Why did God command killing Midianites, including children?

Historical Background

The Midianites appear in multiple passages of the Old Testament. They trace their lineage to Abraham through Keturah (Genesis 25:1–2). Over time, they settled in areas south and east of Canaan, living near and sometimes among neighboring peoples. While they shared a distant ancestral connection to the Israelites, the Midianites became frequent rivals and were known for conflict with God’s chosen people (Numbers 25; Judges 6–8).

By the time of Moses, this rivalry had intensified. One pivotal situation occurred when the Midianites, influenced by the pagan prophet Balaam, led Israel into idolatry and sexual immorality at Baal-peor (Numbers 25:1–3). This act brought swift judgment on Israel itself, but Scripture indicates that the underlying scheme was encouraged by Midianite leaders (Numbers 25:16–18). This historical context sets the stage for the divine command recorded in Numbers 31 regarding the Midianites.

Scriptural Passage and Command

According to Numbers 31, the LORD said to Moses, “Take vengeance on the Midianites for the Israelites…” (Numbers 31:2). Subsequent verses portray a military campaign against the Midianite population in which even non-combatants, including children, were put to death (Numbers 31:7–9). Readers often find this passage challenging and wrestle with the moral implications of such a command.

It is important to note that this command is restricted to a particular time and circumstance—namely, Israel’s unique theocratic context in which God enacted both ethical and civil governance over the nation. The directive is not presented in Scripture as an ongoing or universal rule for all peoples, but as a specific action in Israel’s early history before they settled in the Promised Land.

Divine Judgment in Historical Context

1. Israel’s Protection from Idolatry

The Midianites had orchestrated a spiritual attack on Israel. Their counsel (through Balaam) involved tempting Israel to worship Baal and engage in destructive practices (Numbers 25:1–5). This drew many Israelites into sin, resulting in thousands of deaths among Israel. From a biblical perspective, the Midianites represented an existential threat, not merely in a military sense but in a religious and moral sense.

2. Cumulative Wickedness

Throughout the Old Testament, nations such as the Canaanites, Amalekites, and Midianites are singled out for judgment after extended periods of violent, idolatrous, and immoral activities. The text often implies that God gave these nations ample opportunity to discontinue their destructive practices (cf. Genesis 15:13–16, which speaks of a 400-year waiting period for the iniquity of the Amorites to be complete). By the time God commanded Israel to take action against Midian, the situation had reached a tipping point, necessitating judgment from the biblical standpoint.

3. The Role of Theocratic Instruction

The Israelite community was formed as a theocracy, with God Himself as Head of state (Exodus 19:5–6). In that context, instructions for warfare and judgment had a divine dimension unique to that era. Such commands were directed to protect and preserve the nascent covenant community from wholesale spiritual corruption. The theology presented in Scripture asserts that God, as the sovereign Ruler, has prerogative over nations and passages of human history in ways that differ from our modern political or cultural norms.

The Question of Children

Perhaps the most difficult part of this account is understanding why the children were also included in the judgment.

1. God’s Sovereignty Over Life

Scripture teaches that God is the ultimate Author and sustainer of life (Deuteronomy 32:39). From a biblical worldview, human life is entrusted by God, and it is within His jurisdiction to “give and take away” (Job 1:21). Any command involving the end of human life is understood as resting on God’s perfect knowledge and moral authority.

2. Inherited Cultural Practices

In those ancient contexts, children typically carried forward the practices, worship, and societal structures of their elders. In the Midianite situation, the entire community had become entwined with idolatrous worship and destructive immorality. The command to eliminate the Midianite community, harsh as it may seem, was understood within ancient Israel to prevent a resurgence of the same idolatry that had already afflicted thousands of Israelites.

3. Judgment and Mercy

In biblical theology, mortal death does not invalidate God’s capacity to grant ultimate mercy or condemnation. Though Scripture does not elaborate in Numbers 31 on the eternal state of those children, other passages in the Bible express the teaching that God judges fairly and mercifully. He alone sees the entire scope of each person’s destiny (2 Samuel 12:22–23; Matthew 19:14). From the biblical perspective, any child who dies remains in the hands of a holy and benevolent Judge. Although this does not remove the emotional difficulty of the command, it places the outcome in the care of a God who is declared just and compassionate throughout the Scriptures (Psalm 25:8–10).

Justice, Holiness, and Covenant

1. God’s Holiness

Scripture clarifies that God’s holiness demands separation from sin (Isaiah 6:3; 1 Peter 1:16). In the Old Testament context, when blatant idolatry threatened the very identity of Israel (leading them away from the worship of Yahweh and toward destructive cultural practices), divine intervention was swift and decisive.

2. Protecting the Covenant Line

From Genesis onward, the narrative highlights a promise to Abraham that “through your offspring all nations on earth will be blessed” (Genesis 22:18). The arrival of the Messiah depended on Israel being preserved not only physically but also spiritually. Widespread idolatry or assimilation into pagan worship could have derailed the covenant foundation through which that redemptive plan would unfold.

A Unique Command in Salvation History

1. Not a General Principle for All Eras

The text in Numbers 31 describes a one-time, historically conditioned event, occurring in the life of the ancient Israelite nation. It does not prescribe similar action in future ages, nor does the New Testament affirm the repetition of such commands for the Church.

2. Transitioning to a New Covenant

With the coming of Christ, the nature of God’s people shifted from a particular land and nation-state to a global community of believers (Ephesians 2:11–22). Jesus taught His disciples to love their enemies, pray for those who persecute them (Matthew 5:44), and spread His message to all nations (Matthew 28:19–20). In other words, the violence in the Old Testament, particularly in Numbers 31, stands in stark relief against the New Covenant ethic of enemy-love and outreach. This does not entail contradiction, but rather a different covenantal context.

Archaeological and Historical Corroborations

Outside the biblical text, the Midianites are mentioned in various ancient records, though they often appear in passing. Archaeological studies in regions associated with Midian suggest a mosaic of nomadic and semi-nomadic tribal confederations engaged in regional conflicts and trade. While the extant extra-biblical data does not clarify every detail about Midianite worship, it aligns with the biblical narrative portraying a group capable of both significant economic ties (e.g., trading in spices and minerals) and cultural influence on neighboring peoples (cf. references in Egyptian inscriptions about “Medja”). This background illuminates the biblical depiction of Midian’s ongoing clash with Israel.

Moral and Philosophical Considerations

1. God as the Just Judge

When a finite human perspective evaluates Scripture, emotional and ethical tension arises about the morality of commanding warfare and the death of children. However, from the biblical standpoint, God’s justice derives from His omniscience—He sees every angle of history, every heart’s intention, and every future repercussion (Job 34:12; Romans 11:33–34). The text portrays these actions as rightful judgments against cumulative evil, rather than arbitrary violence.

2. Humanity’s Limited Understanding

The question often centers on human understanding of fairness and love. In the biblical presentation, God’s love does not cancel out His justice; they operate in harmony (Psalm 89:14; Romans 3:25–26). Because of our finite viewpoint, some events appear impossible to reconcile, yet Scripture teaches that the Judge of all the earth will do right (Genesis 18:25).

3. Death Is Not the End

The Bible consistently indicates that physical death is only one part of each human being’s existence (Ecclesiastes 12:7; Luke 20:37–38). In acknowledging God’s sovereignty, believers affirm that the eternal destiny of individuals, including the children of Midian, rests in a realm of divine knowledge and mercy beyond immediate human judgment.

Summary and Conclusion

The command in Numbers 31 regarding the Midianites, including the devastating reality that children were destroyed, is one of the most challenging narratives in the Old Testament. Understanding it demands careful situating within its cultural and historical setting, recognition of Israel’s unique theocratic status, and acceptance—within the biblical framework—that God has both the authority and prerogative to execute judgment against entrenched evil.

While this command may remain emotionally troubling, biblical theology presents it as part of a larger tapestry of God’s justice, holiness, and covenant protection, ultimately working toward the salvation-historical goal that culminates in Christ. It underscores the utmost seriousness of leading others into idolatry, the destructive power of persistent sin, and the reality that God holds the right to judge every human being at both individual and national levels.

For believers, the definitive revelation of God’s character is found in Christ’s sacrificial death and resurrection, demonstrating God’s love for humanity (Romans 5:8). Thus, the same God who judged Midian is also the one who provides ultimate salvation. In that tension, the faithful recognize the limits of human understanding while trusting the perfect wisdom, justice, and mercy of the One who reigns over all things (Romans 11:33–36).