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Numbers Chapter
Twenty-five
Numbers 25
Chapter Contents
The Israelites enticed by the daughters of Moab and
Midian. (1-5) Phinehas puts Zimri and Cozbi to death. (6-15) The Midianites to
be punished. (16-18)
Commentary on Numbers 25:1-5
The friendship of the wicked is more dangerous than their
enmity; for none can prevail against God's people if they are not overcome by
their inbred lusts; nor can any enchantment hurt them, but the enticements of
worldly interests and pleasures. Here is the sin of Israel, to which they are
enticed by the daughters of Moab and Midian. Those are our worst enemies who
draw us to sin, for that is the greatest mischief any man can do us. Israel's
sin did that which all Balaam's enchantments could not do; it set God against
them. Diseases are the fruits of God's anger, and the just punishments of
prevailing sins; one infection follows the other. Ringleaders in sin ought to
be made examples of justice.
Commentary on Numbers 25:6-15
Phinehas, in the courage of zeal and faith, executed
vengeance on Zimri and Cozbi. This act can never be an example for private
revenge, or religious persecution, or for irregular public vengeance.
Commentary on Numbers 25:16-18
We read not that any Midianites died of the plague; God
punished them with the sword of an enemy, not with the rod of a father. We must
set ourselves against whatever is an occasion of sin to us, Matthew 5:29,30. Whatever draws us to sin,
should be a vexation to us, as a thorn in the flesh. And none will be more
surely and severely punished than those who, after Satan's example, and with
his subtlety, tempt others to sin.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 25
Verse 1
[1] And
Israel abode in Shittim, and the people began to commit whoredom with the
daughters of Moab.
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 2
[2] And they called the people unto the sacrifices of their gods: and the
people did eat, and bowed down to their gods.
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 3
[3] And
Israel joined himself unto Baalpeor: and the anger of the LORD was kindled
against Israel.
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 4
[4] And
the LORD said unto Moses, Take all the heads of the people, and hang them up
before the LORD against the sun, that the fierce anger of the LORD may be
turned away from Israel.
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 5
[5] And Moses said unto the judges of Israel, Slay ye every one his men that
were joined unto Baalpeor.
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 6
[6] And,
behold, one of the children of Israel came and brought unto his brethren a
Midianitish woman in the sight of Moses, and in the sight of all the
congregation of the children of Israel, who were weeping before the door of the
tabernacle of the congregation.
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 8
[8] And
he went after the man of Israel into the tent, and thrust both of them through,
the man of Israel, and the woman through her belly. So the plague was stayed
from the children of Israel.
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 9
[9] And
those that died in the plague were twenty and four thousand.
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 12
[12]
Wherefore say, Behold, I give unto him my covenant of peace:
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.
Verse 13
[13] And
he shall have it, and his seed after him, even the covenant of an everlasting
priesthood; because he was zealous for his God, and made an atonement for the
children of Israel.
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 the priesthood returned
to Phinehas's line in the time of Solomon, 1 Kings 2:26,27,34.
Verse 17
[17] Vex
the Midianites, and smite them:
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 18
[18] For
they vex you with their wiles, wherewith they have beguiled you in the matter
of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their
sister, which was slain in the day of the plague for Peor's sake.
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.
── John Wesley《Explanatory Notes on Numbers》
25 Chapter 25
Verses 1-9
The people began to commit whoredom with the daughters of Moab.
The sin of Israel at Shittim, and the judgment of God
I. The sin of the
Israelites at Shittim.
1. The sin itself.
2. The origin of their sin (Numbers 31:16; Revelation 2:14).
3. The instruments of their sin: Moab and Midian.
4. The occasion of their sin.
II. The judgment of
God upon the Israelites on account of their sin.
1. The judgment inflicted immediately by God. In some form or other
punishment ever follows closely upon the heels of sin.
2. The judgment inflicted by Moses and the judges by the command of
God.
Lessons:
1. The secret of the security of the people of God: faithfulness.
2. The danger of those temptations which appeal to our
self-indulgence or love of pleasure.
3. The terribleness of the Divine anger.
4. The solicitude with which we should guard against arousing this
anger towards us. Sin calls it forth, therefore shun sin.
5. Tile earnestness with which we should seek the mercy and the
protection of God. (W. Jones.)
Evil men proceed by degrees from worse to worse
In these words is offered unto us an example, expressing the
nature of sin where once it is entertained. For behold here how they grow in
sin. At the first, they departed out of the host of Israel and went to the people
of Moab and Midian, with whom they coupled themselves; so that albeit they
sinned, yet they had some shame of sin, and made some conscience of committing
it openly amongst their brethren. But they proceed by little and little, from
step to step, till they are ashamed of nothing. Therefore in the example of one
man, here set before our eyes, Moses declares to what shamelessness they were
come. For this man (who is afterward named), as if he had been absolute in
power, as he was indeed resolute in will and dissolute in his whole life,
brought his whorish woman in the sight of God, in the sight of Moses, in the
sight of the congregation, and in the sight of the tabernacle, to show that he
had filled up the measure of his sin.
1. The nature of sin is to draw all such as delight in it from one evil to
another, until in the end they become most corrupt and abominable.
2. The wrath of Goal falleth upon such as make no conscience to fall
into lesser sins, He giveth them over to a reprobate sense, and to hardness of
heart.
3. Sin is fitly resembled to the fretting of a canker, and to the
uncleanness of a leprosy, both which go forward until the whole body be
infected and every member endangered.
Now let us handle the uses.
1. Consider from hence how dangerous it is to give entertainment unto
sin at the beginning, which groweth to more perfection every day; we cannot
stop this stream when we will, it goeth beyond the strength of our nature.
2. Seeing evil men wax worse and worse, we may conclude that their
judgment sleepeth not, but is increased as their sin; yea, so it is not far
off, but lieth at the doors.
3. Seeing men giving themselves over to sin, it is our duty to resist
the beginnings, to prevent the breach, and stop the first course of it. It is
as a serpent that
must be trod on in the egg. Let us take heed that sin grow not into a custom
and get an habit. (W. Attersoll.)
Sin deprives us of God’s protection
We have beard before that albeit that Balak and Balaam intended by
their sorceries to curse the people of God, yet they could by no means do them
hurt; they were guarded by the protection of God as with a sure watch. Rut so
soon as they forsook the living God, and fell a whoring with the daughters of
Moab and Midian, by and by God departeth from them, and His heavy judgments
break in upon them. The force of sorcery could not hurt them, but the strength
of sin doth weaken them. Hereby we learn that sin depriveth us of God’s
protection, and layeth us open to the fierceness of His wrath, and to the fury
of our enemies. The reasons being considered will make the doctrine more
evident.
1. Sin maketh us execrable to the Lord and abominable in His sight.
If, then, sin makes us to be had in execration it is no marvel if we be left
destitute of God’s protection.
2. God departeth from them that fall from Him; they forsake Him, and
therefore He forsaketh them. So, then, our lying in sin doth drive the Lord
from us, that He will have no more fellowship with us to do us any good.
We are now to set down the uses of this doctrine.
1. This teacheth us to acknowledge that all judgments which fall upon
us are righteous. God chastiseth us often, but always justly, never unjustly.
2. Seeing sin layeth us open to reproaches of enemies and to the
judgments of God, as appeareth in this great plague upon the people, this
showeth that we must not go about to hide our sin from God through hypocrisy.
For all things are naked and open to His eyes, with whom we have to do; so that
we must learn to confess them before His presence.
3. This serveth as a notable advantage for the servants of God when
they have any dealings against wicked men; we have encouragement from hence
that we shall assuredly prevail against them, because we have to do with weak
men that are out of God’s protection. (W. Attersoll.)
God’s abhorrence of impurity
The Lord must have regard to two things in His own
people--personal purity; and uncorrupted worship. In the very nature Of things
it would be quite impossible to preserve purity of principle, clearness of
understanding, and spirituality of affection, with corruption of life. It is a
delusion of the worst kind, a master-device of Satan, the perfection of sin’s
deceitfulness, and a perversion of all truth, justice, and grace, when men, in
the retired indulgence of lusts within, or in open commission of crime, sit
down tranquil under the defence of mercy, and fancy themselves with such
interest in the robe of Christ’s perfection and beauty, that no spot or fault
is in them. A sinner may come to Christ under every sense of imperfection,
pollution, and vileness, and through faith in His mediation, may participate
with appropriating joy and a well-founded confidence in all the interests of
His atoning blood and justifying righteousness; nevertheless, he can never find
anything in the nature and influence of evangelical truth but what has the most
direct tendency and design to deliver from the power as well as to save from
the desert of sin. To a gracious heart sin proves a plague and constant grief,
and the cause, while it exists, of a never-ending strife. (W. Seaton.)
The valley of sensuality
In Java is a valley which is called the Valley of Poison. It is an
object of veritable terror to the natives. In this renowned valley the soil is said to be
covered with skeletons and carcases of tigers, of goats, and of stags, of
birds, and even with human bones; for asphyxia or suffocation, it seems,
strikes all living things which venture into this desolate place. It
illustrates the valley of sensuality, the most horrible creation of social
life. Few men who enter into its depths survive long; for it is strewn with
dead reputations and the mangled remains of creatures who were once happy. (W.
Seaton.)
Verses 10-13
Phinehas, the son of Eleazar, the son of Aaron the priest, hath
turned My wrath away . . . because he was zealous for his God, and made an
atonement for the children of Israel
Godly zeal
We can lay no claim to saintship without zeal.
When wickedness increases, then zeal must be bold and daring.
I. The source of
godly zeal The indwelling of the Holy Ghost. Grace in the heart must break
forth.
II. Godly zeal has
its seat in the heart.
III. Mark the object
of holy zeal. Good works. It is the fervour of heavenly benevolence.
IV. True zeal is
blended with knowledge. To enlighten ourselves, we must have light ourselves.
V. Zeal is
forgetful of self. (The Study.)
The zeal of Phinehas
Phinehas appears as a rainbow on the bosom of a storm. He is as a
flower on a wild heath, a fertile spot in a parched desert, pure ore in a rude
quarry, a fragrant rose upon a thorny hedge, faithful among faithless.
1. “He was zealous for his God.” He could not fold his arms and see
God’s law insulted, His rule defied, His will despised, His majesty and empire
scorned. The servant’s heart blazed in one blaze of godly indignation. He must
be up to vindicate his Lord. His fervent love, his bold resolve, fear nothing
in a righteous cause.
2. Mark, next, the zeal of Phinehas is sound-minded. It is not as a
courser without rein, a torrent unembanked, a hurricane let loose. Its steps
are set in order’s path. It executes God’s own will in God’s own way. The
mandate says, let the offenders die. He aims a death-blow, then, with obedient
hand. The zeal, which heaven kindles, is always a submissive grace.
3. This zeal wrought wonders. It seemed to open heaven’s gates for
blessing to rush forth. God testifies, “He hath turned My wrath away from the
children of Israel.” He hath made atonement for them. My name is rescued from
dishonour. The haughty sinner is laid low. Therefore I can restrain My
vengeance. Men see that sin is not unpunished; mercy may now fly righteously to
heal. Zeal is indeed a wonder-working grace. Who can conceive what countries,
districts, cities, families, and men, have sprung to life, because zeal prayed?
4. Next mark how heavenly smiles beam on the zeal of Phinehas. Honour
decks those who honour God. The priesthood shall be his. This lessen ends not
here. Phinehas for ever stands a noble type. Yes, Christ is here. In Phinehas
we see Christ’s heart, and zeal, and work, and mightily constraining impulse. In Phinehas
we see Christ crowned, too, with the priesthood’s glory. (Dean Law.)
The circumstances which moved the zeal of Phinehas
I. There was the
enormity of their sin. It included false doctrine and sinful practices, between which there is a
closer connection than is always recognised.
II. There was the
character of the instigator to the sin. Balaam, “a strange mixture of a man.”
III. There was the
extent to which the sin prevailed. Among all classes.
IV. There was the
misery occasioned by the sin. To the guilty, to their connections, to the
community.
V. There was the
dishonour done to God.
1. We should be zealous
in religion.
2. Our zeal in contending against the sins of others should begin in
zeal in contending against our own. (George Brooks.)
The zealous spirit
In fact, a zealous spirit is essential to eminent success in
anything. Perhaps there is the more need to insist upon this because enthusiasm
is out of fashion. It is bad form nowadays to admire anything very warmly. To
be strenuously in earnest is almost vulgar. Especially is this so in regard to
religion. “Our Joe is a very good young man,” said an old nurse the other day;
“but he do go so mad on religion.” That was the fly in the ointment--which
spoilt all. Did not Pope say long ago, “The worst of madness is a saint run
mad”? And he only put in terse and pithy speech what other people say more clumsily.
1. And yet how can one be a Christian without being an enthusiast?
Indifferent, half-hearted Christians are not true Christians at all. “I would
thou weft either cold or hot,” says our Lord. Lukewarmness is his utter
abhorrence. And the author of “ Ecce Homo “ cannot be said to exaggerate in his
declaration that “Christianity is an enthusiasm, or it is nothing.”
2. And what good work has ever been wrought without enthusiasm? Said
a great preacher, “If you want to drive a pointed piece of iron through a thick
board, the surest way is to heat your skewer. It is always easier to burn our
way than to bore it.” Only “a soul all flame” is likely to accomplish much in
the teeth of the difficulties which beset every lofty enterprise. The great
movements which have most widely blessed the world have been led by men of
passionate earnestness and fervid zeal. It is not the cool, calculating
votaries of prudence who have done the work. Was it not written of our Lord
Himself, “The zeal of Thy house hath eaten me up”? (G. Howard James.)
The faithful bring a blessing upon their families
We have seen the zeal of Phinehas in executing judgment upon the
evil-doers, which brought a grievous plague upon the people. His spirit was
stirred within him, being first stirred by the Spirit of God, which moved him
to take a spear, and to thrust through the adulterer and adulteress. Now we
shall see the reward that was given unto him for that work which was acceptable
unto God, and profitable unto His people. He hath a covenant of peace made with
him, and the priesthood confirmed unto him and his posterity. God is so pleased
with the obedience of His people that He will show mercy to such as belong to
them. This is plentifully proved unto us in the Word of God. When God saw Noah
righteous before Him in that corrupt age, He made all that belonged unto him
partakers of a great deliverance, saying unto him, “Enter thou and all thine
house into the ark; for thee have I seen righteous before Me in this age” (Genesis 7:1). This appeareth in the
person of Abraham, when God had called him out of his country, and from his
kindred, and made a covenant with him to bless him (Genesis 12:2-3). This is oftentimes
remembered unto us in the Acts of the Apostles. When God had opened the heart
of Lydia that she attended unto the things which Paul delivered, “She was
baptized and all her household” (Acts 16:15; Acts 16:33). The reasons to enforce this
doctrine are evident, if we consider either the person of God or the condition
of the faithful.
1. God hath in great mercy and goodness promised to show favour not
only to the faithful themselves, but to the seed of the faithful that fear Him
(Exodus 20:6; Exodus 34:6-7).
2. As the mercy of God is great, so the faith of the godly is
effectual for themselves and their
children. This is the tenor of the covenant that God hath made with all the
faithful. God will be our God, and the God of our seed after us (Genesis 17:7). For as a father that
purchaseth house or land, giveth thereby an interest unto his son therein; so
he that layeth hold on the promise which God hath made to all godly parents,
doth convey it unto his children; so that albeit they want faith by reason of
their years, yet they are made partakers of Christ, and ingrafted into His
body. The uses remain to be handled.
──《The Biblical Illustrator》