Numbers 31:6

KJV

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.

KJV (with Strong's)

And Moses {H4872} sent {H7971} them to the war {H6635}, a thousand {H505} of every tribe {H4294}, them and Phinehas {H6372} the son {H1121} of Eleazar {H499} the priest {H3548}, to the war {H6635}, with the holy {H6944} instruments {H3627}, and the trumpets {H2689} to blow {H8643} in his hand {H3027}.

Complete Jewish Bible

Moshe sent them, a thousand from each tribe, to the war; he sent them and Pinchas the son of El'azar the cohen to the war, with the holy utensils and the trumpets for sounding the alarm in his care.

Berean Standard Bible

And Moses sent the thousand from each tribe into battle, along with Phinehas son of Eleazar the priest, who took with him the vessels of the sanctuary and the trumpets for signaling.

American Standard Version

And Moses sent them, a thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.

Commentary

### SUMMARY
Numbers 31:6 details the composition and spiritual leadership of the Israelite military contingent dispatched by Moses to execute divine judgment against the Midianites. This verse highlights the unique integration of military action with sacred purpose, emphasizing that Israel's campaigns were not merely human endeavors but divinely mandated missions conducted under specific spiritual oversight, signifying God's active presence and authority in their midst.

### CONTEXT
* **Literary Context:** Numbers 31:6 is situated within the final chapters of the Book of Numbers, which chronicle Israel's journey from Sinai to the plains of Moab, immediately prior to entering the Promised Land. This chapter follows the severe apostasy at Baal-Peor in [Numbers 25](/numbers/25 "Numbers 25 - The Sin at Peor"), where Midianite women enticed Israelite men into idolatry and sexual immorality, leading to a devastating plague. The command for vengeance against Midian is given in [Numbers 31:1-2](/numbers/31-1-2 "Numbers 31:1-2 - God Commands Vengeance Against Midian"), explicitly linking this military action to divine retribution for that sin. The preceding chapters also deal with census-taking ([Numbers 26](/numbers/26 "Numbers 26 - Second Census of Israel")), laws of inheritance ([Numbers 27](/numbers/27 "Numbers 27 - Laws of Inheritance")), and various offerings and vows ([Numbers 28-30](/numbers/28 "Numbers 28 - Offerings")-[Numbers 30](/numbers/30 "Numbers 30 - Laws Concerning Vows")), setting the stage for Israel's transition from a wilderness generation to a people prepared for conquest, with purity and obedience as paramount.
* **Historical & Cultural Context:** The war against Midian was not a typical territorial conquest but a unique act of divine judgment. Midian, a nomadic people, had been a persistent threat and, crucially, had actively participated in corrupting Israel's spiritual integrity at Peor. The plague that ensued killed 24,000 Israelites ([Numbers 25:9](/numbers/25-9 "Numbers 25:9 - The Plague's Toll")). God's command for vengeance in [Numbers 31:2](/numbers/31-2 "Numbers 31:2 - God's Command for Vengeance") underscores the severity of the spiritual transgression. The inclusion of a priest, Phinehas, and "holy instruments" in a military campaign was a significant cultural practice in ancient Israel, distinguishing their wars as "holy wars" or "wars of the Lord," where success depended on divine favor and obedience rather than solely on military might. The silver trumpets, as described in [Numbers 10:1-10](/numbers/10-1-10 "Numbers 10:1-10 - The Silver Trumpets"), were used for various purposes, including assembling the congregation, signaling camp movements, and sounding alarms for war, signifying divine communication and direction.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Numbers and the Pentateuch. Firstly, it highlights **Divine Judgment and Holiness**, demonstrating God's unwavering justice against sin, particularly idolatry and spiritual apostasy that threatens the purity of His covenant people. Secondly, it underscores the theme of **Spiritual Leadership in Conflict**, exemplified by Phinehas's presence. His previous zealous act in [Numbers 25:7-8](/numbers/25-7-8 "Numbers 25:7-8 - Phinehas's Zeal") marked him as a champion of God's holiness, making him the ideal spiritual leader for this punitive expedition. Thirdly, the inclusion of "holy instruments" and "trumpets" emphasizes **Reliance on God's Presence and Guidance**. These items were tangible symbols that the Israelites' success in battle was contingent upon God's active participation and direction, not merely human strength or strategy. This reinforces the broader theme that Israel's identity and victories were inextricably linked to their covenant relationship with Yahweh.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Holy instruments (Hebrew, _k'lei haqqodesh'_):** This phrase refers to sacred articles from the Tabernacle. While the specific items are not enumerated here, they would likely include vessels used in priestly service, or potentially even the Ark of the Covenant, which was known to accompany Israel into battle (e.g., [1 Samuel 4:4](/1_samuel/4-4 "1 Samuel 4:4 - The Ark in Battle")). Their presence signified God's active presence with the army, His divine sanction of the war, and the sacred nature of the mission. They were not merely talismans but symbols of the covenant and the divine power that would ensure victory.
* **Trumpets (Hebrew, _ḥăṣōṣrōt'_):** These were the two silver trumpets specifically commanded by God to be made in [Numbers 10:2](/numbers/10-2 "Numbers 10:2 - Command to Make Silver Trumpets"). They had multiple functions: signaling assembly, directing camp movements, and, crucially, sounding an alarm for war ([Numbers 10:9](/numbers/10-9 "Numbers 10:9 - Use of Trumpets in War")). In the context of battle, their sound was meant to invoke God's remembrance and intervention on behalf of His people, signifying divine communication, command, and the spiritual dimension of the conflict.
* **Phinehas (Hebrew, _Pînəḥās'_):** Son of Eleazar, the high priest. Phinehas is a pivotal figure in Numbers 25, where his zealous act of executing an Israelite man and a Midianite woman who were engaging in sexual immorality stopped the plague that was afflicting Israel ([Numbers 25:7-8](/numbers/25-7-8 "Numbers 25:7-8 - Phinehas's Righteous Act")). His inclusion in this military expedition, rather than Eleazar or Moses, highlights his personal zeal for God's holiness and his proven commitment to upholding the covenant. His presence elevated the war from a mere military campaign to a sacred mission of divine retribution, led by one who embodied uncompromising devotion to Yahweh.

#### Verse Breakdown
* **"And Moses sent them to the war":** This clause emphasizes Moses's direct obedience to God's command given in [Numbers 31:2](/numbers/31-2 "Numbers 31:2 - God's Command for Vengeance"). It highlights his role as the divinely appointed leader responsible for executing God's will, even in matters of warfare and judgment. The initiative for this war was divine, not human.
* **"a thousand of [every] tribe":** This detail specifies the composition of the Israelite force. By selecting 1,000 men from each of the twelve tribes, totaling 12,000 warriors, Moses ensured a representative and unified national effort. This was not a mercenary army but a disciplined contingent drawn from the entire community, underscoring the collective responsibility in carrying out God's judgment and the unity of the tribes under divine command.
* **"them and Phinehas the son of Eleazar the priest, to the war":** The explicit mention of Phinehas's inclusion alongside the warriors is highly significant. It signals that this was not merely a military operation but a holy war, requiring spiritual leadership. Phinehas's presence, as a priest and a figure known for his zeal, underscored the sacred nature of the mission and the necessity of priestly oversight to ensure the purity and divine sanction of the campaign. His role was to ensure the army remained in good standing with God.
* **"with the holy instruments, and the trumpets to blow in his hand":** This final phrase details the specific items Phinehas carried, which were crucial for the spiritual dimension of the war. The "holy instruments" symbolized God's presence and covenant with Israel, while the "trumpets" were used for signaling, assembly, and invoking God's attention in battle. Their presence in the hands of the priest indicated that the battle was to be fought with divine authorization and guidance, and that victory would come from God's power, not human might. These items transformed a military act into a liturgical one, a sacred undertaking.

#### Literary Devices
Numbers 31:6 employs several literary devices to convey its profound theological message. **Symbolism** is prominent, with the "holy instruments" and "trumpets" serving as powerful symbols of God's active presence, divine authority, and the sacred nature of the war. They are not mere tools but tangible representations of the covenant relationship and the spiritual power at work. The phrase "a thousand of every tribe" can be seen as a form of **Synecdoche**, where a part (1,000 from each tribe) represents the whole (the entire nation of Israel participating in the divine judgment). Furthermore, there is a clear **Juxtaposition** between the military might of 12,000 warriors and the spiritual leadership embodied by Phinehas carrying sacred items. This contrast emphasizes that while human forces are deployed, the true power and authority for this "holy war" derive from God, mediated through His chosen priest and the symbols of His presence. This duality highlights the unique character of Israel's divinely commanded campaigns.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 31:6 serves as a powerful theological statement about divine justice, the nature of holy war in ancient Israel, and the indispensable role of spiritual leadership in executing God's will. It demonstrates that God is not indifferent to the moral and spiritual purity of His people, and He will act decisively to judge those who seek to corrupt them. This particular war, initiated by divine command, underscores that God's holiness demands a response to sin, and sometimes that response involves physical judgment. The inclusion of a priest and sacred objects in a military campaign illustrates that for Israel, war was often a spiritual endeavor, fought under God's direct command and with His active presence, emphasizing that true victory stemmed from divine intervention and obedience, not human strength alone. This ancient paradigm, while not directly applicable to modern warfare, provides enduring principles about God's sovereignty over nations and His commitment to justice.

* [Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Command to Destroy Nations")
* [Joshua 6:4-5](/joshua/6-4-5 "Jericho and the Priests' Role")
* [2 Chronicles 20:15](/2_chronicles/20-15 "The Battle is the Lord's")

### REFLECTION AND APPLICATION
While believers today are not called to wage literal "holy wars" against physical nations, Numbers 31:6 offers profound principles for navigating the spiritual battles of life. It reminds us that God is a God of justice who will ultimately deal with sin and evil, and that His people are called to a life of purity and separation from corrupting influences. Just as Phinehas embodied zeal for God's holiness, believers are called to cultivate a similar passion for righteousness and to stand against spiritual compromise. Our battles are not against "flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" ([Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare")). Therefore, our reliance must be on God's presence and guidance, not on our own strength or wisdom. We engage in spiritual warfare not with carnal weapons, but with prayer, the Word of God, and the full armor of God ([2 Corinthians 10:4](/2_corinthians/10-4 "2 Corinthians 10:4 - Weapons of Our Warfare")). Our victories come from acknowledging God's sovereignty, obeying His commands, and trusting in His active presence with us in all our endeavors.

#### Questions for Reflection
* **How does the concept of "holy war" in Numbers 31 inform our understanding of God's justice and holiness, even if we are not called to physical warfare today?**
* **In what ways can believers today embody the zeal for God's holiness demonstrated by Phinehas, particularly in a world that often compromises spiritual truth?**
* **What are the "holy instruments" or "trumpets" in our spiritual lives that signify God's presence and guidance in our battles, and how do we "carry" them?**
* **How does understanding Israel's reliance on God for victory in battle encourage our own reliance on Him in our personal and spiritual struggles?**

### FAQ
**Why was Phinehas, a priest, sent to war instead of a military commander?**

Answer: Phinehas was chosen for this specific mission due to his extraordinary zeal for God's holiness, demonstrated in [Numbers 25:7-8](/numbers/25-7-8 "Numbers 25:7-8 - Phinehas's Righteous Act"), where he intervened decisively to stop a plague caused by Israel's sin with the Midianites. His inclusion elevated this military campaign beyond a mere act of war, making it a sacred mission of divine judgment. As a priest, he represented God's presence and authority, ensuring the campaign was conducted according to divine will and maintaining the spiritual purity of the Israelite army. His role was not to lead military tactics but to provide spiritual oversight and sanction.

**What exactly were the "holy instruments" mentioned in the verse?**

Answer: The text does not specify the exact "holy instruments" (Hebrew: *k'lei haqqodesh*). However, this term generally refers to sacred vessels or articles from the Tabernacle used in priestly service. While some scholars suggest it could refer to the Ark of the Covenant (which sometimes accompanied Israelite armies, as seen in [1 Samuel 4:4](/1_samuel/4-4 "1 Samuel 4:4 - The Ark in Battle")), it more broadly indicates items that symbolized God's presence, covenant, and divine sanction for the war. Their presence underscored that this was a divinely mandated and spiritually significant undertaking, with God actively involved in the battle.

**Does this passage advocate for Christians to engage in physical holy wars today?**

Answer: No. The "holy wars" of ancient Israel, as described in the Old Testament, were unique historical events commanded by God for specific purposes related to His covenant people and the establishment of the Promised Land. They are not a model for physical warfare for believers today. The New Testament redefines warfare for Christians as primarily spiritual, fought against spiritual forces of evil, not against other human beings ([Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare")). Believers are called to spread the gospel, love their enemies, and overcome evil with good, relying on spiritual weapons like prayer, faith, and the Word of God ([2 Corinthians 10:3-5](/2_corinthians/10-3-5 "2 Corinthians 10:3-5 - Spiritual Weapons")).

### CHRIST-CENTERED FULFILLMENT
Numbers 31:6, with its depiction of a divinely mandated "holy war" led by a zealous priest and accompanied by sacred instruments, finds its ultimate fulfillment and transformation in Jesus Christ. While the Old Testament narrative describes a physical battle against a corrupting enemy, Christ's mission inaugurates a new covenant where the decisive battle is spiritual, fought against sin, death, and the powers of darkness. Jesus is the true and greater Phinehas, not merely zealous for God's holiness but embodying it perfectly. He is the ultimate High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest")) who, unlike Phinehas, did not execute judgment upon others but became the sacrificial Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His death on the cross was the ultimate act of divine judgment against sin, where He triumphed over the spiritual powers and authorities, disarming them and making a public spectacle of them ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). The "holy instruments" and "trumpets" of Numbers 31:6 foreshadow Christ's own divine authority and the spiritual power of His kingdom, which is not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). Believers, united with Christ, are now called to engage in spiritual warfare, not with carnal weapons, but by putting on the full armor of God and standing firm in the victory Christ has already secured ([Ephesians 6:10-18](/ephesians/6-10-18 "Ephesians 6:10-18 - The Armor of God")). Thus, the physical war of Numbers 31 points forward to the spiritual victory achieved by Christ, our zealous High Priest and conquering King.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.