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英語原文
This chapter belongs to "the book of the wars of the Lord," in which it is probable it was inserted. It is the history of a holy war, a war with Midian. Here is, I. A divine command for the war, Nu 31:1,2. II. The undertaking of the war, Nu 31:3-6. III. The glorious success of it, Nu 31:7-12. IV. Their triumphant return from the war. 1. The respect Moses paid to the soldiers, Nu 31:13. 2. The rebuke he gave them for sparing the women, Nu 31:14-18. 3. The directions he gave them for the purifying of themselves and their effects, Nu 31:19-24. 4. The distribution of the spoil they had taken, one half to the soldiers, the other to the congregation, and a tribute to the Lord out of each, Nu 31:25-47. 5. The free-will offering of the officers, Nu 31:48-54, etc.
1-24
The Slaughter of the Midianites (1452 BC)
繁體中文
殺戮米甸人（主前 1452 年）
¹ 耶和華對摩西說： ² 「你要在米甸人身上報以色列人的仇，後來你要歸到你本民那裏去。」 ³ 摩西對百姓說：「要從你們中間使人帶兵器出去攻擊米甸人，好在米甸人身上為耶和華報仇。 ⁴ 從以色列眾支派中，每支派要打發一千人去打仗。」 ⁵ 於是從以色列千萬人中，每支派交出一千人，共一萬二千人，帶著兵器預備打仗。 ⁶ 摩西就打發每支派的一千人去打仗，並打發祭司以利亞撒的兒子非尼哈同去；非尼哈手裏拿著聖所的器皿和號角。
此處：一、萬軍之耶和華吩咐摩西向米甸人開戰，他的委任狀無疑為這場戰爭提供了正當依據——但沒有這樣的委任，它不能作為類似戰爭的依據。米甸人是亞伯拉罕由基土拉所生的後裔（創 25:2）。他們中間有些定居在迦南以南，葉忒羅與他們同住，並保留了對真神的敬拜；但這些人定居在迦南以東，已經陷入偶像崇拜，與摩押人為鄰並結盟。他們的地並非要賜給以色列，以色列本也不會招惹他們，若不是他們差遣壞女子進入以色列人中引誘他們行淫亂和拜偶像，使自己成了以色列義憤的對象。這就是挑釁，這就是爭端的緣由。為此（神說）「你要在米甸人身上報以色列人的仇」（民 31:2）。1. 神要米甸人受懲罰，要在他們鄰近以色列營盤的那部分土地上進行突襲——那部分很可能比摩押人更多地捲入了那樁惡事，因此摩押人被放過了。神要我們將那些引誘我們犯罪的人視為最壞的仇敵，並避開他們；既然「各人被試探，乃是被自己的私慾牽引誘惑」，而這些私慾就是以詭計纏累我們的米甸人，我們就當在他們身上報仇——不僅不與他們結盟，更要過治死肉體的生活，以此向他們宣戰。神既已因自己的百姓屈服於米甸人的誘惑而報復了他們；如今那給予誘惑的米甸人也必須被清算，因為「受欺哄的與欺哄人的，都是他的」（伯 12:16）——雙方都要向他的審判台交賬；雖然「審判要從神的家起首」，卻不會止於那裏（彼前 4:17）。將有一天，要向那些將異端和腐敗引入教會的人報復，那欺騙人的魔鬼也要「被扔在火湖裏」。以色列人對那攻擊他們的亞瑪力人之爭，遲遲未報；但他們對那使他們墮落的米甸人之爭，卻迅速報了——因為米甸人被視為更加危險、更加惡毒的仇敵。2. 神要這事在摩西有生之年、由摩西親手成就，使那曾深切為這傷害憤慨的人得著看見報仇的滿足。「看見這報仇在神和以色列的仇敵身上成就了，然後你要歸到你本民那裏去。」這是摩西必須進一步作的惟一一樁此類服事，作完之後，他就像雇工一樣滿了他的日子，可領他的「安息狀」——進入安息：至此他的用處到此為止，不再向前；迦南的戰爭必須由別人的手來進行。當知：神有時在我們以為他不可少的時候挪去有用的人；但這應當使我們滿足——他們絕不會在完成所指派的工作之前被挪去。
二、摩西吩咐百姓預備這次遠征（民 31:3）。他不要全營出動，只要他們「從自己中間使人帶兵器出去」——那些或最合適、或最自願的人——「好在米甸人身上為耶和華報仇」。神說：「為以色列報仇」；摩西說：「為耶和華報仇」；因為神和以色列的利益是合一的，雙方的事業原為一。神若在一切所行的事上顯出他為以色列的尊榮嫉邪，以色列在一切所行的事上也當顯出他們為神的榮耀嫉邪。我們惟有在所從事的是耶和華的報仇時，才能為自己的報仇找到正當理由。正因如此，我們被禁止自己報仇，因為神說：「伸冤在我，我必報應。」
三、為此任務抽調了一支分遣隊——每支派一千人，共一萬二千人——與他們所能派出的人數相比是少數，也可能與他們所要對付的敵軍人數相比也是少數。但神要教導他們：在他「拯救無論人多人少，都是一樣」（撒上 14:6）。
四、以利亞撒的兒子非尼哈與他們同去。在這項重大行動中未提及約書亞，頗為奇特。他若是這些軍隊的元帥，為何未見他率軍出征？他若留在家中，為何未見他在軍隊歸來時與摩西一同迎接？很可能每支派既各有自己千人的軍長，就沒有總元帥，而是按他們穿越曠野的行軍次序前進——猶大在前，其餘各按其位——在各自軍長的率領之下（民 31:48 提及）。但這既是聖戰，非尼哈便作他們共同的領袖——不是代替元帥，而是藉著神諭來裁決他們軍事會議的決定，千夫長們都必服從，並照此一致行動。因此他帶著聖所的器皿，大概就是判斷的胸牌，可在緊急情況下求問神。他雖然還不是大祭司，卻可被委派「專為此事」（pro hac vice）——這一次——佩戴烏陵和土明，如撒上 23:6 所記。差非尼哈去主持這次遠征也有特別的原因：他已因對米甸人及其陷害以色列的惡毒計謀的嫉邪而揚名——他殺了哥斯比，她是米甸一個宗族首領的女兒，因她在毗珥事件上的放肆（民 25:15）。那曾如此善用公義之劍對付一個罪犯的人，最適合引導戰爭之劍對付整個國家。「你在不多的事上有忠心，我要把許多事派你管理。」
⁷ 他們就照耶和華所吩咐摩西的，與米甸人打仗，殺了所有的男丁。 ⁸ 在所殺的人以外，還殺了米甸的五個王——就是以未、利金、蘇珥、戶珥、利巴——又用刀殺了比珥的兒子巴蘭。 ⁹ 以色列人擄了米甸人的婦女孩子，並將他們的牲畜、羊群和所有的財物都奪了來，當作擄物。 ¹⁰ 又用火焚燒他們所住的城邑和一切堅固的營寨， ¹¹ 把一切所奪的所擄的，無論人是牲畜，都帶了來； ¹² 將所擄的人、所奪的牲畜和財物，都帶到摩押平原、約旦河邊、耶利哥對面的營中，交給摩西和祭司以利亞撒，並以色列人的會眾。
此處是：1. 這支以色列小軍隊在神的委任、率領和指揮之下，對米甸國進行的突襲。「他們與米甸人打仗。」很可能他們先發出宣言，說明戰爭的理由，並要求他們交出作惡的魁首接受審判——後來這也正是「律法」所規定的（申 20:10），也是他們的「慣例」（士 20:12-13）。但米甸人既為自己所作的辯護、又袒護行事的人，以色列人就帶著火與刀劍，並帶著他們為神和百姓所發的敬虔熱忱所激起的全部義憤，向他們發動攻擊。2. 他們在這次突襲中所執行的（軍法處決）。（一）「他們殺了所有的男丁」（民 31:7），就是他們所到之處所遇見的一切男丁；他們盡行殺戮，不留活口。但他們並未殺盡全國的男丁——這是確定的，因為我們看見在基甸的日子米甸人仍是以色列強大的敵人；而這些正是此地的米甸人，因為他們與「東方人」同列（士 6:3）。（二）他們「殺了米甸的王」——與被稱為「米甸的長老」（民 22:4）和「西宏的諸侯」（書 13:21）的是同一批人。這些首領中有五個在此被點名，其中之一是「蘇珥」——很可能就是其女兒哥斯比的那位蘇珥（民 25:15）。（三）他們殺了巴蘭。關於巴蘭此時為何在米甸人之中，有許多推測；很可能米甸人得知以色列這支軍隊向他們進軍的消息後，就雇了巴蘭來以他的法術協助他們——若他不能以咒詛以色列的軍隊來為他們進攻性地效勞，至少可以祝福米甸之地來為他們防禦。無論他為何在那裏，神掌管的護理將他帶到那裏，他公義的報應就在那裏找到了他。若他自己真的相信他所說關於以色列有福狀態的話，就不會如此與以色列的仇敵同夥；但他既然裝作渴望「義人之死」卻實際活著像「惡人」，就公義地「死在惡人當中」，與那些未受割禮、違背自己良心之光的人一同「被殺下坑」。米甸人的詭計原是巴蘭的計謀，因此他理當與他們一同滅亡（何 4:5）。如今「他的愚妄向眾人顯明」——他能預言別人的命運，卻看不見自己的。 （四）他們擄了一切「婦女孩子」（民 31:9）。（五）他們焚燒了「那些城邑和一切堅固的營寨」（民 31:10）——不是為了自己居住（那地在他們的疆界之外），而是為了防止逃脫的人在自己的國家中藏身並重新定居。有人將此理解為他們的偶像廟宇；這些也理當在這報復中有分。（六）他們掠奪了那地，奪走一切牲畜和貴重財物，如此滿載豐厚的戰利品回到以色列的營中（民 31:9,11,12）。如此（正如他們出埃及時一樣），他們因仇敵的擄物而富足，並為神所要領他們進入的佳美之地預備了豐富的家業。
¹³ 摩西和祭司以利亞撒，並會眾的眾首領，都出到營外迎接他們。 ¹⁴ 摩西向打仗回來的軍長——就是千夫長、百夫長——發怒。 ¹⁵ 對他們說：「你們要存留這一切婦女的活命嗎？ ¹⁶ 這些婦女因巴蘭的計謀，叫以色列人在毗珥的事上得罪耶和華，以致耶和華的會眾遭遇瘟疫。 ¹⁷ 所以你們要把一切的男孩和所有已嫁的女子都殺了。 ¹⁸ 但女孩子中凡沒有出嫁、沒有與男子親近過的，都可以存留她們的活命，歸你們自己。 ¹⁹ 你們要在營外駐紮七日。凡殺了人的，和一切摸了被殺之人的，要在第三日、第七日潔淨自己和所擄來的人。 ²⁰ 也要潔淨一切衣服，一切皮做的物件，一切山羊毛織的物，並一切木器。」 ²¹ 祭司以利亞撒對打仗回來的兵丁說：「這是耶和華所吩咐摩西的律例條例： ²² 金、銀、銅、鐵、錫、鉛， ²³ 凡能見火的，你們要叫它經火，就潔淨了。然而還要用除污水潔淨它。凡不能見火的，你們要叫它經水。 ²⁴ 第七日你們要洗衣服，便為潔淨；然後可以進營。」
此處我們看到以色列軍隊從與米甸人的戰爭中凱旋歸來：
一、他們備受尊敬地迎接（民 31:13）。摩西自己——不顧年邁莊重——走出營外，祝賀他們得勝，並為他們勝利的盛典增光。公眾的成功當公開承認，以歸榮耀給神，並鼓勵那些為國家事業冒了性命危險的人。
二、他們因存留婦女活命而受嚴厲責備。很可能摩西曾命令他們殺掉婦女，至少這包含在「在米甸人身上為以色列報仇」的總命令中；這處決既是針對那樁罪行——她們引誘以色列人拜毗珥——所以很容易推論，作為主犯的婦女絕不可饒恕。摩西說：「你們竟存留這一切婦女的活命嗎？」（民 31:15）。他看見她們，便為聖潔的義怒所激動。「這些婦女正是使以色列人犯罪的」；因此：1. 她們理當死。淫亂之罪的律法是：「姦夫淫婦都必被治死。」神已用瘟疫處死了以色列中的姦夫；如今米甸的淫婦——尤其因她們是誘惑者——理當以刀劍處死。2. 「留她們活命是危險的；她們仍會引誘以色列人行不潔之事，於是你們的俘虜將成為你們的征服者，第二次毀滅你們。」因此下了嚴厲的命令：一切成年婦女都要冷血處死，只有女孩可蒙保留。
三、他們必須照律法的禮儀潔淨自己，並在營外駐紮七日，直到潔淨之禮完成。因為：1. 他們的手沾滿了血——這雖然沒有給他們帶來道德上的罪咎（因戰爭正當合法），卻使他們處於禮儀上的不潔，使他們在未得潔淨之前不配來到帳幕前。如此神要在他們心中保持對謀殺的敬畏和憎惡。大衛不得建造聖殿，因他「是戰士，流了人的血」（代上 28:3）。2. 他們不能不觸摸死屍——這使他們被玷污，需要用除污水來潔淨（民 31:19-20,24）。
四、他們也必須潔淨所奪的戰利品——俘虜（民 31:19）和一切財物（民 31:21-23）。能經火的要經火，不能經火的要用水洗。這些物件原為米甸人所用，如今既歸以色列人所有，就理當分別為聖，歸於那聖潔國家的使用，並為他們聖潔之神的榮耀。如今對我們而言，一切事物都因神的道和祈求而成為聖潔——只要我們因那被比作火又比作水的聖靈而成聖。「在潔淨的人，凡物都潔淨」。
英語原文
The Slaughter of the Midianites (1452 BC)
¹ And the LORD spake unto Moses, saying,
² Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.
³ And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.
⁴ Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war.
⁵ So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
⁶ And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.
Here, I. The Lord of hosts gives orders to Moses to make war upon the Midianites, and his commission no doubt justified this war, though it will not serve to justify the like without such commission. The Midianites were the posterity of Abraham by Keturah, Ge 25:2. Some of them settled south of Canaan, among whom Jethro lived, and they retained the worship of the true God; but these were settled east of Canaan, and had fallen into idolatry, neighbours to, and in confederacy with, the Moabites. Their land was not designed to be given to Israel, nor would Israel have meddled with them if they had not made themselves obnoxious to their resentment by sending their bad women among them to draw them to whoredom and idolatry. This was the provocation, this was the quarrel. For this (says God) avenge Israel of the Midianites, Nu 31:2. 1. God would have the Midianites chastised, an inroad made upon that part of their country which lay next to the camp of Israel, and which was probably more concerned in that mischief than the Moabites, who therefore were let alone. God will have us to reckon those our worst enemies that draw us to sin, and to avoid them; and since every man is tempted when he is drawn aside of his own lusts, and these are the Midianites which ensnare us with their wiles, on them we should avenge ourselves, not only make no league with them, but make war upon them by living a life of mortification. God had taken vengeance on his own people for yielding to the Midianites' temptations; now the Midianites, that gave the temptation, must be reckoned with, for the deceived and the deceiver are his (Job 12:16), both accountable to his tribunal; and, though judgment begin at the house of God, it shall not end there, 1Pe 4:17. There is a day coming when vengeance will be taken on those that have introduced errors and corruptions into the church, and the devil that deceived men will be cast into the lake of fire. Israel's quarrel with Amalek, that fought against them, was not avenged till long after: but their quarrel with Midian, that debauched them, was speedily avenged, for they were looked upon as much more the dangerous and malicious enemies. 2. God would have it done by Moses, in his life-time, that he who had so deeply resented that injury might have the satisfaction of seeing it avenged. "See this execution done upon the enemies of God and Israel, and afterwards thou shalt be gathered to thy people." This was the only piece of service of this kind that Moses must further do, and then he has accomplished, as a hireling, his day, and shall have his quietus—enter into rest: hitherto his usefulness must come, and no further; the wars of Canaan must be carried on by another hand. Note, God sometimes removes useful men when we think they can be ill spared; but this ought to satisfy us, that they are never removed till they have done the work which was appointed them.
II. Moses gives orders to the people to prepare for this expedition, Nu 31:3. He would not have the whole body of the camp to stir, but they must arm some of themselves to the war, such as were either most fit or most forward, and avenge the Lord of Midian. God said, Avenge Israel; Moses says, Avenge the Lord; for the interests of God and Israel are united, and the cause of both is one and the same. And if God, in what he does, shows himself jealous for the honour of Israel, surely Israel, in what they do, ought to show themselves jealous for the glory of God. Then only we can justify the avenging of ourselves when it is the vengeance of the Lord that we engage in. Nay, for this reason we are forbidden to avenge ourselves, because God has said, Vengeance is mine, I will repay.
III. A detachment is drawn out accordingly for this service, 1000 out of every tribe, 12,000 in all, a small number in comparison with what they could have sent, and it is probable small in comparison with the number of the enemies they were sent against. But God would teach them that it is all one to him to save by many or by few, 1Sa 14:6.
IV. Phinehas the son of Eleazar is sent along with them. It is strange that no mention is made of Joshua in this great action. If he was general of these forces, who do we not find him leading them out? If he tarried at home, why do we not find him meeting them with Moses at their return? It is probable, each tribe having a captain of its own thousand, there was no general, but they proceeded in the order of their march through the wilderness, Judah first, and the rest in their posts, under the command of their respective captains, spoken of Nu 31:48. But, the war being a holy war, Phinehas was their common head, not to supply the place of a general, but, by the oracle of God, to determine the resolves of their counsels of war, in which the captains of thousands would all acquiesce, and according to which they would act in conjunction. He therefore took with him the holy instruments or vessels, probably the breast-plate of judgment, by which God might he consulted in any emergency. Though he was not yet the high priest, yet he might be delegated pro hac vice—for this particular occasion, to bear the urim and thummim, as 1Sa 23:6. And there was a particular reason for sending Phinehas to preside in this expedition; he has already signalized himself for his zeal against the Midianites and their cursed arts to ensnare Israel when he slew Cozbi, a daughter of a chief house in Midian, for her impudence in the matter of Peor, Nu 25:15. He that had so well used the sword of justice against a particular criminal was best qualified to guide the sword of war against the whole nation. Thou hast been faithful over a few things, I will make thee ruler over many things.
⁷ And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males.
⁸ And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.
⁹ And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.
¹⁰ And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire.
¹¹ And they took all the spoil, and all the prey, both of men and of beasts.
¹² And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.
Here is, 1. The descent which this little army of Israelites made, under the divine commission, conduct, and command, upon the country of Midian. They warred against the Midianites. It is very probable that they first published their manifesto, showing the reasons of the war, and requiring them to give up the ringleaders of the mischief to justice; for such afterwards was the law (De 20:10), and such the practice, Jdg 20:12,13. But the Midianites justifying what they had done, and standing by those that had done it, the Israelites attacked them with fire and sword, and all the pious fury with which their zeal for God and their people inspired them. 2. The execution (the military execution) they did in this descent. (1.) They slew all the males (Nu 31:7), that is, all they met with as far as they went; they put them all to the sword, and gave no quarter. But that they did not slay all the males of the nation is certain, for we find the Midianites a powerful and formidable enemy to Israel in the days of Gideon; and they were the Midianites of this country, for they are reckoned with the children of the east, Jdg 6:3. (2.) They slew the kings of Midian the same that are called elders of Midian (Nu 22:4), and the dukes of Sihon, Jos 13:21. Five of these princes are here named, one of whom is Zur, probably the same Zur whose daughter Cosbi was, Nu 25:15. (3.) They slew Balaam. Many conjectures there are as to what brought Balaam among the Midianites at this time; it is probable that the Midianites, having intelligence of the march of this army of Israelites against them, hired Balaam to come and assist them with his enchantments, that if he could not prevail to act offensively in their favour, by cursing the armies of Israel, yet he might act defensively, by blessing the country of Midian. Whatever was the occasion of his being there, God's overruling providence brought him thither, and there his just vengeance found him. Had he himself believed what he said of the happy state of Israel, he would not have herded thus with the enemies of Israel; but justly does he die the death of the wicked (though he pretended to desire that of the righteous), and go down slain to the pit with the uncircumcised, who rebelled thus against the convictions of his own conscience. The Midianites' wiles were Balaam's projects, it was therefore just that he should perish with them, Ho 4:5. Now was his folly made manifest to all men, who foretold the fate of others, but foresaw not his own. (4.) They took all the women and children captives, Nu 31:9. (5.) They burnt their cities and goodly castles (Nu 31:10), not designing to inhabit them themselves (that country was out of their line), but they thus prevented those who had made their escape from sheltering themselves in their own country and settling there again. Some understand it of their idol-temples; it was fit that they should share in this vengeance. (6.) They plundered the country, and carried off all the cattle and valuable goods, and so returned to the camp of Israel laden with a very rich booty, Nu 31:9,11,12. Thus (as when they came out of Egypt) they were enriched with the spoils of their enemies, and furnished with stock for the good land into which God was bringing them.
¹³ And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.
¹⁴ And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.
¹⁵ And Moses said unto them, Have ye saved all the women alive?
¹⁶ Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.
¹⁷ Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
¹⁸ But all the women children, that have not known a man by lying with him, keep alive for yourselves.
¹⁹ And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day.
²⁰ And purify all your raiment, and all that is made of skins, and all work of goats' hair, and all things made of wood.
²¹ And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the LORD commanded Moses;
²² Only the gold, and the silver, the brass, the iron, the tin, and the lead,
²³ Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.
²⁴ And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.
We have here the triumphant return of the army of Israel from the war with Midian, and here,
I. They were met with great respect, Nu 31:13. Moses himself, notwithstanding his age and gravity, walked out of the camp to congratulate them on their victory, and to grace the solemnity of their triumphs. Public successes should be publicly acknowledged, to the glory of God, and the encouragement of those that have jeoparded their lives in their country's cause.
II. They were severely reproved for saving the women alive. It is very probable that Moses had commanded them to kill the women, at least this was implied in the general order to avenge Israel of the Midianites; the execution having reference to that crime, their drawing them in to the worship of Peor, it was easy to conclude that the women, who were the principal criminals, must not be spared. What! says Moses, have you saved the women alive? Nu 31:15. He was moved with a holy indignation at the sight of them. These were those that caused the children of Israel to commit this trespass; and therefore, 1. It is just that they should die. The law in case of whoredom was, The adulterer and adulteress should surely be put to death. God had put to death the adulterers of Israel by the plague, and now it was fit that the adulteresses of Midian, especially since they had been the tempters, should be put to death by the sword. 2. "It is dangerous to let them live; they will be still tempting the Israelites to uncleanness, and so your captives will be your conquerors and a second time your destroyers." Severe orders are therefore given that all the grown women should be slain in cold blood, and only the female children spared.
III. They were obliged to purify themselves, according to the ceremony of the law, and to abide without the camp seven days, till their purification was accomplished. For, 1. They had imbrued their hands in blood, by which though they had not contracted any moral guilt, the war being just and lawful, yet they were brought under a ceremonial uncleanness, which rendered them unfit to come near the tabernacle till they were purified. Thus God would preserve in their minds a dread and detestation of murder. David must not build the temple because he had been a man of war, and had shed blood, 1Ch 28:3. 2. They could not but have touched dead bodies, by which they were polluted, and that required they should be purified with the water of separation, Nu 31:19,20,24.
IV. They must likewise purify the spoil they had taken, the captives (Nu 31:19) and all the goods, Nu 31:21-23. What would bear the fire must pass through the fire, and what would not must be washed with water. These things had been use by Midianites, and, having now come into the possession of Israelites, it was fit that they should be sanctified to the service of that holy nation and the honour of their holy God. To us now every thing is sanctified by the word and prayer, if we are sanctified by the Spirit, who is compared both to fire and water. To the pure all things are pure.
25-54
Distribution of the Spoil (1452 BC)
繁體中文
擄物的分配（主前 1452 年）
²⁵ 耶和華對摩西說： ²⁶ 你和祭司以利亞撒，並會眾的族長，都要計算所擄的，無論是人是牲畜。 ²⁷ 把所擄的分作兩半：一半歸與出去打仗的精兵，一半歸與全會眾。 ²⁸ 又要從出去打仗精兵所得的，取五百分之一獻給耶和華為貢物：無論是人口、牛、驢、羊群，都要每五百取一。 ²⁹ 從他們那一半中要取出來，獻給祭司以利亞撒，作為耶和華的舉祭。 ³⁰ 以色列人所得的那一半，也要從其中取出：無論人口、牛、驢、羊群，各樣牲畜，每五十取一，交給看守耶和華帳幕的利未人。 ³¹ 摩西和祭司以利亞撒就照耶和華所吩咐摩西的行了。 ³² 所擄的，就是打仗的人所擄之外的，還有羊六十七萬五千隻， ³³ 牛七萬二千隻， ³⁴ 驢六萬一千匹， ³⁵ 人共三萬二千口，都是未曾與男人同房的女人。 ³⁶ 出去打仗精兵所得的那一半，數目共有羊三十三萬七千五百隻。 ³⁷ 耶和華所得的貢物，就是羊六百七十五隻。 ³⁸ 牛三萬六千隻，耶和華所得的貢物是七十二隻。 ³⁹ 驢三萬零五百匹，耶和華所得的貢物是六十一匹。 ⁴⁰ 人一萬六千口，耶和華所得的貢物是三十二人。 ⁴¹ 摩西把耶和華的貢物，就是舉祭，照耶和華所吩咐摩西的，交給祭司以利亞撒。 ⁴² 以色列人所得的那一半，是摩西從打仗的人所擄中分出來的。 ⁴³ （會眾所得的那一半，計羊三十三萬七千五百隻， ⁴⁴ 牛三萬六千隻， ⁴⁵ 驢三萬零五百匹， ⁴⁶ 人一萬六千口。） ⁴⁷ 無論是人，是牲畜，摩西從以色列人所得的那一半中，每五十取一，交給看守耶和華帳幕的利未人，正如耶和華所吩咐摩西的。
我們在此看到這次討伐米甸所獲擄物的分配。神親自指示當如何分配，摩西和以利亞撒也照指示行了，這樣便防止了他們中間不愉快的爭論，使勝利成為共同的益處。賜擄物的既是他，理當由他安排擄物的處置。我們一切所有的都是從神而來，因此都當順服他的旨意。
一、擄物被吩咐分為兩部分：一部分歸給那一萬二千名承擔這戰事的人，另一部分歸給會眾。被分配的擄物似乎只是俘虜和牲畜；至於金銀器皿、珠寶和其他財物，各人留下自己所奪的，如民 31:50-53 所暗示。被分配的只是那可用來充實他們將要進入之那地的物資。如今當注意：1. 擄物的一半歸給全會眾——摩西為每個支派指定其分，然後交給各支派的首領，按各家族自行分派。這戰爭是為全會眾而發動的；他們若被如此吩咐，全都會準備好*「去幫助耶和華攻擊勇士」，而他們大概也藉禱告幫了忙；因此神指定，「留守家中的也當分擄物」（詩 68:12）。大衛在他那個時代，「定為以色列的律例典章」：「上陣的得多少，看守器具的也得多少」（撒上 30:24-25）。受託擔任公職的人，不可只想以自己的勞苦和危險使自己受益，而當以社群的益處為目標。2. 然而那一萬二千名上陣打仗的人所得的分，與全會眾（多出五十倍）所得的分一樣多；因此個別軍人所得的分，遠比任何留在家中的弟兄所得的好得多：這也理所當然。我們在事奉神和我們世代的事上，勞苦越大、危險越大，我們末後所得的賞賜也越大；因為「神並非不義，總不忘記你們所作的工和你們為他名所顯的愛心。」*
二、神要從中得貢物，作為對他在萬事上掌權的承認——他是他們的王，當納貢物——特別是承認他在這戰爭及其收益中的權益，因為得勝是他賜的；也使祭司——耶和華的收取者——在供養之外有所增添。當注意：我們無論有甚麼，神都當從中得他當得的分。此處（如前所述）軍人比會眾其餘的人更受優待，因為從百姓的分中神取五十分之一，而從軍人的分中只取五百分之一，因為百姓的分是輕易得來的，沒有危險和勞苦。我們以個人服事尊榮神的機會越少，就越當以我們的財物尊榮他。軍人那分中的貢物歸給祭司（民 31:29），百姓那分中的貢物歸給利未人（民 31:30）。因為祭司是從利未人中間揀選出來的，正如這些軍人是從百姓中間揀選出來的，承擔特別而危險的服事，其俸祿也相應而異。
⁴⁸ 統管千軍的軍長，就是千夫長、百夫長，都來到摩西面前， ⁴⁹ 對摩西說：僕人已經數點所管轄的軍兵，並沒有缺一人。 ⁵⁰ 如今我們各人所得的金器，就是腳鍊子、鐲子、打印的戒指、耳環、手釧，都送來為耶和華的供物，好在耶和華面前為我們贖罪。 ⁵¹ 摩西和祭司以利亞撒就從他們收了金子，都是各樣打造的器件。 ⁵² 千夫長、百夫長獻給耶和華為舉祭的金子，共有一萬六千七百五十舍客勒。 ⁵³ （因為各兵丁都為自己奪了财物。） ⁵⁴ 摩西和祭司以利亞撒從千夫長、百夫長手中取了金子，帶進會幕，在耶和華面前作為以色列人的紀念。
這裡是軍隊官長——就是稱為千夫長的統領，以及百夫長的下級軍官——敬虔和熱心的一個極好榜樣。他們來到摩西面前——他們的元帥和總司令——縱然他此時即將離場，他們仍極其謙卑恭敬地來到他面前，自稱是他的僕人；他們所贏得的尊榮並未使他們驕傲，以致忘記對他的本分。請留意他們對他所說的話：1. 他們敬虔地留意神在這次遠征中對他們奇妙的恩待——不僅保全了他們自己的性命，更保全了他們所統領一切軍兵的性命；因此，覆查名冊之後，發現並無一人缺失（民 31:49）。這是極不尋常的事，也許在任何歷史中都無出其右。數萬性命在戰場的高處上冒險，竟無一人喪失——或死於敵人的刀劍，或死於任何疾病或災禍。這是耶和華所作的，在那些思想到萬人的性命——尤其是軍人的性命——時刻都在他手中的人眼中，怎能不以為奇妙呢？這也證明這些統領對兵丁有深厚的情誼，他們的性命在他們眼中極為寶貴，他們看自己所統領之人無一喪命，便是對自己的憐憫。凡所交給他們的，他們一個也沒有失喪；照樣基督的臣民和軍兵的血在祂眼中也極其寶貴（詩 72:14）。2. 他們為這恩惠作出敬虔的承認：「因此我們帶來供物獻給耶和華」（民 31:50）。他們所獻的供物，是出於各人所得的，而那是憑神的命令誠實得來的。照樣各人應當*「照神所賜的福」（林前 16:2）抽出來。因為神在哪裡豐盛地撒下他恩惠的賜予，就期望在那裡相應地收成我們敬虔和慈善的果子。會幕起先、聖殿後來，都是從以色列仇敵手中奪來的擄物而得以美化、富足的；正如大衛（撒下 8:11-12）和他的軍長（代上 26:26-27）所作的。我們在戰爭或貿易中所取的任何東西，若不能憑信心將其中一部分獻給神——「他恨惡搶奪作為燔祭」——就不可歸於自己；但當神明顯地保守和賜福我們時，他期望我們向他作出某些特別的感恩回報。至於這供物：（1）官長獻上它，「為我們贖罪」（民 31:50）。他們不是來到摩西面前，要求為他們在向米甸人為耶和華報仇這善事上的功勞得著賞賜，也不是要為自己的名聲設立得勝的紀念碑，而是帶來供物「贖罪」——因為他們良心上知道，連最好的人在最好的服事中也有虧欠；不僅在那件受責備的事上（民 31:14），在許多別的事上也是如此；因為「世上沒有不犯罪的義人。」（2）摩西收了它，存在會幕裡，「作為以色列人的紀念」*（民 31:54），就是神對他們恩惠的記念，使他們在日後的戰爭中可以受鼓勵信靠他；也是他們向神感恩的記念（祭物被稱為紀念），使他既喜悅這番領受恩惠後的感恩承認，便可繼續並重複他的憐憫。
英語原文
Distribution of the Spoil (1452 BC)
²⁵ And the LORD spake unto Moses, saying,
²⁶ Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation:
²⁷ And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation:
²⁸ And levy a tribute unto the LORD of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep:
²⁹ Take it of their half, and give it unto Eleazar the priest, for an heave offering of the LORD.
³⁰ And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the LORD.
³¹ And Moses and Eleazar the priest did as the LORD commanded Moses.
³² And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand and seventy thousand and five thousand sheep,
³³ And threescore and twelve thousand beeves,
³⁴ And threescore and one thousand asses,
³⁵ And thirty and two thousand persons in all, of women that had not known man by lying with him.
³⁶ And the half, which was the portion of them that went out to war, was in number three hundred thousand and seven and thirty thousand and five hundred sheep:
³⁷ And the LORD's tribute of the sheep was six hundred and threescore and fifteen.
³⁸ And the beeves were thirty and six thousand; of which the LORD's tribute was threescore and twelve.
³⁹ And the asses were thirty thousand and five hundred; of which the LORD's tribute was threescore and one.
⁴⁰ And the persons were sixteen thousand; of which the LORD's tribute was thirty and two persons.
⁴¹ And Moses gave the tribute, which was the LORD's heave offering, unto Eleazar the priest, as the LORD commanded Moses.
⁴² And of the children of Israel's half, which Moses divided from the men that warred,
⁴³ (Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep,
⁴⁴ And thirty and six thousand beeves,
⁴⁵ And thirty thousand asses and five hundred,
⁴⁶ And sixteen thousand persons;)
⁴⁷ Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the LORD; as the LORD commanded Moses.
We have here the distribution of the spoil which was taken in this expedition against Midian. God himself directed how it should be distributed, and Moses and Eleazar did according to the directions, and thus unhappy contests among themselves were prevented and the victory was made to turn to the common benefit. It was fit that he who gave them the prey should order the disposal of it. All we have is from God, and therefore must be subject to his will.
I. The prey is ordered to be divided into two parts, one for the 12,000 men that undertook the war, and the other for the congregation. The prey that was divided seems to have been only the captives and the cattle; as for the plate, and jewels, and other goods, every man kept what he took, as is intimated, Nu 31:50-53. That only was distributed which would be of use for the stocking of that good land into which they were going. Now observe, 1. That the one half of the prey was given to the whole congregation, Moses allotting to each tribe its share, and then leaving it to the heads of the tribes to divide their respective shares among themselves, according to their families. The war was undertaken on the behalf of the whole congregation; they would all have been ready to go to the help of the Lord against the mighty, if they had been so ordered, and they did help, it is likely, by their prayers; and therefore God appoints that those that tarried at home should divide the spoil, Ps 68:12. David, in his time, made it a statute and an ordinance for Israel, that, as his part is that goes down to the battle, so shall his part be that tarrieth by the stuff, 1Sa 30:24,25. Those that are employed in public trusts must not think to benefit themselves only by their toils and hazards, but must aim at the advantage of the community. 2. That yet the 12,000 that went to the battle had as much for their share as the whole congregation (which were fifty times as many) had for theirs; so that the particular persons of the soldiery had a much better share than any of their brethren that tarried at home: and good reason they should. The greater pains we take, and the greater hazards we run, in the service of God and our generation, the greater will our recompence be at last; for God is not unrighteous to forget the work and labour of love.
II. God was to have a tribute out of it, as an acknowledgment of his sovereignty over them in general, and that he was their king to whom tribute was due, and particularly of his interest in this war and the gains of it, he having given them their success; and that the priests, the Lord's receivers, might have something added to the provision made for their maintenance. Note, Whatever we have, God must have his dues out of it. And here (as before) the soldiers are favoured above the rest of the congregation, for out of the people's share God required one in fifty, but out of the soldier's share only one in 500, because the people got theirs easily, without any peril or fatigue. The less opportunity we have of honouring God with our personal services the more it is expected we should honour him with our substance. The tribute out of the soldiers' half was given to the priests (Nu 31:29), that out of the people's half was given to the Levites, Nu 31:30. For the priests were taken from among the Levites, as these soldiers from among the people, for special and hazardous service, and their pay was proportioned accordingly.
⁴⁸ And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses:
⁴⁹ And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us.
⁵⁰ We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD.
⁵¹ And Moses and Eleazar the priest took the gold of them, even all wrought jewels.
⁵² And all the gold of the offering that they offered up to the LORD, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.
⁵³ (For the men of war had taken spoil, every man for himself.)
⁵⁴ And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the LORD.
Here is a great example of piety and devotion in the officers of the army, the colonels, that are called captains of thousands, and the inferior officers that were captains of hundreds; they came to Moses as their general and commander-in-chief, and, though he was now going off the stage they very humbly and respectfully addressed themselves to him, calling themselves his servants; the honours they had won did not puff them up, so as to make them forget their duty to him. Observe in their address to them, 1. The pious notice they take of God's wonderful goodness to them in this late expedition, in preserving not only their own lives, but the lives of all the men of war that they had under their charge; so that, upon the review of their muster-roll, it appeared there was not one missing, Nu 31:49. This was very extraordinary, and perhaps cannot be paralleled in any history. So many thousands of lives jeoparded in the high places of the field, and not one lost, either by the sword of the enemy or by any disease or disaster. This was the Lord's doing, and cannot but be marvellous in the eyes of those that consider how the lives of all men, especially soldiers, are continually in their hands. It is an evidence of the tender feeling which these commanders had for their soldiers, and that their lives were very precious to them, that they looked upon it as a mercy to themselves that none of those under their charge miscarried. Of all that were given them they had lost none; so precious also is the blood of Christ's subjects and soldiers to him, Ps 72:14. 2. The pious acknowledgment they make for this favour: Therefore we have brought an oblation to the Lord, Nu 31:50. The oblation they brought was out of that which every man had gotten, and it was gotten honestly by a divine warrant. Thus every man should lay by according as God has prospered him, 1Co 16:2. For where God sows plentifully in the gifts of his bounty he expects to reap accordingly in the fruits of our piety and charity. The tabernacle first, and the temple afterwards, were beautified and enriched with the spoils taken from the enemies of Israel; as by David (2Sa 8:11,12), and his captains, 1Ch 26:26,27. We should never take any thing to ourselves, in war or trade, which we cannot in faith consecrate a part of to God, who hates robbery for burnt-offerings; but, when God has remarkably preserved and prospered us, he expects that we should make some particular return of gratitude to him. As to this oblation, (1.) The captains offered it to make an atonement for their souls, Nu 31:50. Instead of coming to Moses to demand a recompence for the good service they had done in avenging the Lord of Midian, or to set up trophies of their victory for the immortalizing of their own names, they bring an oblation to make atonement for their souls, being conscious to themselves, as the best men must be even in their best services, that they had been defective in their duty, not only in that instance for which they were reproved (Nu 31:14), but in many others; for there is not a just man upon the earth that doeth good and sinneth not. (2.) Moses accepted it, and laid it up in the tabernacle as a memorial for the children of Israel (Nu 31:54), that is, a monument of God's goodness to them, that they might be encouraged to trust in him in their further wars, and a monument of their gratitude to God (sacrifices are said to be memorials), that he, being well pleased with this thankful acknowledgment of favours bestowed, might continue and repeat his mercies to them.
本章屬於「耶和華戰記」的一部分，當初很可能就是記載於其中。這是一場聖戰——與米甸人之戰——的歷史。內容包括：一、發動戰爭的神聖命令，民 31:1,2。二、戰爭的發動，民 31:3-6。三、輝煌的勝利，民 31:7-12。四、他們凱旋而歸。1. 摩西對士兵的禮待，民 31:13。2. 摩西因他們留下婦女性命而加以責備，民 31:14-18。3. 摩西指示他們如何潔淨自己與所獲之物，民 31:19-24。4. 戰利品的分配：一半歸士兵，一半歸會眾，兩邊各向耶和華取出貢物，民 31:25-47。5. 軍長們的甘心祭，民 31:48-54 等。