Numbers · Chapter 31

Verse 1. Avenge the children of Israel of the Midianites — 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 was pleased to spare them, because the measure of their iniquity was not yet full.

Verse 2. Gathered unto thy people.] Where? Not in the grave surely. Moses was gathered with none of them, his burial-place no man ever knew. “But being gathered unto one’s people means dying.” It does imply dying, but it does not mean this only. The truth is, God considers all those who are dead to men in a state of conscious existence in another world. Therefore he calls himself the God of Abraham, and of Isaac, and of Jacob; now God is not the God of the dead, but of the living; because all LIVE to HIM, whether dead to men or not. Moses therefore was to be gathered to his people-to enter into that republic of Israel which, having died in the faith, fear, and love of God, were now living in a state of conscious blessedness beyond the confines of the grave. See Clarke’s note on “Genesis 25:8”, and “Genesis 49:33”.

Verse 2. Avenge the children of Israel of the Midianites. If it were just to cut off twenty four thousand of the Israelites for the awful feast, apostasy, and fornication at Baal-peor, it was equally just to punish Midian.

2. Avenge the children of Israel — This is stronger than an ordinary declaration of war. It is the execution of the righteous sentence of Jehovah. Midian had deliberately plotted the moral and national ruin of Israel, clearly demonstrated to be the people of God by the favours shown them. The means employed by the Midianites to compass the downfall of Israel reveals a moral obliquity so marked and contagious as to call for the seven punitive measures ordered. Gathered unto thy people — Numbers 27:13, note.

V. 3. 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, Numbers 31:2, and Moses’s chief desire was to avenge God rather than himself or the people.

Verse 3. Avenge the Lord of Midian.] It was God’s quarrel, not their own, that they were now to take up. These people were idolaters; idolatry is an offence 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, (Numbers 31:2,) because their souls as well as their bodies had been well nigh ruined by their idolatry.

Verse 3. Avenge the Lord — What in the preceding verse is termed avenging Israel, is here called avenging the Lord, because by their idolatry and lewdness, and by seducing God’s people into rebellion against him, they had offered a high affront to him. God’s great care was to avenge the Israelites, and Moses’s chief desire was to avenge God, rather than himself or the people.

3. Arm some of yourselves — The strong faith of Moses that Jehovah would signally interpose in behalf of Israel is seen in the order to call out but one fiftieth of the army, though Midian, judging from the five kings slain, and the greatness of the spoils, was a mighty foe. Avenge the Lord — It was pre-eminently Jehovah’s war in vindication of his own honour, for he who touches his people touches the apple of his eye.

Ver. 4. Of every tribe a thousand. The twelve thousand sent against the Midianites were picked men, such as the enemy could not resist; and they were the more encouraged to see the priests and the ark of God marching at their head. The people of Midian seem to have been surprised in their sins, and to have made no defence.

V. 5. 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.

Verse 5. 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 conquests in Canaan.

5-7. Twelve thousand — The conscription of so small a number against the hosts of Midian; the appointment, as commander, of Phinehas, who had recently so greatly signalized himself by his zeal against the sin to which Midian had decoyed Israel; the holy instruments, the trumpets, and other furniture of the tabernacle borne with the army — all indicate that the arm of Jehovah is to be made bare in victory; and the indication is strikingly confirmed by the miraculous preservation from death of every Israelite sent to the war. The trumpets — These were for the double purpose of giving an alarm blast and of a memorial or pledge that Israel should be remembered by Jehovah in the day of battle. Numbers 10:9, note. And they warred — There is no record of the decisive battles and brave deeds of this campaign; only the results are noted. Since Jehovah signally fought on this occasion, it is fitting that little or no mention should be made of his humble human allies. Slew all the males — The adults were slain on the field of battle and in the sacking of cities, since it was a war of vengeance.

V. 6. 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.

Verse 6. A thousand of every tribe] Twelve thousand men in the whole. And Phinehas, the son of Eleazar; some think he was made general in this expedition, but this is not likely. The ark and its contents must proceed to this battle, because the battle was the Lord’s, and he dwelt between the cherubim over the ark; and Phinehas, who had before got a grant in the eternal priesthood, was chosen to accompany the ark in place of his father Eleazar, who was probably now too far advanced in years to undergo the fatigue. Who then was general? Joshua, without doubt, though not here mentioned, because the battle being the Lord’s, he alone is to have the supreme direction, and all the glory. Besides, it was an extraordinary war, and not conducted on the common principle, for we do not find that peace was offered to the Midianites, and that they refused it; see Deuteronomy 20:10, &c. 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.

Verse 6. 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 enterprise. The holy instruments — The holy breast plate, wherein was the Urim and Thummim, which was easily carried, and was very useful in war, upon many emergent occasions.

Ver. 6. The holy instruments and the trumpets. Phinehas took the ephod, that he might on an emergency consult the Lord by Urim and Thummim.— Trumpets, being mentioned in the plural number, any person it appears, might aid the priest in blowing them for various purposes. All Gideon’s men were allowed to blow their trumpets.

5-7. Twelve thousand — The conscription of so small a number against the hosts of Midian; the appointment, as commander, of Phinehas, who had recently so greatly signalized himself by his zeal against the sin to which Midian had decoyed Israel; the holy instruments, the trumpets, and other furniture of the tabernacle borne with the army — all indicate that the arm of Jehovah is to be made bare in victory; and the indication is strikingly confirmed by the miraculous preservation from death of every Israelite sent to the war. The trumpets — These were for the double purpose of giving an alarm blast and of a memorial or pledge that Israel should be remembered by Jehovah in the day of battle. Numbers 10:9, note. And they warred — There is no record of the decisive battles and brave deeds of this campaign; only the results are noted. Since Jehovah signally fought on this occasion, it is fitting that little or no mention should be made of his humble human allies. Slew all the males — The adults were slain on the field of battle and in the sacking of cities, since it was a war of vengeance.

V. 7. 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, Deuteronomy 20:13, only their fault was, that they did not consider the special reason which they had to involve the women in the destruction.

Verses 7, 8. They slew all the males — That is, they slew those who were in the fight, and who did not save themselves by flight. As a nation they had forfeited their lives to the laws of God, and he, as judge of all the earth, had given command that the sentence of his laws should be executed on the guilty. Le Clerc properly observes, that there was this material difference between the wars of other nations and those of the Jews, that the former followed the bent of their own passions; whereas the Jews were only the ministers or executioners of divine justice, most evidently appointed to this work by God himself, as he manifested by a train of miracles wrought among and for them, such as had never been known on the earth before. So that no consequence can be deduced from their conduct in their wars, to warrant the like conduct in other people. Balaam also they slew — He suffered justly, for being the wicked instrument of seducing the Israelites from their allegiance to Jehovah.

5-7. Twelve thousand — The conscription of so small a number against the hosts of Midian; the appointment, as commander, of Phinehas, who had recently so greatly signalized himself by his zeal against the sin to which Midian had decoyed Israel; the holy instruments, the trumpets, and other furniture of the tabernacle borne with the army — all indicate that the arm of Jehovah is to be made bare in victory; and the indication is strikingly confirmed by the miraculous preservation from death of every Israelite sent to the war. The trumpets — These were for the double purpose of giving an alarm blast and of a memorial or pledge that Israel should be remembered by Jehovah in the day of battle. Numbers 10:9, note. And they warred — There is no record of the decisive battles and brave deeds of this campaign; only the results are noted. Since Jehovah signally fought on this occasion, it is fitting that little or no mention should be made of his humble human allies. Slew all the males — The adults were slain on the field of battle and in the sacking of cities, since it was a war of vengeance.

Verse 8. Balaam-they slew with the sword.] This man had probably committed what St. John calls the sin unto death-a sin which God punishes with temporal death, while at the same time he extends mercy to the soul. See Clarke’s remarks at “Numbers 24:25”.

Verses 7, 8. They slew all the males — That is, they slew those who were in the fight, and who did not save themselves by flight. As a nation they had forfeited their lives to the laws of God, and he, as judge of all the earth, had given command that the sentence of his laws should be executed on the guilty. Le Clerc properly observes, that there was this material difference between the wars of other nations and those of the Jews, that the former followed the bent of their own passions; whereas the Jews were only the ministers or executioners of divine justice, most evidently appointed to this work by God himself, as he manifested by a train of miracles wrought among and for them, such as had never been known on the earth before. So that no consequence can be deduced from their conduct in their wars, to warrant the like conduct in other people. Balaam also they slew — He suffered justly, for being the wicked instrument of seducing the Israelites from their allegiance to Jehovah.

Ver. 8. Five kings. As every tribe had its prince, so when they built cities every town had its king: greater kingdoms and empires were all formed by conquests.

8. Slew the kings of Midian — “Our translators have not exhibited the distinction between the two Hebrew words here employed. Render thus: And the kings of Midian they put to death, besides those that fell in battle; namely, etc. From which it would seem that besides these five, put to death after battle, there were other Midianitish kings who perished fighting; and also that Balaam (chap. xxii-xxiv, notes) did not fall in battle, but was judicially executed.” — Canon Cook. Five kings — Vassals of Sihon, the Amorite. Joshua 13:21, note. These, together with Balaam, were reserved for a more formal execution because they were instigators (verse 16) of the wicked plot to draw Israel into the pollution of idolatry and whoredom.

10. Cities wherein they dwelt — Literally, towns in their dwellings. These were not built by the Midianites a nomad race, but probably by the Moabites who had been dispossessed by the Amorites under Sihon. This country was allotted to Reuben. Joshua 13:15-23. Goodly castles — Not modern castles, but “encampments,” (R.V.,) rude dwellings made of stone walls surmounted by a canvass or skin covering. These, arranged in a circle, constituted a pastoral hamlet such as are found today among the Arabs and in Algeria.

11. Prey… of men — Human beings, women and children, prisoners of war.

12. The plains of Moab — Numbers 22:1, note.

V. 13. 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.

Verses 13, 14. Went forth to meet them — Partly to put respect upon them, and congratulate them on their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it. Moses was wroth with the officers — Because they had spared those who were most criminal, and who, by the law of God, were worthy of death, as idolaters, and as persons who had seduced God’s people to idolatry, Numbers 25:6, 17, 18.

TREATMENT OF THE PRISONERS, 13-18.

13. Went forth to meet them — As Melchizedek, king and priest, met Abram after the slaughter of the kings, (Genesis 14:18,) to bless the victor and receive tithes. Moreover, the law required the cleansing of the soldiers after a battle before entering the holy camp of Israel. Numbers 5:2, 3, and 19:11-18, notes.

Verses 13, 14. Went forth to meet them — Partly to put respect upon them, and congratulate them on their happy success; and partly to prevent the pollution of the camp by the untimely entrance of the warriors into it. Moses was wroth with the officers — Because they had spared those who were most criminal, and who, by the law of God, were worthy of death, as idolaters, and as persons who had seduced God’s people to idolatry, Numbers 25:6, 17, 18.

14. Moses was wroth — The meekest man on earth was, (Numbers 12:3, note,) under personal abuse, often angry in the interest of justice. The more Godlike a man is, the more capable he is of indignation against sin. Plato compares the man who is not angry against injustice to one who has a withered muscle. Mark 3:5, note.

Ver. 15. Have ye saved all the women alive? These were to be saved alive, according to Deuteronomy 20:14; but exceptions were made here, because these women had seduced the Israelites; and exceptions were made also against the women of the seven nations. Deuteronomy 20:16. In all the east, the married were known by their dress. The prostitutes of Baal-peor must not be turned loose on the Hebrew camp. The sentence, though severe, was just.

15. All the women — In the gradation of guilt Balaam, Balak, and the princes were first as contrivers of the nefarious scheme to draw Israel into crime, and the women of Midian were second as the agents in its execution. Hence the indignant surprise of Moses that the latter had been spared when punishment for the past and security for the future demanded their death.

Verse 16. Through the counsel of Balaam — Since the Moabites and their associates were taught by Balaam to acknowledge Jehovah to be a very powerful deity, even superior to the gods of other nations, (Numbers 23:19, and 24:16,) is it not strange that they should have been induced, by Balaam’s persuasion, rather to entice the Israelites to their idolatry, than with them to embrace the worship of the true God? But the case appears to be that those idolaters considered the God of the Hebrews, not as the supreme God of the universe, but as a mere local deity, who might indeed be superior to other gods, but still was but the tutelary god of the Jews. Now with respect to those tutelary deities, their opinion was, that they required a certain form and manner of worship from their own people, which neglected, they incurred their grievous displeasure. Thus, as the Moabites and their confederates were under a persuasion that they could bring anger upon Israel from Jehovah, by seducing them from his instituted worship, so they might think themselves no less liable to the resentment of Chemosh, Peor, or some other of their own gods, had they adopted the Jewish modes and object of worship, and abandoned their own.

16. Matter of Peor — See Numbers 25:3, 18, notes.

V. 17. The little ones-Which they were forbidden to do to other people, Deuteronomy 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.

Verse 17. 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.

Verse 17. Kill every male among the little ones — Which they were forbidden to do to other people, (Deuteronomy 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 supreme Lord of all men’s lives, who, as he gives them, so may take them away when he pleaseth, did equal them in the punishment. Kill every woman, &c. — Partly for punishment, as having, in general, either prostituted themselves to the Israelites, or some way been accessary in enticing them to idolatry, in which they were so confirmed that there was no hope of reclaiming them; and partly for prevention of the like mischief in future; for had they been saved alive, they would probably have continued to lead the Israelites into the sin of fornication, and have poisoned their minds by their superstitions. The female children were to be spared, because, being young, there was some hope they might be reformed from idolatry, and become proselytes to the true religion. These they might have as servants, or might marry them.

17. The little ones — The object of the command to kill every male was to exterminate the whole nation, the cup of whose iniquity was full. For the righteousness of the mode see Joshua 6:21, note. Every woman who might possibly have been engaged in the licentious worship of Peor was to share the fate of the male children, to preserve Israel from all taint of that abomination. The pure maidens could be incorporated into Israel without peril to the national religion. Joshua 6:23-25, notes. They could not be treated as concubines, since the law against fornication was in full force, (Deuteronomy 22:25-29,) but they could be lawfully married to their captors. Deuteronomy 21:10-14.

TREATMENT OF THE PRISONERS, 13-18.

13. Went forth to meet them — As Melchizedek, king and priest, met Abram after the slaughter of the kings, (Genesis 14:18,) to bless the victor and receive tithes. Moreover, the law required the cleansing of the soldiers after a battle before entering the holy camp of Israel. Numbers 5:2, 3, and 19:11-18, notes.

Verses 19, 20. Abide without the camp seven days — According to the law, Leviticus 15:13. Purify yourselves — With the water of sprinkling, Numbers 19:9. 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.

THE SOLDIERS, PRISONERS, AND SPOILS CEREMONIALLY CLEANSED, 19-24.

19. Without the camp seven days — The duration of pollution by the dead. Numbers 19:11, note. Any person — Hebrew, soul. Numbers 5:2, note. Purify — With the water of separation. Captives were not rendered unclean by contact with the dead until they were incorporated into Israel as lawful possessions. Then they must be purified on the third and on the seventh day. Numbers 19:12, note.

V. 20. 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.

Verses 19, 20. Abide without the camp seven days — According to the law, Leviticus 15:13. Purify yourselves — With the water of sprinkling, Numbers 19:9. 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.

20-23. All raiment — Or cloth for any use. Numbers 4:6, 7, notes. Every thing that could not bear the fire was to be drawn through water. The metals were to be passed through the fire and then to be sprinkled with the water of separation. Fire and water as purifiers are symbols of spiritual sanctification. Matthew 3:11; Psalm 66:10, 12; John 3:5, notes.

20-23. All raiment — Or cloth for any use. Numbers 4:6, 7, notes. Every thing that could not bear the fire was to be drawn through water. The metals were to be passed through the fire and then to be sprinkled with the water of separation. Fire and water as purifiers are symbols of spiritual sanctification. Matthew 3:11; Psalm 66:10, 12; John 3:5, notes.

Ver. 22. The tin; lydb Bedil, stannum or tin is mentioned four times in the old testament. There is no doubt that this beautiful metal came even at that early age from Cornwall in Phœnician ships, as Pliny afterwards reports.

20-23. All raiment — Or cloth for any use. Numbers 4:6, 7, notes. Every thing that could not bear the fire was to be drawn through water. The metals were to be passed through the fire and then to be sprinkled with the water of separation. Fire and water as purifiers are symbols of spiritual sanctification. Matthew 3:11; Psalm 66:10, 12; John 3:5, notes.

Verse 23. The water of separation] The water in which the ashes of the red heifer were mingled; See Clarke “Numbers 8:7”; “Numbers 19:2”, &c. 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.

20-23. All raiment — Or cloth for any use. Numbers 4:6, 7, notes. Every thing that could not bear the fire was to be drawn through water. The metals were to be passed through the fire and then to be sprinkled with the water of separation. Fire and water as purifiers are symbols of spiritual sanctification. Matthew 3:11; Psalm 66:10, 12; John 3:5, notes.

Ver. 24. Ye shall wash your clothes. Livy says that the Macedonian army, on returning from war, marched between the two parts of a dog cut across, and hung on each side of the road. Men with bloody hands ought to wash their hands and hearts before they enter the house of God.

24. Wash your clothes — According to the law. Numbers 19:19. THE ALLOTMENT OF THE SPOILS, 25-47.

26. Chief fathers — This means heads of the fathers’ houses. See full form, Exodus 6:14.

V. 27. 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.

Verse 27. Two parts — The congregation was to have 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 twelve thousand, were to have a far greater share than their brethren, because they underwent greater pains and dangers.

27. The prey — The spoils and captives. Two parts — The soldiers and the congregation were to share equally. Joshua 22:8, note.

Verse 28. And levy a tribute unto the Lord-one soul of five hundred, &c.] 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, Numbers 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.

28. Levy a tribute — One fifth of one per cent. of the portion of the army of the human captives and animals was to be set apart for the Lord in acknowledgment of him as the God of battles and the author of victory.

V. 29. An heave-offering-In thankfulness to God for their preservation and good success.

Verses 29, 30. A 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, 1st, Because this was taken out of the people’s portion, whose hazards being less than the others, their gains also, in all reason, were to be less. 2d, Because this was to be distributed into more hands, the Levites being now more numerous, whereas the priests were but few.

29. A heave offering — Numbers 15:19, note. This was for the support of the priests, as were the tithes. Numbers 5:9, note. They might put the cattle into their own flocks as did the Levites, (Numbers 35:3,) and slay them as they required them. The maidens were employed as servants. The asses they sold.

V. 30. 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.

Verses 29, 30. A 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, 1st, Because this was taken out of the people’s portion, whose hazards being less than the others, their gains also, in all reason, were to be less. 2d, Because this was to be distributed into more hands, the Levites being now more numerous, whereas the priests were but few.

30. One… of fifty,… unto the Levites — Two per cent. of the spoils shall be given by the people to Levi, the priestly tribe. These in turn, according to law, (chap. 18:26-28,) would give a tenth of their receipts, or a five hundredth of the whole booty, to the priests, making their entire receipts two five hundredths of the whole. But in this case the law was not applied, as appears from the following allotment of the spoils: Sheep. Beeves. Asses. Persons.

Whole number 675,000 72,000 61,000 32,000

To the army 337,500 36,000 30,500 16,000

To the people 337,500 36,000 30,500 16,000

To the Levites 6,750 720 610 320

To Jehovah 675 72 61 32

If the Levites gave a tithe of their portion to Jehovah, of which we have no record in this case, his portion would have been double that which is shown in the account. The spoils, strictly so called, armour, household goods, clothing, and money were not divided in common, but belonged to the individual captors. We are not to suppose that the above scheme includes the sheep and beeves consumed by the army in the field, but only those brought to the camp on the plains of Moab. The enormous quantity of the booty indicates the strength of the foe and the magnitude of the victory.

THE FREEWILL THANK OFFERING TO JEHOVAH, 48-54.

Verse 32. 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, Numbers 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, Numbers 31:49.

As the booty was divided into two equal parts, Numbers 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, Numbers 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, Numbers 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

of beeves

}

72,000}

To the

soldiers

36,000 To the Lord from

the soldiers

72

} To the

people

36,000 To the Levites

from the people

720

of asses

}

61,000}

To the

soldiers

30,500 To the Lord from

the soldiers

61

} To the

people

30,500 To the Levites

from the people

610

of persons

}

32,000}

To the

soldiers

16,000 To the Lord from

the soldiers

32

} To the

people

16,000 To the Levites

from the people

320

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.

Ver. 34. Sixty one thousand asses. Horses are not named; they were not so well adapted for the mountainous ranges of Moab. In Spain also the asses are preferred for the hills.

Ver. 40. Sixteen thousand female children. The boys slain would be the same in number: yet great numbers of this nation must have saved themselves by flight, for in less than two hundred years the Midianites gained the ascendancy over the Hebrews. See Judges 6.

49. There lacketh not one man — The supernatural element in this campaign is seen in this astonishing report of the officers of the army, that not a man of the twelve thousand who went forth to this war failed to answer to the roll call on their last review before entering the camp. It is remarkable that in all the record of Joshua’s conquest of Western Palestine there is no dead list, save in the case of the defeat before Ai, which was in consequence of unpunished sin in the camp. Joshua 7, notes.

V. 50. An atonement-For their error noted, Numbers 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.

Verse 50. 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 Clarke’s note on “Exodus 25:39”, where the true value of the shekel is given, and a rule laid down to reduce it to English money.

NUMBERS

Verse 50. We have brought an oblation — Finding, to their great joy and surprise, that not a single man was missing of the whole twelve thousand, they unanimously resolved, out of the free plunder, to make a voluntary offering to God, for the service of religion. To make an atonement — For their error, noted verses 14, 15, 16; and withal for 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.

50. An oblation for the Lord — A practical expression of gratitude shown by every man for his miraculous preservation. Jewels — Modern scholarship thus revises this list: ankle chains, (R.V.,) or arm rings, (2 Samuel 1:10,) bands or bracelets, signet rings, hoops, (Ezekiel 16:12,) earrings, and gold buckles or balls, Or, R.V., armlets, (margin,) necklaces. An atonement for our souls — Knobel, in his attempt to find some sin to be expiated, fixes upon Israel’s failure to destroy all the Midianites, but Keil and Baumgarten think that the feeling of the soldiers that they were unworthy of any such grace as had been shown them in exemption from death in war justifies this strong expression, “for the expiation of their souls.” Hence the oblation constructively “covers” the guilt incurred by unacknowledged mercies by preventing its imputation. In the same manner the half shekel was an atonement. Exodus 30:15. Sin actually incurred was usually expiated by blood, (Leviticus iv and 17:11, notes,) but sometimes by intercession (Exodus 32:30) or its symbol, the burning of holy incense, (Numbers 16:46, note,) and once by extraordinary zeal in punishing crime. Numbers 25:8, 13.

52. All the gold — 16,750 shekels of gold are equal to nearly $123,000. Considering the greater purchasing power of gold in ancient times, this amount would be probably equal to nearly a million of dollars. This shows the greatness of the conquered foe. Estimating the 32,000 maidens to be one fifth of the population ruled by the five kings, the sum total would be 160,000. The military strength would be about 40,000 men. “The quantity of jewelry 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 Judges 8:26, according to which Gideon took as much as 1,700 shekels in weight of golden rings from the Midianites alone, besides ornaments of other kinds.” — Keil and Delitzsch.

53. The men of war — The common soldiers seem not to have

contributed to this memorial offering. Possibly all the golden booty was a perquisite of the officers, and the privates took the less valuable spoil.

54. A memorial — The ornaments may have been melted and wrought up into one piece of a monumental form.