Numbers 31:1–18

The Lord commands war next. He said to Moses, "Avenge the people of Israel on the Midianites; afterward you shall be gathered to your people." This is, therefore, the last thing in the official life of Moses. The Lord had commanded this war against Midian before (25:16-18), but the carrying out of it was delayed. Now it was to be done. The Midianites were to suffer for the wicked thing they had done to Israel: they had seduced Israel into the idol worship of Baal Peor.

But let us mark well that before the LORD said, "Avenge the people of Israel on the Midianites," He had avenged Himself on the children of Israel. By His command Moses said to the judges, "Each of you kill those of his men who have yoked themselves to Baal of Peor." … The New Testament says that judgment must begin at the household of God (see 1 Peter 4:17). And so God began with Israel. To begin at home is the true and right way. It is a divine principle. It marks God's way here, and it marks His true servant too. That is true whether the aim is closer communion with Him, greater zeal in active service, or, as in Israel's case, vengeance upon God's enemies.

"Avenge," says the LORD, "the people of Israel on the Midianites; afterward you shall be gathered to your people." … "And Moses spoke to the people, saying, 'Arm men from among you for the war, that they may go against Midian to execute the LORD's vengeance on Midian.'" Is this not perfection? When the LORD spoke, He told His servant to take vengeance for the people of Israel on the Midianites. But when Moses spoke, he told them to take vengeance for the LORD on Midian. How exactly the LORD secures His own glory, and in grace to His people! The LORD thought of the children of Israel, and the children of Israel would think of the LORD. It was one common interest — the LORD and Israel had at heart one and the same thing.

The Midianites had been guilty of seducing Israel, and God required that account to be settled. This was the last charge laid upon Moses before his death (v.2). His own father-in-law was a Midianite (Ex. 3:1). So it was surely a painful responsibility for Moses to command Israel to take vengeance for the Lord on Midian. Yet there is no sign that he even hesitated. He had learned that the word of the Lord is absolute, and he would not question it at all.

The schemes of the daughters of Midian had trapped the people, through the evil influence of Balaam … Now they are called to clear themselves completely from all the defilement they had contracted through lack of watchfulness. The sword is to fall on the Midianites. All the spoil must pass either through the fire of judgment or through the water of purification. Not one bit of the evil thing may pass unjudged.

Moses was not to pass off the scene until the Midianites, which included Moab, were destroyed. Israel's normal path was to pass in peace through these peoples who lived on the fringe of the promised land. In the same way, the normal path of a Christian is to be an inoffensive pilgrim on his heavenward way. But these were the people who had seduced Israel into sexual sin. That sin is a picture of the unholy mixing and alliance with the world-system that is such a danger to the Christian.

This, then, is the last thing in the official life of Moses. God had already commanded this war against Midian (25:16-18), but it had been put off. Now the time had come to carry it out, and the Midianites were to suffer for the wicked thing they had done to Israel: they had seduced Israel into the idol worship of Baal Peor.

God could not let His servant pass away before he saw this disgrace completely wiped out… It would not have suited the grace of God toward His servant to leave a painful thought on his heart now that he was about to be gathered to his fathers, or fall asleep.

Isn't this perfection? When the LORD spoke, He told His servant to avenge the people of Israel on the Midianites. But when Moses spoke, he told them to avenge the LORD on the Midianites. How precisely the LORD secures His own glory, and in grace to His people! The LORD thought of the people of Israel, and the people of Israel would think of the LORD. It was one common interest.

By right, the people ought not to have had any occasion to encounter it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with people outside God's covenant.

His own father-in-law was a Midianite (Ex. 3:1). So it was surely a hard thing for Moses to command Israel to take vengeance for the Lord on Midian. Yet there is no indication that he even hesitated. He had learned the word of the Lord is absolute and he would not at all question it.

The LORD, whose great servant he was, gave him the joy of cleansing the worshippers of the one true God by judgment on the guilty. The gods of Moab had attacked those worshippers. Wasn't this sweeter to him than even entering the good land? It was surely more to the glory of the LORD. This was his last great act. What a privilege, what grace to a man who had once failed to treat God as holy before Israel!

There is another day of vengeance coming which will fall heavily upon the Gentile world. The Lord will avenge His people Israel and judge the nations for the sin they committed against them. Of this the prophetic Word speaks often. That day is closely linked with Israel's restoration to the land. Then the true King-Priest will appear, like Phinehas, who was with the army of Israel (Isaiah 63:1-6; 2 Thess. 1:7-9).

When the LORD spoke, He told His servant to avenge the people of Israel on the Midianites. But when Moses spoke, he told them to execute the LORD's vengeance on Midian. Is this not perfection? How exactly the LORD secures His own glory, and in grace to His people! The LORD thought of the people of Israel, and the people of Israel would think of the LORD. It was one common interest — the LORD and Israel had at heart one and the same thing. This was truly the mighty grace of God, completely reversing what the sin of man had done. As they fell under the power of the snare, it might have seemed that they must be separated from the LORD. But no; the bond had to be fastened tight, never to be broken.

Now, this war was what we may call abnormal. By right, the people ought not to have had any occasion to fight it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised.

If we fall into idolatry, if we commit fornication with the world by yielding to its bait, if in any way at all we make friends with the world in the desert, we make wars for ourselves. We gain no spiritual ground from such warfare. God is obliged to make our relations with the world change completely. If we had not formed close ties with them, we would not have had that trouble. But since they deceive us as our friends, we must become enemies. Having no relations with them at all is our proper and peaceful position.

The expedition did not need a great force. There was no question of calling up all Israel now. A small body would be enough. It had to be a select company, not the bravest chosen as such, but some of every tribe had to have a part in it. It is a question of executing the LORD's vengeance on the Midianites, and the tribes would share it between them equally. Anything that brought in Israel as a whole would give the people prominence. That would defeat this identification with His name, even if it did not look like national feeling or personal revenge.

The priest is the prominent person; and the holy instruments, the prominent means. It is a question of wiping away the stain caused by their unholy association with the enemy. So instead of a general with sword and spear, it is a priest with holy instruments who appears in the foreground. True, the sword is here; but it is not the prominent thing. And that priest is the same man who first carried out judgment on the very evil that has to be avenged here.

His own father-in-law was a Midianite (Exodus 3:1). So it was surely a painful responsibility for Moses to command Israel to take vengeance for the Lord on Midian. Yet there is no sign that he even hesitated. He had learned that the word of the Lord is absolute and he would not question it at all.

The key is found in the third verse: the men are to go against Midian to execute the vengeance of the LORD upon Midian. There is another day of vengeance coming which will fall heavily upon the Gentile world. The Lord will avenge His people Israel and judge the nations for the sin they committed against them.

Now, this war was what we may call abnormal. By right, the people ought not to have had any occasion to encounter it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unhallowed dealings with the uncircumcised. So although Joshua had been properly appointed to succeed Moses as leader of the people, we find no mention of him at all in connection with this war.

But if we fail — if we fall into idolatry, if we commit immorality with the world by giving in to its lures, if we form a friendship with the world in the desert in any way at all — we make wars for ourselves. And we gain no spiritual ground by such warfare. God has to change our relations with the world completely. If we had not formed close ties with them, we would not have had that trouble. But since they deceive us as our friends, we must become enemies.

When the Lord spoke, He told His servant to take vengeance for the children of Israel on the Midianites; but when Moses spoke, he told them to take vengeance for the Lord on Midian. See how exactly the Lord secures His own glory, and in grace to His people! The Lord thought of the children of Israel, and the children of Israel would think of the Lord. It was one common interest — the Lord and Israel had at heart one and the same thing.

The expedition did not need any great force. There was no question of calling out all Israel now. A small body would be enough. It had to be a select company — not the bravest chosen as such, but some of every tribe had to take part in it. This is about taking vengeance for the Lord on the Midianites, and the tribes would share it equally between them. Anything that brought in Israel as a whole would give them prominence, and that would defeat this identification with His name — even if it did not look like national feeling or personal vengeance.

Everything shows the character of what is done: it is Israel's vengeance, yet the Lord's none the less… Each tribe furnishes its quota and takes its part. The blow falls, swift, irresistible, decisive.

The priest is the prominent person, and the holy instruments the prominent means. This is about wiping away the stain caused by their unholy association with the enemy. So instead of a general officer with sword and spear, a priest with holy instruments appears in the foreground. True, the sword is here, but it is not the prominent thing. It is the priest with the vessels of the sanctuary — and that priest is the very man who first carried out judgment on the same evil that now has to be avenged.

Priestly work is generally connected with grace and intercession. But the holiness of priesthood also needs firm judgment of evil. So Phinehas was the right leader in this case.

But God is gracious. So, through a special application of priestly ministry, they were able not only to defeat the Midianites but to carry away much spoil… His grace shines out very brightly in the scene before us, since He actually agrees to accept a portion of the spoils taken from the Midianites. But the evil had to be judged thoroughly. In the end, the fire of judgment and the water of purification had to do their work on the spoil, before God or His people could touch any part of it.

Now, this war was what we may call abnormal. By right, the people ought not to have had any occasion to encounter it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own dealings with people outside the covenant. Because of this, Joshua is never mentioned in connection with this war, though he had already been properly appointed to succeed Moses as leader of the people. The expedition is given instead to Phinehas, the son of Eleazar the priest, and he sets out with the holy instruments and the trumpets.

When the Lord spoke, He told His servant to avenge the children of Israel on the Midianites. But when Moses spoke, he told the people to avenge the Lord on Midian. How exactly the Lord secures His own glory, and in grace to His people! The Lord thought of the children of Israel, and the children of Israel would think of the Lord. It was one common interest — the Lord and Israel had at heart one and the same thing. They had fallen into the snare. It might have seemed that they must be separated from the Lord. But no; the link must be riveted, never to be broken.

A small body would be enough. It must be a select company, not the bravest chosen as such, but some of every tribe must have part in it. It is a question of avenging the Lord of the Midianites, and the tribes would share it between them equally. Bringing in all Israel would give the nation prominence. That would spoil this identification with His name, even if it never looked like national feeling or personal revenge. Neither of those may have a place here. Everything must be done in holiness in His name. It must be the Lord's vengeance, so it is ordered in a sacred way. It was a small body to send against such a formidable people.

Before Israel finally takes the land, judgment will clear the way for peace. In the same way, here, before Israel crosses the Jordan, judgment falls on Midian, the sons of strife. It is the shadow of that final judgment. Everything shows the character of what is done: it is Israel's vengeance, yet the Lord's none the less. The blow falls, swift, irresistible, decisive.

Now fresh victory awaited Israel in the expedition against Midian. Twelve thousand went out to war. Twelve thousand returned victorious. Not a man was lost. Yet the five kings of Midian were killed, and every Midianite as well, along with Balaam the son of Beor.

Suppose we fail. We fall into idolatry. We commit fornication with the world by yielding to its bait. Or in any way at all we make friends with the world in the desert. Then we make wars for ourselves, and this kind of warfare gains us no spiritual ground. God is obliged to make our relations with the world undergo a total change. If we had not formed close ties with them, we should not have had that trouble. But since they deceive us as our friends, we must become enemies. Having no relations with them at all is our proper and peaceful position.

War with Midian formed no part of Israel's proper work. They had themselves to thank for it. But God is gracious. Through a special application of priestly ministry they were able to conquer the Midianites and even to carry away much spoil. God, in His infinite goodness, brings good out of evil.

Now, this war was what we may call abnormal. By rights, they should never have had to face it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised.

This is a very remarkable passage. The Lord says to Moses, "Avenge the people of Israel on the Midianites." And Moses says to Israel, "Avenge the Lord of Midian." The daughters of Midian had trapped the people by their schemes, through the evil influence of Balaam. Now they are called to clear themselves completely of all the defilement they had taken on through lack of watchfulness.

One thousand men from each tribe were recruited for this attack (v.5). But it was not a warrior like Joshua who led them, but "Phinehas the son of Eleazar the priest" (v.6). He had shown himself faithful to the Lord. He quickly killed a man of Israel and a Midianite woman who had openly come together in the middle of Israel (Num. 25:6-8). Priestly work is usually connected with grace and intercession. But the holiness of priesthood also needs firm judgment of evil. So Phinehas was the right leader in this case.

The priest is the main figure here, and the holy instruments are the main means used. The point is to wipe away the stain caused by their unholy association with the enemy. So instead of an army officer with sword and spear, it is a priest with holy instruments who stands in the foreground. The sword is here, true, but it is not the prominent thing. It is the priest with the vessels of the sanctuary. And that priest is the very same man who first carried out judgment on the very evil that must now be avenged.

The sons of Aaron — the priests — were to blow. And it was promised that on war in the land, God would, when the alarm was sounded, remember them and save them from their enemies.

There is another day of vengeance coming which will fall heavily upon the Gentile world. The Lord will avenge His people Israel and judge the nations for the sin they committed against them. Of this the prophetic Word speaks often. That day is closely linked with Israel's restoration to the land. Then the true King-Priest will appear, like Phinehas, who was with the army of Israel (Isaiah 63:1-6; 2 Thess. 1:7-9).

We fail to keep strict separation from the world. We let ourselves be drawn into alliance with it. As a result we get involved in trouble and conflict that is not really ours at all. War with Midian formed no part of Israel's proper work. They had themselves to thank for it. But God is gracious. Through a special use of priestly ministry, He enabled them not only to conquer the Midianites, but to carry away much spoil.

Now, this war was what we may call abnormal. By rights, the people should never have had to face it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised.

Suppose there is failure. Suppose we fall into idolatry, or commit fornication with the world by yielding to its baits, or in any way at all make friends with the world in the desert. Then we make wars for ourselves, and we gain no spiritual ground by this kind of warfare. God must then change our relations with the world completely. If we had not formed close ties with them, we should not have had that trouble. But since as our friends they deceive us, we must become enemies. Having no relations with them at all is our proper and peaceful position.

The Midianites picture a particular kind of influence the world has over the hearts of God's people. It is the fascinating, ensnaring power of the world, used by Satan to keep us from entering our proper heavenly portion. Israel should have had nothing to do with these Midianites. But in an evil hour, an unguarded moment, they were trapped into joining themselves to them. Now nothing remains but war and complete destruction.

The priest is the prominent person, and the holy instruments are the prominent means. It is a question of wiping away the stain caused by their unholy association with the enemy. So instead of a general officer with sword and spear, it is a priest with holy instruments who appears in the foreground. True, the sword is here; but it is not the prominent thing.

It was not a warrior like Joshua who led them, but "Phinehas the son of Eleazar the priest." A man of Israel and a Midianite woman had brazenly come together in the middle of Israel, and Phinehas promptly killed them. That showed he was faithful to the Lord. Priestly work is usually linked with grace and intercession. But the holiness of priesthood also needs firm judgment of evil, so Phinehas was a fitting leader here.

The victory was complete, for God had ordered the battle. Israel killed the kings of Midian and every male, including Balaam the fortune-teller… Midian's name means "strife." It speaks of the spirit of quarreling and division, which God's people must judge.

But God is gracious. Through a special application of priestly ministry, they were able not only to conquer the Midianites, but to carry away much spoil. In His infinite goodness, God brings good out of evil… But the evil had to be judged completely. "Every male" had to be put to death. Everyone who carried the energy of that evil had to be wiped out. And in the end the fire of judgment and the water of purification had to do their work on the spoil, before God or His people could touch any of it.

God gives a complete victory as soon as we treat them as foes: only, all that seduced must be utterly destroyed. There must be nothing spared, no concession.

The angel who confronted him held a drawn sword in his hand. The sword blocked his way, so you would think the meaning was impossible to miss. Yet clearly Balaam was blind to it, and he went forward to his doom, as it finally turned out. He never returned to his native land. The wealth and honour, if he ever got them, he never lived to enjoy. He fell by the sword. It was not the angel's sword, which had barred his way to Moab at the start. It was the sword of the very people he tried to curse against God's purpose, as recorded in Numbers 31:8.

When his speeches were finished, Balaam went away "to his place." This does not mean he returned to his own land. We know this because Revelation tells us that he was the one who stirred up the evils of the next chapter, and we soon find that when Moab and the Midianites were destroyed he died among them.

His end is noted by the Holy Spirit. When the five kings of the Midianites were slain in battle, Balaam perished with them (Num. 31:8). He was a long way from home at that tragic moment. But death found him among the bitter enemies of the people of God, and still seeking Israel's harm.

Balaam hoped to die the death of the righteous. But like many others who want the same thing, he prefers to live the life of the wicked, and that is not the way to get it. He went up on purpose, for a little shameful gain, to curse a whole nation into misery and disaster — people who had never wronged him. When God turned his curse into a blessing, he whispered a cruel plot to destroy them in the king's ear, halfway through pronouncing it. But he died the death of the wicked, among the enemies of God and by the sword of judgment.

They were victorious and slew the kings of Midian; Balaam also was slain (verse 8). His wish, "let me die the death of the righteous," was not granted to him, for he remained in his wickedness.

Unable to help Balak destroy the people of God by curses, he taught him how to bring about their fall by corruption. Forced to speak God's mind about Israel, he had said, "Behold, a people dwelling alone, and not counting itself among the nations!" It was this separation between Israel and the world that Balaam set out to break down. Mixing with the world in its Moabite character is the doctrine of Balaam.

In the conquest of the Midianites we have a foreshadowing of the victories in Canaan. We also have a hint of the judgment that will fall on all who corrupt the people of God, as well as on His open enemies. Phinehas, who carried out God's judgment earlier, is fittingly the leader of the avenging army here. Balaam, the false prophet, falls here with the enemies he had advised in their corruption of Israel.

This war was, we might say, not a normal one. By rights, the people should never have had to fight it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with people outside God's covenant. So although Joshua, the son of Nun, had been properly appointed to take Moses' place as leader of the people, he is not mentioned at all in connection with this war. Instead, Phinehas, the son of Eleazar the priest, is given charge of the expedition, and he goes out with the holy vessels and the trumpets.

Suppose we fail. Suppose we fall into idolatry. Suppose we commit fornication with the world by giving in to its bait. Suppose that in any way at all we make friends with the world while we are in the desert. Then we make wars for ourselves, and we do not even gain any spiritual ground by this kind of fighting. God then has to change our whole relationship with the world. If we had never become close to them, we would not have had that trouble. But since they deceive us while they are our friends, we have to become their enemies. Having nothing to do with them at all is our proper and peaceful position.

The victory was complete, for God had ordered the battle. Israel killed the kings of Midian and every male, including Balaam the fortune-teller, and burned their cities and their army camps (vs. 6-8)… Midian's name means "strife," and it speaks of the spirit of quarreling and division — something the people of God must judge.

Moses grew angry at once. He rebuked them sharply for sparing the women, and reminded them that it was the women of Midian who had seduced the men of Israel by the advice of Balaam (vs. 14-16). Phinehas should have seen what this meant, for he had already killed the woman of Midian, and the man of Israel with her, for their corrupt relationship.

But God gives complete victory as soon as we treat them as enemies. The one condition is that everything that did the seducing must be completely destroyed. Nothing may be spared, and no concession made.

The people had been trapped by the tricks of the daughters of Midian, through the evil influence of Balaam. Now they are called to clear themselves completely of all the defilement they had picked up through lack of watchfulness. The sword must fall on the Midianites, and all the spoil must pass either through the fire of judgment or through the water of purification. Not the smallest part of the evil thing may be allowed to pass unjudged.

Eleazar commanded, by the word of the Lord: "Everything that can stand the fire, you shall pass through the fire, and it shall be clean. Nevertheless, it shall also be purified with the water for impurity. And whatever cannot stand the fire, you shall pass through the water." Fire and water, then, were the two means of purification.

But God is gracious. So, through a special work of priestly service, they were able not only to defeat the Midianites but to carry away much spoil. God, in His infinite goodness, brings good out of evil… His grace shines out very brightly in the scene before us, because He even stoops to accept a share of the spoil taken from the Midianites. But the evil had to be judged completely… In the end, the fire of judgment and the water of purification had to do their work on the spoil, before God or His people could touch a scrap of it.

The victory was complete, for God had ordered the battle. Israel killed the kings of Midian and every male, including Balaam the soothsayer (vv. 6-8), and burned their cities and army camps. The women, however, they took captive, along with the young children, and they carried off cattle, flocks and other possessions as plunder (vv. 9-11). Midian's name means "strife," and speaks of the spirit of quarrelling and division, which the people of God must judge.

This is a very remarkable passage. The Lord says to Moses, "Avenge the people of Israel on the Midianites." And Moses says to Israel, "Execute the Lord's vengeance on Midian." The people had been trapped by the tricks of the daughters of Midian, through the evil influence of Balaam son of Peor. Now they are called to clear themselves completely from all the defilement they had picked up through lack of watchfulness.

But if there is failure, if we fall into idolatry, if we commit fornication with the world by giving in to its bait, if in any way at all we make friends with the world in the desert, we make wars for ourselves. Such fighting does not even gain us any spiritual ground. God is obliged to make our relations with the world undergo a total change. If we had not formed close ties with them, we would not have had that trouble. But they deceive us as our friends, so we must become their enemies. Having no relations whatever with them is our proper and peaceful position. However, God gives a complete victory as soon as we treat them as enemies: only, everything that seduced us must be utterly destroyed. There must be nothing spared, no concession.

War with Midian formed no part of Israel's proper work. They had themselves to thank for it. But God is gracious; and so, through a special use of priestly ministry, they were able not only to conquer the Midianites, but to carry away much spoil. God, in His infinite goodness, brings good out of evil… But the evil had to be thoroughly judged. "Every male" had to be put to death. Everyone in whom the energy of the evil lay had to be wiped out. Then the fire of judgment and the water of purification had to do their work on the spoil, before God or His people could touch a scrap of it.

One day, before Israel takes final possession of the land, judgment will clear the way of peace and destroy the "sons of tumult." In the same way here, before Israel crosses the Jordan, judgment falls on Midian, the sons of "strife" — the shadow of that final one… The blow falls, swift, unstoppable, decisive. The seed of the wicked is cut off (Ps. 37:28), while not one man of the Lord's army falls.

Now this war was what we may call abnormal. By rights the people should never have had to face it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised.

Although Joshua had been appointed to succeed Moses as leader of the people, we find no mention of him at all in connection with this war. Instead, this expedition is given to Phinehas, the son of Eleazar the priest, and he goes into it carrying the holy vessels and the trumpets... It is a question of wiping away the stain caused by their unholy association with the enemy. So instead of a general with sword and spear, it is a priest with holy vessels who stands in the foreground.

The Midianites are a picture of the special kind of influence the world has over the hearts of the people of God. It is the fascinating, ensnaring power of the world, used by Satan to keep us from entering on our proper heavenly portion. Israel should have had nothing to do with these Midianites. But once an unguarded moment drew them into that association, nothing remains but war and complete destruction.

Our proper business, as Christians, is to pass through the world as pilgrims and strangers... But we fail to keep that separation. We let ourselves be drawn into alliance with the world, and as a result we get involved in trouble and conflict that does not properly belong to us at all.

But God is gracious. Through a special use of priestly ministry, they were able not only to conquer the Midianites but to carry away much plunder. God, in His infinite goodness, brings good out of evil... His grace shines out with great brightness in the scene before us: He actually stoops to accept a portion of the plunder taken from the Midianites.

The people had been trapped by the tricks of the daughters of Midian, through the evil influence of Balaam. Now they are called on to clear themselves completely from all the defilement they had picked up through lack of watchfulness. The sword is to fall on the Midianites. All the plunder must pass either through the fire of judgment or through the water of purification. Not the smallest trace of the evil thing may pass unjudged.

The Lord lays down very healthy principles about the division of the spoil... The people who had not fought were to have their share as well as those who had. It was left for David to decide that they must all share alike. That rule waited for another day. Here it was not the full grace of that day. It was a season of goodness, and nothing more.

The soldiers did not take the plunder as they pleased, for it belonged to the Lord. He gave instructions to Moses that he, Eleazar and the chief fathers of the congregation should oversee how the plunder was shared. This would guard against any charge of favouritism or dishonesty.

But suppose we fail. Suppose we fall into idolatry, or commit immorality with the world by taking its bait, or in any way at all make friends with the world in the desert. Then we make wars for ourselves, and this kind of fighting wins us no spiritual ground at all. God must then change our relations with the world completely. If we had not formed close ties with them, we would not have had that trouble. But they deceived us as our friends, so now we must become enemies.

All this is clearly marked. The priest is the leading figure, and the holy instruments the leading means. The point is to wipe away the stain left by their unholy association with the enemy. So a priest with holy instruments stands in the foreground, not a general with sword and spear. The sword is here, true, but it is not the main thing.

But God is gracious. So through a special use of priestly ministry, they were able not only to conquer the Midianites but to carry away much spoil. God, in His infinite goodness, brings good out of evil… His grace shines out here with amazing brightness, because He actually consents to accept a portion of the spoils taken from the Midianites. But the evil had to be judged thoroughly.

We also see that Jehovah lays down very healthy principles for dividing the spoil. A certain part is held back. The principle is this: Israel could use nothing that had not gone through the fire. Everything for them must pass through the searching judgement of God. Besides, the people who had not fought were to have their share as well as those who had.

Israel needed purification because of the great victory God gave them over Midian. What a reminder for us today! If God has used us to do real work for Him, this is no reason for self-satisfaction, but the opposite. We then need the purification of true self-judgment by the Word of God. That keeps us from the pride that attacks soon after any victory.

As they returned with the spoil, Moses and Eleazar went out to meet them, along with other leaders of the people (v.13). But Moses' anger was stirred at once. He rebuked them sharply for sparing the women. He reminded them that the women of Midian had seduced the men of Israel through the advice of Balaam.

The Midianites are a picture of the particular influence the world has over the hearts of God's people. It is the fascinating, trapping power of the world, used by Satan to stop us entering our proper heavenly portion. Israel should have had nothing to do with these Midianites. But in an evil hour — an unguarded moment — they were betrayed into association with them. After that, nothing remains but war and complete destruction.

Now, this war was what we might call abnormal. By rights, the people should never have had to fight it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised. Joshua, the son of Nun, had been properly appointed to succeed Moses as leader of the congregation. Yet we find no mention of him at all in connection with this war. Instead, this expedition was entrusted to Phinehas, the son of Eleazar the priest.

All this is strongly marked. The priest is the prominent person, and the holy instruments the prominent means. The question here is how to wipe away the stain left by their unholy association with the enemy. So instead of a general officer with sword and spear, a priest with holy instruments stands in the foreground. True, the sword is here; but it is not the prominent thing.

Phinehas had shown himself faithful to the Lord when he quickly killed a man of Israel and a Midianite woman who had shamelessly come together in front of all Israel. Priestly work may generally be connected with grace and intercession, but the holiness of priesthood also needs firm judgment of evil. So Phinehas was an appropriate leader in this case.

Numbers 31:19-24 sets a very solemn thing before us. Even in the excitement of a victorious campaign, Israel was never to forget the purity and holiness of God's presence. God's governmental judgment fell on the sinning nation of Midian. Anyone who touched their dead bodies had to stay outside the camp until he was cleansed.

It might be quite right to touch a dead body, or a grave, or a bone. In fact, the only record we have of the use of this water in their history is in Numbers 31. There God directs Israel to avenge themselves on the Midianites, and the fighting men stayed outside the camp for the cleansing of the water of purification (verses 19-24). Defilement, therefore, may and must be clearly distinguished from guilt. Guilt cannot be rightly contracted, but defilement may.

As they returned with the spoil Moses and Eleazar went out to meet them, with other leaders of the people (v.13). But Moses' anger was aroused at once. He strongly rebuked them for sparing the women. He reminded them that it was the women of Midian who had seduced the men of Israel through the counsel of Balaam.

Israel needed purification because of the great victory they were given over Midian. What a reminder for us today! If God has used us to do real work for Him, this is no reason for self-satisfaction, but the opposite. We need then the purification of true self-judgment by the Word of God. It keeps us from the pride that soon attacks us after any victorious experience.

But God is gracious. Through a special application of priestly ministry, they were able not only to conquer the Midianites but also to carry away much spoil. God, in His infinite goodness, brings good out of evil... His grace shines out with great brightness here, for He consents to accept a portion of the spoils taken from the Midianites. But the evil had to be thoroughly judged.

Now, this war was what we may call abnormal. By right, the people ought not to have had any occasion to encounter it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised. Joshua, the son of Nun, was the appointed successor to Moses as leader of the congregation. Yet we find no mention of him at all in connection with this war. Instead, the charge of this expedition goes to Phinehas, the son of Eleazar the priest, and he enters on it "with the holy instruments and the trumpets."

All this is strongly marked. The priest is the prominent person, and the holy instruments the prominent means. The issue is wiping away the stain left by their unholy association with the enemy. So instead of a general officer with sword and spear, a priest with holy instruments stands in the foreground.

Remember that Israel were the hosts of the Lord, keeping His charge and fighting His battles. Ex. 12:41; Joshua 5:14. It appears that everyone who reached the age of twenty counted as able to bear arms, Num. 1:3; and they marched and camped in 4 divisions of 3 tribes each, with a captain over every tribe. The subdivisions were into thousands and hundreds, Num. 31:14.

Bishops, or overseers, episkopoi, is a term every reader of the New Testament knows. Students of the Greek Septuagint — the Greek translation of the Old Testament — knew it too. For in matters both civil (Isaiah 60:17; Neh. 11:9, 14, 22) and military (Num. 31:14; 2 Kings 11:15), and in matters concerning the oversight of priestly service (Num. 4:16), we meet in that translation with those called overseers or bishops.

As they returned with the spoil, Moses and Eleazar went out to meet them, with other leaders of the people (v.13). But Moses' anger flared at once. He rebuked them sharply for sparing the women. He reminded them that it was the women of Midian who had seduced the men of Israel through the counsel of Balaam (vs.14-16). Phinehas should have seen what this meant. He had already killed the woman of Midian and the man of Israel for their corrupt relationship.

The schemes of the daughters of Midian had trapped the people, through the evil influence of Balaam. Now God calls them to clear themselves fully from all the defilement they had picked up through lack of watchfulness. The sword must fall on the Midianites. All the spoil must pass either through the fire of judgement or through the water of purification. Not one bit of the evil thing may pass unjudged.

How often we have to act as enemies toward people in the world, because we first sought to deal with them as friends, and they became a snare to our souls! But God gives complete victory as soon as we treat them as enemies. Only, everything that seduced must be completely destroyed. Nothing may be spared, no concession.

Our proper business is to pass through the world as pilgrims and strangers. We have nothing to do with it, except to be patient witnesses of the grace of Christ, and so shine as lights in the moral darkness around us. But we fail to keep this strict separation. We allow ourselves to slip into alliance with the world. As a result we get caught up in trouble and conflict that does not belong to us at all. War with Midian formed no part of Israel's proper work. They had themselves to thank for it.

Moses' anger flared at once. He rebuked them sharply for sparing the women. He reminded them that it was the women of Midian who had seduced the men of Israel through the counsel of Balaam (vv. 14-16). Phinehas ought to have seen what this meant. He had already killed the woman of Midian, and the man of Israel with her, for their corrupt relationship.

But before he left the disappointed man who had hired him, it seems the diviner made a vile suggestion to him. If Jehovah could not be turned away from His people, perhaps the people could be turned away from Jehovah! Balaam knew enough of God to be sure of one thing. Tempt the people of Israel into sin, and Jehovah's hand would come down on them in judgment.

Balaam was no doubt a Midianite, and the Moabites and Midianites were closely connected. At first Balak consulted the elders of Midian. Then the elders of both Moab and Midian went together to seek the help of Balaam and his sorceries. … Again we hear the command, "Avenge the people of Israel on the Midianites." Why not on the Moabites? But God had said that Israel should not attack Moab (Deut. 2:9). So judgment here does not fall on Moab itself, but it falls without sparing on Midian. Is this not an instance of the discriminating judgment of God, who will have mercy on whom He will?

By right, the people ought not to have had any occasion to face it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised. Joshua, the son of Nun, had been appointed to succeed Moses as leader of the congregation. Yet we find no mention of him at all in connection with this war. Instead, Phinehas, the son of Eleazar the priest, is given charge of the expedition. … The point is to wipe away the stain of their unholy association with the enemy. So the man in the foreground is not a general with sword and spear. It is a priest with the holy instruments. And that priest is the very man who first carried out judgment on the evil that now has to be avenged.

The Midianites picture the special influence the world has over the hearts of God's people. It has a fascinating, ensnaring power, which Satan uses to keep us from entering our proper heavenly portion. Israel should have had nothing to do with these Midianites. But in an evil hour, an unguarded moment, they were drawn into association with them. Now nothing remains but war and complete destruction.

The daughters of Midian had ensnared the people, through the evil influence of Balaam. Now they are called to clear themselves completely of all the defilement they had picked up through lack of watchfulness. The sword must fall on the Midianites. All the spoil must pass either through the fire of judgment or through the water of purification. Not the smallest part of the evil thing may pass unjudged.

But let us mark this well. Before Jehovah said, "Avenge the people of Israel on the Midianites," He had avenged Himself on the people of Israel. … To begin at home is the true and right way. It is a divine principle. It marks God's way here, and it marks His true servant too — in closer communion with Him, in greater zeal for service, and, as in Israel's case, in vengeance on God's enemies.

Before the fortune-teller left the disappointed king who had hired him, he seems to have made a vile suggestion to him. If nothing could turn the LORD away from His people, perhaps something could turn the people away from the LORD! Balaam knew enough of God to be sure of one thing. If the people of Israel could be tempted into sin, the LORD's hand would come down on them in judgment. So Balaam advised Balak to bring out the women and girls of Moab, and set a trap for the all too weak people of the LORD!

Balaam could not succeed in enchantment against Israel... He tried to get the LORD to curse His people, but he could not. God forced him only to bless. There is no possibility of using Satan's power against the people of God. God held Balaam's lips and made him bless despite himself. "Resist the devil, and he will flee from you." He has no power as an adversary. It is as a tempter he has power.

He could not curse them. But he had learned God's purpose, and he was their enemy, so he sought their overthrow by cunning (Num. 31:16). He traps them into evil associations, and God must deal in judgment. From this we learn what the doctrine of Balaam means. It shows one of the great tricks of the devil, and we must be on our guard against it. His constant effort is to bring about mixture where God's clear mind is separation and purity.

The people could not be beaten in war. Yet they gave in to the seduction of the Midianite women. Not one man fell in battle against the Amorites, but twenty-four thousand died by the plague God sent in the matter of Baal-peor. The faithfulness of Phinehas turned God's wrath away at that time. Still, the tribe of Simeon long bore witness to what had gone on. Its numbers dropped by more than thirty-seven thousand, as the second census showed when set beside the first.

Now, this war was what we may call abnormal. By right, the people ought not to have had any occasion to face it at all. It was not one of the wars of Canaan. It was only the result of their own unfaithfulness — the fruit of their own unholy dealings with the uncircumcised nations around them... Phinehas, the son of Eleazar the priest, takes charge of this expedition, and he goes out with the holy instruments and the trumpets. It is a question of wiping away the stain of their unholy association with the enemy. So a priest with the vessels of the sanctuary stands in the foreground, not an officer with sword and spear.

When the LORD spoke, He told His servant to avenge the children of Israel of the Midianites. But when Moses spoke, he told the people to avenge the LORD of the Midianites. See how precisely the LORD secures His own glory, and in grace to His people!

Balaam found that he could not curse Israel. So by his counsel God's people were seduced into sexual immorality with the daughters of Moab... These were the actual sins of the children of Israel. Whatever matches them on the spiritual level will be the teaching of Balaam for Christians. Many scriptures make it clear that spiritual unfaithfulness means alliance with the world.

Moses' anger flared at once, and he rebuked them sharply for sparing the women. He reminded them that it was the women of Midian who had seduced the men of Israel, following Balaam's advice (vs.14-16). Phinehas should have seen what this meant, for he had already killed the woman of Midian, and the man of Israel with her, for their corrupt relationship.

Moses commanded them to kill the young boys and all the women who had been intimate with a man. The other girls could stay alive and be brought into Israel (vs.17-18). Only in this way could Israel guard against contamination. How different is the truth of Christianity, which deals in grace to lead the ungodly to judge themselves and be saved!

But the evil had to be judged thoroughly. "Every male" had to be put to death — everyone in whom the energy of the evil was at work had to be completely wiped out.

This war was, we might say, out of the ordinary. By rights, the people should never have had to fight it at all. It was not one of the wars of Canaan. It was simply the result of their own unfaithfulness — the fruit of their own unholy dealings with the nations outside Israel. So although Joshua, the son of Nun, had been appointed to succeed Moses as leader of the congregation, we find no mention of him at all in this war. Instead, the command of the expedition goes to Phinehas, the son of Eleazar the priest, and he sets out "with the holy instruments and the trumpets."

When Jehovah spoke, He told His servant to avenge the people of Israel on the Midianites; but when Moses spoke, he told them to avenge the LORD on Midian. How exactly Jehovah secures His own glory, and in grace to His people! Jehovah thought of the children of Israel, and the children of Israel would think of Jehovah. It was one common interest — Jehovah and Israel had at heart one and the same thing.

The women of Midian had trapped the people by their schemes, under the evil influence of Balaam the son of Peor. Now the people are called to clear themselves completely of all the defilement they had picked up by failing to keep watch. The sword must fall on the Midianites. All the spoil must pass either through the fire of judgement or through the water of purification. Not the smallest scrap of the evil thing may go unjudged.

Midian had been the means of corrupting Israel and leading them into idolatry, so that twenty-five thousand Israelites fell in the plague God sent. And it came about through the unspeakable wickedness of Balaam. When he could not curse Israel, he advised Balak to lead them into sin, and then God could not bless them. God punished them for this, and destroyed them as a settled nation there… The question is not one of history, but of the whole ways and dealings of God in judgment.

It was righteous vengeance on earth. It was not wrath from heaven, and still less was it grace reigning through righteousness as in the gospel… The vengeance was not Israel's but God's, and He chose to make His people the ones who carried out His judgment.

Our proper business is to pass through the world as pilgrims and strangers… But we fail to keep this clear separation. We let ourselves be drawn into alliance with the world, and so we get caught up in trouble and conflict that never belonged to us at all. War with Midian formed no part of Israel's proper work. They had to thank themselves for it. But God is gracious… God, in His infinite goodness, brings good out of evil.

"Avenge the people of Israel on the Midianites," says the LORD. "Afterward you shall be gathered to your people." … And Moses said to the people, "Arm men from among you for the war, that they may go against Midian to execute the LORD's vengeance on Midian." Is this not perfection? When the LORD spoke, He told His servant to avenge the people of Israel on the Midianites. But when Moses spoke, he told them to execute the LORD's vengeance on the Midianites.

But the daughters of Moab were also in the sin (Num. 25:1). Again, we hear the command, "Avenge the children of Israel of the Midianites." Why not of the Moabites? Then the destruction of Moab would, as that of Midian, have been complete. But God had said that Israel should not trouble Moab (Deut. 2:9). So judgment here does not fall on Moab proper, but it falls without mercy on Midian. Is this not an instance of the discriminating judgment of God, Who will have mercy on whom He will?

As they returned with the spoil, Moses and Eleazar went out to meet them, along with other leaders of the people (v.13). But at once Moses' anger burned, and he rebuked them sharply for sparing the women. He reminded them that it was the women of Midian who had seduced the men of Israel through the counsel of Balaam (vs.14-16). Phinehas ought to have realised what this meant, for he had already killed the woman of Midian as well as the man of Israel for their corrupt relationship.

Moses commanded them to kill the young boys and all the women who had been intimate with a man. The other girls could remain alive and become part of Israel (vs.17-18). Only in this way could they guard against any contamination. How different is the truth of Christianity, which deals in grace to lead the ungodly to judge themselves and be saved!

The terrible, indiscriminate slaughter of a whole culture may naturally strike us as wrong. But God is wiser than we are. He knows what He is doing. … Idolatry and demon worship had risen so high that there was no hope of recovery. Little children would be better dead than exposed to the evil their parents indulged in. Parents would be better dead than left to go on in the abominations that filled their whole society.

The Midianites are a type of the special influence the world has over the hearts of the people of God. It is the fascinating, ensnaring power of the world, used by Satan to keep us from entering our proper heavenly portion. Israel should have had nothing to do with these Midianites. But in an evil hour, an unguarded moment, they were betrayed into association with them. Now nothing remains but war and complete destruction.

War with Midian formed no part of Israel's proper work. They had to thank themselves for it. But God is gracious. So, through a special work of priestly ministry, they were able not only to conquer the Midianites but also to carry away much spoil. God, in His infinite goodness, brings good out of evil. … But the evil had to be judged completely.