48-54. officers . . . said . . .there lacketh not one man of us<\/B>A victory so signal, and theglory of which was untarnished by the loss of a single Israelitishsoldier, was an astonishing miracle. So clearly betokening the directinterposition of Heaven, it might well awaken the liveliest feelingsof grateful acknowledgment to God (Psa 44:2<\/span>;Psa 44:3<\/span>). The oblation theybrought for the Lord “was partly an atonement” orreparation for their error (Nu31:14-16<\/span>), for it could not possess any expiatory virtue, andpartly a tribute of gratitude for the stupendous service renderedthem. It consisted of the “spoil,” which, being theacquisition of individual valor, was not divided like the “prey,”or livestock, each soldier retaining it in lieu of pay; it wasoffered by the “captains” alone, whose pious feelings wereevinced by the dedication of the spoil which fell to their share.There were jewels to the amount of 16,750 shekels, equal to 87,86916s.<\/I> 5d.<\/I> sterling.<\/P><\/p>\n And the officers which were over thousands of the host<\/strong>,…. Over the twelve thousand, of which the host or army consisted: namely, the captains of thousands, and the captains of hundreds, came near unto Moses; of their own accord, without being sent, or required to do what they did.<\/p>\n Sacred Oblations of the Officers<\/em>. – When the officers reviewed the men of war who were “in their hand,” i.e., who had fought the battle under their command, and found not a single man missing, they felt constrained to give a practical expression to their gratitude for this miraculous preservation of the whole of the men, by presenting a sacrificial gift to Jehovah; they therefore brought all the golden articles that they had received as booty, and offered them to the Lord “for the expiation of their souls” (see at Lev 1:4<\/span>), namely, with the feeling that they were not worthy of any such grace, and not “because they had done wrong in failing to destroy all the enemies of Jehovah” ( Knobel<\/em>). This gift, which was offered as a heave-offering for Jehovah, consisted of the following articles of gold: , “ arm-rings<\/em>,” according to 2Sa 1:10<\/span> (lxx ; Suidas<\/em>: , ); , bands<\/em>, generally armlets<\/em> (Gen 24:22<\/span>, etc.); , signet-rings;<\/em> , hoops<\/em>, – according to Eze 16:12<\/span>, ear-rings;<\/em> and , gold balls<\/em> (Exo 35:22<\/span>). They amounted in all to 16,750 shekels; and the men of war had received their own booty in addition to this. This gift, presented on the part of the officers, was brought into the tabernacle “as a memorial of the children of Israel before Jehovah” (cf. Exo 30:16<\/span>); that is to say, it was placed in the treasury of the sanctuary.<\/p>\n The fact that the Israelites did not lose a single man in the battle, is certainly a striking proof of the protection of God; but it is not so marvellous as to furnish any good ground for calling in question the correctness of the narrative.<\/p>\n (Note: Rosenmller<\/em> has cited an example from Tacitus<\/em> (Ann. xiii. 39), of the Romans having slaughtered all the foe without losing a single man on the capture of a Parthian castle; and another from Strabo (xvi. 1128), of a battle in which 1000 Arabs were slain, and only 2 Romans. And Hvernick<\/em> mentions a similar account from the life of Saladin in his Introduction (i. 2, p. 452).)<\/p>\n The Midianites were a nomad tribe, who lived by rearing flocks and herds, and therefore were not a warlike people. Moreover, they were probably attacked quite unawares, and being unprepared, were completely routed and cut down without quarter. The quantity of booty brought home is also not so great as to appear incredible. Judging from the 32,000 females who had never lain with a man, the tribes governed by the five kings may have numbered about 130,000 or 150,000, and therefore not have contained much more than 35,000 fighting men, who might easily have been surprised by 12,000 brave warriors, and entirely destroyed. And again, there is nothing in the statement that 675,000 sheep and goats, 72,000 oxen, and 61,000 asses were taken as booty from these tribes, to astonish any one who has formed correct notions of the wealth of nomad tribes in flocks and herds. The only thing that could appear surprising is, that there are no camels mentioned.<\/p>\n But it is questionable, in the first place, whether the Midianites were in the habit of rearing camels; and, in the second place, if they did possess them, it is still questionable whether the Israelitish army took them away, and did not rather put to death all that they found, as being of no value to the Israelites in their existing circumstances. Lastly, the quantity of jewellery seized as booty is quite in harmony with the well-known love of nomads, and even of barbarous tribes, for ornaments of this kind; and the peculiar liking of the Midianites for such things is confirmed by the account in Jdg 8:26<\/span>, according to which Gideon took as much as 1700 shekels in weight of golden rings from the Midianites alone, beside ornaments of other kinds. If we take the golden shekel at 10 thalers (30 shillings), the value of the ornaments taken by the officers under Moses would be about 167,500 thalers (L.25,125). It is quite possible that the kings and other chiefs, together with their wives, may have possessed as much as this.<\/p>\n 48 And the officers which were<\/I> over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses: 49 And they said unto Moses, Thy servants have taken the sum of the men of war which are<\/I> under our charge, and there lacketh not one man of us. 50 We have therefore brought an oblation for the LORD<\/B>, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD<\/B>. 51 And Moses and Eleazar the priest took the gold of them, even<\/I> all wrought jewels. 52 And all the gold of the offering that they offered up to the LORD<\/B>, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. 53 (For<\/I> the men of war had taken spoil, every man for himself.) 54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for<\/I> a memorial for the children of Israel before the LORD<\/B>.<\/P> Here is a great example of piety and devotion in the officers of the army, the colonels, that are called captains of thousands,<\/I> and the inferior officers that were captains of hundreds;<\/I> they came to Moses as their general and commander-in-chief, and, though he was now going off the stage they very humbly and respectfully addressed themselves to him, calling themselves his servants;<\/I> the honours they had won did not puff them up, so as to make them forget their duty to him. Observe in their address to them, 1. The pious notice they take of God’s wonderful goodness to them in this late expedition, in preserving not only their own lives, but the lives of all the men of war that they had under their charge; so that, upon the review of their muster-roll, it appeared there was not one missing, v.<\/I><\/span> 49<\/span>. This was very extraordinary, and perhaps cannot be paralleled in any history. So many thousands of lives jeoparded in the high places of the field, and not one lost, either by the sword of the enemy or by any disease or disaster. This was the Lord’s doing,<\/I> and cannot but be marvellous in the eyes of those that consider how the lives of all men, especially soldiers, are continually in their hands. It is an evidence of the tender feeling which these commanders had for their soldiers, and that their lives were very precious to them, that they looked upon it as a mercy to themselves that none of those under their charge miscarried. Of all that were given them they had lost none;<\/I> so precious also is the blood of Christ’s subjects and soldiers to him, Ps. lxxii. 14<\/span>. 2. The pious acknowledgment they make for this favour: Therefore we have brought an oblation to the Lord,<\/I> v.<\/span> 50<\/span><\/U><\/I><\/span>. The oblation they brought was out of that which every man had gotten,<\/I> and it was gotten honestly by a divine warrant. Thus every man should lay by according as God has prospered him,<\/I> 1 Cor. xvi. 2<\/I><\/span>. For where God sows plentifully in the gifts of his bounty he expects to reap accordingly in the fruits of our piety and charity. The tabernacle first, and the temple afterwards, were beautified and enriched with the spoils taken from the enemies of Israel; as by David (2Sa 8:11<\/span>; 2Sa 8:12<\/span>), and his captains, 1Ch 26:26<\/span>; 1Ch 26:27<\/span>. We should never take any thing to ourselves, in war or trade, which we cannot in faith consecrate a part of to God, who hates robbery for burnt-offerings;<\/I> but, when God has remarkably preserved and prospered us, he expects that we should make some particular return of gratitude to him. As to this oblation, (1.) The captains offered it to make an atonement for their souls,<\/I> v.<\/span> 50<\/span><\/U><\/I><\/span>. Instead of coming to Moses to demand a recompence for the good service they had done in avenging the Lord of Midian,<\/I> or to set up trophies of their victory for the immortalizing of their own names, they bring an oblation to make atonement for their souls,<\/I> being conscious to themselves, as the best men must be even in their best services, that they had been defective in their duty, not only in that instance for which they were reproved (v.<\/I><\/span> 14<\/span>), but in many others; for there is not a just man upon the earth that doeth good and sinneth not.<\/I> (2.) Moses accepted it, and laid it up in the tabernacle as a memorial for the children of Israel<\/I> (v.<\/I><\/span> 54<\/span>), that is, a monument of God’s goodness to them, that they might be encouraged to trust in him in their further wars, and a monument of their gratitude to God (sacrifices are said to be memorials), that he, being well pleased with this thankful acknowledgment of favours bestowed, might continue and repeat his mercies to them.<\/P> <\/p>\n Verses 48-54:<\/strong><\/p>\n The roll call of the Israeli warriors showed that not one had fallen in battle. <\/strong>The officers of the army approached Moses with a proposal that they be allowed to offer a memorial to Jehovah, in token of their gratitude for His protection of their men.<\/p>\n A considerable quantity of gold jewelry, chains, and ornaments from the spoils of war was offered to the Lord: 16,750 shekels. This was about 6,700 ounces of gold. At today’s market price for gold, this would be over four and a quarter million dollars.<\/strong><\/p>\n The gold was brought to the Tabernacle, where it was given to the Lord. Scripture does not reveal how it was disposed of. It may have become a fund for the maintenance of the Tabernacle, to pay for necessary repairs in later years.<\/p>\n The officers’ generosity demonstrates a genuine love for the House of God. Christians today should manifest such love for God’s House, His Church.<\/p>\n <\/strong><\/p>\n <\/em><\/p>\n 48. And the officers which were over the thousands. We have here an example of signal gratitude, that the leaders of the army, when they saw that none of their men were lost, consecrated their spoils of gold and silver to the Lord. By the offering of the first-fruits, they had already sufficiently testified their piety and obedience; nor, indeed, after they had faithfully complied with God’s command, could anything more have been expected from them; hence does their liberality deserve so much the more praise, when they lay themselves under the obligation of a new and extraordinary vow. At the same time, Moses magnifies God’s special blessing in bringing them all back safely to a man from this great battle. Surely, since their spoils must have been driven from many villages, it was strange that some few of them at least had not been slain in their very passage from one place to another. Hence, therefore, it was more than ever manifest that the war was thus successfully concluded under the guidance of God, who had protected the 12,000 men. Hence the incredible goodness of God towards his people is here celebrated, as well as the pious profession of the officers, when it is expressly stated that, having mustered their forces, they had found them all safe, so that there could be no doubt nor question about the grace of God. In acknowledgment, therefore, of His wondrous power in the preservation of the soldiers, they offer as the price of their redemption whatever gold and silver they had taken among the spoils. Moses records the sum, so that it may more clearly appear that, in the performance of this act of homage, it was no trifling amount of gain that they despised, for its amount is more than 10,500 livres of French money. (211) <\/p>\n But what becomes of the soldiers? whilst these vows are being paid for their safety, they quietly enjoy their plunder: for there is an implied comparison here, when Moses, after having praised the centurions and tribunes, presently adds the exception, that “the spoil which each man had taken was his own.” It is, indeed, amazing that the soldiers, as if they had conquered by themselves, and for themselves alone, should have been so ill-conditioned and mean, as not to imitate this laudable example. And, in truth, it often happens, that the multitude indulges its meanness without shame, as well because it is ignorant of what true nobility is, as because the crowd conceals the disgrace. Meanwhile, those in office are reminded to take care, that the higher the dignity may be to which they are called, the more eminent should their virtues be. <\/p>\n (211) 16,750 shekels. C.’s calculations are, as far as I have observed, rarely accurate. The equivalent for the shekel in French money, which he professed to adopt, was somewhat more than 14 sous, or 14-20 of the franc or livre. See ante, vol. 1, p. 483, and vol. 3, p 416 <\/p>\n The Sum of The Surviving Men of War and Their Freewill Gift to The Sanctuary Of Their Personal Spoil ( Num 31:48-54<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n a <\/strong> The assessing of the men of war, not one is missing (num 8-49). <\/p>\n b <\/strong> They offer the gold from their personal spoils to Yahweh to make atonement for themselves before Yahweh (Num 31:50<\/span>). <\/p>\n c <\/strong> Moses and Eleazar accept the gold and wrought jewels of their offering (Num 31:51<\/span>). <\/p>\n c <\/strong> The sum of the offering made to Yahweh (Num 31:52<\/span>). <\/p>\n b <\/strong> The explanation of where the personal spoils came from (Num 31:53<\/span>). <\/p>\n a <\/strong> Moses and Eleazar take the gold into the Dwellingplace of the congregation for a memorial of the children of Israel before Yahweh (Num 31:54<\/span>).<\/p>\n Num 31:48-49<\/strong><\/span><\/p>\n ‘And the officers who were over the thousands of the host, the captains of thousands, and the captains of hundreds, came near to Moses, and they said to Moses, “Your servants have taken the sum of the men of war who are under our charge, and there lacks not one man of us.” <\/p>\n Then the officers and NCOs approached Moses and said that they had checked who were still alive and had discovered that not a single man had died. While gratifying this was not as remarkable as it might at first seem. If they had caught the enemy by surprise, attacking in larger numbers, panic would have set in early and the whole affair been a rout. <\/p>\n Examples from throughout history demonstrate how often even quite large battles could end with very few having died. Weaponry was limited and not as lethal as modern days. The high level of deaths took place after the battle when the losers were sought out and killed. Tacitus, a Roman historian, for example, mentions the Romans as having slaughtered all the foe without losing a single man on the capture of a Parthian castle, while Strabo tells of a battle in which 1000 Arabs were slain, while only 2 Romans died. <\/p>\n Num 31:50<\/strong><\/span><\/p>\n “<\/strong> And we have brought Yahweh’s oblation, what every man has obtained of jewels of gold, ankle-chains, and bracelets, signet-rings, earrings, and armlets, to make atonement for our souls before Yahweh.’ <\/p>\n Because of their heartfelt gratitude the men had determined to give their personal booty to Yahweh. This was not only a dedicatory and worship gift, but also an act of atonement and reconciliation for any wrong that they might have done. It was to their credit that they did not find easy the slaughter in which they had had to participate, even though there had been little alternative. The jewels, ankle chains, bracelets, signet rings, earrings, and armlets were typical of what Midianites would wear. <\/p>\n Num 31:51<\/strong><\/span><\/p>\n ‘And Moses and Eleazar the priest took the gold from them, even all wrought jewels.’ <\/p>\n On behalf of Yahweh Moses and Eleazar received the gold and the jewels for placing in Yahweh’s treasury. <\/p>\n Num 31:52<\/strong><\/span><\/p>\n ‘And all the gold of the contribution (heave-offering) which they offered up to Yahweh, from the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.’ <\/p>\n And the amount of gold was sixteen and three quarter weightings, a good quantity. <\/p>\n Num 31:53<\/strong><\/span><\/p>\n ‘(For the men of war had taken booty, every man for himself.)’ <\/p>\n This was the private booty that the men had taken for themselves, stripping the bodies of their enemies, taking it from the womenfolk and looting the tents. <\/p>\n Num 31:54<\/strong><\/span><\/p>\n ‘And Moses and Eleazar the priest took the gold from the captains of thousands and of hundreds, and brought it into the tent of meeting, for a memorial for the children of Israel before Yahweh.’ <\/p>\n So Moses and Eleazar took the gold and laid it up in the Tent of meeting as a memorial on Israel’s behalf before Yahweh. <\/p>\n What with the prey seized from the Amorites and the wealth seized here the Israelites would enter the land far more wealthy than when they first entered the plains of Moab. It is probable that much of what was seized was kept in Transjordan territory while the initial invasion was going on. Again we must note that the actual carrying out of the invasion would have to be carefully planned, and they would not want too much encumbrance. <\/p>\n <\/p>\n <\/strong> The Gifts Consecrated to the Lord<\/p>\n v. 48. And the officers which were over thousands of the host,<\/strong> (namely,) the captains of thousands and captains of hundreds, came near unto Moses;<\/strong> <\/p>\n v. 49. and they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us. <\/strong> “This is one of the features of this narrative which shows that we are dealing here with the execution of a divine sentence. It implies an extraordinary divine protection, which is in accordance with the view that they were in a peculiar sense the Lord’s instruments. ” (Gosman. ) <\/p>\n v. 50. We have therefore brought an oblation for the Lord, what every man hath gotten,<\/strong> of the individual plunder which they had made, of jewels of gold, chains,<\/strong> armbands, and bracelets,<\/strong> seal-rings, rings,<\/strong> such as were fastened in the noses, earrings, and tablets,<\/strong> small golden spheres which were used for personal adornment, to make an atonement for our souls before the Lord,<\/strong> for the blessing of their safe return, since they felt that they were not worthy of such divine goodness. <\/p>\n v. 51. And Moses and Eleazar, the priest, took the gold of them, even all wrought jewels,<\/strong> gold that had been fashioned into jewelry. <\/p>\n v. 52. And all the gold of the offering that they offered up, to the Lord, of the captains of thousands and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels<\/strong> (16,750), or more than $160,000, not too large a sum, by any means; for the nomadic tribes were rich in jewelry as well as in herds and flocks. <\/p>\n v. 53. (For the men of war had taken spoil, every man for himself. )<\/strong> <\/p>\n v. 54. And Moses and Eleazar, the priest, took the gold of the captains of thousands and of hundreds, and brought it into the Tabernacle of the Congregation,<\/strong> into the treasury of the Sanctuary, for a memorial for the children of Israel before the Lord. <\/strong> It pleases the Lord, even now, if believers, for special manifestations of God’s goodness and mercy, show their appreciation in special gifts of gratitude, for the work of the Lord. <\/p>\n Num 31:48-50<\/span><\/em><\/strong>. <\/strong>The officers which were over thousands, <\/em><\/strong>&c.<\/strong> After their return from war, the officers of the army made a muster of the soldiery to see what number they had lost. Three kinds of officers are distinguished: 1. Those who had the command of several thousands <\/em>as the generals and lieutenant-generals. 2. Those who were over a thousand <\/em>men each, as our colonels. 3. Centurions, or captains. Upon this muster they found, that not one man had fallen in the battle, Num 31:49<\/span>. A surprising victory, which abundantly shewed the immediate hand of God! See Exo 14:14<\/span>; Exo 23:22<\/span>,1Ma 5:3-5<\/span>. We find in prophane history some similar facts. In the famous battle of Leuctra, the Lacedemonians lost not one man; and Osorius Lusitanus tells us of a battle at sea, between the Portuguese and Indians, in which the Portuguese Admiral Pacheo killed an incredible number of Indians without the loss of one man. But, be these facts as they may, the present event clearly demonstrated the interposition of God; and in this light the officers considered it: for, with great joy, on account of so singular a protection, they unanimously resolved, out of the free plunder, to make a voluntary offering to God for the service of religion. This they did according to the piety of ancient times, Gen 14:20<\/span> and as was practised in after ages, 2Sa 11:12<\/span>. 1Ch 26:26<\/span>; 1Ch 26:32<\/span>. This offering consisted of chains, i.e.<\/em> ornaments for their arms, or which were worn about their necks, 2Sa 1:10<\/span> bracelets, i.e.<\/em> ornaments for their wrists, Gen 24:47<\/span> ear-rings; <\/em>in which we follow the Syriac version, which seems agreeable to the sense of the word elsewhere, particularly Eze 16:12<\/span> where it plainly signifies jewels for the ear, <\/em>and tablets. See Exo 35:22<\/span>. <\/p>\n DISCOURSE: 181 Num 31:48-50<\/span>. And the officers which were over thousands of the host, the captains of thousands and captains of hundreds, came near unto Moses: and they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us. We have therefore brought an oblation for the Lord, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, ear-rings, and tablets, to make an atonement for our souls before the Lord.<\/em><\/p>\n NUMBERLESS are the occasions on which we are led to admire the condescension of God towards his chosen servants: and one of considerable importance occurs in the chapter before us. He had doomed Moses to die in the wilderness without ever setting his foot upon the promised land: and the time was nearly come for the execution of the sentence upon him. But God graciously determined to give him an earnest of those blessings which were shortly to be poured out on the surviving generation. He therefore directed Moses to avenge the children of Israel of the Midianites, before he should be gathered unto his people. Moses gives immediate orders to carry into effect the divine command: but he remarkably alters the language which Jehovah had used. God<\/em> had said, Avenge the children of Israel<\/em> of the Midianites: and he<\/em> says, Avenge the Lord<\/em> of Midian. The Lord marked his tender concern for Israels good; but Moses shewed a paramount concern for the glory of his God [Note: Compare ver. 2 and 3.]. Thus it is that the condescension and kindness of God should ever be received: and whilst He seeks the best interests of his people, we should seek his glory above every other consideration: to that<\/em> every interest of ours should be subordinated.<\/p>\n The order being issued, a thousand from every tribe went forth to battle: (for, when God was with them, it was alike easy to subdue their enemies with many or with few:) and Phinehas, who had displayed his zeal for God in the matter of Zimri and Cozbi, was sent with them to animate their exertions. We have no particular account of the engagement; but the consequences of it are minutely detailed, and may, not unprofitably, be distinctly considered. We notice,<\/p>\n I.<\/p>\n Their victory over Midian<\/p>\n [This was most complete. All the five kings who came out against them were slain; and all their forces destroyed. That all Midian did not come to the battle, appears from this, that in two hundred years afterwards they were again a powerful nation: but all who engaged in this conflict were destroyed, their cities also were taken, and their fortresses demolished. Balaam also, who, though foiled in his former endeavours, had returned to them, was slain amongst them with the sword. II.<\/p>\n Their slaughter of the captives<\/p>\n [On the return of the Israelites from battle, Moses went forth to meet them; but finding that they had not slain the women with the men, but had taken them, together with the male children, captives, he was much displeased; and ordered them to destroy all, except the females who were virgins. Our natural compassion for the weak and helpless makes us to shudder at such an order as this: and to wonder how the soldiers could be induced to carry it into execution. But we must remember that God has a right over his creatures, to take them away at any time and in any manner that he sees fit. Whether he sweep them away by a pestilence, or cut them off by the sword, he is no more to be accused of harshness towards them, than if he take them away by the more common means of disease and age. It must be remembered too, that the women in particular had forfeited their lives by tempting the Israelites to whoredom and idolatry. Already had they occasioned the destruction of twenty-four thousand Israelites; and, if suffered to live, might have successfully renewed their former practices. It was necessary therefore in that view also to cut them off, both mothers and daughters indiscriminately; all having, either by action or connivance, been accessory to Israels ruin. As for the male children, they, though not actually involved in their parents iniquities, were justly, as in almost all cases they must be, involved in their parents punishment. With respect to the Israelites themselves, they were no more to be blamed, than any persons are who act as executioners under the orders of the civil magistrate. No one condemns the jury who by their verdict subject their fellow-creatures to the penalty of death; nor the judge who pronounces sentence; nor the jailer who confines the criminal; nor the officers who attend the execution; nor the man that employs the instrument of death. No one condemns the angel who destroyed the Egyptian first-born, nor him who in one night slew a hundred and eighty-five thousand of the Assyrian army: nor can any one justly condemn the Israelites, who executed the divine command in the slaughter of their captives. The case was peculiar, and not applicable to modern warfare; nor was it intended as an example<\/em> to us: but, as a lesson<\/em>, it is of great importance; since it shews us, that peculiar judgments await those who tempt others to sin: and that, though they may escape for a time, the most signal vengeance shall fall on them at last. It teaches us also (for this, as well as the foregoing, circumstance admits of a typical<\/em> application) that we must destroy all<\/em> our spiritual enemies without exception; not those only that seem more immediately to menace our destruction, but those also, which, though apparently weak and insignificant, may warp us from our duty, or in time become strong and formidable.]<\/p>\n III.<\/p>\n Their dedication of the spoils<\/p>\n [Immense were the spoils taken on this occasion: and the distribution of them which God appointed, seemed to afford universal satisfaction. Half was given to the congregation at large, and half was reserved for the host that took them. From each was a tribute taken for God: from the half belonging to the congregation, a fiftieth part; and from that belonging to the warriors, a five hundredth part. This shews us, that God must have a portion of all that his providence has allotted to us: whether we earn it ourselves, or receive it as the fruit of others labour, God must be acknowledged in it, and be glorified with it. O that there were in all of us such an heart! that we could see in such a view our obligations to God! and that we were thus forward to express our sense of them in every possible way! The preservation of our<\/em> lives is not indeed so manifest, as in their case; but it is not at all less the work of God. Think of the diseases and accidents to which we<\/em> have been exposed, and the havoc made by them on those around us; and you shall see that we, no less than the Israelites, are indebted for our lives to the good providence of our God. Apply the same thought to our souls;<\/em> and then say, whether we have not as abundant calls for gratitude, as they How then shall we testify our gratitude to God? I answer, Whatsoever he has given to us for a prey, that<\/em> let us present to him for a sacrifice of thanksgiving. Has he given us time, and health, and money, and influence; and, above all, has he infused an heavenly life into our souls? let us devote it all to him, and glorify him with our bodies and our spirits which are his. The Israelites thought their jewels would be ill employed as ornaments for their wives or daughters, when they might be of use for the service and honour of God: thus should we also estimate whatever we possess; not by the gratification it will afford to our pride and vanity, but by the good it will enable us to do to our fellow-creatures, and the service in which it may be employed for our heavenly Benefactor. This only would I observe in relation to it, that we must first<\/em> give up ourselves<\/em> to God, and then<\/em> our property<\/em> [Note: 2Co 8:5<\/span>.]. Without our hearts no sacrifice whatever will be accepted of him: but if we give ourselves<\/em> to him as living sacrifices, we shall perform a holy, a reasonable, and an acceptable service [Note: Rom 12:1<\/span>.]: and every victory we gain, together with every blessing we enjoy, whether public and national, or private and personal, demands it at our hands.]<\/p>\n<\/p>\n I class all these verses together, because they are connected in the history, and because the improvements they suggest are all united. We have in them the pious reflections of the officers in Israel’s army, on the event of their victory over their enemies; and the grateful acknowledgement they offered in consequence thereof to the LORD. Reader! do observe; they did not ascribe the victory to their own sword, but they saw the hand of the LORD in it; and therefore to him gave all the glory. There is a similar example of this, Psa 44:1-8<\/span> . But this was not all. They beheld the preservation of themselves and their people from all danger, in the accomplishing this victory, as the peculiar interposition and mercy of GOD. And to be sure, nothing could be more decisive in confirmation of it, for when they came to muster up the people, there was not a single man wanting. Never perhaps, in the annals of the world, was there ever known such an instance. They saw, therefore, as a saint of GOD did upon another occasion, that this was the LORD’S doing, and marvellous in their eyes. Psa 118:23<\/span> . But when the Reader hath duly pondered over the natural and religious sense of this event, I would beg him to consider again the spiritual meaning, whether this first battle in the conquest of the promised land, in which not a soul was lost, was not typical of JESUS’S conquest of the eternal Canaan, concerning which he himself remarked, of them which thou hast given me have I lost none. Joh 18:9<\/span> . The offering of the officers to the LORD is a delightful testimony from whom they consider the blessing of victory came, and to whom therefore ought to be returned the tribute of praise. What a sweet and precious example is this for all military characters.<\/p>\n Reciprocal: Deu 20:5 – the officers<\/p>\n And the officers which [were] over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses: 48-54. officers . . . said . . .there lacketh not one man of usA victory so signal, and theglory of which was untarnished by the loss of a single Israelitishsoldier, was an … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 31:48”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4721","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4721","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4721"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4721\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4721"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4721"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4721"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
DESTRUCTION OF THE MIDIANITES<\/strong><\/p>\n
Now this victory is instructive, whether we regard it in an historical, or typical, view. As an historical fact<\/em>, it teaches us, that no power can withstand the arm of the Lord; that, when aided by him, we are infallibly sure of victory; and that all who determinately set themselves against him shall perish. They may boast of their knowledge, and may wish to die the death of the righteous; but they shall surely be numbered with the enemies of God at last. As a type<\/em>, it shews us what shall ultimately be the fate of all our spiritual enemies. Our strength may appear as nothing in comparison of theirs; but it shall prevail, and our exertions be crowned with perfect victory.]<\/p>\n
But, on mustering the troops, a most wonderful fact was ascertained. Notwithstanding only twelve thousand went to the war, and the enemy whom they attacked were so numerous, and their success had been so great, not one single man was missing from their ranks. This filled them with utter astonishment, and with the most lively gratitude: and all with one accord desired to make their acknowledgments to God, by dedicating to him a part, if not the whole, of the gold and jewels which they had taken, every man for himself. Accordingly, the whole of the spoil having been purified either by fire or water, and the soldiers themselves also having been purified from the pollution which the slaughter of so many persons, and the touching of the dead, had occasioned, the gold and jewels were presented unto God for the service of his sanctuary, as an atonement for their souls<\/em>. The word atonement which is here used, is not to be understood as importing an expiatory sacrifice<\/em>, but only (as it is afterwards explained) a memorial<\/em>. These spoils were presented, precisely as the half shekel, or atonement-money, was appointed to be, in commemoration of a most wonderful deliverance [Note: Exo 30:12-16<\/span>.]. The Israelites presented them, first, as an acknowledgment of their desert<\/em>; (for they deserved death, no less than the people whom they had destroyed:) next, as a memorial of their deliverance<\/em>; (which was truly astonishing:) and lastly, as a testimony of their gratitude;<\/em> a sense of which they desired to retain to the end of life; and to transmit to their latest posterity.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"