Numbers 25:8 Ulasan

Israel, having escaped the curse of Balaam, here sustains a great deal of damage and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of to separate between the Israelites and their God. "The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves." None are more fatally bewitched than those that are bewitched by their own lusts. Here is, I. The sin of Israel; they were enticed by the daughters of Moab both to whoredom and to idolatry (Num 25:1-3). II. The punishment of this sin by the hand of the magistrate (Num 25:4, Num 25:5) and by the immediate hand of God (Num 25:9). III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners (Num 25:6, Num 25:8, Num 25:14, Num 25:15). IV. God's commendation of the zeal of Phinehas (Num 25:10-13). V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent (Num 25:16, etc.).

INTRODUCTION TO NUMBERS 25 The contents of this chapter are, the sin of the people of Israel, their whoredom and idolatry, Num 25:1, their punishment for it, multitudes being slain, Num 25:4, whose number is given, Num 25:9, the zeal of Phinehas in slaying two notorious offenders, Num 25:6, whose names are observed, Num 25:14 for which he is commended, and the covenant of priesthood was given and confirmed unto him, Num 25:10, and the chapter is concluded with an order to vex the Midianites, for vexing Israel with their wiles, Num 25:16.

And he went after the man of Israel into the tent,.... Into which he went with his harlot; the word here used is different from what is commonly used for a tent: Aben Ezra observes that in the Kedarene or Arabic language there is a word near to it, which Bochart, putting the article "al" to it, says (a), is "alkobba", from whence is the word "alcove" with us; and Aben Ezra says, there was some little difference between the form of a tent and this, as well as others observe (b) there was in the matter of it, this being of skins and leather, and the other of hair, boughs of trees, &c. the author of Aruch (c) says, it was short, or narrow above and broad below, and interprets it a place in which whores were put; and so it is used in the Talmud (d) for a brothel house, and is so translated here by some interpreters (e): and thrust both of them through; with his javelin, spear, or pike: the man of Israel, and the woman through her belly; by which, it seems, they were killed in the very act of uncleanness; this was an extraordinary action, done by a person of public authority, and under a more than common emotion of spirit, and not to be drawn into an example by persons of a private character: so the plague was stayed from the children of Israel; which had broke out among them and carried off many; even a disease, the pestilence, according to Josephus (f); it ceasing upon this fact of Phinehas, shows that that was approved of by the Lord. (a) "conclave est camerati operis, quo lectus circumdatur", Hierozoic. par. 1. l. 4. c. 8. col. 1092. Vid. Schultens Animadv. Philolog. in Job. p. 183. (b) Castel. Lex. Heptaglot. col. 3261. (c) Baal Aruch, fol. 133. 4. (d) T. Bab. Avoda Zara, fol. 17. 2. (e) "in lupanar", V. L. "ad lupanar", Montanus; "in lupanar ipsum", Junius & Tremellius; "in fornicem", Tigurine version. (f) Ut supra. (Antiqu. l. 4. c. 6. sect. 12.)

Now if we have been conformed to his death, sin henceforth in us is surely a corpse, pierced through by the javelin of baptism, as that fornicator was thrust through by the zealous Phinehas.

Slaughter has brought about righteousness, and mercy has been a cause of condemnation more than slaughter, because the latter has been according to the mind of God, but the former has been forbidden. It was reckoned to Phinehas for righteousness that he pierced to death the woman who committed fornication, together with the fornicator. But Samuel, that saint of God, although he wept and mourned and entreated for whole nights, could not rescue Saul from the condemnation which God issued against him, because he saved, contrary to the design of God, the king of the alien tribes whom he ought to have slain.

If Phinehas by his zeal in slaying the evildoer appeased the wrath of God, shall not Jesus, who slew no other but “gave himself a ransom for all,” take away God’s wrath against humanity?

Punishment by whipping not to exceed forty stripes, Deu 25:1-3. The ox that treads out the corn is not to be muzzled, Deu 25:4. The ordinance concerning marrying the wife of that brother who has died childless, Deu 25:5-10. Of the woman who acts indecently in succouring her husband, Deu 25:11, Deu 25:12. Of false weights and measures, Deu 25:13-16. Amalek is to be destroyed, Deu 25:17-19.

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 dispatched. 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.

THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18) Israel abode in Shittim--a verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See Num 33:49).

the plague--some sudden and widespread mortality.

Through this judgment, which was executed by Phinehas with holy zeal upon the daring sinners, the plague was restrained, so that it came to an end. The example which Phinehas had made of these sinners was an act of intercession, by which the high priest appeased the wrath of God, and averted the judgment of destruction from the whole congregation ("he was zealous for his God," ויכפּר, Num 25:13). The thought upon which this expression is founded is, that the punishment which was inflicted as a purifying chastisement served as a "covering" against the exterminating judgment (see Herzog's Cyclopaedia). (Note: Upon this act of Phinehas, and the similar examples of Samuel (Sa1 15:33) and Mattathias (1 Macc. 2:24), the later Jews erected the so-called "zealot right," jus zelotarum, according to which any one, even though not qualified by his official position, possessed the right, in cases of any daring contempt of the theocratic institutions, or any daring violation of the honour of God, to proceed with vengeance against the criminals. (See Salden, otia theol. pp. 609ff., and Buddeus, de jure zelotarum apud Hebr. 1699, and in Oelrich's collect. T. i. Diss. 5.) The stoning of Stephen furnishes an example of this.) Num 25:9 Twenty-four thousand men were killed by this plague. The Apostle Paul deviates from this statement in Co1 10:8, and gives the number of those that fell as twenty-three thousand, probably from a traditional interpretation of the schools of the scribes, according to which a thousand were deducted from the twenty-four thousand who perished, as being the number of those who were hanged by the judges, so that only twenty-three thousand would be killed by the plague; and it is to these alone that Paul refers.