Numbers 31:1–24

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 Keturah, Gen. xxv. 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, v. 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 xii. 16), both accountable to his tribunal; and, though judgment begin at the house of God, it shall not end there, 1 Pet. iv. 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, v. 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, 1 Sam. xiv. 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 v. 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 1 Sam. xxiii. 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, ch. xxv. 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.

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," (Psalm 149:7-9) 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.

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 (Deut. xx. 10), and such the practice, Judg. xx. 12, 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 (v. 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, Judg. vi. 3. (2.) They slew the kings of Midian the same that are called elders of Midian (ch. xxii. 4), and the dukes of Sihon, Josh. xiii. 21. Five of these princes are here named, one of whom is Zur, probably the same Zur whose daughter Cosbi was, ch. xxv. 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. iv. 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, v. 9. (5.) They burnt their cities and goodly castles (v. 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, v. 9, 11, 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.

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, v. 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? v. 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, 1 Chron. xxviii. 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, v. 19, 20, 24. IV. They must likewise purify the spoil they had taken, the captives (v. 19) and all the goods, v. 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.

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.

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.

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.

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] (apatheia) 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.

And do ye abide without the camp seven days. We have elsewhere seen, [209] that, if any one had touched a dead body, he was accounted unclean. Moses, by now extending the ceremony of expiation to lawful homicide, intimates how carefully we ought to abstain from shedding human blood. It was required of the Israelites that they should strenuously advance through the midst of carnage; but, inasmuch as it is in a manner contrary to the order of nature that men should be killed by men, as if they were raging against their own bowels, God would have some vestiges of humanity preserved even in just punishments, so as to put a restraint upon all cruelty in the abstract. Nor is it without cause that Scripture, even in commending heroic bravery, uses this form of expression, that "they have polluted their hands with blood," who have slain any of their enemies, i.e., in order that we may abhor all acts of homicide, as being repugnant to the preservation of the human race. Although, therefore, the Israelites had slain the Midianites not only justly, but by God's command, still, lest they should accustom themselves to the indiscriminate shedding of blood, they are commanded to purify themselves on the third and the seventh day, before they returned to the camp, so that their pollution should not infect the people. The reason for purifying the booty was different, viz., because the uncleanness of their vessels indicated how detestable was this people, whose very utensils, until they were purified either by fire or water, defiled every one by the mere touch. Lest, however, the soldiers should refuse to obey, or should comply unwillingly, Eleazar reminds them that nothing more was required of them than the observance of an old injunction. Nor is it to be doubted but that Moses designedly resigned the office of teaching to his nephew, because the interpretation of the law was hereafter to be sought from the mouth of the priest

Arm some of yourselves--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.

there were delivered--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.

Moses sent . . . Eleazar the priest, to the war--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. holy instruments--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.

they slew all the males--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).

the kings of Midian--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. Zur--father of Cozbi (Num 25:15). Balaam also . . . they slew with the sword--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.

Moses, and Eleazar the priest, . . . went forth to meet them without the camp--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.

And Moses was wroth with the officers of the host--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.

abide without the camp seven days: whosoever hath killed any person . . . purify both yourselves and your captives--Though the Israelites had taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (Lev 15:13; Num 19:9-12), and this purifying ceremony was extended to dress, houses, tents, to everything on which a dead body had lain, which had been touched by the blood-stained hands of the Israelitish warriors, or which had been the property of idolaters. This became a standing ordinance in all time coming (Lev 6:28; Lev 11:33; Lev 15:12).

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.

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 Numbers 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.

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.

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.

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.

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, Numbers 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, Joshua 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, 1 Samuel 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, Numbers 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. (z) So the Rabbins in Abendana in Miclol Yophi in loc. (a) "erantque tubae", Tigurine version; "id est tubae", Vatablus; "nempe tubae", Piscator; so Ainsworth.

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, Deuteronomy 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, Judges 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, Numbers 31:9. (b) Hilchot Melacim, c. 6. sect. 7.

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, Joshua 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, Numbers 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, Psalm 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. (c) Shalshalet Hakabala, fol. 7. 2.

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 Judges 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.

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.

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.

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 Numbers 22:1, but they were stopped, and were not admitted into the camp until seven days after.

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 Genesis 14:17.

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.

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.

Behold, these caused the children of Israel, through the counsel of Balaam,.... Who advised the Midianites to send their women into the camp of Israel, and allure them to uncleanness, and so draw them into idolatry, which counsel they followed and it succeeded; for, by this means, they were brought to commit trespass against the Lord in the matter of Peor; by worshipping Baalpeor, the god of the Moabites and Midianites; whereby they transgressed the commandment of God, which forbid them having and worshipping any other gods besides him, and is a sin highly offensive to him, being greatly derogatory to his honour and glory: and there was a plague among the congregation of the Lord; for that sin; and in that plague died 24,000 persons, Numbers 25:9.

Now therefore kill every male among the little ones,.... Which they had taken and brought captives, Numbers 31:9. and kill every woman that hath known man by lying with him; who might be such, at least many of them, who had lain with Israelitish men; and as the adulterers had been put to death, so now the adulteresses; or they were ordered to, be slain, even all of them, lest they should entice the children of Israel to uncleanness, and so to idolatry again: now these were known to be such, either by conjecture at their age, or rather, through the examination of matrons, unless it can be thought, as it is by some, that it was by divine revelation.

But all the women children,.... The females among the little ones: that have not known a man by lying with him; which might be pretty clear, and easily concluded, from their age: keep for yourselves; either to be handmaids to them, or to be married among them when grown up, and become proselytes, and initiated into their religion.

And do ye abide without the camp seven days..... Which was the time that anyone that touched a dead body remained unclean, Numbers 19:11, whosoever hath killed any person; as most of them if not all must have done; all the males of Midian that fell into their hands being slain by them, that were men grown: and whosoever hath touched any slain; as they must to strip them of their garments, and take their spoil from them: purify both yourselves and your captives, on the third and on the seventh day; which were the days appointed for the purification of such that were polluted by touching dead bodies, Numbers 19:11 and their captives, which were the female little ones; (for as for the women, and males among the little ones, they were ordered to be slain;) though they were Heathens, yet inasmuch as they were to be for the service of the Israelites, and to be brought up in their religion, they were to be purified also; to which purpose is the note of Jarchi;"not that the Gentiles receive uncleanness and need sprinkling, but as ye are the children of the covenant, so your captives, when they come into the covenant, and are defiled, need sprinkling.''

And purify all your raiment,.... By washing them; and this may intend not so much their own wearing apparel, as the raiment they took off of the dead bodies of the Midianites, since the person that touched a dead body was not obliged to wash his clothes, but the clean person that sprinkled the water of purification on him, Numbers 19:19, some render the words, "purify yourselves" (d), "together with the raiment", &c. which seems to be the best version of them: and all that is made of skins; of any sort of creatures, as the covering of tents, shoes, bottles, &c. see Leviticus 11:32. and all work of goats' hair; such as the covering of tents was also made of: and this, according to Jarchi and other Jewish writers (e) includes vessels made of the horns, hoofs, and bones of these creatures: and all things made of wood; as beds, cups, dishes, &c. all which might be purified by washing; see Leviticus 15:12. (d) "purgatote vos", Junius & Tremellius, Piscator; Vid. L'Empereur, Not. ad Kimchii p. 130. (e) Maimon. & Bartenora in Misn. Celim, c. 2. sect. 1.

And Eleazar the priest said unto the men of war, which went to the battle,.... To all the soldiers, officers, and common men: this is the ordinance of the law, which the Lord commanded Moses; concerning the purification of unclean persons and things, hereby confirming what Moses had said.

Only the gold, and the silver, the brass, the iron, the tin, and the lead. These are excepted, and, though unclean, are not to be purified by washing, but in another way, by fire, as follows; all these metals were well known in those early times, and were made use of for instruments and vessels of various sorts.

Every thing that may abide the fire, ye shall make it go through the fire,.... Either through the smoke of the fire, and so be purified by suffumigation; or be put into the fire itself, where though they might be melted as the above things, yet not consumed as raiment, and vessels of skins, goats' hair, and wood, would be: and it shall be clean; accounted so: nevertheless, it shall be purified with the water of separation; with the water mixed with the ashes of the red heifer burnt, and sprinkled on it; see Numbers 19:9. and all that abideth not the fire; without being consumed, as whatsoever is of wood, &c. ye shall make go through the water; dip them in it, and rinse them there with a quantity sufficient; which the Targum of Jonathan says is forty seahs of water.

And ye shall wash your clothes on the seventh day,.... As the leper did, Leviticus 14:9, and ye shall be clean, and afterward ye shall come into the camp; into the camp of Israel, into the camp of the Levites, and into the camp of God, the tabernacle.