31:1-6 All who, without commission from God, dare to execute private revenge, and who, from ambition, covetousness, or resentment, wage war and desolate kingdoms, must one day answer for it. But if God, instead of sending an earthquake, a pestilence, or a famine, be pleased to authorize and command any people to avenge his cause, such a commission surely is just and right. The Israelites could show such a commission, though no persons now can do so. Their wars were begun and carried on expressly by Divine direction, and they were enabled to conquer by miracles. Unless it can be proved that the wicked Canaanites did not deserve their doom, objectors only prove their dislike to God, and their love to his enemies. Man makes light of the evil of sin, but God abhors it. This explains the terrible executions of the nations which had filled the measure of their sins.

Verse 6. - And Phinehas the son of Eleazar. The high priest himself could not leave the camp and the sanctuary, because of his duties, and because of the risk of being defiled (see verse 19); but his son, who was already marked out as his successor, could act as his representative (see on Numbers 16:37). In after times the Messiah Milchama ("Sacerdos unctus ad bellum," alluded to in Deuteronomy 20:2) who accompanied the army to the field was a recognized member of the Jewish hierarchy. Phinehas was of course specially marked out by his zeal for the present duty, but we may suppose that he would have gone in any case. With the holy instruments, and the trumpets. Septuagint, καὶ τὰ σκεύη τὰ ἅγια καὶ αἱ σάλπιγγες. The word instruments (כְּלֵי) is the same more usually translated "vessel," as in Numbers 3:31, and is apparently to be understood of the sacred furniture of the tabernacle. It is difficult to understand what "holy vessels" could have accompanied an expedition of this sort, unless it were the ark itself. The Israelites were accustomed at all critical times to be preceded by the ark (Numbers 10:33; Joshua 3:14; Joshua 6:8), and the narrative of 1 Samuel 4:3 sq. shows plainly that, long after the settlement at Shiloh, no scruples existed against bringing it forth against the foes of Israel and of God. Indeed there is a resemblance in the circumstances between that ease and this which is all the more striking because of the contrast in the result. Most modern commentators, unwilling to believe that the ark left the camp (but cf. Numbers 14:44), identify the "holy instruments" with "the trumpets;" this, however, is plainly to do violence to the grammar, which is perfectly simple, and is contrary to the Septuagint and the Targums. The Targum of Palestine paraphrases "holy instruments" by Urim and Thummim; these, however, as far as we can gather, seem to have been in the exclusive possession of the high priest.

And Moses sent them to the war,.... Being mustered and armed:

a thousand of every tribe, them and Phinehas the son of Eleazar the priest to the war; which looks as if Phinehas was the general of this army; for Moses went not to the war, and no mention is made of Joshua, nor might it be proper for him, he being the successor of Moses, who was quickly to die; but it seems rather that there was no one person that had the command of the whole, but every captain commanded his own company; since, when Moses met them, and was angry with them for sparing the women, he does not address anyone as the chief commander, but all the officers, Numbers 31:14, however, it was very proper and prudent to send Phinehas with them, both on account of his office as a priest, to encourage the people, and because of his extraordinary zeal against the Midianites for what they had done, as appears by his slaying a prince of Simeon and a Midianitish princess in their uncleanness:

and he went with the holy instruments, and the trumpets to blow in his hand; by "the holy instruments", Aben Ezra understands the ark with what appertained to it, which in later times used to be carried out when the Israelites went to war, Joshua 6:4, and Jarchi interprets them of the ark and plate of gold (z) which was upon the forehead of the high priest; but what had Phinehas to do with this, who was but a common priest? though the Targum of Jonathan paraphrases it,"with the Urim and Thummim of holiness, to inquire by them;''and it appears, that sometimes a son of an high priest was intrusted with the ephod, to which the breastplate was fastened, which had the Urim and Thummim on it, and made use thereof to inquire by, as in the times of David, 1 Samuel 23:6, but it is the opinion of some learned men, and they may be in the right, that these instruments are no other than the trumpets, and who suppose the "vau" is not copulative, but explanative, so Ben Gersom, and read the words thus, "with the holy instruments, even", or, "that is, the trumpets" (a), the silver trumpets ordered to be made, Numbers 10:2 one of which was far the journey of the camps, and also to blow an alarm for war, and which was done by the priests; and so the Targum of Jonathan adds here,"to cause the camp of Israel to rest, and to cause it to go;''that is, to direct it when it should stop, and when it should move.

(z) So the Rabbins in Abendana in Miclol Yophi in loc. (a) "erantque tubae", Tigurine version; "id est tubae", Vatablus; "nempe tubae", Piscator; so Ainsworth.

6. Moses sent … Eleazar the priest, to the war—Although it is not expressly mentioned, it is highly probable that Joshua was the general who conducted this war. The presence of the priest, who was always with the army (De 20:2), was necessary to preside over the Levites, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels.

holy instruments—As neither the ark nor the Urim and Thummim were carried to the battlefield till a later period in the history of Israel, the "holy instruments" must mean the "trumpets" (Nu 10:9). And this view is agreeable to the text, by simply changing "and" into "even," as the Hebrew particle is frequently rendered.

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