4. Mose 31:6

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

In this chapter we have, I. The humble request of the tribes of Reuben and Gad for an inheritance on that side Jordan where Israel now lay encamped (Num 32:1-5). II. Moses's misinterpretation of their request (Num 32:6-15). III. Their explication of it, and stating it aright (Num 32:16-19). IV. The grant of their petition under the provisos and limitations which they themselves proposed (Num 32:20, etc.).

31:6 Phinehas son of Eleazar (the high priest) led this force of 12,000 into battle. His leadership helped to define this engagement as “holy war,” an act of revenge for the spiritual harm that Midian had inflicted on Israel (cp. 25:6-18; 31:15-16). His zeal in this situation (Num 25:11, 13) was equal to what he demonstrated in the case of Zimri and Cozbi (25:7-8). • Many believe that holy objects of the sanctuary meant the Ark, which the Hebrews sometimes carried into battle (e.g., 10:35-36; Josh 6:6; 1 Sam 4:3-11; cp. Num 14:44). Others suggest that they were a variety of sacred vessels associated with the Tabernacle rituals (3:31; 4:15; 18:3; cp. 1 Kgs 8:4; 1 Chr 9:29; 2 Chr 5:5). The Israelites probably took some or all of these holy objects as symbols of God’s participation in their holy war.