of his death, he should feel, by a fresh instance, 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 put forth to fulfill to the utmost His gracious purposes towards them. To the same effect were the words, “Thou shalt be gathered unto thy people,” which were undoubtedly spoken as a consolation in death. It was also a reason for making haste; for if the dearth of the holy Prophet had been waited for, perhaps the Israelites would not have dared to attack, with arms in their hands, a peaceful nation, from whom there was no peril or inconvenience impending. But so great was the authority of Moses over them, that they were more ready to obey his bidding than that of any other person.

Although it is said indifferently of the reprobate as well as believers, that they are gathered or congregated to their fathers by death, still this expression shews that men are born for immortality; for it would not be appropriate to say this of the brute animals, whose death is their final destruction, inasmuch as they are without the hope of another life.

Calvin: Num 31:3

3.And Moses spake unto the people There is no doubt but that Moses delivered the commands which he had received from God; although, therefore, it is stated ²⁰⁵ that only ten thousand went forth to the war, yet the facts themselves demonstrate that the number, as well as the mode of warfare, was prescribed by God. And assuredly it would have been inconsiderate of Moses to attack so great a people with so small a band; and thus he would have deservedly incurred the penalty of his rashness, if he had attempted it of his own accord; still, when God’s command had preceded, he happily concluded the matter, which had been properly and rightly undertaken. Nor can it be questioned but that God desired by this test to prove the faith of His people. For, according to human apprehension, it was folly to endanger themselves without cause; and the objection was obvious that it was by no means advisable, when six hundred thousand men were at hand, to restrict to so few the office of waging such a perilous war. Just, therefore, as God afterwards destroyed the great army of the Midianites by only four hundred men under the guidance of Gideon, so also under the hand of Moses He sent forth only a single thousand from every tribe for the destruction of that nation. The tribe of Zebulon alone could have furnished five times as many soldiers as God took from the whole people. Thus, then, they proved their faith, when in reliance on the aid of God alone, they did not hesitate boldly to rush forward against their enemies. And the event itself more fully illustrated God’s grace than as if they had fought with all their forces, for then it would have been believed that the Midianites were overwhelmed by the infinite multitude of men. As, therefore, the people testified their obedience by prompt compliance, so they experienced in the result that there is nothing better than to submit ourselves to God, and to leave the prospect of success so completely in His hand, as that our confidence may depend solely upon him.

Lest either of the tribes should boast itself against the others, they were each of them commanded to give the same number of soldiers. Moreover, Phinehas was sent with them, not so much that he might engage personally with the enemy, or be their General, as that he might rule and control their minds as God’s messenger and interpreter. They were to be kept in the fear of God, and to be elevated to the expectation of victory, and therefore God’s priest was their leader, so that the war might be a holy one; and the same was the object of the silver trumpets, with which, in obedience to the Lw, as we have elsewhere seen, ²⁰⁶ the Levites were accustomed to sound, that it might be manifest that their battles were not fought without the will and authority of heaven. Amongst “the holy instruments,” some commentators, in my opinion rightly, include the Ark of the Covenant.

Calvin: Num 31:7

7.And they warred against the Midianites It was a signal example of obedience, that 12,000 men did not refuse to engage in a war which was full of danger, when it was reasonable for them to object that it was not right for them to be exposed to butchery, as it were, whilst the people sat idly in the camp, who by their great numbers and with little trouble would have routed and overcome the enemy. It was therefore no common proof of piety, that they obeyed God’s command, and sought for no pretext to cover their cowardice. God, too, shewed by the result that He did not rashly expose His servants to danger; for it is in His power to rescue those whom He takes under His protection, from a hundred deaths. From hence also we are taught that there is no surer means of safety than to follow whither He leads. What Moses afterwards adds, tends to render praise to their perseverance, with one exception, they were right in killing all the males, even to the kings, whom Moses relates to have been slain in the general slaughter; and especially that they inflicted punishment on Balaam, who by his cunning and his snares, had endeavored to destroy the people of God. They were right, too, in spoiling the whole land; nor did they act with less propriety and discretion in razing all the cities and towns, which might have been a temptation to the timid and inactive to take up their abode there; for, as we have seen before, all hindrances were to be taken away, so that the people might advance freely and without incumbrance into the land of Canaan; else, when there was an opportunity of repose, many would have willingly foregone the promised inheritance. Hence the cities were consumed by fire, lest they should afford any hold for those who were willing to stay. Thus far the selected soldiers faithfully performed their duty: in one respect they failed, in that, under the impulse either of avarice or lust, they preserved the women alive: on which point we shall see more presently.

Calvin: Num 31:11

11.And they took all the spoil It was a sign both of their disinterestedness and modesty, that they brought the booty, which they had taken in the ardor of battle, to Moses and Eleazar; nor was it a mere empty and pompous ceremony, as many boastingly parade the wealth which they desire to keep to themselves; but their intention was, to acquiesce in the determination of Moses as to its distribution. For, when Moses soon afterwards allots half of it to the people, they are so far from rebelling against his decision, that they do not even murmur. It is clear, then, that in this respect they were no less submissive than they had been when, at the outset, they took up arms, and boldly went forth to battle, whilst the rest were quietly reposing out of the reach of the darts.

Calvin: Num 31:14

14.And Moses was wroth with the officers A successful issue usually obtains pardon for any errors in performance, nay, in a manner covers them, so that they are not taken into account; but, although the army brought with it many causes of congratulation, still Moses does not forbear from severely reproving their single fault. By this example we are taught that, whilst we give praise to virtuous actions, we are not to approve of anything which deserves reprehension. The anger of Moses might appear to us inhumane, when he severely reproves his soldiers because they had not treated the female sex with the greatest cruelty; but it is not our business to canvass the judgments of God, before whose tribunal we must all hereafter stand. Although, therefore, they may be repugnant to our own feelings, still we must rest assured that, even where they may seem to be excessive, He nevertheless tempers the most severe punishments with the most perfect equity; yea, that although He may for a time overlook, or at any rate not so severely punish, the same sin in the Moabites which He sorely avenged upon the Midiantes, there is still a most just cause for this distinction, although it may be hidden in His own breast. It is not our part to murmur against Him, lest He should absolve Himself by condemning our blasphemous audacity and temerity.

The Israelites sinned, in that, when they were only the ministers of God’s vengeance, it rested not in their own discretion to relax any part of it. And this is worthy of observation, that those who are armed with the sword, must not go out of the way on either side one tittle, but faithfully execute whatever God prescribes. By the praise which: is given to the anger of Moses, the imagination of the Stoics is refuted, with whom indifference ²⁰⁷ (ἀπάθεια) is the highest of virtues. But rather are we to labor that all our affections should proceed from a good motive, and that they should be kept under such restraint, that they may contain no ebullition of carnal passion, but that spiritual zeal may preside in them. Moses, however, gives the reason why the women were no more to be spared than the men, viz., because they had prostituted themselves in order to lay deadly snares for the Israelites. As regards the little ones, the same reasoa did not affect them, inasmuch as they were guilty of no crime; yet is it not doubtful but that God justly desired that the very name of this wicked and irrecoverable nation should be utterly blotted out; just as He afterwards gave over to destruction the nations of Canaan, together with their offspring. The question, however, arises by what means the women, who “had not known a man,” were to be distinguished from virgins. The Jews, according to their custom, invent a fable ²⁰⁸ in reply, whereas it is probable that the decision was only come to on the ground of their age.

Defender: Num 31:7

The Midianites were a group of nomadic tribes descended from Abraham through his wife, Keturah (Gen 25:1-4). This particular tribe was apparently closely allied with the Moabites and participated with the Moabites in the seduction of Israel into fornication and idolatry (Num 25:6, Num 25:16-18)."

Defender: Num 31:8

The sad end of Balaam indicates that no one, regardless of his great spiritual gifts, is immune from falling if he forsakes God's revealed will for his own temporal advantage. Balaam knew God and had the gift of prophecy. Even in his self-willed compromise he was given marvelous revelations, uttering amazing prophecies that would be brought to fulfillment by God many centuries later. Yet, frustrated in his desire to advance his own position and wealth, and to promote his own people against God's chosen people, he then counseled the Moabites to tempt the Israelites into adultery and idolatry with the Moabite women (Num 25:1-5; Num 31:16). He apparently sought to destroy by seduction those whom he could not destroy by might."

TSK: Num 31:2

Avenge : Num 31:3, Num 25:17, Num 25:18; Deu 32:35; Jdg 16:24, Jdg 16:28-30; Psa 94:1-3; Isa 1:24; Nah 1:2; Luk 21:22; Rom 12:19, Rom 13:4; 1Th 4:6; Heb 10:30; Rev 6:10; Rev 18:20, Rev 19:2

the Midianites : Num 25:6, Num 25:14-18; Gen 25:1-4; Exo 2:16

gathered : Num 27:13; Gen 15:15, Gen 25:8, Gen 25:17; Jdg 2:10; Act 13:36

TSK: Num 31:3

Arm some : Exo 17:9-13

avenge the Lord : It was God’ s quarrel, not their own, that they were now to take up. These people were idolaters, and had seduced the Israelites to practise the same abominations. Idolatry is an offence against God; and the civil power has no authority to meddle with what belongs to Him, without especial directions, certified, as in this case, in the most unequivocal manner. Private revenge, ambition, or avarice were to have no place in this business: Jehovah is to be avenged; and through Him, the children of Israel (Num 31:2), because they were nearly ruined by their idolatries. If Jehovah, instead of punishing sinners by earthquakes, pestilence, or famine,is pleased expressly to command any person or people to avenge his cause, this commission justifies, nay sanctifies, war, massacre, or devastation. Though none at present shew such a commission, yet the Israelites could; and it is therefore absurd to censure Moses, Joshua, and Israel, for the dreadful slaughter made by them. God himself passed sentence of condemnation, and employed them merely as ministers of his vengeance; and unless it could be proved that the criminals did not deserve their doom, or that God had no right to punish his rebellious creatures, such objectors only shew their enmity to God by becoming the unsolicited advocates of his enemies. Num 25:11, Num 25:13; Exo 17:16; Lev 26:25; Jdg 5:2, Jdg 5:23; 2Ki 9:7, 2Ki 10:30; Jer 46:10; Jer 50:28

TSK: Num 31:4

Of every tribe a thousand : Heb. A thousand of a tribe, a thousand of a tribe

a thousand : Lev 26:8; Jdg 7:2; 1Sa 14:6

TSK: Num 31:6

a thousand : Twelve thousand in all - a small number in proportion to all Israel, or to the forces which they had to encounter. As they were under the conduct of captains of thousands and hundreds, they probably had no general; for Phinehas seems to have accompanied them simply to take charge of ""the holy instruments;""probably the ark and silver trumpets.

Phinehas : Num 25:7-13

the holy instruments : Num 14:44, Num 33:20-22; Exo 25:9; Jos 6:4-6, Jos 6:13-15; 1Sa 4:4, 1Sa 4:5, 1Sa 4:17, 1Sa 14:18; 1Sa 23:9; 2Sa 11:11

to blow : Num 10:8, Num 10:9; 2Ch 13:12-15

TSK: Num 31:7

all : Deu 20:13, Deu 20:14; Jdg 21:11; 1Sa 27:9; 1Ki 11:15, 1Ki 11:16

the males : Jdg 6:1, Jdg 6:2, Jdg 6:33

TSK: Num 31:8

the kings : Num 22:4; Jos 13:21, Jos 13:22

Zur : Num 25:15, Num 25:18

Balaam : Num 22:10, Num 24:25; Jos 13:22; Psa 9:16, Psa 10:2; 1Ti 6:9, 1Ti 6:10; 2Pe 2:15; Jud 1:11; Rev 2:14, Rev 19:20

TSK: Num 31:9

Num 31:15, Num 31:16; Deu 20:14; 2Ch 28:5, 2Ch 28:8-10

TSK: Num 31:10

Jos 6:24; 1Sa 30:1; 1Ki 9:16; Isa 1:7; Rev 18:8

TSK: Num 31:11

Deu 20:14; Jos 8:2

TSK: Num 31:12

the plains of Moab : Num 22:1

TSK: Num 31:13

went forth : Gen 14:17; 1Sa 15:12, 1Sa 30:21

without the camp : Num 31:12, Num 31:22-24, Num 5:2, Num 19:11

TSK: Num 31:14

wroth : Num 12:3; Exo 32:19, Exo 32:22; Lev 10:16; 1Sa 15:13, 1Sa 15:14; 1Ki 20:42; 2Ki 13:19; Eph 4:26

battle : Heb. host of war

TSK: Num 31:15

Deu 2:34, Deu 20:13, Deu 20:16-18; Jos 6:21, Jos 8:25, Jos 10:40, Jos 11:14; 1Sa 15:3; Psa 137:8, Psa 137:9; Jer 48:10; Eze 9:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 31:2

The Midianites - The Moabites are not included. It would thus seem that it was the Midianites, and they only, who deliberately set themselves to work the corruption of Israel.

Barnes: Num 31:3

Avenge the Lord of Midian - The war against the Midianites was no ordinary war. It was indeed less a war than the execution of a divine sentence against a most guilty people.

Doubtless there were many among the Midianites who were personally guiltless as regards Israel. But the rulers deliberately adopted the counsel of Balaam against Israel, and their behests had been but too readily obeyed by their subjects. The sin therefore was national, and the retribution could be no less so.

But the commission of the Israelites in the text must not be conceived as a general license to slay. They had no discretion to kill or to spare. They were bidden to exterminate without mercy, and brought back to their task Num 31:14 when they showed signs of flinching from it. They had no alternarive in this and similar matters except to fulfill the commands of God; an awful but doubtless salutary manifestation, as was afterward the slaughter of the Canaanites, of God’ s wrath against sin; and a type of the future extermination of sin and sinners from His kingdom.

Barnes: Num 31:5

Were delivered - Or, "were told off."

Barnes: Num 31:6

Phinehas - He was marked out as the fitting director of the expedition by his conduct (compare Num 25:7-13) in the matter of Zimri and Cozbi.

With the holy instruments, and the trumpets - Or rather, "with the holy instruments, to wit, the trumpets,"for the trumpets themselves seem to be the instruments intended.

Barnes: Num 31:8

And they slew ... were slain ... - Render: And the kings of Midian they put to death, beside those that fell in the battle; namely, etc. From which it would seem that beside these five, put to death after the battle, there were other Midianite kings who perished fighting. The five chieftains here mentioned were vassals of Sihon the Amorite Jos 13:21.

Barnes: Num 31:10

Goodly castles - Rather, both here and in Gen 25:16, hamlets. The word is derived from a word טוּר ṭûr ,) signifying "a row"or "range"(compare Eze 46:23); and probably indicates those collections of rude dwellings, made of stones piled one on another and covered with tent-cloths, which are used by the Arabs to this day; and which are frequently mentioned as douars in narratives of the French campaigns in Algeria. These dwellings would be formed usually in a circle. See the word "Hazeroth,"in Num 11:35.

Barnes: Num 31:11

The "prey"refers to the captives and live-stock: the "spoil"to the ornaments and other effects.

Poole: Num 31:2

Of the Midianites, for their malicious designs and practices against Israel, both by hiring Balaam to curse them, and by sending their women to enslave them. The Moabites also were guilty, but God out of his own good pleasure, and in kindness to Lot, was pleased to spare them, the rather, because the measure of their iniquity was not yet full.

Poole: Num 31:3

For the affront and injury which they offered to God, partly by their own idolatry and lewdness, and partly by seducing God’ s people into rebellion against him. God’ s great care was to

avenge the Israelites Num 31:2 , and Moses’ s chief desire was to avenge God rather than himself or the people. Withal he doth hereby insinuate, that God and his people have the same cause, the same friends and enemies.

Poole: Num 31:5

A thousand of every tribe to prevent emulations or divisions. God would send no more, though it is apparent that the Midianites were numerous and strong, because he would try and exercise their trust in him, and because he would hereby give them an earnest of their Canaanitish conquests.

Poole: Num 31:6

Phinehas had the charge not of the army, as general, (an office never committed to any priest in all the Old Testament,) but of

the holy instruments & c. as is here expressed, and was also sent to encourage, and quicken, and confirm them in their good enterprise. It is not here mentioned who was the general, whether Joshua, as some think, because he is not named amongst those who went out to meet the returning host, though that might be for other reasons, or some other prince, nor is it worth while to determine. The holy instruments ; either,

1. The ark, with the things belonging to it, which before the building of the temple they did sometimes carry into the war for the encouragement of their army. See Num 14:44 Jos 6:9 1Sa 4:4 14:18 . But why then is it thus ambiguously expressed, seeing in all the other places it is called by its proper name? Nor is the ark ever so called in Scripture. Or,

2. The trumpets, as it here follows, the words being thus to be read, the holy instruments that is, the trumpets ; for and is ofttimes put exegetically for that is , or to wit , as Gen 13:15 1Ch 21:12 , compared with 2Sa 24:13 Zec 1:4 9:9 , &c. Or rather,

3. The holy breastplate, wherein was the Urim and Thummim, which was easily carried and used, and very useful in war upon many emergent occasions. See 1Sa 23:9 30:7 .

And the trumpets which were to be used in war as well as in the service of the tabernacle. See Num 10:9 2Ch 13:12 .

Poole: Num 31:7

Namely, all whom they took in that war, or all who lived in those parts; for it is probable (and was then very usual) some colonies of them were sent forth to remoter places, which therefore had no hand either in their former sin, or ill this present ruin, of whom we read after this, Jud 6 . And herein they did according to God’ s own order concerning such people, Deu 20:13 ; only their fault was, that they did not consider the special reason and great obligation which they had to involve the women in the destruction, for which reason Moses blames them afterward, Num 31:15,16 .

Poole: Num 31:8

The kings called dukes or princes of Sihon, Jos 13:21 , because they were subject to him while he lived, but upon his death they resumed their kingly power.

Zur the father of Cozbi , Num 25:15 .

Balaam also

Object. He was gone and returned to his own place, Num 24:25 , which was Aram or Mesopotamia, Num 23:7 .

Answ Either he did go thitherward, but in his journey made some stay in Midian, where he was overtaken by Divine vengeance; or understanding the success of his wicked counsel left with Balaam, in the sin and slaughter of the Israelites, he returned, partly to enjoy the reputation and reward of his counsel which he had lost before, and partly to employ his hellish arts against Israel, now they were, as he thought, forsaken by their God, and exposed to his malice. Here Balaam dies the death of the wicked, and not of the righteous, as he desired, Num 23:10 .

Poole: Num 31:10

Partly, to blot out the name and memory of so lewd and vile a people; partly, lest any of the Israelites should be tempted to settle there, and so be discouraged in their progress to Canaan; and partly, lest they should be possessed by other people who might prove as bad neighbours to them as these would have been.

Poole: Num 31:13

Partly to put respect upon them, and congratulate with them for their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it.

Poole: Num 31:14

Because they had spared those who were most criminal, and who by the law of God and of nature were worthy of death.

Haydock: Num 31:1

The sin of Phogor. The sin committed in the worship of Beelphegor. (Challoner) ---

Many of the prostitutes had returned home, being terrified at the slaughter of their queen, Cozbi. (Haydock)

Haydock: Num 31:2

Madianites. The five princes, (ver. 8) had joined Sehon, in his attack upon the Hebrews, Josue xiii. 21. They had united with the Moabites against them, and had been most active in perverting the people of God. They had even the wicked Balaam still among them, who was bent upon destruction; so that God saw the measure of their crimes was full, their provocations unsufferable, and he was pleased to let Moses be witness of their just punishment. This he would effect with a very small force, ver. 5. (Haydock) ---

This war of religion was terminated about a month before the death of Moses.

Haydock: Num 31:6

Trumpets. These are the holy vessels just specified, though some believe that he carried the ark, which was done in some wars, Josue vi. 1., and 1 Kings iv. 5. Priests always sounded the trumpet, Deuteronomy xx. 2. Phinees was appointed general of this expedition to reward him for his zeal against the fornicators. (Calmet) ---

Or Josue headed the army, as he did on other occasions, though his name be not here specified. The tribe of Levi was not obliged to go to battle, and therefore only twelve tribes send each 1000. Josue had been elected general by God, so that it was not necessary to mention his name. (Salien)

Haydock: Num 31:8

Recem; by which name Petra, the capital of Arabia Petrea, is known. This petty king probably took his title from this city, over which he presided. (Calmet) ---

All the five had been, perhaps, tributary to Sehon, Josue xiii. 21. (Haydock) ---

Sur, the wretched parent of Cozbi, chap. xxv. 15. (Calmet) ---

Balaam. Some think he was a native of Madian, though he had resided in Mesopotamia. He had either stopped in this country, or hearing of the calamities of the Hebrews, had returned to receive the reward of his pernicious counsel. Thus he was overtaken by God's just judgment, and he fell into the pit which his avarice had dug for him, chap. xxiv. 25. (Haydock) ---

Probably he was busy with his incantations; for this sort of men is generally cowardly. He had no sword, chap. xxii. 29. (Salien)

Haydock: Num 31:9

Possessions. Literally, "all that they could, they plundered." It seems they did not advance very far into the country; or many saved themselves by flight; for we find the Madianites soon powerful enough to enslave the Hebrews, Judges vi. 1.

Haydock: Num 31:10

Castles. Hebrew tiroth, means also, "palaces, or shepherds' huts." (Calmet)

Haydock: Num 31:13

Camp. They had sent news of their victory, and of the plunder which they were bringing to the camp, (Haydock) to be divided equally among their fellow soldiers, when they were met by Moses, &c., who came to congratulate with them, and to examine how they executed their commission, as well as to admonish them to be purified before they entered the camp, ver. 19. (Calmet)

Haydock: Num 31:15

Women. They had received no positive orders respecting them, and it was customary to spare their lives. But these dissolute women had rendered themselves unworthy of such indulgence, (Calmet) and the sight of them raised the just indignation of Moses, who was afraid lest their manners should corrupt the victors. (Haydock)

Gill: Num 31:1

And the Lord spake unto Moses,.... After the plague upon Israel for their fornication and idolatry, into which they were drawn by the daughters of Moab and Midian, and after the sum of the people was taken in the plains of Moab, and various laws given or repeated, and a little before the death of Moses:

saying; as follows.

Gill: Num 31:2

Avenge the children of Israel of the Midianites,.... For the injury they had done them, by sending their daughters among them, who enticed them to commit uncleanness with them, and then drew them into the worship of their idols, which brought the wrath of God upon them, and for which 24,000 persons were slain. Now, though the Moabites had a concern in this affair as well as the Midianites, yet they were spared; which some think was for the sake of Lot, from whom they descended; but why not the Midianites for the sake of Abraham, whose offspring they were by Keturah? Jarchi says, they were spared because of Ruth, who was to spring from them; and so she might, and yet vengeance be taken on great numbers of them: but the truer reason seems to be, either because the sin of the Moabites was not yet full, and they were reserved for a later punishment; or rather because they were not the principal actors in the above affair; but the Midianites, who seem to have advised Balak at first to send for Balaam to curse Israel, and who harboured that soothsayer after he had been dismissed by Balak, and to whom he gave his wicked counsel, and which they readily followed, and industriously pursued:

afterward shalt thou be gathered unto thy people; or die, see Num 27:13, it being some satisfaction to him to see the good land, as he did from Abarim, and the Israelites avenged on their enemies before his death.

Gill: Num 31:3

And Moses spake unto the people, saying,.... In obedience to the divine command; this must be supposed to be spoken to the heads or princes of the tribes:

arm some of yourselves unto the war: not the whole body of the militia, 600,000 men and upwards, only some of them, and these choice and select men; and, according to the Jewish writers, good men, who, detesting the sins of lewdness and idolatry, would more strictly and severely avenge themselves on the Midianites for drawing their brethren into those sins, whereby they fell; and so Jarchi calls them righteous men:

and let them go against the Midianites, and avenge the Lord of Midian: what the Lord calls the vengeance of the Israelites, Moses calls the vengeance of the Lord, because they were the Lord's people, and his cause and theirs the same: and because the sins they were drawn into by the Midianites were not only against themselves, and to their prejudice, but against the Lord and to the dishonour of his name.

Gill: Num 31:4

Of every tribe a thousand,.... So that the whole number of those that were armed were 12,000 as after given:

throughout all the tribes of Israel; this is observed, as Jarchi thinks, to comprehend the tribe of Levi, which in some cases was left out of the account:

shall ye send to the war; to fight with Midian.

Gill: Num 31:5

So they were delivered out of the thousands of Israel,.... Several thousands very probably offered themselves voluntarily to go to the war, or however were summoned together on this account, and out of them the following number was delivered of picked and chosen men:

a thousand of every tribe, twelve thousand armed for war; which was but a small number to go against so considerable a nation and people; but this was done to show that the war was of the Lord, he would fight the battle, and give them victory, it being the same to him to do it with few as with many; and to encourage the people of Israel to believe the Lord would give them success against their many and powerful enemies in the land of Canaan, on the borders of which they now were.

Gill: Num 31:6

And Moses sent them to the war,.... Being mustered and armed:

a thousand of every tribe, them and Phinehas the son of Eleazar the priest to the war; which looks as if Phinehas was the general of this army; for Moses went not to the war, and no mention is made of Joshua, nor might it be proper for him, he being the successor of Moses, who was quickly to die; but it seems rather that there was no one person that had the command of the whole, but every captain commanded his own company; since, when Moses met them, and was angry with them for sparing the women, he does not address anyone as the chief commander, but all the officers, Num 31:14, however, it was very proper and prudent to send Phinehas with them, both on account of his office as a priest, to encourage the people, and because of his extraordinary zeal against the Midianites for what they had done, as appears by his slaying a prince of Simeon and a Midianitish princess in their uncleanness:

and he went with the holy instruments, and the trumpets to blow in his hand; by "the holy instruments", Aben Ezra understands the ark with what appertained to it, which in later times used to be carried out when the Israelites went to war, Jos 6:4, and Jarchi interprets them of the ark and plate of gold ^z which was upon the forehead of the high priest; but what had Phinehas to do with this, who was but a common priest? though the Targum of Jonathan paraphrases it,"with the Urim and Thummim of holiness, to inquire by them;''and it appears, that sometimes a son of an high priest was intrusted with the ephod, to which the breastplate was fastened, which had the Urim and Thummim on it, and made use thereof to inquire by, as in the times of David, 1Sa 23:6, but it is the opinion of some learned men, and they may be in the right, that these instruments are no other than the trumpets, and who suppose the "vau" is not copulative, but explanative, so Ben Gersom, and read the words thus, "with the holy instruments, even", or, "that is, the trumpets" ^a, the silver trumpets ordered to be made, Num 10:2 one of which was far the journey of the camps, and also to blow an alarm for war, and which was done by the priests; and so the Targum of Jonathan adds here,"to cause the camp of Israel to rest, and to cause it to go;''that is, to direct it when it should stop, and when it should move.

Gill: Num 31:7

And they warred against the Midianites, as the Lord commanded Moses,.... Whether the Midianites came out against them with an army, and there was a pitched battle between them, is not certain; however the Israelites committed acts of hostility upon them, by entering their cities, plundering their houses, and slaying the inhabitants of them; the Targum of Jonathan is,"they warred against Midian, and surrounded it in the three corners of it, as the Lord commanded Moses;''for, as Maimonides ^b observes from tradition,"when they besiege a city to take it, they do not surround it in the four corners of it, but in the three corners of it, and leave a place to flee out, that everyone that would might escape for his life, as it is said, "and they warred against Midian, as the Lord commanded Moses"; by report, or from tradition, it is learnt that so he commanded him;''that is, in such a manner to besiege a city; but for this there is only tradition, for it is not mentioned among the rules after directed to in such a case, Deu 20:10,

and they slew all the males; which fell into their hands; for, no doubt, there were multitudes that made their escape, since in later times we read of the Midianites, as a very powerful people, and very distressing to Israel, Jdg 6:1 these, as Aben Ezra observes, they slew, were such as were grown up, for as for their little ones, them they spared and carried captive, Num 31:9.

Gill: Num 31:8

And they slew the kings of Midian, beside the rest of them that were slain,.... Besides the males of the common people, they slew their kings, who were petty kings or princes, perhaps under the king of Moab, or had reassumed their titles and government after the death of Sihon the king of the Amorites, who, in his time, were called dukes of Sihon, Jos 13:21, namely:

Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; the Targum of Jonathan says of Zur, this is Balak, which is not probable; it is more likely, what Aben Ezra observes, that he was the father of Cosbi, whom Phinehas slew, Num 25:15.

Balaam also, the son of Beor, they slew with the sword; so that he died not a natural death, but a violent one, not such an one as he desired, the death of the righteous, but of bloody and deceitful men, who do not live out half their days; for if the Jewish writers ^c are to be credited, he was but thirty four years of age when he was slain, which is not quite half the age of man, that being seventy, Psa 90:10, it appears by this that he was among the Midianites at the time of this war; either he stayed here till this time, when he went from Balak with an intention to go into his own country; or he had returned hither, being either sent for, by the princes of Midian, on this occasion; or, as some say, as Aben Ezra observes, that he came to Midian after he returned to his place, on hearing the plague that came upon Israel through his counsel, to receive the money of the elders of Midian for it; and so Chaskuni.

Gill: Num 31:9

And the children of Israel took all the women of Midian captives,.... The word "all" is not in the original text, nor should it be supplied; for if all had been taken, and carried captive, and put to death, as those were afterwards, how could there have been such an increase of the Midianites as there was in some time after this? see Jdg 6:1 but the meaning is, that as many as fell into their hands they took and carried captive:

and their little ones; both male and female:

and took the spoil of all their cattle, and all their flocks; their oxen and their sheep, and also their asses, as appears by the following account:

and all their goods: in their houses, their wealth and substance, gold, silver, &c.

Gill: Num 31:10

And they burnt all their cities wherein they dwelt, &c. ) So far as they went into the country, which, perhaps, might not be the whole land of Midian:

and all their goodly castles with fire; which were either the palaces of their princes and nobles, or such like great personages; or they were fortified places, for the security of their cities and country: the Targums of Onkelos and Jonathan interpret them of their houses of worship, their temples, and their altars.

Gill: Num 31:11

And they took all the spoil,.... In their cities and castles; and all the prey, both of men and of beasts; all sorts of cattle, oxen, sheep, and asses.

Gill: Num 31:12

The women and children, who were the captives, and the beasts which were the prey, and the gold, silver, &c. which were the spoil:

unto Moses and Eleazar the priest, and unto the congregation of the children of Israel; that is, they were bringing the above persons things unto them, returning from the war with Midian:

unto the camp at the plains of Moab, which are by Jordan near Jericho: see Num 22:1, but they were stopped, and were not admitted into the camp until seven days after.

Gill: Num 31:13

And Moses and Eleazar the priest, and all the princes of the congregation,.... Attended, no doubt, with a proper retinue:

went forth to meet them without the camp; partly to do honour to them, and to congratulate them on their victory, and partly to hinder them going into the camp directly, until they were purified; see Gen 14:17.

Gill: Num 31:14

And Moses was wroth with the officers of the host,.... The general officers who had the command of the army, for there does not appear to be anyone that was one general over the whole, otherwise the displeasure would have fallen upon him:

with the captains over thousands, and captains over hundreds, which came from the battle; rather "with" should be left out, not being in the text; and these captains only explain who the officers were, and these were one hundred and thirty two, as Aben Ezra observes; twelve who were captains over thousands, and were more properly the general officers; and one hundred and twenty over so many hundreds, into which the whole were subdivided.

Gill: Num 31:15

And Moses said unto them, have ye saved all the women alive? Which either had been reported to him, or he concluded, by seeing so many with them; and this question is put, not for information, but by way of reproof, and as chiding them for what they had done; for they might have received orders from him to put them to death, when he sent them out; and if so, there was the more reason to be angry with them; or he might conclude they would have done this of themselves, knowing what instruments of mischief these women had been to Israel.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 31:1

¹ sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.

NET Notes: Num 31:2

¹ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

² sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

³ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

NET Notes: Num 31:3

¹ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

² tn Heb “give.”

NET Notes: Num 31:4

¹ sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.

NET Notes: Num 31:6

¹ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

² sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

NET Notes: Num 31:7

¹ sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply – they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.

NET Notes: Num 31:8

¹ sn Here again we see that there was no unified empire, but Midianite tribal groups.

² sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.

NET Notes: Num 31:10

¹ tn Heb “burned with fire.”

² tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.

NET Notes: Num 31:12

¹ tn Or “steppes.”

² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

³ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Num 31:15

¹ tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.

Geneva Bible: Num 31:3

And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go ^{( a )} against the Midianites, and avenge the LORD of Midian.

^{( a )} As he had commanded in (Num 25:17), declaring also that the injury done against his people is done against him.

Geneva Bible: Num 31:6

And Moses sent them to the war, a thousand of [every] tribe, them and ^{( b )} Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.

^{( b )} For his great zeal that he bare for the Lord, (Num 25:13).

Geneva Bible: Num 31:8

And they slew the kings of Midian, beside the rest of them that were slain; [namely], Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: ^{( c )} Balaam also the son of Beor they slew with the sword.

^{( c )} The false prophet who gave counsel how to cause the Israelites to offend their God.

Geneva Bible: Num 31:12

And they brought the ^{( d )} captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which [are] by Jordan [near] Jericho.

^{( d )} As the women and little children.

Geneva Bible: Num 31:15

And Moses said unto them, Have ye saved all the ^{( e )} women alive?

^{( e )} As though he said, you should have spared none.

Commentary -- Verse Range Notes

TSK Synopsis: Num 31:1-54

1 The Midianites are spoiled, and Balaam slain.

13 Moses is wroth with the officers, for saving the women alive.

19 How the soldiers, with their captives and spoil, are to be purified.

25 The proportion in which the prey is to be divided.

48 The voluntary oblation unto the treasury of the Lord.

MHCC: Num 31:1-6

All who, without commission from God, dare to execute private revenge, and who, from ambition, covetousness, or resentment, wage war and desolate kingdoms, must one day answer for it. But if God, instead of sending an earthquake, a pestilence, or a famine, be pleased to authorize and command any people to avenge his cause, such a commission surely is just and right. The Israelites could show such a commission, though no persons now can do so. Their wars were begun and carried on expressly by Divine direction, and they were enabled to conquer by miracles. Unless it can be proved that the wicked Canaanites did not deserve their doom, objectors only prove their dislike to God, and their love to his enemies. Man makes light of the evil of sin, but God abhors it. This explains the terrible executions of the nations which had filled the measure of their sins.

MHCC: Num 31:7-12

The Israelites slew the Kings of Midian. They slew Balaam. God's overruling providence brought him thither, and their just vengeance found him. Had he himself rightly believed what he had said of the happy state of Israel, he would not have thus herded with the enemies of Israel. The Midianites' wicked wiles were Balaam's projects: it was just that he should perish with them, Hos 4:5. They took the women and children captives. They burnt their cities and castles, and returned to the camp.

MHCC: Num 31:13-18

The sword of war should spare women and children; but the sword of justice should know no distinction, but that of guilty or not guilty. This war was the execution of a righteous sentence upon a guilty nation, in which the women were the worst criminals. The female children were spared, who, being brought up among the Israelites, would not tempt them to idolatry. The whole history shows the hatefulness of sin, and the guilt of tempting others; it teaches us to avoid all occasions of evil, and to give no quarter to inward lusts. The women and children were not kept for sinful purposes, but for slaves, a custom every where practised in former times, as to captives. In the course of providence, when famine and plagues visit a nation for sin, children suffer in the common calamity. In this case parents are punished in their children; and for children dying before actual sin, full provision is made as to their eternal happiness, by the mercy of God in Christ.

Matthew Henry: Num 31:1-6

Here, I. The Lord of hosts gives orders to Moses to make war upon the Midianites, and his commission no doubt justified this war, though it will not serve to justify the like without such commission. The Midianites were the posterity of Abraham by Ketuarah, Gen 25:2. Some of them settled south of Canaan, among whom Jethro lived, and they retained the worship of the true God; but these were settled east of Canaan, and had fallen into idolatry, neighbours to, and in confederacy with, the Moabites. Their land was not designed to be given to Israel, nor would Israel have meddled with them if they had not made themselves obnoxious to their resentment by sending their bad women among them to draw them to whoredom and idolatry. This was the provocation, this was the quarrel. For this (says God) avenge Israel of the Midianites, Num 31:2. 1. God would have the Midianites chastised, an inroad made upon that part of their country which lay next to the camp of Israel, and which was probably more concerned in that mischief than the Moabites, who therefore were let alone. God will have us to reckon those our worst enemies that draw us to sin, and to avoid them; and since every man is tempted when he is drawn aside of his own lusts, and these are the Midianites which ensnare us with their wiles, on them we should avenge ourselves, not only make no league with them, but make war upon them by living a life of mortification. God had taken vengeance on his own people for yielding to the Midianites' temptations; now the Midianites, that gave the temptation, must be reckoned with, for the deceived and the deceiver are his (Job 12:16), both accountable to his tribunal; and, though judgment begin at the house of God, it shall not end there, 1Pe 4:17. There is a day coming when vengeance will be taken on those that have introduced errors and corruptions into the church, and the devil that deceived men will be cast into the lake of fire. Israel's quarrel with Amalek, that fought against them, was not avenged till long after: but their quarrel with Midian, that debauched them, was speedily avenged, for they were looked upon as much more the dangerous and malicious enemies. 2. God would have it done by Moses, in his life-time, that he who had so deeply resented that injury might have the satisfaction of seeing it avenged. "See this execution done upon the enemies of God and Israel, and afterwards thou shalt be gathered to thy people. "This was the only piece of service of this kind that Moses must further do, and then he has accomplished, as a hireling, his day, and shall have his quietus - enter into rest: hitherto his usefulness must come, and no further; the wars of Canaan must be carried on by another hand. Note, God sometimes removes useful men when we think they can be ill spared; but this ought to satisfy us, that they are never removed till they have done the work which was appointed them.

II. Moses gives orders to the people to prepare for this expedition, Num 31:3. He would not have the whole body of the camp to stir, but they must arm some of themselves to the war, such as were either most fit or most forward, and avenge the Lord of Midian. God said, Avenge Israel; Moses says, Avenge the Lord; for the interests of God and Israel are united, and the cause of both is one and the same. And if God, in what he does, shows himself jealous for the honour of Israel, surely Israel, in what they do, ought to show themselves jealous for the glory of God. Then only we can justify the avenging of ourselves when it is the vengeance of the Lord that we engage in. Nay, for this reason we are forbidden to avenge ourselves, because God has said, Vengeance is mine, I will repay.

III. A detachment is drawn out accordingly for this service, 1000 out of every tribe, 12,000 in all, a small number in comparison with what they could have sent, and it is probable small in comparison with the number of the enemies they were sent against. But God would teach them that it is all one to him to save by many or by few, 1Sa 14:6.

IV. Phinehas the son of Eleazar is sent along with them. It is strange that no mention is made of Joshua in this great action. If he was general of these forces, who do we not find him leading them out? If he tarried at home, why do we not find him meeting them with Moses at their return? It is probable, each tribe having a captain of its own thousand, there was no general, but they proceeded in the order of their march through the wilderness, Judah first, and the rest in their posts, under the command of their respective captains, spoken of Num 31:48. But, the war being a holy war, Phinehas was their common head, not to supply the place of a general, but, by the oracle of God, to determine the resolves of their counsels of war, in which the captains of thousands would all acquiesce, and according to which they would act in conjunction. He therefore took with him the holy instruments or vessels, probably the breast-plate of judgment, by which God might he consulted in any emergency. Though he was not yet the high priest, yet he might be delegated pro hac vice - for this particular occasion, to bear the urim and thummim, as 1Sa 23:6. And there was a particular reason for sending Phinehas to preside in this expedition; he has already signalized himself for his zeal against the Midianites and their cursed arts to ensnare Israel when he slew Cozbi, a daughter of a chief house in Midian, for her impudence in the matter of Peor, 1Sa 25:15. He that had so well used the sword of justice against a particular criminal was best qualified to guide the sword of war against the whole nation. Thou hast been faithful over a few things, I will make thee ruler over many things.

Matthew Henry: Num 31:7-12

Here is, 1. The descent which this little army of Israelites made, under the divine commission, conduct, and command, upon the country of Midian. They warred against the Midianites. It is very probable that they first published their manifesto, showing the reasons of the war, and requiring them to give up the ringleaders of the mischief to justice; for such afterwards was the law (Deu 20:10), and such the practice, Jdg 20:12, Jdg 20:13. But the Midianites justifying what they had done, and standing by those that had done it, the Israelites attacked them with fire and sword, and all the pious fury with which their zeal for God and their people inspired them. 2. The execution (the military execution) they did in this descent. (1.) They slew all the males (Num 31:7), that is, all they met with as far as they went; they put them all to the sword, and gave no quarter. But that they did not slay all the males of the nation is certain, for we find the Midianites a powerful and formidable enemy to Israel in the days of Gideon; and they were the Midianites of this country, for they are reckoned with the children of the east, Jdg 6:3. (2.) They slew the kings of Midian the same that are called elders of Midian (Num 22:4), and the dukes of Sihon, Jos 13:21. Five of these princes are here named, one of whom is Zur, probably the same Zur whose daughter Cosbi was, Num 25:15. (3.) They slew Balaam. Many conjectures there are as to what brought Balaam among the Midianites at this time; it is probable that the Midianites, having intelligence of the march of this army of Israelites against them, hired Balaam to come and assist them with his enchantments, that if he could not prevail to act offensively in their favour, by cursing the armies of Israel, yet he might act defensively, by blessing the country of Midian. Whatever was the occasion of his being there, God's overruling providence brought him thither, and there his just vengeance found him. Had he himself believed what he said of the happy state of Israel, he would not have herded thus with the enemies of Israel; but justly does he die the death of the wicked (though he pretended to desire that of the righteous), and go down slain to the pit with the uncircumcised, who rebelled thus against the convictions of his own conscience. The Midianites' wiles were Balaam's projects, it was therefore just that he should perish with them, Hos 4:5. Now was his folly made manifest to all men, who foretold the fate of others, but foresaw not his own. (4.) They took all the women and children captives, Num 31:9. (5.) They burnt their cities and goodly castles (Num 31:10), not designing to inhabit them themselves (that country was out of their line), but they thus prevented those who had made their escape from sheltering themselves in their own country and settling there again. Some understand it of their idol-temples; it was fit that they should share in this vengeance. (6.) They plundered the country, and carried off all the cattle and valuable goods, and so returned to the camp of Israel laden with a very rich booty, Num 31:9, Num 31:11, Num 31:12. Thus (as when they came out of Egypt) they were enriched with the spoils of their enemies, and furnished with stock for the good land into which God was bringing them.

Matthew Henry: Num 31:13-24

We have here the triumphant return of the army of Israel from the war with Midian, and here,

I. They were met with great respect, Num 31:13. Moses himself, notwithstanding his age and gravity, walked out of the camp to congratulate them on their victory, and to grace the solemnity of their triumphs. Public successes should be publicly acknowledged, to the glory of God, and the encouragement of those that have jeoparded their lives in their country's cause.

II. They were severely reproved for saving the women alive. It is very probable that Moses had commanded them to kill the women, at least this was implied in the general order to avenge Israel of the Midianites; the execution having reference to that crime, their drawing them in to the worship of Peor, it was easy to conclude that the women, who were the principal criminals, must not be spared. What! says Moses, have you saved the women alive? Num 31:15. He was moved with a holy indignation at the sight of them. These were those that caused the children of Israel to commit this trespass; and therefore, 1. It is just that they should die. The law in case of whoredom was, The adulterer and adulteress should surely be put to death. God had put to death the adulterers of Israel by the plague, and now it was fit that the adulteresses of Midian, especially since they had been the tempters, should be put to death by the sword. 2. "It is dangerous to let them live; they will be still tempting the Israelites to uncleanness, and so your captives will be your conquerors and a second time your destroyers."Severe orders are therefore given that all the grown women should be slain in cold blood, and only the female children spared.

III. They were obliged to purify themselves, according to the ceremony of the law, and to abide without the camp seven days, till their purification was accomplished. For, 1. They had imbrued their hands in blood, by which though they had not contracted any moral guilt, the war being just and lawful, yet they were brought under a ceremonial uncleanness, which rendered them unfit to come near the tabernacle till they were purified. Thus God would preserve in their minds a dread and detestation of murder. David must not build the temple because he had been a man of war, and had shed blood, 1Ch 28:3. 2. They could not but have touched dead bodies, by which they were polluted, and that required they should be purified with the water of separation, Num 31:19, Num 31:20, Num 31:24.

IV. They must likewise purify the spoil they had taken, the captives (Num 31:19) and all the goods, Num 31:21-23. What would bear the fire must pass through the fire, and what would not must be washed with water. These things had been use by Midianites, and, having now come into the possession of Israelites, it was fit that they should be sanctified to the service of that holy nation and the honour of their holy God. To us now every thing is sanctified by the word and prayer, if we are sanctified by the Spirit, who is compared both to fire and water. To the pure all things are pure.

Keil-Delitzsch: Num 31:1-2

The Campaign . - After the people of Israel had been mustered as the army of Jehovah, and their future relation to the Lord had been firmly established by the order of sacrifice that was given to them immediately afterwards, the Lord commanded Moses to carry out that hostility to the Midianites which had already been commanded in Num 25:16-18. Moses was to revenge (i.e., to execute) the revenge of the children of Israel upon the Midianites, and then to be gathered to his people, i.e., to die, as had already been revealed to him (Num 27:13). "The revenge of the children of Israel"was revenge for the wickedness which the tribes of the Midianites who dwelt on the east of Moab (see at Num 22:4) had practised upon the Israelites, by seducing them to the idolatrous worship of Baal Peor. This revenge is called the "revenge of Jehovah"in Num 31:3, because the seduction had violated the divinity and honour of Jehovah. The daughters of Moab had also taken part in the seduction (Num 25:1-2); but they had done so at the instigation of the Midianites, and not of their own accord, and therefore the Midianites only were to atone for the wickedness.

Keil-Delitzsch: Num 31:3-6

To carry out this revenge, Moses had 1000 men of each tribe delivered ( ימּסרוּ , see at Num 31:16) from the families ( alaphim , see Num 1:16) of the tribes, and equipped for war; and these he sent to the army (into the war) along with Phinehas the son of Eleazar the high priest, who carried the holy vessels, viz., the alarm-trumpets, in his hand. Phinehas was attached to the army, not as the leader of the soldiers, but as the high priest with the holy trumpets (Num 10:9), because the war was a holy war of the congregation against the enemies of themselves and their God. Phinehas had so distinguished himself by the zeal which he had displayed against the idolaters (Num 25:7), that it was impossible to find any other man in all the priesthood to attach to the army, who would equal him in holy zeal, or be equally qualified to inspire the army with zeal for the holy conflict. "The holy vessels"cannot mean the ark of the covenant on account of the plural, which would be inapplicable to it; nor the Urim and Thummim, because Phinehas was not yet high priest, and the expression כּלי would also be unsuitable to these. The allusion can only be to the trumpets mentioned immediately afterwards, the ו before חצצרות being the ו explic ., "and in fact."Phinehas took these in his hand, because the Lord had assigned them to His congregation, to bring them into remembrance before Him in time of war, and to ensure His aid (Num 10:9).

Keil-Delitzsch: Num 31:7-10

Of the campaign itself, the results are all that is recorded. No doubt it terminated with a great battle, in which the Midianites were taken unawares and completely routed. As it was a war of vengeance of Jehovah, the victors slew all the males, i.e., all the adult males, as the sequel shows, without quarter; and "upon those that were slain,"i.e., in addition to them, the five Midianitsh kings and Balaam, who first advised the Midianites, according to Num 31:16, to tempt the Israelites to idolatry. The five kings were chiefs of the larger or more powerful of the Midianitish tribes, as Zur is expressly said to have been in Num 25:15. In Jos 13:21 they are called"vassals of Sihon,"because Sihon had subjugated them and made them tributary when he first conquered the land. The women and children of the Midianites were led away prisoners; and their cattle ( behemah , beasts of draft and burden, as in Exo 20:10), and their flocks, and their goods taken away as spoil. The towns in their dwellings, and all their villages ( tiroth , tent-villages, as in Gen 25:16), were burnt down. The expression "towns in their dwellings"leads to the conclusion that the towns were not the property of the Midianites themselves, who were a nomad people, but that they originally belonged in all probability to the Moabites, and had been taken possession of by the Amorites under Sihon. This is confirmed by Jos 13:21, according to which these five Midianitish vassals of Sihon dwelt in the land, i.e., in the kingdom of Sihon. This also serves to explain why the conquest on their country is not mentioned in the account before us, although it is stated in Joshua (l.c.), that it was allotted to the Reubenites with the kingdom of Sihon.

Keil-Delitzsch: Num 31:11-12

All this booty ( shalal , booty in goods), and all the prey in man and beast ( malkoach ), was brought by the conquerors to Moses and Eleazar and the congregation, into the camp in the steppes of Moab. In Num 31:12, שׁבי applies to the women and children who were taken prisoners, מלקוח to the cattle taken as booty, and שׁלל to the rest of the prey.

Keil-Delitzsch: Num 31:13-18

Treatment of the Prisoners . - When Moses went out to the front of the camp with Eleazar and the princes of the congregation to meet the returning warriors, he was angry with the commanders, because they had left all the women alive, since it was they who had been the cause, at Balaam's instigation, of the falling away of the Israelites from Jehovah to worship Peor; and he commanded all the male children to be slain, and every woman who had lain with a man, and only the young girls who had hitherto had no connection with a man to be left alive. החיל פּקוּדי , lit., the appointed persons, i.e., the officers of the army, who were then divided into princes (captains) over thousands and hundreds. - "Which came from the battle," i.e., who had returned. The question in Num 31:15, " Have ye left all the women alive? "is an expression of dissatisfaction, and reproof for their having done this. למסר־מעל ... היוּ , "they have become to the Israelites to work unfaithfulness towards Jehovah," i.e., they have induced them to commit an act of unfaithfulness towards Jehovah. The word מסר , which only occurs in this chapter, viz., in Num 31:5 and Num 31:16, appears to be used in the sense of giving, delivering, and then, like נתן , doing, making, effecting. On the fact itself, see Num 25:6. The object of the command to put all the male children to death, was to exterminate the whole nation, as it could not be perpetuated in the women. Of the female sex, all were to be put to death who had known the lying with a man, and therefore might possibly have been engaged in the licentious worship of Peor (Num 25:2), to preserve the congregation from all contamination from that abominable idolatry.

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 26:1--32:42

A. Preparations for entering the Promised Land from the east chs. 26-32

The first section of this second part of the book records God's gracious preparation of the younger generation for their entrance into their inheritance.

Constable: Num 31:1-54

Moses' last campaign ch. 31

The writer now recorded the fulfillment of God's instructions to Moses that Israel should destroy the Midianites (25:16-18). In this account, the aftermath of the battle receives more attention than the battle itself. Evidently God included this chapter here for two reasons at least. It records Israel's victory over one of her enemies, and it explains the way she conducted the war and the manner in which she handled the spoils of war. These procedures provided a precedent for the Israelites in their future battles with the Canaanites. This section then gives more information concerning God's preparations of the Israelites for entering the land.

31:1-24 The "vengeance" Israel was to take (v. 2) was for the spiritual and sexual seduction the Midianites had led the Moabites to practice with them. This had resulted in the defeat of God's people (ch. 25). Her enemies had lured Israel away from her true husband, Yahweh.

Moses did not give us the name of Israel's military leader in this battle. However Phinehas, the high priest's son, is the prominent person in the record (v. 6). This phenomenon points to the nature of the battle as being primarily for spiritual purposes. Israel did not annihilate the Midianites simply because they were her political and military enemies. She did so primarily because she was God's instrument of judgment for the Midianites' spiritual sins (idolatry, sacred prostitution, etc.). This was holy war.

"The battle . . . had the character of an execution, in the form of a ban. The ban was a religious institution exercised for a time in Israel as well as among some of its Semitic neighbors that placed people judged to be hostile to the deity under a sentence of destruction."²⁶³

The Israelites killed every male Midianite (v. 7) yet we read about the Midianites existing after this battle. Perhaps Moses meant they killed every Midianite they encountered.²⁶⁴ Another writer explained this problem as follows.

"The Midianites were a larger confederation of tribes, associated with various smaller groups such as the Ishmaelites (Gn. 37:28; Jdg. 8:22, 24), the Moabites (Nu. 22:4, 7), the Amalekites (Jdg. 6:3, 33), and Ephah (Gn. 25:4; Is. 60:6). They roamed through the arid lands of Sinai, the Negeb and Transjordan. Here it is those Midianites associated with Moab that are picked out for vengeance (8, 16; cf. chapters 22 and 25), not the whole group."²⁶⁵

Among the men killed were Zur and Balaam (v. 8). Zur was probably the father of Cozbi (cf. 25:15).

Burning enemy cities and taking spoil and living beings captive, mainly women and children, became standard procedure in Israel's wars with the Canaanites (vv. 10-11). The soldiers brought what they had captured to the leaders of the congregation rather than personally appropriating these things (v. 12).

Normally Israel spared the enemy women in battle since the Israelites viewed them as less responsible for the war than the men. However in this case the women had actively solicited the Israelites to idolatry through their prostitution. Therefore God ordered that His people should spare only women who were virgins in this battle. They brought these women into Israel, and in due course most of them married Israelite men.

"It is, it seems, essential for the very existence of a new emergent community that discipline be harsh and stringent."²⁶⁶

The warriors had to undergo the rites of purification as did the prisoners because they had contracted ritual uncleanness through contact with dead bodies. They also purified the booty taken as the spoils of war. The objects that were not combustible they passed through fire, and the others they washed with water. These laws reminded the Israelites that even in victory death is a terrible disruption of God's creation.

". . . this is the only example of fire being required for purification in the Bible and is therefore highly unique.

"Fire, a more intensive form of purification, is chosen to accord with corpse-contamination, a more intensive form of impurity."²⁶⁷

"Moses' speech in vss. 19-20 is based solidly on the prescriptions of Num xix, deviating only in regard to how they apply to the particular war situation. Had Moses continued with vss. 22-23, it would have appeared that he was inventing the new regulations out of thin air. Consequently, Eleazer begins to speak, prefacing his remarks by the statement this is the decree of the ritual prescription which the Lord commanded Moses,' showing that what he is about to say is not in fact new, but actually part of the original revelation given to Moses. From a literary point of view, to have Eleazer speak allows the law of Num. xix to be amended or clarified without raising the suspicion of human invention."²⁶⁸

31:25-54 The warriors shared the booty equally with the Israelites who remained in the camp. They were no privileged class nor did they receive a special reward for their actions. They simply served one function and the other Israelites served another in carrying out the will of God (cf. 1 Sam. 30:24-25). From the warriors' share 1/500 went to the priests and from the congregation's share 1/50 went to the Levites (cf. 18:26).

The 32 virgins that the priests received (v. 40) probably became servants in the tabernacle (cf. Exod. 38:8; 1 Sam. 2:22).

Not one Israelite soldier died in this battle (v. 49). God gave His people a complete victory. This unusual record makes sense in part because the Midianites were not a warring people. They were nomads who normally moved on when they encountered trouble. Apparently they were not ready to defend themselves against the attacking Israelites. However there is a more important reason for Israel's success.

"There is a clear line that runs from Numbers 31:1-24 to the conquest of Jericho according to Joshua 6 and 7. For in fact that city fell not by military violence but by the force of Israel's obedient faith. And the same thing is true of the conquest of Midian described in Judges 7: it was not the military might of Gideon's band that was decisive but rather the power of faith. In all three cases the stories have about them something unnatural, something unreal, something exaggerated, and in all three it was obedience to God's command that turned the tide."²⁶⁹

The officers brought a large gift to the Lord to recompense Him for the lives of the Israelite soldiers He had granted Israel in this victory, (v. 50). This payment was an "atonement" (ransom) in that it replaced the Israelite lives that God had spared. The officers realized that He could have taken many of the Israelites' lives in the battle.

The gift consisted of a large quantity of gold jewelry that the soldiers had captured. Midianite traders had a great love for gold jewelry (cf. Judg. 8:26). The people made this gift a memorial of this victory and kept it in the tabernacle (v. 54).

In this chapter we have a basic model for Israel's battles with the Canaanites in the land. This battle with the Midianites was a preparation for those later encounters. It was also a great encouragement to the Israelites as they looked forward to more battles like this one.²⁷⁰

Guzik: Num 31:1-54

Numbers 31 - Vengeance on Midian

A. The command to destroy the Midianites and its fulfillment.

1. (1-2) God commands Israel to take vengeance on the Midianites.

And the LORD spoke to Moses, saying: "Take vengeance on the Midianites for the children of Israel. Afterward you shall be gathered to your people."

a. Take vengeance on the Midianites: The Midianites were a nomadic people, at this time associated with the people of Moab. God commanded they be attacked in retribution for their seduction of Israel into sexual immorality and idolatry (Numbers 25).

i. "The Midianites were a large confederation of tribes, associated with various smaller groups . . . They roamed through the arid lands of the Sinai, the Negeb and Transjordan. Here it is those Midianites associated with Moab that are picked out for vengeance." (Wenham)

b. Take vengeance: We are generally uncomfortable with the idea of vengeance because it doesn't seem consistent with God's love. Yet, in the right context, vengeance is something good that God is interested in.

i. The Scriptures repeatedly speak of the vengeance of God as a positive thing. Evil comes when we take vengeance into our own hands.

ii. In this circumstance, Israel was in a unique place - with a special call to be an instrument of God's vengeance. This is something no person should take upon themselves today, knowing that ancient Israel had this unique place in God's plan.

iii. So, when God-ordained instruments of authority (such as government) take vengeance on evildoers, we as Christians can be at peace, knowing that good has been done when vengeance has been executed.

c. Afterward you shall be gathered: As it turned out, not immediately afterward, but afterward none the less.

2. (3-5) Moses organizes the army to battle Midian.

So Moses spoke to the people, saying, "Arm some of yourselves for war, and let them go against the Midianites to take vengeance for the LORD on Midian. A thousand from each tribe of all the tribes of Israel you shall send to the war." So there were recruited from the divisions of Israel one thousand from each tribe, twelve thousand armed for war.

3. (6-11) The battle fought, Midian defeated, and spoil taken.

Then Moses sent them to the war, one thousand from each tribe; he sent them to the war with Phinehas the son of Eleazar the priest, with the holy articles and the signal trumpets in his hand. And they warred against the Midianites, just as the LORD commanded Moses, and they killed all the males. They killed the kings of Midian with the rest of those who were killed; Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. Balaam the son of Beor they also killed with the sword. And the children of Israel took the women of Midian captive, with their little ones, and took as spoil all their cattle, all their flocks, and all their goods. They also burned with fire all the cities where they dwelt, and all their forts. And they took all the spoil and all the booty; of man and beast.

a. He sent them to war with Phinehas the son of Eleazar the priest, with the holy articles and the signal trumpets in his hand: Significantly, the priests went with the nation into this battle, and the priests went with the holy articles.

b. And they warred against the Midianites: According to the custom of the day, all the males were killed and the women and children were taken as servants, with all the possessions being taken as spoil.

c. Balaam the son of Beor they also killed with the sword: Balaam, who had masterminded the strategy by which Israel would be seduced into sexual immorality and idolatry, and who did it all for money, was now dead. He was judged by the vengeance of God, and his money did him no good.

i. There is reason why Jude 11 speaks of the error of Balaam for profit; it is just plain error to sell out God for money - you end up a loser every time.

ii. Balaam had longed, Let me die the death of the righteous, and let my end be like his! (Numbers 23:10) But Balaam had no interest in living the life of the righteous, so he died the death of the sinner, in the company of sinners.

B. The division of the spoil.

1. (12-20) Moses is angry when Israel keeps the women of Midian following the attack against Midian.

Then they brought the captives, the booty, and the spoil to Moses, to Eleazar the priest, and to the congregation of the children of Israel, to the camp in the plains of Moab by the Jordan, across from Jericho. And Moses, Eleazar the priest, and all the leaders of the congregation, went to meet them outside the camp. But Moses was angry with the officers of the army, with the captains over thousands and captains over hundreds, who had come from the battle. And Moses said to them: "Have you kept all the women alive? Look, these women caused the children of Israel, through the counsel of Balaam, to trespass against the LORD in the incident of Peor, and there was a plague among the congregation of the LORD. Now therefore, kill every male among the little ones, and kill every woman who has known a man intimately. But keep alive for yourselves all the young girls who have not known a man intimately. And as for you, remain outside the camp seven days; whoever has killed any person, and whoever has touched any slain, purify yourselves and your captives on the third day and on the seventh day. Purify every garment, everything made of leather, everything woven of goats' hair, and everything made of wood."

a. Have you kept the women alive? Moses was angry because the children of Israel failed to see the great danger of sexual immorality and idolatry posed by these women who before led the men of Israel into these exact sins.

i. Christians are often tripped up by things that were a threat but they did not see them as a threat. Though most Israelites thought these women were safe, they were more dangerous to Israel than an army of mighty warriors. Israel could overcome mighty warriors if they were spiritually strong; but if they were seduced into immorality and idolatry, they would certainly fall.

ii. We often think of many things as dangerous to us as Christians - hostile government, secular humanism, academic attack, and so forth. But the things we accept in our midst as Christians that open the door to immorality and idolatry can do far more real damage than any of those other things.

b. Keep alive for yourselves all the young girls who have not known a man intimately: Therefore, all the women who had known a man intimately were to be killed. But ones who had not been connected with the immorality and idolatry of the Midianites could be kept alive.

c. Every male among the little ones: These also had to be killed. This was harsh, but done with the understanding that in that ancient culture, the boys would have grown into men with the solemn responsibility to avenge their father's death and to perpetuate Midianite culture - which in itself was anti-God.

d. Purify every garment, everything made of leather, everything woven of goats' hair, and everything made of wood: As well, anything that had come into contact with the Midianites and the spoil taken from them had to be purified. Then it could be used.

i. This is a valid principle for us to observe when Christians want to "plunder" things from the world and use them for the cause of the gospel, such as music, media, and other things. But some things cannot be cleansed, and must be done away with; other things can be cleansed, and may be used by the people of God for the glory of God.

2. (21-24) The purification of the spoil.

Then Eleazar the priest said to the men of war who had gone to the battle, "This is the ordinance of the law which the LORD commanded Moses: Only the gold, the silver, the bronze, the iron, the tin, and the lead, everything that can endure fire, you shall put through the fire, and it shall be clean; and it shall be purified with the water of purification. But all that cannot endure fire you shall put through water. And you shall wash your clothes on the seventh day and be clean, and afterward you may come into the camp."

a. Everything that can endure fire, you shall put through the fire, and it shall be clean: All the material spoil had to either be purified by fire or cleansed with water. Only then was it fit for use by God among the people of God.

b. Fire . . . and it shall be purified with the water of purification: God uses the same means to purify believers today - the fire of trials and the water of washing.

i. When God uses the fire of purification, we can say with Job: When He has tested me, I shall come forth as gold (Job 23:10). The fire purifies precious metal by causing the impurities (the dross) to rise to the top, where the refiner can skim them away. The refiner can tell when the gold is pure, because he can then see his reflection in the pool of gold.

ii. When God wants to wash us clean, He not only uses the waters of baptism, but also the ministry of the Word as described in Ephesians 5:26: That He might sanctify and cleanse her with the washing of water by the word.

3. (25-54) The spoil is divided among the soldiers and the nation at large.

Now the LORD spoke to Moses, saying: "Count up the plunder that was taken; of man and beast; you and Eleazar the priest and the chief fathers of the congregation; and divide the plunder into two parts, between those who took part in the war, who went out to battle, and all the congregation. And levy a tribute for the LORD on the men of war who went out to battle: one of every five hundred of the persons, the cattle, the donkeys, and the sheep; take it from their half, and give it to Eleazar the priest as a heave offering to the LORD. And from the children of Israel's half you shall take one of every fifty, drawn from the persons, the cattle, the donkeys, and the sheep, from all the livestock, and give them to the Levites who keep charge of the tabernacle of the LORD." So Moses and Eleazar the priest did as the LORD commanded Moses. The booty remaining from the plunder, which the men of war had taken, was six hundred and seventy-five thousand sheep, seventy-two thousand cattle, sixty-one thousand donkeys, and thirty-two thousand persons in all, of women who had not known a man intimately. And the half, the portion for those who had gone out to war, was in number three hundred and thirty-seven thousand five hundred sheep; and the Lord's tribute of the sheep was six hundred and seventy-five. The cattle were thirty-six thousand, of which the Lord's tribute was seventy-two. The donkeys were thirty thousand five hundred, of which the Lord's tribute was sixty-one. The persons were sixteen thousand, of which the Lord's tribute was thirty-two persons. So Moses gave the tribute which was the Lord's heave offering to Eleazar the priest, as the LORD commanded Moses. And from the children of Israel's half, which Moses separated from the men who fought; now the half belonging to the congregation was three hundred and thirty-seven thousand five hundred sheep, thirty-six thousand cattle, thirty thousand five hundred donkeys, and sixteen thousand persons; and from the children of Israel's half Moses took one of every fifty, drawn from man and beast, and gave them to the Levites, who kept charge of the tabernacle of the LORD, as the LORD commanded Moses. Then the officers who were over thousands of the army, the captains of thousands and captains of hundreds, came near to Moses; and they said to Moses, "Your servants have taken a count of the men of war who are under our command, and not a man of us is missing. Therefore we have brought an offering for the LORD, what every man found of ornaments of gold: armlets and bracelets and signet rings and earrings and necklaces, to make atonement for ourselves before the LORD." So Moses and Eleazar the priest received the gold from them, all the fashioned ornaments. And all the gold of the offering that they offered to the LORD, from the captains of thousands and captains of hundreds, was sixteen thousand seven hundred and fifty shekels. (The men of war had taken spoil, every man for himself.) And Moses and Eleazar the priest received the gold from the captains of thousands and of hundreds, and brought it into the tabernacle of meeting as a memorial for the children of Israel before the LORD.

a. Divide the plunder into two parts, between those who took part in the war, who went out to battle, and all the congregation: Customarily, the spoil belonged to the soldiers alone but God did not want soldiers who were looters or pirates. So He commanded that they also grant some of the spoil to the people of Israel who did not fight.

b. All the gold of the offering that they offered to the LORD: A portion of the spoil also was to be given to the LORD. Even with the spoils of war, God wanted Israel to have the heart of givers.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Num 31:1

NUMBERS 31 —How can it be morally right for the Israelites to totally destroy the Midianites?

PROBLEM: According to the record of events in Numbers 31 , Moses commanded the Israelites to utterly destroy the Midianites. Verse 7 states that they killed every Midianite male. Verse 9 records that they took all the women and children as captives, and verse 10 states that the Israelites burned all the cities and camps of the Midianites. Again, in verse 17 , Moses commanded the people to kill every male child of the Midianites and every Midianite woman who had intercourse with a man, leaving only the female children and young virgins. How can such a total destruction be morally justified?

SOLUTION: First of all, it must be remembered that it was the Midianites who corrupted God’s people by leading them into idolatry at Baal-Peor so that 24,000 Israelites died in the plague ( Num. 25:9 ). It was necessary to totally eliminate this evil influence from Israel.

Further, it was not on the authority of Moses that Israel performed this destruction. Rather, it was at the direct command of God. Verse 2 records God’s command to Moses to carry out the Lord’s vengeance upon the Midianites. The abominable nature of the influence which the Midianites had upon Israel in leading them into idolatry merited the destructive judgment of God. God dealt severely and decisively with this cancer. The moral justification for this action is found in the fact that God has the right to give and take life. Since the wages of sin is death, and the Midianites engaged in a terrible sin, they justly reaped the consequences of God’s vengeance (see comments on Joshua 6:21 ).   

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 31 (Chapter Introduction)

Overview

Num 31:1, The Midianites are spoiled, and Balaam slain; Num 31:13, Moses is wroth with the officers, for saving the women alive; Num 31:19, How the soldiers, with their captives and spoil, are to be purified; Num 31:25, The proportion in which the prey is to be divided; Num 31:48, The voluntary oblation unto the treasury of the Lord.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 31 (Chapter Introduction)

CHAPTER 31

God commanded Moses, before he die, to avenge Israel of the Midianites, Num 31:1,2 . he chooses twelve thousand men, and Phineas: the kings of Midian and Balaam slain, Num 31:3-8 . Their women and cattle taken; and cities burnt: they bring the spoil to Moses and Eleazar, Num 31:9-12 . Moses is wroth with the officers for saving the women alive; commands them to kill every male child, and woman that had known man; the rest saved alive; and to purify themselves and the captives. Num 31:13-21 . A law for dividing the booty; executed; and the sum of the booty, Num 31:25-40 . The tribute. offering of the Lord given to the priests and Levites, Num 31:41-47 . The captains make an offering to the Lord; which is laid up in the tabernacle for a memorial, Num 31:48-54 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 31 (Chapter Introduction)

(Num 31:1-6) War with Midian.

(Num 31:7-12) Balaam slain.

(Num 31:13-18) Those slain who caused sin.

(Num 31:19-24) Purification of the Israelites.

(v. 25-47) Division of the spoil.

(Num 31:48-54) Offerings.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 31 (Chapter Introduction)

This chapter belongs to " the book of the wars of the Lord," in which it is probable it was inserted. It is the history of a holy war, a war with Midian. Here is, I. A divine command for the war (Num 31:1, Num 31:2). II. The undertaking of the war (Num 31:3-6). III. The glorious success of it (Num 31:7-12). IV. Their triumphant return from the war. 1. The respect Moses paid to the soldiers (Num 31:13). 2. The rebuke he gave them for sparing the women (Num 31:14-18). 3. The directions he gave them for the purifying of themselves and their effects (Num 31:19-24). 4. The distribution of the spoil they had taken, one half to the soldiers, the other to the congregation, and a tribute to the Lord out of each (v. 25-47). 5. The free-will offering of the officers (Num 31:48, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 31 (Chapter Introduction)

INTRODUCTION TO NUMBERS 31

This chapter contains an order to make war upon Midian, which was accordingly done, Num 31:1, but Moses was wroth, because they saved the women alive, who, through the counsel of Balaam, had been the cause of sin, and of the plague for it in Israel, and therefore orders them, and the male children, to be slain, Num 31:13, and then directs to the purification of the soldiers, their captives and spoil, Num 31:19, and by the command of God an account is taken of the prey, and a division of it made between the soldiers and the congregation, and out of each part a tribute is levied for the Lord, Num 31:25 and the sum of the whole booty is given, Num 31:32 and of the part which belonged to the soldiers, and of the tribute given to the Lord, Num 31:36 and of the part which belonged to the children of Israel, Num 31:42 and besides the above tribute to the Lord, the officers made a voluntary oblation out of their spoil, both by way of gratitude for sparing their lives, and to make atonement for their souls, Num 31:48.