Numbers · Chapter 25

V. 1. Shittim-And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long-expected land. The people-Many of them. Whoredom-Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were. The daughters of Moab-And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak.

Verse 1. Israel abode in Shittim — And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it when God was going to put them into the possession of their long-expected land. The people — Many of them. Whoredom — Either because these women prostituted themselves to them upon condition of worshipping their god, or because their filthy god was worshipped by such filthy acts as Priapus and Venus were. The daughters of Moab — And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, probably the relations, or courtiers of Balak.

Verse 1. The people began to commit whoredom. Balaam stands accused of being the adviser of this intercourse with the Israelites. These illicit practices prepared the way for the feast, so that this pollution was double, bodily and spiritual.

ISRAEL SEDUCED INTO IDOLATRY, 1-3.

1, 2. Shittim — These plains are in the El-Ghor, sixty furlongs east of the Jordan. Note, Joshua 2:1. The daughters of Moab were the chief agents in the execution of this plot by forming friendly associations with the Israelites and then inviting them to the sacrifices of their gods — a licentious festival. Thus all the animal appetites are addressed at once. Such a temptation required stronger moral principles and a loftier spirituality than many Israelites possessed. The vices of the Canaan-ites, idolatry and whoredom, had infected Midian, a branch of Abraham’s family, (Genesis 25:2,) through successive intermarriages with these tribes. The prostitution of a king’s daughter, (ver. 6, note,) doubtless given by her father as a token of hospitality, a custom still found among some African nations, shows that the shocking depravity of Sodom (Genesis 19:8) had corrupted the seed of Abraham.

V. 2. They-The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices-Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods-Of their God, Baal-peor, the plural Elohim being here used, as commonly it is, for one God.

Verse 2. They called — The Moabites, being now neighbours to the Israelites, and finding themselves unable to effect their design by war and divination, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them unto the sacrifices — Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods — Of their god Baal-peor, the plural Elohim being here used, as commonly it is for one God.

ISRAEL SEDUCED INTO IDOLATRY, 1-3.

1, 2. Shittim — These plains are in the El-Ghor, sixty furlongs east of the Jordan. Note, Joshua 2:1. The daughters of Moab were the chief agents in the execution of this plot by forming friendly associations with the Israelites and then inviting them to the sacrifices of their gods — a licentious festival. Thus all the animal appetites are addressed at once. Such a temptation required stronger moral principles and a loftier spirituality than many Israelites possessed. The vices of the Canaan-ites, idolatry and whoredom, had infected Midian, a branch of Abraham’s family, (Genesis 25:2,) through successive intermarriages with these tribes. The prostitution of a king’s daughter, (ver. 6, note,) doubtless given by her father as a token of hospitality, a custom still found among some African nations, shows that the shocking depravity of Sodom (Genesis 19:8) had corrupted the seed of Abraham.

V. 3. Joined himself-The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God. Baal-peor-Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, Numbers 23:28, rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.

Verse 3. Israel joined himself unto Baal-peor] The same as the Priapus of the Romans, and worshipped with the same obscene rites as we have frequently had occasion to remark.

The joining to Baal-peor, mentioned here, was probably what St. Paul had in view when he said, 2 Corinthians 6:14: Be ye not unequally yoked together with unbelievers. And this joining, though done even in a matrimonial way, was nevertheless fornication, (see Revelation 2:14,) as no marriage between an Israelite and a Midianite could be legitimate, according to the law of God. See the propositions at the close of the preceding chapter.

Verse 3. Joined himself — The word implies a forsaking God, to whom they were joined, and a turning to, and strict conjunction with, this false god. Baal-peor — Called Baal, by the name common to many false gods, and especially to those that represented any of the heavenly bodies; and Peor, either from the hill Peor, where he was worshipped, Numbers 23:28; or rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was; or because of the filthiness which was exercised in his worship.

Ver. 3. Baal-peor. See on Numbers 32:38. The Priapus of the Romans.

3. Baal-peor, to whom Israel (that is, multitudes of them) joined himself, literally, bound himself, was a Moabitish Priapus, whose image, shocking to modesty, was worshipped by women and virgins who prostituted themselves in his service. Anger… kindled — Holiness must necessarily antagonize sin, and justice must punish the sinner in every case except where the ends of moral government are attained by the intervention of an atonement. Note, Judges 2:14.

V. 4. Take all the heads-Take, that is, apprehend, all the heads, that is, the chief, of the people, such as were chief in this transgression, and in place and power, who are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious and mischievous in them. Hang them up before the Lord-To the vindication of God’s honour and justice. Against the sun-Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.

Verse 4. Take all the heads of the people, &c.] Meaning the chiefs of those who had transgressed; as if he had said, “Assemble the chiefs and judges, institute an inquiry concerning the transgressors, and hang them who shall be found guilty before the Lord, as a matter required by his justice.” Against the sun-in the most public manner, and in daylight. Dr. Kennicott has remarked that the Samaritan and Hebrew texts must be both taken together, to make the sense here complete: And the Lord said unto Moses, SPEAK unto all the heads of the people; AND LET THEM SLAY THE MEN THAT WERE JOINED TO BAAL-PEOR; and hang them up before the Lord against the sun, &c.

Verse 4. Take — That is, apprehend; all the heads (or chief) of the people — Such as were chief in this transgression, and in place and power. These are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious, and of more pernicious tendency in them. Hang them up before the Lord — That is, either before the sanctuary, as men who had forsaken the worship of God, and were by his sentence adjudged to die; or, to the vindication of his honour and justice. Others interpret the words thus: Take unto thee, or to thine assistance, the heads, or judges of the people, and hang them up; that is, hang up such as have joined themselves to Baal-peor. This interpretation seems to be justified by the next verse, in which Moses directs the judges to do their duty by punishing the offenders. Against the sun — Publicly and openly, as their sin was public and scandalous, that all the people might see, and fear to sin; and speedily, before the sun went down. It was provided by the Jewish law, that the bodies of malefactors should hang no longer than till the evening of the day on which they suffered, Deuteronomy 21:22, 23.

Ver. 4. Take all the heads of the people, and hang them up. The number was about a thousand that now perished; these were chief men, and of what are called the better sort of families. The captains of thousands and hundreds readily executed the divine command. The execution was according to the law of the Lord, to which they had all subscribed. See Deuteronomy 29:18-20, and other places. It is a recent fact fully substantiated, that the Egyptians put many women to death who had been attached to the French army under Buonaparte, and afterwards women who had been connected with the English. What then shall we say of Christians, who actually in Paris and in Amsterdam license brothels!

THE IDOLATERS PUNISHED, 4-9.

4. Take all the heads of the people — This command is not only to put to death the guilty Israelites, but as a strong expression of loathing and a seeming aggravation of punishment, (note, Leviticus 20:14,) as well as a most impressive warning against future idolatry, their bodies were to be impaled and publicly exposed. Dr. Kennicott remarks that the Samaritan and the Hebrew texts united make the sense of this verse complete. Speak unto all the heads of the people; and let them slay the men that were joined to Baal-peor; and hang them up before the Lord, etc. Before the Lord — Literally, for Jehovah, that is, to placate him.

V. 5. Every one his men-Those under his charge, for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.

Verse 5. Slay ye every one his men] In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found.

Verse 5. Slay ye every one his men — Moses having, in conjunction with the judges, searched out such as had been guilty of this lewdness and idolatry, allots to each magistrate his number of malefactors for execution, that they might either put them to death with their own hands, as Phinehas did, (verse 7,) or by proper officers. It seems probable that the judges were dilatory in executing this order, since God himself thought fit to visit the heads of the idolaters with exemplary punishment, verse 8.

5. Slay ye every one his men — This is far from an indiscriminate slaughter by what is called “lynch law,” but every judge is charged to convict according to the forms of law, and punish every apostate Israelite in his jurisdiction. Exodus 18:21-26.

V. 6. One came-This was done, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren-Into the camp of the Israelites. In the sight of Moses-An argument of intolerable impudence and contempt of God and of Moses. Weeping-Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God’s mercy and favour.

Verse 6. One of the children of Israel] Zimri, the son of Salu, a prince of a chief family in the tribe of Simeon, Numbers 25:14, brought a Midianitish woman, Cozbi, daughter of Zur, head over a people of one of the chief families in Midian, Numbers 25:15. The condition of these two persons plainly proves it to have been a matrimonial alliance, the one was a prince, the other a princess; therefore I must conclude that fornication or whoredom, in the common sense of the word, was not practised on this occasion. The matter was bad enough, as the marriage was in flat opposition to the law of God; and we need not make it worse by representing the woman as a common prostitute, as the Vulgate and several others have done. In such a case this is absolutely inadmissible. Josephus positively says that Zimri had married Cozbi, Antiq., 1. iv., cap. 6; and if he had not said so, still the thing is nearly self-evident. See Clarke “Numbers 24:25”.

The children of Israel, who were weeping] This aggravated the crime, because the people were then in a state of great humiliation, because of the late impure and illegal transactions.

Verse 6. Behold one came — This was done when Moses had given the charge to the judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish as to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren — Into the camp of the Israelites. In the sight of Moses — An argument of intolerable impudence and contempt of God and of Moses. Weeping — Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God’s mercy and favour.

6-9. One brought a Midianitish woman — From verses 14, 15, we learn that the man was Zimri, a prince of the Simeonites, and the woman Cozbi, the daughter of a chief of Midian. In the sight of all the congregation — This bold affront unveils the depth of the corruption which pervaded some in the camp, and fired the heart of Phinehas, the son of Eleazar, with the vehemence of a zealot. Seizing a javelin he rushed into the tent of the adulterer, and with one thrust transfixed both the man and the woman. Hebrew law ever recognised what is called the zealots’ right to correct a flagrant abuse which was overstepping the law and defying the ordinary courts of justice. Jesus, simply as a Hebrew citizen, purged the temple by this right. So the plague was stayed — The stroke of the divine vengeance, which was falling like burning thunderbolts upon the camp, was arrested by this extraordinary immolation of these guilty parties. Twenty and four thousand — St. Paul says that twenty-three thousand fell in “one day.” This Ewald, Alford, and Meyer regard as a slip of memory on the apostle’s part. A better explanation is, that Paul refers only to those cut off by the plague, and that an additional thousand were executed by sentence of the courts. Note, ver. 5; see note, 1 Corinthians 10:8. PHINEHAS REWARDED WITH AN EVERLASTING PRIESTHOOD, 10-13.

Verse 7. Phinehas rose up — The psalmist says, He stood up and executed judgment; which seems to import that he acted as a judge; but in a crime so presumptuous, and so openly committed, he thought it not necessary to wait for a judicial process against the offenders, but cut them off directly with his own hand. It is thought too, not without reason, that the number and dignity of the offenders intimidated the judges from executing their office. So that unless Phinehas, by this seasonable zeal for God, and the interests of the public, had supported the authority of the laws, either a total anarchy had ensued, or the whole body of the people been exposed to the severest judgments from God.

6-9. One brought a Midianitish woman — From verses 14, 15, we learn that the man was Zimri, a prince of the Simeonites, and the woman Cozbi, the daughter of a chief of Midian. In the sight of all the congregation — This bold affront unveils the depth of the corruption which pervaded some in the camp, and fired the heart of Phinehas, the son of Eleazar, with the vehemence of a zealot. Seizing a javelin he rushed into the tent of the adulterer, and with one thrust transfixed both the man and the woman. Hebrew law ever recognised what is called the zealots’ right to correct a flagrant abuse which was overstepping the law and defying the ordinary courts of justice. Jesus, simply as a Hebrew citizen, purged the temple by this right. So the plague was stayed — The stroke of the divine vengeance, which was falling like burning thunderbolts upon the camp, was arrested by this extraordinary immolation of these guilty parties. Twenty and four thousand — St. Paul says that twenty-three thousand fell in “one day.” This Ewald, Alford, and Meyer regard as a slip of memory on the apostle’s part. A better explanation is, that Paul refers only to those cut off by the plague, and that an additional thousand were executed by sentence of the courts. Note, ver. 5; see note, 1 Corinthians 10:8. PHINEHAS REWARDED WITH AN EVERLASTING PRIESTHOOD, 10-13.

V. 8. Thrust them thro’-Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God’s spirit.

Verse 8. Thrust both of them through] Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent on any common occasion. An act something similar occurs in our own history. In 1381, in the minority of Richard II., a most formidable insurrection took place in Kent and Essex; about 100,000 men, chiefly under the direction of Wat Tyler, seized on London, massacred multitudes of innocent people, and were proceeding to the greatest enormities, when the king requiring a conference in Smithfield with the rebel leader, Sir William Walworth, then mayor of London, provoked at the insolence with which Tyler behaved to his sovereign, knocked him off his horse with his mace, after which he was instantly despatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen years of age, rode up to them, and with great courage and presence of mind thus addressed them: “What, my people, will you kill your king! be not concerned for the death of your leader; follow me, and I will be your general.” They were suddenly appeased, and the rebellion terminated. The action of Sir William Walworth was that of a zealot, of essential benefit at the time, and justified only by the pressing exigencies of the case.

Verse 8. Thrust them both through — Phinehas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God’s Spirit.

6-9. One brought a Midianitish woman — From verses 14, 15, we learn that the man was Zimri, a prince of the Simeonites, and the woman Cozbi, the daughter of a chief of Midian. In the sight of all the congregation — This bold affront unveils the depth of the corruption which pervaded some in the camp, and fired the heart of Phinehas, the son of Eleazar, with the vehemence of a zealot. Seizing a javelin he rushed into the tent of the adulterer, and with one thrust transfixed both the man and the woman. Hebrew law ever recognised what is called the zealots’ right to correct a flagrant abuse which was overstepping the law and defying the ordinary courts of justice. Jesus, simply as a Hebrew citizen, purged the temple by this right. So the plague was stayed — The stroke of the divine vengeance, which was falling like burning thunderbolts upon the camp, was arrested by this extraordinary immolation of these guilty parties. Twenty and four thousand — St. Paul says that twenty-three thousand fell in “one day.” This Ewald, Alford, and Meyer regard as a slip of memory on the apostle’s part. A better explanation is, that Paul refers only to those cut off by the plague, and that an additional thousand were executed by sentence of the courts. Note, ver. 5; see note, 1 Corinthians 10:8. PHINEHAS REWARDED WITH AN EVERLASTING PRIESTHOOD, 10-13.

V. 9. Twenty four thousand-St. Paul says twenty three thousand, 1 Corinthians 10:8. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God.

Verse 9. Those that died-were twenty and four thousand.] St. Paul, 1 Corinthians 10:8, reckons only twenty-three thousand; though some MSS. and versions, particularly the latter Syriac and the Armenian, have twenty-four thousand, with the Hebrew text. Allowing the 24,000 to be the genuine reading, and none of the Hebrew MSS. exhibit any various reading here, the two places may be reconciled thus: 1,000 men were slain in consequence of the examination instituted Numbers 25:4, and 23,000 in consequence of the orders given Numbers 25:5; making 24,000 in the whole. St. Paul probably refers only to the latter number.

Verse 9. Twenty and four thousand — St. Paul mentions only twenty and three thousand, who, he says, fell in one day, 1 Corinthians 10:8. But it seems that one thousand were slain by the judges, (verse 5,) and twenty-three thousand by the hand of God. For what we render plague does not signify pestilence only, but any other sudden stroke. Thus did the people fall by their own wickedness, whom Balaam and Balak could never have harmed any other way.

Ver. 9. Twenty and four thousand. This includes the thousand who were hanged. St. Paul says that twenty three thousand fell in one day. 1 Corinthians 10:8.

6-9. One brought a Midianitish woman — From verses 14, 15, we learn that the man was Zimri, a prince of the Simeonites, and the woman Cozbi, the daughter of a chief of Midian. In the sight of all the congregation — This bold affront unveils the depth of the corruption which pervaded some in the camp, and fired the heart of Phinehas, the son of Eleazar, with the vehemence of a zealot. Seizing a javelin he rushed into the tent of the adulterer, and with one thrust transfixed both the man and the woman. Hebrew law ever recognised what is called the zealots’ right to correct a flagrant abuse which was overstepping the law and defying the ordinary courts of justice. Jesus, simply as a Hebrew citizen, purged the temple by this right. So the plague was stayed — The stroke of the divine vengeance, which was falling like burning thunderbolts upon the camp, was arrested by this extraordinary immolation of these guilty parties. Twenty and four thousand — St. Paul says that twenty-three thousand fell in “one day.” This Ewald, Alford, and Meyer regard as a slip of memory on the apostle’s part. A better explanation is, that Paul refers only to those cut off by the plague, and that an additional thousand were executed by sentence of the courts. Note, ver. 5; see note, 1 Corinthians 10:8. PHINEHAS REWARDED WITH AN EVERLASTING PRIESTHOOD, 10-13.

Verse 11. That I consumed not the children of Israel in my jealousy — When God ascribes jealousy and the passions to himself, in Scripture, he speaks after the manner of men, and in conformity to our apprehension. The meaning is, that his own glory and the salvation of mankind render it necessary that he should proceed with severity against some particular crimes, like that wherewith men proceed when they are prompted by jealousy and other angry passions.

11. Zealous for my sake — Literally, with my zeal, not zeal for me, but “my zeal” — the vehement zeal of Jehovah, with which this grandson of Aaron was suddenly baptized. R.V., “Jealous with my jealousy.”

V. 12. My covenant of peace-That is, the covenant of an everlasting priesthood, as it is expounded, Numbers 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel’s peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace-breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.

Verses 12. - 13. My covenant of peace-of an everlasting priesthood] As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the µlw[ tnhk kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see 1 Chronicles 6:4, 15,) and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, Ezra 7:1, 5. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, 1 Chronicles 6:50, in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word µlw[ olam means, not a limited time, but what is eternal in its duration. See Clarke’s note on “Genesis 21:33”.

Verse 12. My covenant of peace — That is, the covenant of an everlasting priesthood, as it is expounded verse 13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people, and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to mediate between God and men, in order to their peace and reconciliation with him, by offering up sacrifices and prayers to God on their behalf; as also by turning them away from iniquity, which is the only peace-breaker; and by teaching and pressing upon them the observation of that law, which is the only bond of their peace.

12, 13. My covenant of peace — The promise of an everlasting tenure of the priestly office by the family of Phinehas. This promise was fulfilled until the gradual decay of the Jewish Church through the tyranny of Herod and his successors, excepting a brief transfer to Eli. Note, 1 Samuel 2:35. Made an atonement — Reconciliation by which God’s wrath was placated, not by sacrifice, but by executing judgment upon a conspicuous apostate, so that all the children of Israel might be freed from complicity with this sin. It was an atonement, not only because the blood of the chief sinner was shed, but because a holy moral influence went forth from this whole-hearted jealousy for the honour of God, turning Israel from foul idolatry to the sole service of Jehovah. On this account God restrained the fierceness of his consuming wrath and granted the offenders a space for repentance, also forgiveness when their sin was confessed and forsaken. See note, 2 Samuel 21:3.

WAR AGAINST MIDIAN COMMANDED, 16-18.

V. 13. At everlasting priesthood-To continue as long as the law and common-wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas’s sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high-priest, for ever, which also for his and their sins was made void, 1 Samuel 2:30. And the priesthood returned to Phinehas’s line in the time of Solomon, 1 Kings 2:26,27,34.

Verses 12. - 13. My covenant of peace-of an everlasting priesthood] As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the µlw[ tnhk kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see 1 Chronicles 6:4, 15,) and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, Ezra 7:1, 5. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, 1 Chronicles 6:50, in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word µlw[ olam means, not a limited time, but what is eternal in its duration. See Clarke’s note on “Genesis 21:33”.

Verses 13, 14. An everlasting priesthood — To continue as long as the law and commonwealth of the Jews did. But this promise was conditional, and therefore might be made void by the miscarriages of Phinehas’s sons, as it seems it was, and thereupon a like promise was made to Eli, of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high-priest, for ever, which also for his and their sins was made void, 1 Samuel 2:30. And the priesthood returned to Phinehas’s line in the time of Solomon, 1 Kings 2:26, 27, 34. Because he was zealous for his God — God, who searches the heart, saw that this emotion proceeded not from private passion, but from just indignation against such infamous lewdness, and a truly pious zeal for the honour of God. And made an atonement for Israel — Procured pardon and peace for them from God. Zimri, a prince of a chief house — This is mentioned to do honour to Phinehas, who in this brave act feared not the dignity of a man of so great interest in his tribe.

12, 13. My covenant of peace — The promise of an everlasting tenure of the priestly office by the family of Phinehas. This promise was fulfilled until the gradual decay of the Jewish Church through the tyranny of Herod and his successors, excepting a brief transfer to Eli. Note, 1 Samuel 2:35. Made an atonement — Reconciliation by which God’s wrath was placated, not by sacrifice, but by executing judgment upon a conspicuous apostate, so that all the children of Israel might be freed from complicity with this sin. It was an atonement, not only because the blood of the chief sinner was shed, but because a holy moral influence went forth from this whole-hearted jealousy for the honour of God, turning Israel from foul idolatry to the sole service of Jehovah. On this account God restrained the fierceness of his consuming wrath and granted the offenders a space for repentance, also forgiveness when their sin was confessed and forsaken. See note, 2 Samuel 21:3.

WAR AGAINST MIDIAN COMMANDED, 16-18.

Verses 13, 14. An everlasting priesthood — To continue as long as the law and commonwealth of the Jews did. But this promise was conditional, and therefore might be made void by the miscarriages of Phinehas’s sons, as it seems it was, and thereupon a like promise was made to Eli, of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high-priest, for ever, which also for his and their sins was made void, 1 Samuel 2:30. And the priesthood returned to Phinehas’s line in the time of Solomon, 1 Kings 2:26, 27, 34. Because he was zealous for his God — God, who searches the heart, saw that this emotion proceeded not from private passion, but from just indignation against such infamous lewdness, and a truly pious zeal for the honour of God. And made an atonement for Israel — Procured pardon and peace for them from God. Zimri, a prince of a chief house — This is mentioned to do honour to Phinehas, who in this brave act feared not the dignity of a man of so great interest in his tribe.

Ver. 14. Zimri—a prince. When noblemen violate marriage, it has a wide influence on the morals of the people, and they are so much the more guilty. It is difficult to say what the consequences may be.

V. 17. The Midianites-And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, Numbers 22:4,7. So in the reception of Balaam after Balak had dismissed him, Numbers 31:8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot.

Verse 17. Vex the Midianites, &c.] See this order fulfilled, Numbers 31:1-20. Twelve thousand Israelites attacked the Midianites, destroyed all their cities, slew their five kings, every male, and every grown up woman, and took all their spoils.

NUMBERS

Verse 17. Vex the Midianites — It is probable, from verse 6, compared with Numbers 21:16, that the Midianites had had the principal hand in seducing the Israelites into this shameful revolt from the worship of God to the vile sacrifices of Baal-peor, and in causing this open and impudent affront to be put upon the professors of the true religion in the matter of Zimri, to whom they prostituted a daughter of one of their most honourable families, to procure the disgrace and destruction of the Israelites; therefore, in just retribution for their wickedness, God commands Moses to be ready at a time he should appoint to attack their country with his whole force, and give them a fatal overthrow.

17. Vex the Midianites — Although Midian and Moab were united in bringing Balaam from the east, (Numbers 22:4, 7,) and the daughters of Moab were associated with those of Midian in seducing Israel, yet only Midian provoked Jehovah to a declaration of war at this time, possibly because Moab was not so forward in this iniquity. Says Ainsworth, “For though Baalam gave counsel to the king of Moab, (Revelation 2:14,) and the Moabitish women were prostitute also unto whoredom, yet Balak at first did not much regard that counsel, but turned Balaam away with shame, but the Midianites retained him, and among them he was slain.”

V. 18. With their wiles-For under pretence of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.

Verse 18. With their wiles — For under pretence of kindred, and friendship, and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites which they had in vain attempted to bring another way. We see here that we have more to fear from our passions than from the malice of our enemies, and that it is a very dangerous thing to suffer ourselves to be seduced by voluptuousness and the desires of the flesh. This is the application which St. Paul makes of this history in the passage above referred to; where he tells us that “these things were written for our admonition, on whom the ends of the world are come.” Again, the zeal which Moses and Phinehas showed on this occasion, and God’s rewarding Phinehas, prove that we must zealously oppose, by all just and lawful means, those that offend God openly; that this is in particular the duty of magistrates and ministers of religion; and that God rewards the fidelity of those who thus express their zeal for his glory.

18. For they vex you — Not with wars but with wiles, which were more destructive to Israel. The vigorous prosecution of this war is detailed in chap. 31.