Text -- Numbers 31:6 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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 .

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)

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.

Commentary -- Verse Notes / Footnotes

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.”

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).

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.

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.

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).

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

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

Bibliography

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Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

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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.