Numbers 31 commentary

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.

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

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

The Israelites had to purify themselves according to the law, and to abide without the camp seven days, though they had not contracted any moral guilt, the war being just and lawful, and commanded by God. Thus God would preserve in their minds a dread and detestation of shedding blood. The spoil had been used by Midianites, and being now come into the possession of Israelites, it was fit that it should be purified.

Whatever we have, God justly claims a part. Out of the people's share God required one in fifty, but out of the soldiers' share only one in five hundred. The less opportunity we have of honouring God with personal services, the more should we give in money or value.

The success of the Israelites had been very remarkable, so small a company overcoming such multitudes, but it was still more wonderful that not one was slain or missing. They presented the gold they found among the spoils, as an offering to the Lord. Thus they confessed, that instead of claiming a reward for their service, they needed forgiveness of much that had been amiss, and desired to be thankful for the preservation of their lives, which might justly have been taken away.

1. And the Lord spake unto Moses. Amongst the other prerogatives which God conferred upon His Church, this one is celebrated, that He armed the godly “to execute vengeance upon the heathen, — to execute upon them the judgment that is written,” (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. The reference here, both in Lat. and Fr., is to Romans 13:4, though I presume it ought to be to Romans 12:19, — the former citation being transferred to what follows. 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, Added in Fr., “s’il les eust voulu laisser impunis:” if He had been willing to leave them unpunished. 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.

3. And Moses spake unto the people. There is no doubt but that Moses delivered the commands which he had received from God; although, therefore, it is stated “Combien doncques qu’il n’y est rien exprime d’avantage, sinon que, etc.;” although, therefore, nothing more is stated than that, etc. — Fr. 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, See ante, on Numbers 10:2, vol. 2, p. 104. 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.

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

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

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

The Israelites sinned, in that, when they were only the ministers of God’s vengeance, it rested not in their own discretion to relax any part of it. And this is worthy of observation, that those who are armed with the sword, must not go out of the way on either side one tittle, but faithfully execute whatever God prescribes. By the praise which: is given to the anger of Moses, the imagination of the Stoics is refuted, with whom indifference “De n’avoir nulle passion;” to be without any passion. — Fr. (ἀπάθεια) is the highest of virtues. But rather are we to labor that all our affections should proceed from a good motive, and that they should be kept under such restraint, that they may contain no ebullition of carnal passion, but that spiritual zeal may preside in them. Moses, however, gives the reason why the women were no more to be spared than the men, viz., because they had prostituted themselves in order to lay deadly snares for the Israelites. As regards the little ones, the same reasoa did not affect them, inasmuch as they were guilty of no crime; yet is it not doubtful but that God justly desired that the very name of this wicked and irrecoverable nation should be utterly blotted out; just as He afterwards gave over to destruction the nations of Canaan, together with their offspring. The question, however, arises by what means the women, who “had not known a man,” were to be distinguished from virgins. The Jews, according to their custom, invent a fable “(Eleazar) made them pass before the plate, (i.e., the golden plate engraved like a signet, Exodus 28:36,) and the face of her who was suited for marriage grew yellow as a crocus.” — See R. Sal. Jarchi, in loco. Ed. Breithaupt. p. 1270. in reply, whereas it is probable that the decision was only come to on the ground of their age.

19. And do ye abide without the camp seven days. We have elsewhere seen, See ante, on Numbers 19:11, vol. 2, p. 42. 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

25. And the Lord spake unto Moses. A most equitable distribution of the booty is here described, in which the law of proportion was so well observed that, whilst the soldiers were not defrauded of the reward of their labor, at the same time some advantage accrued to the rest of the people in whose name the war was carried on. The share of the multitude was indeed small, for the same proportion was awarded to the 12,000 as to the remaining 600,000. But, since the booty had been already won by the soldiers in right of their victory, it ought not to have been a cause of complaint to the people who had not borne arms, that they received an honorary gift, although it might be of little value. And assuredly it would have been a shame that those who remained in the camp should be altogether without any part of the spoil, as if they had been convicted of cowardice, whereas it did not depend on themselves that they had not taken part with their brethren in the conquest of the enemy. For it was from no want of courage that they had escaped the burden and the perils of war, but they had modestly allowed the general glory to be appropriated by a few, because it had so pleased God. But, whilst it was just that some of the fruits of the victory should be communicated to all, so it. was no less right that the fuller and more liberal reward should be received by those who had borne the whole brunt of the war.

It appears to some that David pursued the same rule, when he distributed the spoil equally amongst his followers who had gone down to the battle, and those who had stood by the baggage. (1 Samuel 30:24.) In my opinion, however, what David then decided was very different; for if the portion of those who remained with the baggage had been equal with that of those who were actually engaged, it would have been far more advantageous to remain out of the reach of the weapons. For, when a battle is fought, only a few men out of a large army are generally left with the baggage, and thus half the booty would have accrued to a few idlers. The partition, therefore, which is there mentioned, must have been an equal distribution to each individual; and very justly did David enjoin that those who remained stationed in the camp should have a full share of the spoil, lest The Fr. gives a different turn to the sentence, “veu que tous a la verite guerroyoyent;” seeing that in truth all were alike engaged in the war. the condition of those should be dissimilar who were under the operation of the same rule. But in this case the actual warriors are justly rewarded above those who quietly attended to their own domestic cares.

28. And levy a tribute unto the Lord. God now requires a tribute, or holy oblation, out of the spoil from both parties, but in unequal portions, the people paying ten times more than the soldiers. There was a twofold reason and object for this tribute; for it was not fair that the Levites alone should be sent away empty, as if their condition were worse than that of the rest, because they were occupied in the service of God, and in taking care of the holy things. But the part which He assigns to them, God commands to be offered to Himself, that men may not only regard equity amongst each other, but that religion may stand in the foremost place; for nothing can be more unreasonable than that the rights of men should be maintained inviolate, whilst God himself is overlooked. In order, then, to testify their piety, the offering was enjoined, as if God claimed for Himself the glory of the victory in taking this fiftieth and five-hundredth portion. But, inasmuch as He has no want of anything, having full satisfaction in Himself alone, the Levites are substituted in His stead, that they may receive some reward for their ministry.

Again, we perceive that God dealt more liberally with the soldiers than with the rest of the multitude; nor is this a matter of surprise, for, since He had laid a greater burden upon them, it was just that they should be enriched by more fruits of the victory, for He heaps blessings upon blessings according to His pleasure.

From this distribution we also gather that it depends upon His ordinance that some should be richer than others; for, if there were no such thing as property, there would be no test of justice and integrity.

37. And the Lord’s tribute of the sheep. The greatness of the victory is shewn by the result, since such an abundance of cattle could only have been collected from a wide and populous country. It is probable that it was not very fertile, and consequently only live stock, and not corn and wine, are enumerated as amongst their wealth. Still, we may conjecture that it was famous for pastures, since barren mountains could not have fed so many oxen, and goats, and sheep, and camels; besides, it is most evident, from the number of young women, that the men who were slain were more in number than their conquerors who had been sent to the battle; for suppose they each of them had an unmarried daughter, they would have almost three times outnumbered the 12,000 Israelites. Hence, again, it is manifest that the victory was effected by Divine power. It may, however, seem strange that, although the nation was almost destroyed, nevertheless their posterity existed some little time afterwards, as if new Midianites had been begotten from the ashes of their sires. For it was not a very long time that elapsed between this slaughter and the time of Gideon, when they again dared voluntarily to attack the Israelites, and in reliance on their multitude, to rush into the very heart of Canaan; nay, they had already brought all the neighboring nations into subjection. How this could have happened, since the Scriptures do not inform us, it only remains for us to make the conjecture, that many of them, as is often the case in a season of confusion, fled elsewhere, and soon afterwards returned into the land, which was now unoccupied. For the sudden irruption of the Israelites was like a storm which soon passed away; nor was flight a difficult thing for this unsettled and wandering nation. It might also have been the case, that many immigrants from various quarters flowed into the land, when stripped of its inhabitants; or even that the Israelites, having performed their work but slackly, sounded the recall sooner than they ought, and that God afterwards punished their remissness. At any rate, we are taught by this example that the wicked sprout up like foul and noxious weeds, so that, though often cut down, they soon cover the ground again.

48. And the officers which were over the thousands. We have here an example of signal gratitude, that the leaders of the army, when they saw that none of their men were lost, consecrated their spoils of gold and silver to the Lord. By the offering of the first-fruits, they had already sufficiently testified their piety and obedience; nor, indeed, after they had faithfully complied with God’s command, could anything more have been expected from them; hence does their liberality deserve so much the more praise, when they lay themselves under the obligation of a new and extraordinary vow. At the same time, Moses magnifies God’s special blessing in bringing them all back safely to a man from this great battle. Surely, since their spoils must have been driven from many villages, it was strange that some few of them at least had not been slain in their very passage from one place to another. Hence, therefore, it was more than ever manifest that the war was thus successfully concluded under the guidance of God, who had protected the 12,000 men. Hence the incredible goodness of God towards his people is here celebrated, as well as the pious profession of the officers, when it is expressly stated that, having mustered their forces, they had found them all safe, so that there could be no doubt nor question about the grace of God. In acknowledgment, therefore, of His wondrous power in the preservation of the soldiers, they offer as the price of their redemption whatever gold and silver they had taken among the spoils. Moses records the sum, so that it may more clearly appear that, in the performance of this act of homage, it was no trifling amount of gain that they despised, for its amount is more than 10,500 livres of French money. 16,750 shekels. C.’s calculations are, as far as I have observed, rarely accurate. The equivalent for the shekel in French money, which he professed to adopt, was somewhat more than 14 sous, or 14-20ths of the franc or livre. See ante, vol. 1, p. 483, and vol. 3, p 416

But what becomes of the soldiers? whilst these vows are being paid for their safety, they quietly enjoy their plunder: for there is an implied comparison here, when Moses, after having praised the centurions and tribunes, presently adds the exception, that “the spoil which each man had taken was his own.” It is, indeed, amazing that the soldiers, as if they had conquered by themselves, and for themselves alone, should have been so ill-conditioned and mean, as not to imitate this laudable example. And, in truth, it often happens, that the multitude indulges its meanness without shame, as well because it is ignorant of what true nobility is, as because the crowd conceals the disgrace. Meanwhile, those in office are reminded to take care, that the higher the dignity may be to which they are called, the more eminent should their virtues be.

51. And Moses and Eleazar the priest took the gold. It was fitting that this should be added, lest any should suppose that Eleazar made a profit by the liberality of others. Moses, therefore, relates, that whatever gold was offered, was faithfully laid up as an ornament for the sanctuary. When it is said, “for a memorial for the children of Israel,” it may be taken either actively or passively; viz., either that the gift may be a monument of their gratitude, or that it might conciliate favor for the people in the eyes of God; as if that offering of expiation brought before God, and represented, all those who thus professed themselves to be preserved by His grace. I prefer the latter sense myself, i.e., that this memorial was set before His eyes, in order that God might hereafter also be favorable to His people.

Numbers 32

Numbers 32:1-42

1. Now the children of Reuben and the children of Gad had a very great multitude of cattle; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle;

1. Peculium vero multum erat filiis Ruben, et filiis Gad multum admodum: qui viderunt terram Jaazer et terram Galaad, et ecce, locus ille erat locus peculii.

2. The children of Gad and the children of Reuben, came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying,

2. Venerunt igitur filii Gad et filii Ruben, et dixerunt ad Mosen et Eleazar sacerdotem, et ad principes congregationis, dicendo:

3. Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon,

3. Ataroth, et Dibon, et Jaazer, et Nimrah, et Heshbon, et Elalech, et Sebam, et Nebo, et Bebon:

4. Even the country which the Lord smote before the congregation of Israel, is a land for cattle, and thy servants have cattle:

4. Terra quam percussit Jehova ad congregationem Israel, terra peculii est, et servis tuis est peculium.

5. Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.

5. Dixerunt, inquam, si invenimus gratiam in oculis tuis, detur terra haec servis tuis in possessionem: ne transire nos facias Jordanem.

6. And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?

6. Respondit autem Moses filiis Gad, et Ruben, Num fratres vestri ingredientur pugnam, et vos manebitis hic?

7. And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them?

7. Et quare frangetis cot filiorum Israel, ne transeant ad terram quam dedit eis Jehova?

8. Thus did your fathers, when I sent them from Kadesh-barnea to see the land.

8. Sic fecerunt patres vestri quando misi eos de Cades-barnea ut viderent terram istam.

9. For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the Lord had given them.

9. Ascenderunt namque usque ad vallem Eschol, videruntque terram, postea fregerunt cor filiorum Israel, ne ingrederentur terram quam dederat eis Jehova.

10. And the Lord’s anger was kindled the same time, and he sware, saying,

10. Unde irata excandescentia Jehovae in die illa, juravit dicendo:

11. Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob, because they have not wholly followed me:

11. Si videbunt homines qui ascenderunt ex AEgypto, a filio viginti armorum et supra, terram de qua juravi Abraham, Isaac et Jacob: quia non compleverunt ire post me:

12. Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the Lord.

12. Praeter Caleb filium Jephune Cenezaeum, et Josue filium Nun, quia compleverunt ire post Jehovam.

13. And the Lord’s anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the Lord was consumed.

13. Et irata est excandescentia Jehovae in Israelem, vagarique fecit eos in deserto quadraginta annis, donec consumeretur tota ilia generatio quae fecerat malum in oculis Jehovah.

14. And, behold, ye are risen up in your fathers’ stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel.

14. Ecce autem surrexistis pro patribus vestris, accessio hominum sceleratorum, ut adderetis adhuc ad iram excandescentiae Jehovae contra Israelem.

15. For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people.

15. Si aversi fueritis ut non eatis post eum, tum addet adhuc deserere illum ipsum in deserto, et perdetis universum populum hunc.

16. And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones;

16. Et accesserunt ad eum, ac dixerunt, Caulas pecudum aedificabimus peculio nostro hic, et urbes parvulis nostris:

17. But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our litttle ones shall dwell in the fenced cities, because of the inhabitants of the land.

17. Nos vero accincti erimus armis, festinantes ante filios Israel, donec introduxerimus eos ad locum suum: et manebunt parvuli nostri in urbibus munitis propier habitatores terrae.

18. We will not return unto our houses, until the children of Israel have inherited every man his inheritance:

18.: Non reverietour ad domos nostras, donec possideant filii Israel quisque haereditatem suam.

19. For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward.

19. Non enim haereditatem accipiemus cum eis trans Jordanem et ultra: quod evenerit haereditas nostra nobis citra Jordanem ad Orientem.

20. And Moses said unto them, If ye will do this thing, if ye will go armed before the Lord to war,

20. Et dixit illis Moses, Si feceritis hoc, si accinxeritis vos armis coram Jehova ad bellum:

21. And will go all of you armed over Jordan before the Lord, until he hath driven out his enemies from before him,

21. Et transierint ex vobis omnes accincti armis ipsum Jordanem ante, Jehovam, donec expulerit inimicos suos a facie sua,

22. And the land be subdued before the Lord; then afterward ye shall return, and be guiltless before the Lord, and before Israel; and this land shall be your possession before the Lord.

22. Et subjiciatur terra ilia coram Jehova: postea reveriemini, et eritis absoluti a Jehova, et Israele: eritque terra ista vobis in possessionem coram Jehova.

23. But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out.

23. Quod si non feceritis ita, ecce, peccastis Jehovae, et perpendite peccatum vestrum quod invenient vos.

24. Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth.

24. AEdificate vobis ergo civitates pro parvulis vestris, et caulas ovibus vestris, et quod egressum est ex ore vestro, facietis.

25. And the children of Gad, and the children of Reuben, spake unto Moses, saying, Thy servants will do as my lord commandeth.

25. Et dixerunt filii Gad, et filii Reuben ad Mosen, dicendo: Servi tui facient quemadmodum dominus meus praecepit.

26. Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead;

26. Parvuli nostri, uxores nostrae, pecora nostra, et omnia jumenta erunt ibi in urbibus Galaad.

27. But thy servants will pass over, every man armed for war, before the Lord to battle, as my lord saith.

27. Servi autem tui transibunt omnes accincti armis ad militiam coram Jehova ad bellum, quemadmodum dominus meus loquitur.

28. So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel:

28. Et praecepit de eis Moses ipsi Eleazar sacerdoti, et Josue filio Nun, et principibus patrum tribuum filiorum Israel:

29. And Moses said unto them, If the children of Gad, and the children of Reuben, will pass with you over Jordan, every man armed to battle, before the Lord, and the land shall be subdued before you; then ye shall give them the land of Gilead for a possession:

29. Et dixit illis, Si transierint filii Gad et filii Ruben vobiscum Jordanem, omnes accincti armis ad bellum coram Jehova, et subjecta fuerit terra coram vobis, dabiris eis terram Galaad in possessionem:

30. But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.

30. Quod si non transierint accincti armis vobiscum, tum possessionem habebunt in medic vestri in terra Chenaan.

31. And the children of Gad, and the children of Reuben, answered, saying, As the Lord hath said unto thy servants, so will we do.

31. Et responderunt filii Gad et Ruben, dicendo: Quod dixit Jehova servis tuis, sic faciemus.

32. We will pass over armed before the Lord into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.

32. Nos transibimus accincti armis coram Jehova in terram Chenaan, ut vobiscum sit possessic haereditatis nostra citra Jordanem.

33. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about.

33. Dedit itaque illis Moses, filiis Gad, et filiis Ruben, et dimidiae tribui Manasse filii Joseph, regnum Sihon regis Amorrhaei, et regnum Og regis Basan, terram cum urbibus suis, cum terminis, urbes terra per circuitum.

34. And the children of Gad built Dibon, and Ataroth, and Aroer,

34. Et redificaverunt filii Gad Dibon, et Ataroth, et Aroer,

35. And Atroth, Shophan, and Jaazer, and Jogbehah,

35. Et Atroth, Sopham, et Jaazer, et Jogbehal,

36. And Beth-nimrah, and Beth-haran, fenced cities; and folds for sheep.

36. Et Beth-nimrah, et Beth-haran, urbes munitas et caulas ovium.

37. And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim,

37. Filii vero Ruben aedificaverunt Hesbon, et Eleale, et Ciriathaim,

38. And Nebo, and Baal-meon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded.

38. Et Nebo, et Baal-meon versis nominibus, et Sibmah: et vocaverunt nominibus nomina urbium quas aedificaverant.

39. And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it.

39. Perrexerunt autem filii Machir, filii Manasse in Galaad, acceperuntque eam, et expulerunt Amorrhaeum qui erat in ca.

40. And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein.

40. Itaque dedit Moses Galaad ipsi Machir filio Manasse, et habitavit in ea.

41. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair.

41. Jair praeterea filius Manasse prorectus erat, et acceperat vicos eorum, et vocavit eos Havoth-Jair.

42. And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name.

42. Nobah similiter profectus erat, et ceperat Cenah et villas ejus: vocavitque eam Nobah secundum nomen suum.

CHAPTER 31

Nu 31:1-54. The Midianites Spoiled and Balaam Slain.

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

3. 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 [Nu 31:2] seems to have accelerated, rather than retarded, his warlike preparations.

5. 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.

6. 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 (De 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" (Nu 10:9). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.

7. they slew all the males--This was in accordance with a divine order in all such cases (De 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 (Nu 25:1-3), while a large portion of the Midianites were absent on their pastoral wanderings or had saved themselves by flight. (Compare Jud 6:1).

8. 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 (Nu 25:15).

Balaam also ... they slew with the sword--This unprincipled man, on his dismissal from Balak, set out for his home in Mesopotamia (Nu 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.

13. 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.

14-18. 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 (Nu 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.

19-24. 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 (Le 15:13; Nu 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 (Le 6:28; 11:33; 15:12).

25-39. Take the sum of the prey that was taken--that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered the labors and perils of war, justly received the largest share. From both parts, however, a certain deduction was taken for the sanctuary, as a thank offering to God for preservation and for victory. The soldiers had greatly the advantage in the distribution; for a five-hundredth part only of their half went to the priest, while a fiftieth part of the congregation's half was given to the Levites.

48-54. officers ... said ... there lacketh not one man of us--A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly an atonement" or reparation for their error (Nu 31:14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valor, was not divided like the "prey," or livestock, each soldier retaining it in lieu of pay; it was offered by the "captains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to £87,869 16s. 5d. sterling.

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

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

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.

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

Kill every male among the little ones - For this action I account simply on the principle that God, who is the author and supporter of life, has a right to dispose of it when and how he thinks proper; and the Judge of all the earth can do nothing but what is right. Of the women killed on this occasion it may be safely said, their lives were forfeited by their personal transgressions; and yet even in this case there can be little doubt that God showed mercy to their souls. The little ones were safely lodged; they were taken to heaven and saved from the evil to come.

The water of separation - The water in which the ashes of the red heifer were mingled; See Num 8:7 (note), Num 19:2 (note), etc. Garments, whether of cloth or skins, were to be washed. Gold, silver, brass, iron, tin, and lead, to pass through the fire, probably to be melted down.

And levy a tribute unto the Lord - one soul of five hundred, etc. - The person to be employed in the Lord's service, under the Levites - the cattle either for sacrifice, or for the use of the Levites, Num 31:30. Some monsters have supposed that one out of every five hundred of the captives was offered in sacrifice to the Lord! but this is abominable. When God chose to have the life of a man, he took it in the way of justice, as in the case of Midianites above, but never in the way of sacrifice.

The booty - It appears from the enumeration here that the Israelites, in this war against the Midianites, took 32,000 female prisoners, 61,000 asses, 72,000 beeves, 675,000 sheep and small cattle; besides the immense number of males who fell in battle, and the women and children who were slain by the Divine command, Num 31:17. And it does not appear that in this expedition, a single man of Israel fell! This was naturally to be expected, because the battle was the Lord's, Num 31:49.

As the booty was divided into two equal parts, Num 31:22, one for the soldiers employed in the expedition, and the other for those who, being equally willing to be employed, were ordered to stay in the camp; so each of the parties in this booty was to give a certain proportion to the Lord. The soldiers to give to the Lord one out of every five hundred persons, beeves, asses, and sheep, Num 31:28. The people, who by staying at home risked nothing, and had no fatigue, were to give one out of fifty of the above, Num 31:30. The booty, its divisions among the soldiers and people, the proportion given by each to the Lord and to the Levites, will be seen in one view by the following table, which I copy from Houbigant.

Total of sheep - 675,000

To the soldiers - 337,500

To the Lord from the soldiers - 675

To the people - 337,500

To the Levites from the people - 6,750

Total of beeves - 72, 00

To the soldiers - 36,000

To the Lord from the soldiers - 72

To the people - 36,000

To the Levites from the people - 720

Total of asses - 1,000

To the soldiers - 30,500

To the Lord from the soldiers - 61

To the people - 30,500

To the Levites from the people - 610

Total of persons - 32,000

To the soldiers.. 16,000

To the Lord from the soldiers - 32

To the Levites from the people - 320

To the people - 16,000

In this table the booty is equally divided between the people and the soldiers; a five-hundredth part being given to the Lord, and a fiftieth part to the Levites.

We have - brought an oblation for the Lord - So it appears there was a great deal of booty taken which did not come into the general account; and of this the soldiers, of their own will, made a very extensive offering to God, because he had preserved them from falling in battle. That not one man should have been slain is a most extraordinary circumstance, and powerfully marks the peculiar superintendence of God's especial providence. The Midianites must certainly have made some resistance; but that was ineffectual, because it was against the Lord. When any nation undertakes a crusade against those whom they are pleased to call the Lord's enemies, let them bring from the contest this proof of their Divine mission, viz., that not one man of them is either lost or missing; and then, and not till then, shall we believe that God hath sent them.

To make an atonement for our souls - That is, to make an acknowledgment to God for the preservation of their lives. The gold offered on this occasion amounted to 16,750 shekels, equal to 37,869, 16s. 5d. of our money. See the note on Exo 25:39, where the true value of the shekel is given, and a rule laid down to reduce it to English money.

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

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

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

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

Without the camp - Partly to put respect upon them, and congratulate with them for their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it.

The little ones - Which they were forbidden to do to other people, Deu 20:14, except the Canaanites, to whom this people had equaled themselves by their horrid crimes, and therefore it is not strange, nor unjust, that God, the supreme Lord of all mens lives, who as he gives them, so may take them away when he pleaseth, did equal them in the punishment. Every woman - Partly for punishment, because the guilt was general, and though some of them only did prostitute themselves to the Israelites, yet the rest made themselves accessary by their consent or approbation; and partly, for prevention of the like mischief from such an adulterous generation.

Your raiment - Namely, your spoil and prey. All work - All which had contracted some ceremonial uncleanness either from the dead bodies which wore them, or the tents or houses where they were, in which such dead bodies lay, or from the touch of the Israelitish soldiers, who were legally defiled by the slaughters they made.

Two parts - The congregation hath some share, because the warriors went in the name of all, and because all having been injured by the Midianites, all were to have some share in the reparations: but the warriors who were but 12000, have a far greater share than their brethren, because they underwent greater pains and dangers.

An heave - offering - In thankfulness to God for their preservation and good success.

One of fifty - Whereas the former part was one of five hundred; the reason of the difference is, partly, because this was taken out of the peoples portion, whose hazards being less than the others, their gains also in all reason were to be less: partly because this was to be distributed into more hands, the Levites being now numerous, whereas the priests were but few.

An atonement - For their error noted, Nu 31:14,15,16, and withal for a memorial, or by way of gratitude for such a stupendous assistance and deliverance. We should never take any thing to ourselves in war or trade, of which we cannot in faith consecrate a part to God, who hates robbery for burnt - offerings. But when God has remarkably preserved and succeeded us, he expects we should make some particular return of gratitude to him.

2 Avenge the children of Israel of the Midianites: afterwards shalt thou be gathered unto thy people.

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

Marginal references: Chap. 2[illegible: 1+ letters]. [illegible: 1+ letters].; Chap. 2[illegible: 1+ letters] ▪

3 And Moses spake unto the people, saying, Arm some of your selves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.

For the affront and injury which they offered to God partly by their own Idolatry and lewdness, and partly by seducing Gods people into Rebellion against him. Gods great care was to avenge the Israelites, v. 2. and Moses his chief desire was to avenge God rather than himself or the people. Withal he doth hereby insinuate, that God and his people have the same cause, the same Friends and Enemies.

5 So there were delivered out of the thousands of Israel, a thousand of every tribe , twelve thousand armed for war.

To prevent Emulations or divisions.

God would send no more, though it is apparent that the Midianites were numerous and strong, because he would try and exercise their trust in him, and because he would hereby give them an earnest of their Cana[illegible: 1+ letters]nitish Conquests.

6 And Moses sent them to the war, a thousand of every tribe; them and Phinehas the son of Eleazar the Priest to the war, with the holy instruments , and the trumpets to blow in his hand.

Who 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 enterprize. It is not here mentioned who was the general, whether Iosua, 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.

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 Numb. 14. 44. Ios. 6. 9. 1 Sam. 4. 4. and 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 oft times put exegetically for that is, or to wit, as Gen. 13. 15. 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Zach. 1. 4. and 9. 9, &c. Or rather 3. The Holy Breast-plate, wherein was the Urim and Thummim, which was easily carryed, and used, and very useful in War upon many emergent occasions. See 1 Sam. 23. 9. and 30. 7.

Which were to be used in war as well as in the service of the Tabernacle. See Numb. 10. 9. 2 Chron. 13. 12.

7 And they warred against the Midianites, as the LORD commanded Moses, and they slew all the males .

Namely all whom they took in that War; Or, all who lived in those parts, for it is probable, and was then very usual, some colonies of them were sent forth to remoter places, which therefore had no hand either in their former sin, or in this present raine, of whom we read after this, Iudg 6. And herein they did according to Gods own order concerning such people, Deut 20. 13. only their fault was, that they did not consider the special reason and great obligation which they had to involve the Women in the destruction, for which reason Moses blames them afterward, v. 15, 16.

Marginal references: See Judg. 6. 33.

8 And they slew the Kings of Midian , besides the rest of them that were slain; namely, Evi, and Rekem, and Zur , and Hur, and Reba, five Kings of Midian: Balaam also the son of Beor, they slew with the sword.

Called Dukes or Princes of Sihon, Ios. 13. 21. because they were subject to him while he lived, but upon his death they resumed their Kingly power.

The Father of Cozbi, Numb. 25. 15.

Obj. he was gone and returned to his own place, Numb. 24. 25. which was Aram or Mesopotamia, Numb. 23. 7. Answ. Either he did go thitherward, but in his journey made some stay in Midian, where he was overtaken by divinevengeance: or understanding the success of his wicked counsel left with Balaam in the sin and slaughter of the Israelites, he returned partly to enjoy the reputation and reward of his counsel which he had lost before, and partly to employ his Hellish arts against Israel, now they were, as he thought forsaken by their God, and exposed to his malice. Here Balaam dies the death of the wicked, and not of the righteous, as he desired, Numb. 23. 10.

Marginal references: Josh. 13. 21.

10 And they burnt all their cities , wherein they dwelt, and all their goodly castles with fire:

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

13 And Moses, and Eleazar the Priest, and all the Princes of the congregation went forth to meet them without the camp .

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

14 And Moses was wroth with the officers of the host , with the captains over thousands, and captains over hundreds, which came from the battel.

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

Marginal references: Hebr. host of war.

17 Now therefore, kill every male among the little ones , and kill every woman that hath known man , by lying with him.

Which they were forbidden to do to other people, Deut. 20. 14. except the Canaanites, to whom this people had equalled themselves by their horrid crimes, and therefore it is not strange, nor unjust, that God, the supream Lord of all mens lives, who as he gives them, so may take them away when he pleaseth, did equal them in the punishment.

Partly for punishment, because the guilt was general, and though some of them only did prostitute themselves to the Israelites, yet the rest made themselves accessary by their consent or concurrence or approbation; and partly, for prevention of the like mischief from such an adulterous generation.

Marginal references: Judg. 21. 11.; Hebr. a male.

18 But all the women children that have not known a man , by lying with him, keep alive for your selves .

To wit, carnally. See on Gen. 48. 1. and 19. 8. Levit. 18. 22.

Either to sell them as slaves to others, or to use them as Servants to your selves, or to marry them, when you have prepared and instructed them.

19 And do ye abide without the camp seven dayes : whosoever hath killed any person, and whosoever hath touched any slain, purify both your selves, and your captives on the third day, and on the seventh day.

According to the Law, Levit. 15. 13. and Numb. 19. 11, 12.

With the water of sprinkling, Numb. 19. 9.

Marginal references: Chap. 19. 11, &c.

20 And purifie all your raiment, and all that is made of skins, and all work of goats hair , and all things made of wood.

To wit your spoil and prey. See Levit. 8. 15. and 14. 49.

All which had contracted some ceremonial uncleanness either from the dead Bodies which wore them, or the tents or houses where they were, in which such dead Bodies lay, or from the touch of the Israelitish Souldiers, who were legally defiled by the slaughters they made.

Marginal references: Heb. Instrument, or vesse[illegible: 1+ letters] of skins.

27 And divide the prey into two parts between them that took the war upon them, who went out to battel, and between all the congregation .

The Congregation hath some share, because the Warriours went in the name of all, and because all having been injured by the Midianites, all were to have some share in the reparations: but the Warriours who were but 12000, have a far greater share than others of their brethren, because they underwent greater pains and dangers.

Marginal references: Josh. 22. 8. 1 Sam. 30. 24.

28 And levy a tribute unto the LORD, of the men of war which went out to battel: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep.

(i. e.) one person, as it follows here and ver. 30.

29 Take it of their half, and give it unto Eleazar the priest for an heave-offering of the LORD .

In thankfulness to God for their preservation and good success.

30 And of the children of Israels half, thou shalt take one portion of fifty , of the persons, of the beeves, of the asses, and of the sheep, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the LORD.

Whereas the former part was one of 500, the reason of the difference is partly because this was taken out of the peoples portion, whose hazards being less than the others, their gains also in all reason were to be less; partly because this was to be distributed into more hands, the Levites being now numerous, when the Priests were but few.

Marginal references: Or, goats.; chap. 3. 7, 8, 25, 31, 36.

32 And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand, and seventy thousand, and five thousand sheep,

All which was now left of the prey. It is so expressed because they took more, but some of the persons were since killed, ver. 17. and some of the cattel was spent for the necessary provisions of the army.

41 And Moses gave the tribute which was the LORDS heave-offering unto Eleazar the priest, as the LORD commanded Moses .

Either now upon his consulting of God in the case, or formerly in general rules and laws for such occasions, such as Numb. 18. 8.

50 We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD.

For their error noted ver. 14, 15, 16. and withal for a memorial, as it is said ver. 54. or by way of gratitude for such a stupendious assistance and deliverance, as appears from the word therefore in the beginning of this verse, and from ver. 49.

Marginal references: Heb. so[illegible: 1+ letters]

Num 31:1-2

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

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).

Num 31:7-10

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

Num 31:11-12

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

Num 31:13-18 Treatment of the Prisoners. - When Moses went out to the front of the camp with Eleazar and the princes of the congregation to meet the returning warriors, he was angry with the commanders, because they had left all the women alive, since it was they who had been the cause, at Balaam’s instigation, of the falling away of the Israelites from Jehovah to worship Peor; and he commanded all the male children to be slain, and every woman who had lain with a man, and only the young girls who had hitherto had no connection with a man to be left alive. החיל פּקוּדי, lit., the appointed persons, i.e., the officers of the army, who were then divided into princes (captains) over thousands and hundreds. - “Which came from the battle,” i.e., who had returned. The question in Num 31:15, “Have ye left all the women alive?” is an expression of dissatisfaction, and reproof for their having done this. למסר־מעל...היוּ, “they have become to the Israelites to work unfaithfulness towards Jehovah,” i.e., they have induced them to commit an act of unfaithfulness towards Jehovah. The word מסר, which only occurs in this chapter, viz., in Num 31:5 and Num 31:16, appears to be used in the sense of giving, delivering, and then, like נתן, doing, making, effecting. On the fact itself, see Num 25:6. The object of the command to put all the male children to death, was to exterminate the whole nation, as it could not be perpetuated in the women. Of the female sex, all were to be put to death who had known the lying with a man, and therefore might possibly have been engaged in the licentious worship of Peor (Num 25:2), to preserve the congregation from all contamination from that abominable idolatry.

Num 31:19-20 Purification of the Warriors, the Prisoners, and the Booty. - Moses commanded the men of war to remain for seven days outside the camp of the congregation, to carry out upon the third and seventh day the legal purification of such persons and things as had been rendered unclean through contact with dead bodies. Every one who had slain a soul (person), or touched one who had been slain, was to be purified, whether he were a warrior or a prisoner. And so also were all the clothes, articles of leather, materials of goats’ hair, and all wooden things.

Num 31:21-24

To this end Eleazar, whose duty it was as high priest to see that the laws of purification were properly observed, issued fuller instructions with reference to the purification of the different articles, in accordance with the law in ch. 19. למּלחמה הבּאים, those who came to the war, i.e., who went into the battle (see at Num 10:9). “The ordinance of the law:” as in Num 19:2. The metal (gold, silver, copper, tin, lead), all that usually comes into the fire, i.e., that will bear the fire, was to be drawn through the fire, that it might become clean, and was then to be sprinkled with water of purification (Num 19:9); but everything that would not bear the fire was to be drawn through water. - The washing of clothes on the seventh day was according to the rule laid down in Num 19:19.

Num 31:25-30 Distribution of the Booty. - God directed Moses, with Eleazar and the heads of the fathers’ houses (“fathers” for “fathers’ houses:” see at Exo 6:14) of the congregation, to take the whole of the booty in men and cattle, and divide it into two halves: one for the men of war (המּלחמה תּפשׂי, those who grasped at war, who engaged in war), the other for the congregation, and to levy a tribute upon it (מכס = מכסה, computatio, a certain amount: see Exo 12:4) for Jehovah. Of the half that came to the warriors, one person and one head of cattle were to be handed over to Eleazar the priest out of every 500 (i.e., one-fifth per cent.), as a heave-offering for Jehovah; and of the other half that was set apart for the children of Israel, i.e., for the congregation, one out of every fifty (i.e., 2 per cent.) was to be taken for the Levites. אחז, laid hold of, i.e., snatched out of the whole number during the process of counting; not seized or touched by the lot, as in 1Ch 24:6, as there was no reason for resorting to the lot in this instance. The division of the booty into two equal halves, one of which was given to the warriors, and the other to the congregation that had taken no part in the war, was perfectly reasonable and just. As the 12,000 warriors had been chosen out of the whole congregation to carry on the war on their behalf, the congregation itself could properly lay claim to its share of the booty. But as the 12,000 had had all the trouble, hardships, and dangers of the war, they could very properly reckon upon some reward for their service; and this was granted them by their receiving quite as much as the whole of the congregation which had taken no part in the war-in fact, more, because the warriors only gave one-fifth per cent. of their share as a thank-offering for the victory that had been granted them, whilst those who remained at home had to give 2 per cent. of their share to Jehovah for the benefit of the priests and Levites. The arrangement, however, was only made for this particular case, and not as a law for all times, although it was a general rule that those who remained at home received a share of the booty brought back by the warriors (cf. Jos 22:8; 1Sa 30:24-25; 2 Macc. 8:28, 30).

Num 31:31-47

The booty, viz., “the rest of the booty, which the men of war had taken,” i.e., all the persons taken prisoners that had not been put to death, and all the cattle taken as booty that had not been consumed during the march home, amounted to 675,000 head of small cattle, 72,000 oxen, 61,000 asses, and 32,000 maidens. Each half, therefore, consisted of 337,500 head of small cattle, 36,000 oxen, 30,500 asses, and 16,000 maidens (Num 31:36 and Num 31:43-46). Of the one half the priests received 675 head of small cattle, 72 oxen, 61 asses, and 32 maidens for Jehovah; and these Moses handed over to Eleazar, in all probability for the maintenance of the priests, in the same manner as the tithes (Num 18:26-28, and Lev 27:30-33), so that they might put the cattle into their own flocks (Num 35:3), and slay oxen or sheep as they required them, whilst they sold the asses, and made slaves of the gifts; and not in the character of a vow, in which case the clean animals would have had to be sacrificed, and the unclean animals, as well as the human beings, to be redeemed (Lev 27:2-13). Of the other half, the Levites received the fiftieth part (Num 31:43-47), that is to say, 6750 head of small cattle, 720 oxen, 610 asses, and 320 girls. The וגו מחצית (“the half,” etc.), in Num 31:42, is resumed in Num 31:47, and the enumeration of the component parts of this half in Num 31:43-46 is to be regarded as parenthetical.

Num 31:48-54 Sacred Oblations of the Officers. - When the officers reviewed the men of war who were “in their hand,” i.e., who had fought the battle under their command, and found not a single man missing, they felt constrained to give a practical expression to their gratitude for this miraculous preservation of the whole of the men, by presenting a sacrificial gift to Jehovah; they therefore brought all the golden articles that they had received as booty, and offered them to the Lord “for the expiation of their souls” (see at Lev 1:4), namely, with the feeling that they were not worthy of any such grace, and not “because they had done wrong in failing to destroy all the enemies of Jehovah” (Knobel). This gift, which was offered as a heave-offering for Jehovah, consisted of the following articles of gold: אצעדה, “arm-rings,” according to 2Sa 1:10 (lxx χελιδῶνα; Suidas: χελιδόναι κοσμοὶ περὶ τοὺς βραχιόνας, καλοῦνται δὲ βραχιάλια); צמיד, bands, generally armlets (Gen 24:22, etc.); טבּעת, signet-rings; עגיל, hoops, - according to Eze 16:12, ear-rings; and כּוּמז, gold balls (Exo 35:22). They amounted in all to 16,750 shekels; and the men of war had received their own booty in addition to this. This gift, presented on the part of the officers, was brought into the tabernacle “as a memorial of the children of Israel before Jehovah” (cf. Exo 30:16); that is to say, it was placed in the treasury of the sanctuary.

The fact that the Israelites did not lose a single man in the battle, is certainly a striking proof of the protection of God; but it is not so marvellous as to furnish any good ground for calling in question the correctness of the narrative.Rosenmüller has cited an example from Tacitus (Ann. xiii. 39), of the Romans having slaughtered all the foe without losing a single man on the capture of a Parthian castle; and another from Strabo (xvi. 1128), of a battle in which 1000 Arabs were slain, and only 2 Romans. And Hävernick mentions a similar account from the life of Saladin in his Introduction (i. 2, p. 452).

The Midianites were a nomad tribe, who lived by rearing flocks and herds, and therefore were not a warlike people. Moreover, they were probably attacked quite unawares, and being unprepared, were completely routed and cut down without quarter. The quantity of booty brought home is also not so great as to appear incredible. Judging from the 32,000 females who had never lain with a man, the tribes governed by the five kings may have numbered about 130,000 or 150,000, and therefore not have contained much more than 35,000 fighting men, who might easily have been surprised by 12,000 brave warriors, and entirely destroyed. And again, there is nothing in the statement that 675,000 sheep and goats, 72,000 oxen, and 61,000 asses were taken as booty from these tribes, to astonish any one who has formed correct notions of the wealth of nomad tribes in flocks and herds. The only thing that could appear surprising is, that there are no camels mentioned.

But it is questionable, in the first place, whether the Midianites were in the habit of rearing camels; and, in the second place, if they did possess them, it is still questionable whether the Israelitish army took them away, and did not rather put to death all that they found, as being of no value to the Israelites in their existing circumstances. Lastly, the quantity of jewellery seized as booty is quite in harmony with the well-known love of nomads, and even of barbarous tribes, for ornaments of this kind; and the peculiar liking of the Midianites for such things is confirmed by the account in Jdg 8:26, according to which Gideon took as much as 1700 shekels in weight of golden rings from the Midianites alone, beside ornaments of other kinds. If we take the golden shekel at 10 thalers (30 shillings), the value of the ornaments taken by the officers under Moses would be about 167,500 thalers (L.25,125). It is quite possible that the kings and other chiefs, together with their wives, may have possessed as much as this.

The Slaughter of the Midianites. (b. c. 1452.)

1 And the Lord spake unto Moses, saying, 2 Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. 3 And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the Lord of Midian. 4 Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war. 5 So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. 6 And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.

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.

7 And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. 8 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. 9 And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. 10 And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire. 11 And they took all the spoil, and all the prey, both of men and of beasts. 12 And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.

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.

13 And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp. 14 And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. 15 And Moses said unto them, Have ye saved all the women alive? 16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord . 17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. 18 But all the women children, that have not known a man by lying with him, keep alive for yourselves. 19 And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day. 20 And purify all your raiment, and all that is made of skins, and all work of goats' hair, and all things made of wood. 21 And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses; 22 Only the gold, and the silver, the brass, the iron, the tin, and the lead, 23 Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water. 24 And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.

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.

Distribution of the Spoil. (b. c. 1452.)

25 And the Lord spake unto Moses, saying, 26 Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation: 27 And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation: 28 And levy a tribute unto the Lord of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep: 29 Take it of their half, and give it unto Eleazar the priest, for an heave offering of the Lord . 30 And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the Lord . 31 And Moses and Eleazar the priest did as the Lord commanded Moses. 32 And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand and seventy thousand and five thousand sheep, 33 And threescore and twelve thousand beeves, 34 And threescore and one thousand asses, 35 And thirty and two thousand persons in all, of women that had not known man by lying with him. 36 And the half, which was the portion of them that went out to war, was in number three hundred thousand and seven and thirty thousand and five hundred sheep: 37 And the Lord 's tribute of the sheep was six hundred and threescore and fifteen. 38 And the beeves were thirty and six thousand; of which the Lord 's tribute was threescore and twelve. 39 And the asses were thirty thousand and five hundred; of which the Lord 's tribute was threescore and one. 40 And the persons were sixteen thousand; of which the Lord 's tribute was thirty and two persons. 41 And Moses gave the tribute, which was the Lord 's heave offering, unto Eleazar the priest, as the Lord commanded Moses. 42 And of the children of Israel's half, which Moses divided from the men that warred, 43 (Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep, 44 And thirty and six thousand beeves, 45 And thirty thousand asses and five hundred, 46 And sixteen thousand persons;) 47 Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord ; as the Lord commanded Moses.

We have here the distribution of the spoil which was taken in this expedition against Midian. God himself directed how it should be distributed, and Moses and Eleazar did according to the directions, and thus unhappy contests among themselves were prevented and the victory was made to turn to the common benefit. It was fit that he who gave them the prey should order the disposal of it. All we have is from God, and therefore must be subject to his will.

I. The prey is ordered to be divided into two parts, one for the 12,000 men that undertook the war, and the other for the congregation. The prey that was divided seems to have been only the captives and the cattle; as for the plate, and jewels, and other goods, every man kept what he took, as is intimated, v. 50-53. That only was distributed which would be of use for the stocking of that good land into which they were going. Now observe, 1. That the one half of the prey was given to the whole congregation, Moses allotting to each tribe its share, and then leaving it to the heads of the tribes to divide their respective shares among themselves, according to their families. The war was undertaken on the behalf of the whole congregation; they would all have been ready to go to the help of the Lord against the mighty, if they had been so ordered, and they did help, it is likely, by their prayers; and therefore God appoints that those that tarried at home should divide the spoil, Ps. lxviii. 12. David, in his time, made it a statute and an ordinance for Israel, that, as his part is that goes down to the battle, so shall his part be that tarrieth by the stuff, 1 Sam. xxx. 24, 25. Those that are employed in public trusts must not think to benefit themselves only by their toils and hazards, but must aim at the advantage of the community. 2. That yet the 12,000 that went to the battle had as much for their share as the whole congregation (which were fifty times as many) had for theirs; so that the particular persons of the soldiery had a much better share than any of their brethren that tarried at home: and good reason they should. The greater pains we take, and the greater hazards we run, in the service of God and our generation, the greater will our recompence be at last; for God is not unrighteous to forget the work and labour of love.

II. God was to have a tribute out of it, as an acknowledgment of his sovereignty over them in general, and that he was their king to whom tribute was due, and particularly of his interest in this war and the gains of it, he having given them their success; and that the priests, the Lord's receivers, might have something added to the provision made for their maintenance. Note, Whatever we have, God must have his dues out of it. And here (as before) the soldiers are favoured above the rest of the congregation, for out of the people's share God required one in fifty, but out of the soldier's share only one in 500, because the people got theirs easily, without any peril or fatigue. The less opportunity we have of honouring God with our personal services the more it is expected we should honour him with our substance. The tribute out of the soldiers' half was given to the priests (v. 29), that out of the people's half was given to the Levites, v. 30. For the priests were taken from among the Levites, as these soldiers from among the people, for special and hazardous service, and their pay was proportioned accordingly.

48 And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses: 49 And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us. 50 We have therefore brought an oblation for the Lord , what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the Lord . 51 And Moses and Eleazar the priest took the gold of them, even all wrought jewels. 52 And all the gold of the offering that they offered up to the Lord , of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. 53 (For the men of war had taken spoil, every man for himself.) 54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the Lord .

Here is a great example of piety and devotion in the officers of the army, the colonels, that are called captains of thousands, and the inferior officers that were captains of hundreds; they came to Moses as their general and commander-in-chief, and, though he was now going off the stage they very humbly and respectfully addressed themselves to him, calling themselves his servants; the honours they had won did not puff them up, so as to make them forget their duty to him. Observe in their address to them, 1. The pious notice they take of God's wonderful goodness to them in this late expedition, in preserving not only their own lives, but the lives of all the men of war that they had under their charge; so that, upon the review of their muster-roll, it appeared there was not one missing, v. 49. This was very extraordinary, and perhaps cannot be paralleled in any history. So many thousands of lives jeoparded in the high places of the field, and not one lost, either by the sword of the enemy or by any disease or disaster. This was the Lord's doing, and cannot but be marvellous in the eyes of those that consider how the lives of all men, especially soldiers, are continually in their hands. It is an evidence of the tender feeling which these commanders had for their soldiers, and that their lives were very precious to them, that they looked upon it as a mercy to themselves that none of those under their charge miscarried. Of all that were given them they had lost none; so precious also is the blood of Christ's subjects and soldiers to him, Ps. lxxii. 14. 2. The pious acknowledgment they make for this favour: Therefore we have brought an oblation to the Lord, v. 50. The oblation they brought was out of that which every man had gotten, and it was gotten honestly by a divine warrant. Thus every man should lay by according as God has prospered him, 1 Cor. xvi. 2. For where God sows plentifully in the gifts of his bounty he expects to reap accordingly in the fruits of our piety and charity. The tabernacle first, and the temple afterwards, were beautified and enriched with the spoils taken from the enemies of Israel; as by David (2 Sam. viii. 11, 12), and his captains, 1 Chron. xxvi. 26, 27. We should never take any thing to ourselves, in war or trade, which we cannot in faith consecrate a part of to God, who hates robbery for burnt-offerings; but, when God has remarkably preserved and prospered us, he expects that we should make some particular return of gratitude to him. As to this oblation, (1.) The captains offered it to make an atonement for their souls, v. 50. Instead of coming to Moses to demand a recompence for the good service they had done in avenging the Lord of Midian, or to set up trophies of their victory for the immortalizing of their own names, they bring an oblation to make atonement for their souls, being conscious to themselves, as the best men must be even in their best services, that they had been defective in their duty, not only in that instance for which they were reproved (v. 14), but in many others; for there is not a just man upon the earth that doeth good and sinneth not. (2.) Moses accepted it, and laid it up in the tabernacle as a memorial for the children of Israel (v. 54), that is, a monument of God's goodness to them, that they might be encouraged to trust in him in their further wars, and a monument of their gratitude to God (sacrifices are said to be memorials), that he, being well pleased with this thankful acknowledgment of favours bestowed, might continue and repeat his mercies to them.

CHAP. XXXI.

ANd Iehovah spake unto Moses, saying; Avenge the vengeance of the sons of Israel upon the Midianites: afterward shalt thou be gathered unto thy peoples. And Moses spake unto the people, saying; Arme yee some men of your selves unto the warre, and let them be against Midian, to render the vengeance of Iehovah, upon Midian. A thousand of a tribe, a thousand of a tribe, of all the tribes of Israel, shall ye send to the warre. So there were delivered of the thousands of Israel, a thousand of a tribe, twelve thousand armed for war. And Moses sent them, a thousand of a tribe, to the warre: them and Phinehas the sonne of Eleazar the Priest, to the warre; and the holy instruments, and the trumpets of alarme in his hand. And they warred against Midian, as Iehovah commanded Moses, and they killed every male. And they killed the Kings of Midian, beside those that were slaine of them; Evi, and Rekem, and Zur, and Hur, and Reba, five Kings of Midian: Balaam also the sonne of Beor they killed with the sword.

And the sonnes of Israel tooke the women of Midian captives, and their little ones, and tooke the prey of all their cattell, and all their flockes, and all their goods. And they burnt all their cities in their habitations, and all their castles with fire. And they tooke all the spoile, and all the booty, of men, and of beasts. And they brought the captivity, and the booty, and the spoile, unto Moses, and unto Eleazar the Priest, and unto the congregation of the sonnes of Israel, unto the campe, unto the plaines of Moab, which are by Iordan, neere Iericho.

And Moses, and Eleazar the Priest, and all the Princes of the Congregation went forth to meet them without the camp. And Moses was wroth with the Officers of the host, the captaines of thousands, and the captaines of hundreds, which came from the battell of the warre. And Moses said unto them, Have yee saved alive all the females?

Behold, these were to the sonnes of Israel through the word of Balaam (a cause) to commit trespasse against Iehovah in the matter of Peor: and there was a plague among the Congregation of Iehovah. Now therefore kill every male among the little ones, and kill every woman that hath knowne man, by lying with a male. But all the little ones among the women, that have not knowne the lying with a male, keepe alive for your selves. And you, encamp ye without the campe, seven dayes, whosoever hath killed any soule, and whosoever hath touched any slaine; purifie your selves and your captivitie, in the third day, and in the seventh day. And purifie every garment, and every instrument of skinne, and every worke of goats (haire,) and every instrument of wood.

And Eleazar the Priest said unto the men of the Armie, which went to the warre, This is the ordinance of the Law, which Iehovah commanded Moses. Onely the gold, and the silver, the brasse, the iron, the tinne, and the lead; Every thing that goeth thorow the fire, ye shall make it passe thorow the fire, and it shall be cleane; neverthelesse, it shall be purified with the water of separation: and every thing that goeth not thorow the fire, yee shall make passe thorow the water. And yee shall wash your clothes in the seventh day, and ye shall be cleane; and afterward ye shall come into the campe.

And Iehovah spake unto Moses, saying;

Take thou the summe of the bootie of the captivitie, of man, and of beast; thou, and Eleazar the Priest, and the heads of the Fathers of the Congregation. And divide the bootie into two parts between them that tooke upon them the warre, who went out to battell, and betweene all the Congregation. And levie a tribute unto Iehovah, of the men of warre which went out to battell, one soule of five hundred; of the men, and of the beeves, and of the asses, and of the sheep.

Of their halfe shall yee take it, and thou shalt give it unto Eleazar the Priest, for an heave-offering of Iehovah. And of the sons of Israels halfe, thou shalt take one portion of fifty, of the men, of the beeves, of the asses, and of the sheepe, of all beasts: and thou shalt give them unto the Levites, which keep the charge of the Tabernacle of Iehovah.

And Moses and Eleazar the Priest did as Iehovah commanded Moses. And the booty, the residue of the prey, which the people of the armie had made prey of, was six hundred thousand, and seventy thousand, and five thousand sheepe. And seventie and two thousand beeves. And sixtie and one thousand asses. And soules of mankinde, of the women which had not knowne the lying with male, all the soules were two and thirtie thousand. And the halfe, which was the portion of them that went out to warre, was, the number of sheepe, three hundred thousand, & thirty thousand, and seven thousand, and five hundred. And Iehovahs tribute of the sheepe was six hundred seventie and five. And the beeves were six and thirtie thousand; and Iehovahs tribute of them was seventy and two. And the asses were thirtie thousand and five hundred: and Iehovahs tribute of them was sixtie and one.

And the soules of mankinde were sixteene thousand: and Iehovahs tribute of them was two and thirty soules. And Moses gave the tribute, the heave-offering of Iehovah, unto Eleazar the Priest, as Iehovah commanded Moses. And of the sonnes of Israels halfe, which Moses divided from the men that warred. (Now the Congregations halfe was, of the sheepe, three hundred thousand, and thirtie thousand, seven thousand, & five hundred. And beeves, six and thirty thousand.

And Asses, thirtie thousand and five hundred. And soules of mankinde, sixteene thousand.) And Moses tooke of the sonnes of Israel halfe, one portion of fifty, of man and of beast, and gave them unto the Levites, which kept the charge of the Tabernacle of Iehovah, as Iehovah commanded Moses.

And the officers which were over the thousands of the host, the captaines of thousands, and captaines of hundreds, came neere unto Moses. And they said unto Moses, Thy servants have taken the summe of the men of warre which were in our hand, and there lacketh not a man of us. Therefore we have brought an oblation for Iehovah, what every man hath found of jewels of gold, chaines, and bracelets, rings, eare-rings, & tablets, to make atonement for our soules before Iehovah. And Moses and Eleazar the Priest tooke the gold of them, every wrought jewel.

And all the gold of the heave-offering, that they offered up to Iehovah, was sixteen thousand, seven hundred, and fiftie shekels, of the captaines of thousands, and of the captaines of hundreds. The men of the armie had taken spoile, every man for himselfe. And Moses and Eleazar the Priest tooke the gold of the captaines of thousands, and of hundreds, and brought it into the Tent of the congregation, for a memoriall for the sonnes of Israel, before Iehovah.

Annotations. AVenge the vengeance] or, Revenge the revengement of the sons of Israel, that is, take vengeance for the Israelites wrong and injurie upon the Midianites, who vexed Israel with their wiles, and beguiled them in the matter of Peor, Numb. 25. 17, 18. The Lord, to whom vengeance and recompence belongeth, Dent. 32. 35. (and would not therefore have men avenge themselves, Rom. 12. 19) commandeth this vengeance for his peoples sake, many of whom he had formerly slaine for sinning with the Midianites, Numb. 25. 9. and now turneth his hand against their enemies, because he is the avenger of all such, 1 Thess. 4. 6. Therefore he calleth it here, the vengeance of the sonnes of Israel; but Moses calleth it the vengeance of Iehovah, vers. 3. And the commandement is given to Moses the Magistrate, the Minister of God, a revenger to execute wrath upon evill doers, Rom. 13. 4. Midianites] in Greeke, Madianites, the posterity of Midian the son of Abraham by his wife Keturah, Gen. 25. 1, 2. Why these were now punished rather than the Moabites (their partners in sinne,) is touched on Numb. 25. 17. gathered unto thy peoples] that is, die and be buried: See the Annotations on Numb. 20. 24. and Gen. 25. 8. Vers. 3. to render] or, to give the vengeance of Iehovah, which phrase the Apostle useth in 2 Thess. 1. 8. giving (or rendring) vengeance on them that know not God. That which in vers. 2. was called the vengeance of the sonnes of Israel, is here named the vengeance of the Lord, as being executed by his word, and for the injury done unto him; for he that toucheth his people, toucheth the apple of his eye, Zach. 2. 8. The Chaldee here expoundeth it, the vengeance of the people of the LORD. Vers. 4. A thousand of a tribe a thousand] that is, of every tribe a thousand; in all, twelve thousand, vers. 5. which was but a small company in respect both of the six hundred thousands of Israel, Numb. 26. 51. and of the nation of the Midianites, governed by five Kings, vers. 8. But there is no restrain: to the Lord, to save by many, or by few, 1 Sam. 14. 6. And this small number was chosen, that the victorie might be acknowledged the Lords; as after this he said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine owne hand hath saved me, Iudg. 7. 2. Vers. 5. there were delivered] in Chaldee, there were chosen; in Greeke, they numbred. Vers. 6. Phinehas] the zealous Priest, who had formerly slaine Cozbi the Princes daughter of Midian, Num. 25. 7.—15. holy instruments] Hebr. instruments (or vessels) of holinesse: hereby the Arke and things belonging thereto may be meant, as appeareth by Numb. 14. 44. Or, because the Arke was but one, and he speaketh here of moe instruments, the trumpets may be understood: and so to reade it, the holy instruments, that is, the trumpets, &c. for and is sometime used by way of explication for that is, or to wit, as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim, or Golden plate (as some do) is unprobable, because they were not in the hand of Phinehas, but of Eleazar, who was the high Priest, Numb. 27. 21. and 20. 26. trumpets of alarme] to blow an alarme, that they might be remembred before the Lord their God, and saved from their enemies, according to the law and promise in Num. 10. 9. and practise in ages following, 2 Chron. 13. 12, 14, 15. Thus had they both Gods commandement, and the signes of his presence and aid, to sanctifie their expedition. Vers. 8. beside those] or, with those that were slaine; for the Hebrew gnal often signifieth with, as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where. five kings] called else-where Princes and Dukes of Sibon, Ios. 13. 21. But Sihon the Amorite being slaine before (Num. 21. 23, 24.) these Dukes of his now reigned as Kings, & fought against Israel, and were overcome by faith which subdueth kingdomes, Hebr. 11. 33. The Antichristian Amorite (the Beast) hath twice five, that is, ten Kings, as hornes on his head, which make warre with the Lambe (Christ,) and the Lambe overcommeth them, Rev. 17. 12, 14. and 19. 19.—21. Balaam also] they killed among (or with) those that were slaine of them, as is expressed in Numb. 13. 22. which also is added in the Greeke version here. So that either he stayed with the Midianites, when he departed from Balak, or returned from his place unto them, as is noted on Num. 24. 25. And hee died not the death of the righteous, (as he seemed to desire, Num. 23. 10.) but his iniquitie was upon his bones, though hee was the terrour of the mightie in the land of the living; yet was he broken in the midst of the uncircumcised, and lay with them that were slaine with the sword, as the Prophet speaketh of others, in Ezek. 32. 27, 28. Vers. 10. castles] or, goodly buildings, or, villages: see this word in Gen. 25. 16. The Chaldee here expoundeth it, their houses of worship or adoration, their Temples. Vers. 12. the captivitie] that is, the captives, women and children: see Num. 21. 1. So after in vers. 19. the bootie] or, the thing taken; which being here distinguished from the captives, meaneth the beasts and cattell, as appeareth by vers. 32. and 26. the spoile] a generall word for things taken in warre, Ios. 22. 8. implying sometime beasts and cattell also, as in 2 Chron. 15. 11. and all other things, as garments, gold, silver, &c. vers. 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals, 1 Sam. 14. 30. and the like. These all they brought unto the Governours and Congregation, to be disposed of according to the will of God, whose the victory was. Vers. 13. to meet them] As Melchisedek King and Priest, went forth to meet A bram returning from the slaughter of the Kings, Gen. 14. so Moses the King, Eleazar the Priest, and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian. Wherein the worke of Christ (our King and Priest) was figured: who after our spirituall warfare with the enemies of our salvation, meeteth us with his gracious Spirit, to sanctifie and blesse us, Hebr. 7. Also they went out to meet them, to provide for the cleansing of the Souldiers, wch were polluted by the dead, and might not therefore come into the campe before they were purified, Num. 5. 2, 3. and 19. 11, 12, 13. Vers. 14. the officers] or, the Bishops of the host, as both the Hebrew and Greeke words signifie: these were the captains, as after is explained. Moses who was the meekest man on earth in his owne matters, is yet observed to have beene often angry for the Lords cause, as is noted on Num. 12. 3. And he was wroth with the officers, because upon them lay the charge to direct and governe the people in the wayes of God. Compare Acts 20. 28. [illegible: 1 word] Pet. 5. 2, 3. Rev. 2. 1,—5. &c. the battell of the warre] the battell-ray (or host) of the warre: the first word signifieth warfare, as it is orderly set in array; the second meaneth the warre, fight or combat with the enemie. Vers. 16. the word of Balaam] the doctrine of Balaam, as Rev. 2. 14. or, (as the Chaldee expoundeth it) the counsell of Balaam; having reference to that counsell intimated, Num. 24. 14. a cause to commit] or, an occasion to commit (Heb. to give) atrespasse by fornication and idolatrie, Num. 25. 1, 2, 3. The Greeke translateth, to revolt and to despise the word of the Lord. the matter] Heb. the word; in Greeke, because of Phogor: see Num. 25. 3. 18. Vers. 17. knowne man by lying with a male] the latter explaineth the former, which sometime is used alone in the same meaning, as in Gen. 4. 1. Luke 1. 34. After it is said, knowne the lying with a male: the like phrases are in Iudg. 21. 11, 12. Vers. 19. seven dayes] for so long did the pollution by the dead continue, Num. 19. 11. any soule] that is, any person. purifie] with the water of separation, vers. 23. the law whereof was given in Num. 19. your captivitie] that is, your captives, or prisoners; as in vers. 12. The Iewes hold, that the heathens are not polluted by the dead, or with other like legall uncleannesse, as is noted on Num. 19. 14. But in this case, when heathens are captived by Israelites, and so become their lawfull possession, they are uncleane, and to be purified, by proportion from the law in Gen. 17. 12, 13. Wherupon Iarchi here saith, Your selves and your captivity, not that heathens doe receive uncleannesse, and need to be sprinkled; but as you the children of the covenant, so your captives also which come into the covenant, and are uncleane, have need to be sprinkled. and in the seventh day] according to the law in Num. 19. 19. the signification whereof is shewed there. Vers. 20. every garment] or, every cloth: the word implieth not onely garments for mans body, but cloathes for other use; as in Num. 4. 6 7, 8. instrument] or, vessell of skin; whatsoever is made of the skin of any beast: so after, every instrument (or vessell) of wood. worke of goats haire] that is, thing made of goats haire: the word haire may here be understood, as in Exod. 25. 4. some adde, of goats skins, it may also meane any other part, as Sol. Iarchi here saith, it implieth any instrument of the hornes, and of the hoofes, and of the bones. Vers. 21. which went] that is, which had gone: Hebr. which came; wherefore it may also bee Englished, which came from the battell: so the Greeke here translateth it; and so the Hebrew word which usually signifieth to, is by the holy Ghost in Greeke translated from, or out of, as in Rom. 11. 26. from Esay 59. 20. See the like noted on Gen. 36. 6. the ordinance] or the statute of the law; which the Greeke calleth Dicaioma, that is, the just ordinance, or righteous statute of the law. The same word Paul useth in Rom. 2. 26. if the uncircumcision (that is, the uncircumcised Gentile) keepe the ordinances (or righteous statutes) of the Law: and in Rom. 8. 4. that the ordinance (the righteous statute) of the Law might be fulfilled in us. So in Hebr. 9. 1. ordinances of divine service. Here Eleazar the Priest declareth to the people the Law which God had commanded Moses; as it was generally the dutie of Priests and Levites to teach Iakob Gods judgements, and Israel his Law, Deut. 33. 8. 10. Hag. 2. 11, 12. Mal. 2. 7. Moreover the heiffer, with whose ashes the purifying water was prepared, was expresly given to Eleazar, Num. 19. 3. &c. Vers. 23. that goeth thorow the fire] that is, will, or may abide the fire, and not be consumed therewith. Or, that commeth in the fire. and it shall be] or, that it may be cleane. water of separation] in Greeke, water of purification: the water mentioned in Num. 19. 9. which was to bee sprinkled upon the vessels with hyssop, Num. 19. 18. after they had passed thorow the fire. goeth not thorow the fire] that will not abide the fire, or commeth not in the fire. This latter, some of the Hebrew Expositors (as Iarchi and Targum Ionathan) doe follow, and understand by things that come in the fire, such vessels and instruments as are used at the fire, kettles, spits, and the like: and by things that come not in the fire, they understand cups, platters, and such like. But the former seemeth best. thorow the water] to bee washed therewith, and not sprinkled onely with that water of separation, Num. 19. By this passing thorow fire and water, the vessels had a legall purification from their ceremoniall uncleannesse; to signifie that the creatures are sanctified unto our use by the word of God and prayer, 1 Tim. 4. 4, 5. And sometime by vessels the Scripture signifieth men; and by their passing thorow fire and water, their cleansing from corruption by afflictions, and through the grace and spirit of Christ: as, I will gather you into the middest of Ierusalem, as they gather silver, and brasse, and iron, and lead, and tinne, into the middest of the furnace, to blow the fire upon it, to melt it, so will I gather you in mine anger, &c. Ezek. 22. 19▪—[illegible: 1 letter]2. And, in a great house there are not onely vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himselfe from these, he shall be a vessell unto honour, sanctified, and meet for the masters use; &c. 2 Tim. 2. 20, 21. Againe▪ Thou hast tried us as silver is txied, &c. wee went thorow fire, and thorow water, Psal. 66. 10, 12. See also Zach. 13. 9. Mal. 3. 3. Vers. 26. the summe] Hebr. the head, that is, the summe, or count, as the Greeke and Chaldee expound it: see Num. 1. 2. So after in vers. 49. Vers. 27. into two parts] or into halfes: Hebr. divide (or halfe) the bootie. The warre and victory being the Lords, hee divideth the prey at his pleasure, halfe to the 12 thousand souldiers, and halfe to the congregation who went not out to warre. So David made it an ordinance in Israel, As his part is that goeth downe to the battell, so shall his part be that tarrieth by the stuffe: they shall part alike, 1. Sam. 30. 24, 25. And to the warriers of the two tribes and the halfe that fought against the Canaanites, Iosua said, Divide the spoile of your enemies with your brethren, Ios. 22. 8. Vers. 28. And levie] or, And heave up; which the Greeke and Chaldee translate, And separate a tribute to the Lord: by this homage and tribute, they were to acknowledge the victory to be of God, and to shew their thankfulnesse for his salvation. So David dedicated unto the Lord, silver and gold, of all nations which hee had subdued, 2▪ Sam. 8. 11. 12. And Esaias prophesieth, In that time shall a present be brought unto the LORD of hosts, of a people scattered and peeled, &c. Esay 18. 7. one soule of 500] by soule is here meant person of mankinde, and living body of beasts, as after is explained. And as the 12000 souldiers had much more of the spoile, considering their small number, than the other many thousands of the congregation; so their tribute to the Lord was much lesse by proportion, they giving but the five hundreth part, when the congregation gave the fiftieth, ver. 30. God requireth lesse of them, as their labour, service, and jeoparding of their lives, had beene greater than their brethrens. Vers. 29. unto Eleazar] The Lord, who was the inheritance of the Priests and Levites, Dent. 18. 1, 2. and had given them the ordinary heave-offerings which the Israelites offered unto him, Num. 18. 19. giveth them also this extraordinary tribute which was levied for him. So Abram gave to Melchisedek the Priest the tithe of the spoiles which he had gotten in warre, Gen. 14. 20. And as the Levites had the tithes in Israel, and the Priests had but a tenth of those tithes, Num. 18. 21. 24. 26. 28. so is there here a like proportion allotted, whiles the Levites had the fiftieth part, vers. 30. and the Priests but the five hundreth. Vers. 30. one portion of fiftie] or, one taken (or detained) of fiftie: so in vers. 47. of the sheepe] or, of the flocke-beasts, that is, of sheepe and of goats; for both these are implied under the name flocke; as in Lev. 1. 10. of all beasts] that is, of all manner of beasts: but this seemeth to be meant of the beasts fore-named onely, and not of Camels, or other uncleane beasts; because in the particular summes after rehearsed, vers. 32.—39. there are no uncleane but Asses onely spoken of. Chazkuni here saith, If thou aske why God commanded not to take a tribute of the Camels, seeing there were man) camels there, as it is written in the warre of Gideon (against the Midianites) Their Camels were without number, Iudg. 6. 5. and 7. 12. the answer is, The Scripture mentioneth those onely whereof they tooke the tribute; and they tooke no tribute of uncleane beasts, save of Asses, because they are sanctified by the firstling of the Asse, Exod. 13. 13. and 34. 19, 20. which keepe the charge] or, observe the observation, keepe watch and doe the service: see the notes on Num. 18. 5. Vers. 32. the residue of the prey] the cattell (whose numbers follow) are called the residue or remainder, either because some had beene slaine for the souldiers to eat, or in respect of the gold and silver, and other such spoiles, whereof there was no tribute levied. Vers. 33. seventie and two thousand] that is, seventie thousand and two thousand, as was explained in the former verse. So after. Vers. 35. soules of mankind] Heb. soule of Adam, meaning by soule, the persons; and by Adam or mankinde, the women, as after is explained. For as at the first; both man and woman were called Adam, Gen. 5. 2. so the same name is often used for both sexes, as here and in vers. 40. 46, 47. Vers. 40. two and thirtie] So the whole number of beasts and girles (which were the Lords tribute out of the Souldiers halfe,) was eight hundred and fortie, which were given to Eleazar the Priest, vers. 41. Vers. 47. one portion of fiftie] or, one taken of fiftie,; as in vers. 30. The particular summes (as may be gathered by the former computation) were six thousand seven hundred and fiftie sheep, seven hundred and twentie oxen, six hundred and ten Asses, three hundred and twentie soules of young women: the whole summe of them altogether, was eight thousand and foure hundred, which were taken out of the Congregations halfe, and given to the Levites. So the whole prize brought home from the Midianites, and kept for the use of Israel, was of beasts and women-kinde, eight hundred thousand, and fortie thousand: out of which the Lord tooke for his Priests and Levites, nine thousand two hundred and fortie. Thus he enriched his people with the spoiles of their enemies; and they in homage & thankfulnesse to the Lord, gave him one of five hundred out of the one halfe, and one of fiftie, out of the other halfe; as Abram gave one of ten, to Melchisedek the Priest of God, of all the spoiles that he had taken from his enemies, Gen. 14. 20. Vers. 48. the Officers] or Bishops, as in vers. 14. Vers. 49. in our hand] that is, in our power, under our leading and charge: wch the Greeke and Chaldee translate, with us. there lacketh not Heb. there is not numbred, or mustered, to wit, as wanting or missing: for in such musters the number is observed, of those that are absent, as of those presēt. This was a rare and wonderfull mercie, that twelve thousand men of Israel should vanquish so great a nation of Midian without losse of any mans life, whereas commonly the sword devoureth one as well as another, 2 Sam. 11. 25. But hereby appeareth, that precious in the eyes of the LORD, is the death of his Saints, Psal. 116. 15. and a much like speech was uttered by our Saviour; Of them which thou gavest me, have I lost none, Ioh. 18. 9. Moreover, by this victory, God encouraged his people to fight the residue of his battels against the Canaanites. Vers. 50. an oblation for Iehovah] or, as the Chaldee explaineth it, the oblation of the Lord: in Greeke▪ a gift to the Lord. This was a voluntary gift, whereas the former levie was commanded, v. 25▪ &c. hath found] that is, hath gotten in this war. jewels] or instruments, vessels. atonement for our soules] that is, for our lives which God hath spared; and that there be no plague amongst us, as Exod. 30. 12. Herein also they might have respect unto their sinne in sparing the women alive, for which Moses reproved them, vers. 14. 17. Thus though they found all alive, yet were they not proud, neither boasted of their valour, but gave the glory unto God, and in themselves they were humbled in conscience of their unworthinesse. Vers. 51. every wrought jewell] Hebr. jewell (or instrument) of worke; that is, cunningly wrought. So as the matter was the best of gold; the forme also was the best. Chazkuni here saith; The Scripture sheweth that they brought no broken instrument. Vers. 52. shekels] what the shekell waighed, see on Gen. 20. 16. of the captaines] or, from the captaines; that is, Moses tooke the gold of them; as in vers. 51. and 54. Vers. 54. the Tent] the Lords Tabernacle, where it was a memoriall for them: as the like is spoken of the halfe shekels wch the Israelites gave when they were numbred, to make atonement for their soules, Exod. 30. 15, 16.