Text -- Numbers 25:1-6 (NET)

Israel’s Sin with the Moabite Women

25:1 When Israel lived in Shittim, the people began to commit sexual immorality with the daughters of Moab. 25:2 These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 25:3 When Israel joined themselves to Baal-peor, the anger of the Lord flared up against Israel.

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders of the people, and hang them up before the Lord in broad daylight, so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men who were joined to Baal-peor.” 25:6 Just then one of the Israelites came and brought to his brothers a Midianite woman in the plain view of Moses and of the whole community of the Israelites, while they were weeping at the entrance of the tent of meeting.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 25:1

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.

Wesley: Num 25:1

Many of them.

Wesley: Num 25:1

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.

Wesley: Num 25:1

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.

Wesley: Num 25:2

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.

Wesley: Num 25:2

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.

Wesley: Num 25:2

Of their God, Baal - peor, the plural Elohim being here used, as commonly it is, for one God.

Wesley: Num 25:3

The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God.

Wesley: Num 25:3

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, Num 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.

Wesley: Num 25:4

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.

Wesley: Num 25:4

To the vindication of God's honour and justice.

Wesley: Num 25:4

Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.

Wesley: Num 25:5

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.

Wesley: Num 25:6

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.

Wesley: Num 25:6

Into the camp of the Israelites.

Wesley: Num 25:6

An argument of intolerable impudence and contempt of God and of Moses.

Wesley: Num 25:6

Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God's mercy and favour.

JFB: Num 25:1

A verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See Num 33:49).

JFB: Num 25:3

Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness.

JFB: Num 25:4

Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage--the subordinate officers, rulers of tens or hundreds.

JFB: Num 25:4

For vindicating the honor of the true God.

JFB: Num 25:4

That is, as a mark of public ignominy; but they were to be removed towards sunset (Deu 21:23).

JFB: Num 25:5

The seventy elders, who were commanded not only to superintend the execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on 1Sa 15:33).

JFB: Num 25:6-7

This flagitious act most probably occurred about the time when the order was given and before its execution.

JFB: Num 25:6-7

Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.

Clarke: Num 25:3

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, 2Co 6:14 : Be ye not unequally yoked together with unbelievers. And this joining, though done even in a matrimonial way, was nevertheless fornication, (see Rev 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 Num 24:25 (note).

Clarke: Num 25:4

Take all the heads of the people, etc. - 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, etc.

Clarke: Num 25:5

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.

Clarke: Num 25:6

One of the children of Israel - Zimri, the son of Salu, a prince of a chief family in the tribe of Simeon, Num 25:14, brought a Midianitish woman, Cozbi, daughter of Zur, head over a people of one of the chief families in Midian, Num 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 practiced 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 Num 24:25 (note)

Clarke: Num 25:6

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.

Calvin: Num 25:1

1.And Israel abode in Shittim From this narrative we learn assuredly that the people were no more able to bear prosperity than adversity. Heretofore, either worn out by fatigue, or rendered impatient by abstinence and famine, they had often rebelled against God; now, when they have entered a habitable land, and are resting in the midst of fruitful fields, they are incited by their more comfortable dwelling-places, and more pleasant mode of life, to lasciviousness, and the indulgence of filthy lusts. Moses relates how, when they had given way to their lust, they fell at the same time into whoredom and idolatry. We shall presently see that this arose from the counsel of Balaam, that the Moabites should prostitute their women to the Israelites, in order to entice them by their blandishments to unholy worship. Balaam had learnt by experience that God’s favor was an invincible safeguard to protect the people from all injury. He, therefore, invents a plan whereby they may destroy themselves, by not only depriving themselves of God’s protection, but also by provoking His wrath against them. By this fan, then, Balaam stirred up the fire, which impelled these poor wretches, inflamed by blind lechery, to another crime, by which they might arouse against themselves the enmity of God. Consequently Paul, referring to this history, informs us that the punishment, which will be mentioned immediately, was inflicted upon them for fornication. (1Co 10:8.) For, although it was God’s design to avenge the violation of His worship, still it is fitting to examine into the origin and source of the evil. Just as, if a drunken man has killed a person, the murder will be imputed to his drunkenness, so Paul, seeing the Israelites impelled by fornication to idolatry, sets before us the punishment as a warning to deter us from fornication, which was the primary cause of their chastisement, and the means of their corruption. Since, then, the fall from one sin to another is so easy, let us hence learn to be more watchful, lest Satan should entangle us in his snares. Let us also observe that he creeps upon us by degrees in order to entrap us. The Moabitish damsels did not straightway solicit the Israelites to worship their idols, but first invite them to their banquets, and thus tempt them to idolatry; for, if mention had been made at first of idol-worship, perhaps they might have shuddered at the atrocity of the crime, to which they allowed themselves to be beguiled by degrees. Now, to be present at a feast which was celebrated in honor of false gods, was a kind of indirect renunciation of the true God; and when they had been attracted thus far, they threw aside all shame, and abandoned themselves to that extreme act whereby they transfer the honor due only to the one true God, to false and imaginary deities.

Calvin: Num 25:3

3.AndIsrael joined himself to Baal-peor Moses amplifies their crime by this expression, that they bound themselves to the idol in an impious alliance; and thus he alludes to that holy union whereby God had connected Himself with the people, and accuses them of broken faith and wicked rebellion. Nevertheless, it is probable that the people were not impelled by superstition, but enticed by the wiles of the women to offer worship to idols which they despised. Yet we are told how God declared that they were “joined” to the idol, which they merely pretended to worship, in order to comply with the ungodly wishes of the women. Hence, therefore, this general instruction may be gathered, that when we turn aside from pure religion, we in a manner connect ourselves with idols, so as to coalesce in one body with them, and conspire to renounce the true God.

Baal was then the general name of almost all idols; but all epithet is added to the idol of the Moabites, taken from Mount Peor; nor does it appear that we need go in quest of any other etymology, since the name of this mountain has recently been mentioned. It was on the same principle as in Popery, when they name their Marys after particular places, ¹⁸³ where the most famous statues are worshipped.

Calvin: Num 25:4

4.And the Lord said unto Moses We have often seen before how God executed His judgments by His own hand, as if He put it forth from heaven; He now imposes this office on Moses, although it is evident from the context that he was not appointed to execute it alone, but that the other judges were associated with him; for it immediately follows that Moses intrusted the same charge to them, and thus, what was obscure, on account of the brevity with which it is recorded, is more clearly expressed. At any rate, it was a notable judgment of God Himself, though He employed men as its ministers. Nor does Paul in vain exhort ¹⁸⁴ us by this example to beware of fornication.

The mode of the punishment, however, was diverse, for the lower orders were slain (by pestilence,) but the leaders were hanged upon the gallows, that the sight might awaken more terror; for by “the heads of the people” he means those of the highest repute, whose ignominy must have been most notable, because the eyes of all men are generally upon the great and noble. Hence, also, they deservedly incur the heavier punishment, because obscure persons do less harm by their example, nor are their acts so generally the objects of imitation. Let, therefore, those who are held in esteem beware lest they provoke others to sin by their evil deeds, for, in proportion to each man’s pre-eminence, the less excuse he deserves. Others interpret it differently, as if Moses were commanded to fetch the princes to give their sentence against the criminals; thus by the pronoun “them” they understood whosoever should be convictcd; but it is hardly probable that so great a multitude were hanged, and therefore I do not doubt but that reference is made to their peculiar punishment:.

Calvin: Num 25:6

6.And, behold, one of the children of Israel came Moses here relates a case which was foul and detestable beyond others. There is no doubt but that many, in the midst of such gross licentiousness as had now for some time generally prevailed, had filled the camp with various scandalous offenses; but there was something peculiarly enormous in the atrocity of this act, in that this impious despiser of God wantonly insulted both God and men amidst the tears and lamentations of all, as if he were triumphing over all shame and modesty. The multitude were weeping before the tabernacle, that is to say, all the pious who trembled at the thought of approaching calamity, since they were fully persuaded that this licentiousness, accompanied by idolatry and sacrilege, would not be unpunished; meanwhile, this abandoned man rushes forward, and, in mockery of their tears, leads his harlot in procession as it were. No wonder, therefore, that God should have exercised such severity, when things had come to this extremity. But it must be observed that the order of the history is inverted, since it is not credible that, after the Judges had begun to perform their office, such an iniquity should be committed. But this narrative is thus inserted, in order that it may be more apparent how necessary it was to proceed speedily to severe chastisement, since otherwise it would have been impossible to apply a remedy in time to so desperate an evil.

Defender: Num 25:3

This was the introduction of Baal worship into Israel, a practice which plagued them off and on until the Babylonians carried them into exile over a thousand years later. Baal-peor was evidently the shrine to Baal on the mountain of Peor (Num 23:28). When Balaam was not allowed by God to curse Israel directly, he counseled Balak to infiltrate the armies of Israel through seduction by the Moabite women to join with them in the immoral worship of Baal. This action resulted in immediate capital punishment for all who became involved in this way. Balaam himself was later slain because of this counsel (Num 31:8, Num 31:16)."

TSK: Num 25:1

Shittim : Num 33:49; Jos 2:1, Jos 3:1; Mic 6:5

the people : Num 31:15, Num 31:16; Ecc 7:26; 1Co 10:8

TSK: Num 25:2

they called : Exo 34:15, Exo 34:16; Jos 22:17; 1Ki 11:1-8; Psa 106:28; Hos 9:10; 1Co 10:20; 1Co 10:27, 1Co 10:28; 2Co 6:16, 2Co 6:17; Rev 2:14

bowed : Exo 20:5, Exo 23:24; Jos 23:7, Jos 23:16; 1Ki 19:18

TSK: Num 25:3

joined : Num 25:5; Deu 4:3, Deu 4:4; Jos 22:17; Psa 106:28, Psa 106:29; Hos 9:10

the anger : Jos 22:17; Jdg 2:14, Jdg 2:20; Psa 90:11; Jer 17:4

TSK: Num 25:4

all the heads : Num 25:14, Num 25:15, Num 25:18; Exo 18:25; Deu 4:3; Jos 22:17, Jos 23:2

and hang : Dr. Kennicott remarks, that the Samaritan and Hebrew Texts must be united to make the sense of this verse 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,""etc. Deu 13:6-9, Deu 13:13, Deu 13:15, Deu 21:23; 2Sa 21:6, 2Sa 21:9; Est 7:9, Est 7:10

that the fierce : Num 25:11; Deu 13:17; Jos 7:25, Jos 7:26; Psa 85:3, Psa 85:4; Jon 3:9

TSK: Num 25:5

judges : Exo 18:21, Exo 18:25, Exo 18:26

Slay ye : Exo 22:20, Exo 32:27, Exo 32:28; Deu 13:6, Deu 13:9, Deu 13:13, Deu 13:15, Deu 17:3-5; 1Ki 18:40

TSK: Num 25:6

a Midianitish : Num 25:14, Num 25:15, Num 22:4, Num 31:2, Num 31:9-16

in the sight of Moses : Num 15:30, Num 15:31; Deu 29:19-21; Jer 3:3, Jer 8:12, Jer 36:23, Jer 42:15-18, Jer 43:4-7; Jer 44:16, Jer 44:17; 2Pe 2:13-15; Jud 1:13

weeping : Jdg 2:4; Ezr 9:1-4, Ezr 10:6-9; Isa 22:12; Eze 9:4-6; Joe 2:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 25:1

The records of the neighboring cities of the plain, and the circumstances of the origin of Moab (Gen 19:30 ff) suggest that the people among whom Israel was now thrown were more than ordinarily licentious.

Barnes: Num 25:2

And they called - i. e., "the daughters of Moab called."

Barnes: Num 25:3

Joined himself - i. e., by taking part in the sacrificial meals as described in the last verse. Compare Exo 34:15; 1Co 10:18. The worship of Baal was attended with the grossest impurity, and indeed partly consisted in it Hos 4:14; Hos 9:10.

Baal-peor - i. e., the Baal worshipped at Peer, the place mentioned in Num 23:28 (compare Baal-meon, Num 32:38). (The identification of this god with Chemosh in Num 21:29 is now given up.)

Barnes: Num 25:4

Take - i. e., assemble the chiefs of the people to thee (compare the phrase "took men,"in Num 16:1). The offenders were to be first; slain by the hands of "the judges of Israel"Num 25:5, and afterward hung up "against the sun"(i. e., publicly, openly; compare 2Sa 12:12) as an aggravation of their punishment. This would be done by impaling the body or fastening it to a cross. Compare Deu 21:23 note, and 2Sa 21:9.

Barnes: Num 25:6

A Midianite woman - literally, "the Midianite woman,"the particular one by whom he had been enticed (compare Num 25:15 and Num 31:18). Her high rank proves that Zimri had not fallen in with her by mere chance, but had been deliberately singled out by the Midianites as one whom they must at any price lead astray.

Weeping before the door of the tabernacle - The plague Num 25:9 had already broken out among the people: and the more God-fearing had assembled at the door of the tabernacle of God (compare the marginal reference.) to intercede for mercy, when Zimri committed the fresh and public outrage just described.

Poole: Num 25:1

Shittim a place called more largely Abel-shittim , Num 33:49 , it being usual with the Hebrews to abbreviate long proper names, as Hermon is put for Baal-hermon , Jud 3:3 , Tholad for El-tholad , Jos 19:4 , Nimrim , Isa 15:6 for Beth-nimrim , Num 32:36 . And this was their last station, from whence they passed immediately into Canaan. So this is here 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 and much-desired land.

The people not all, but many of them, as appears from Deu 4:3,4 1Co 10:8 .

To commit whoredom both corporally and spiritually, 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.

Of Moab and of Midian too, as is evident from Num 25:6,17,18 Nu 31:16 ; 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 fine transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak king of Moab.

Poole: Num 25:2

They called the people: this may be noted, either,

1. As the consequent of their whoredom, an invitation to further society in their sacred feasts; or rather,

2. As the cause or occasion of their whoredom, the Hebrew vau here signifying for , as it oft doth. The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design against Israel by war and witchcraft, they now fell another way to work, by contracting familiarity with them; and perceiving their evil and lustful inclinations, they , i.e. their daughters, last mentioned, invited them to their feasts.

Unto the sacrifices i.e. unto the feasts which were made of their parts of their 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, 1Co 10:18 , and therefore was forbidden to the Israelites when such feasts and sacrifices belonged to a false god, Exo 34:15 . Yet this was a less and more modest kind of idolatry, and therefore is fitly used to usher in what was more gross and impious.

Of their gods i.e. of their god, Baal-peor , the plural elohim being here used, as commonly it is, for one god.

Bowed down which properly notes the outward act of worship, which here consisting in or being accompanied with filthy serious, may either signify or connote them.

To their gods before their gods, or, to the honour and worship of their gods.

Poole: Num 25:3

Joined himself the word implies a forsaking of God, to whom they were and should have been joined, and a turning to, embracing of, strict conjunction with, and fervent affection after, this false god. Compare Hos 9:10 2Co 6:14 . 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, Num 23:28 , or rather from a verb signifying to open and uncover , either because of the obscene posture in which possibly the idol was set, as Priapus was, or because of the filthiness which was exercised in his worship.

Was kindled i.e. discovered itself in a dreadful plague, Psa 106:29 .

Poole: Num 25:4

The sense is, either,

1. Take to wit. to thyself and thy assistance,

all the heads i.e. the judges, as they are called Num 25:5 , or rulers,

of the people and in their presence, and by their help,

hang them i.e. the people, now mentioned, to wit, such of them as were guilty, as was said Num 25:1 . And this sense seems to be favoured by the next verse, where the execution of this command is mentioned, Moses said unto the judges of Israel , whom he had taken to himself and called together, Slay ye every one his man , i.e. each. of you execute this command of God, and hang up the delinquents under your several jurisdictions. Or,

2. Take, i.e. apprehend,

all the heads i.e. the chief, of the people , such as were chief, either in this transgression, or rather in place and power, who are singled out to this exemplary punishment either for their neglect in not preventing, restraining, or punishing the offenders according to their power and duty, or for their concurrence with others in this wickedness, which was more odious and mischievous in them than in others. And then this must be necessarily limited to such heads as were guilty, which is evident from the nature of the thing, and from the words of the verse. And so these

heads of the people differ, as in name and title, so in place and dignity, from the judges of the people , Num 25:5 , which may seem to note the superior magistrates, even the seventy elders, which, being persons of great worth and piety, chosen by God, and endowed with his Spirit, most probably kept themselves from this contagion, and therefore were fitter to punish others; and the heads of the people seem to be the inferior magistrates, the rulers of tens or hundreds, or the like, who as they did many of them partake with the people in other rebellions, so probably were involved in this guilt. Now these are to be hanged up as other malefactors and condemned persons were, Deu 21:23 2Sa 21:6 .

Before the Lord to the vindication of God’ s honour and justice.

Against the sun i.e. publicly, as their sin was public and scandalous; and speedily, before the sun go down. But withal this phrase may signify, that these also must be taken down about sun-setting, as other malefactors were, Deu 21:23 .

Poole: Num 25:5

Every one his men i.e. 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.

Poole: Num 25:6

This was done, either,

1. Before God’ s command to Moses, and by him to the judges, Num 25:4,5 , such transpositions and disorders being not unusual in sacred story. Or rather,

2. In the order it is related, to wit, 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 bold and foolish to have run upon present and certain ruin, when the examples were fresh and frequent before his eyes.

Unto his brethren i.e. into the camp of the Israelites, or to his friends and relations in his tent, whither he carried her; Num 25:8 , for his or their fleshly satisfaction.

In the sight of Moses an argument of intolerable impudence and contempt of God and of Moses.

All the congregation i.e. the rulers of the congregation with divers of the people.

Weeping bewailing the abominable wickedness of the people, and the dreadful judgments of God, and imploring God’ s mercy and favour.

Haydock: Num 25:1

Settim, which had Abel, "mourning," prefixed to it, (chap. xxxiii. 49,) on account of the slaughter of 24,000 of the Israelites, ver. 6, 9. It was situated in the plains of Moab, near the Jordan, and was the last station of the Hebrews. (Calmet) ---

In this neighbourhood all the following transactions occurred, which are recorded, till the end of the Pentateuch. (Menochius) ---

Balaam, being convinced that the Hebrews would be invincible, as long as they continued faithful to God, advised the nations, who had sent to consult him, to let their daughters converse freely with the Israelites, but not to yield to their impure desires, unless they consented to offer sacrifice to their idols. (Calmet) ---

Thus they first captivated their hearts, and then subverted their understanding: For some rejecting a good conscience, have made shipwreck concerning the faith, 1 Timothy i. 19. (Haydock) ---

By the same method many have been drawn into heresy. (Worthington) ---

The counsels of an able but wicked man, are often followed by the most dreadful effects. That these women were sent by the Moabites, and also by the Madianites, (ver. 6, 17,) instigated by the perverse counsels of Balaam, (Calmet) appears not only from the event being recorded in this place, but also by the express declaration of Moses, chap. xxxi. 7, 8, and of the Apocalypse, chap. ii. 14. (Salien, Mic. vi. 5.) (Haydock)

Haydock: Num 25:3

Initiated to Beelphegor. That is, they took to the worship of Beelphegor, an obscene idol of the Moabites, and were consecrated as it were to him. (Challoner) ---

Hebrew, "Israel was attached, or married to Beelphegor," the sun, Adonis or Osiris, whom the psalmist (cv. 28,) styles, the dead, because the people were accustomed to bewail the death of Adonis every year, with great solemnity. (Calmet) ---

St. Jerome supposes this god "of opening, or nakedness," Beelphegor, to be the obscene Priapus. (Menochius) ---

The people fell by degrees into the depth of abomination. They first defiled their bodies with women, then their souls were contaminated by the sacrifices of their idols, till they began really to adore them, and even to consecrate themselves to their service, meaning to ratify their base apostacy from the true God. (Haydock) ---

Yet it is probable all those who were cut off by pestilence, were not thus initiated: but only those who were the princes or ringleaders, and who are sentenced to be gibbeted. (Salien) ---

The mother of Asa, king of Juda, was not ashamed to preside over the mysteries of this obscene idol, (3 Kings xv. 13,) which people worshipped by prostitution. (Villalpand) (St. Jerome in Osee iv. 9.) (Tirinus)

Haydock: Num 25:4

People. Assemble the judges, and by their sentence, hang them who have been most guilty. (Onkelos) ---

If any of the judges, or princes themselves, have gone astray, let them not be spared. (Haydock) ---

The Jews assert, that the malefactor was always killed before his body was hung on a gibbet; and that crucifixion was not known among them. But the contrary is asserted by many. It is not clear whether these criminals were hung by the neck, or crucified, after they had been first stoned, as guilty of idolatry, or whether they were fastened to the gibbet alive, for greater torment and disgrace. (Calmet) ---

Sun; publicly. See 2 Kings xii. 11. (Menochius)

Haydock: Num 25:5

Judges, who had not been guilty. Septuagint, "to the tribes." The judges, and even private individuals, were thus authorized to exterminate the guilty, as the Levites had been before, Exodus xxxii. 27. While punishment was inflicted but slowly, and some perhaps of the more noble were spared, so that Zambri, even became more insolent. God began to supply the defect of his ministers, by sending the plague among the people, as Onkelos insinuates. (Haydock)

Haydock: Num 25:6

One, Zambri, ver. 14. (Menochius) ---

Went in. Hebrew, "brought unto his brethren, or came....with a woman of Madian." Septuagint, "introduced one of his brethren to a Madianite woman." But the Samaritan copy agrees with the Vulgate; and the ancient edition of the Septuagint must have done so too, since the Fathers explain it in the same sense. (Philo, de vita Mos.; Origen; &c.) Josephus ([Antiquities?] iv. 6,) pretends that Zambri had married the most noble Cozbi, and that Moses finding fault with such infractions of this laws, this prince of the house of Simeon, arraigned him publicly of cruel tyranny and imposture in thus imposing his own laws upon a free people, adn that for his part, he would retain his wife and ingratiate himself with many gods, that he might discover the truth. Phinees heard this with just indignation, and following him to his tent, transfixed him with Cozbi, his wife, while those young men who were desirous of imitating his zeal, treated similar offenders in like manner. "God destroyed the rest by the plague, so that not less than 14,000 perished," as Epiphanius translates, omitting dis, or ten thousand, though many copies have only 23,000, which agrees with the number specified by St. Paul, if indeed he allude to this transaction, 1 Corinthians x. 7. Philo observes, that Phinees slew the Israelite who had sacrificed to the idols, and was in the company of the harlot; and , "that 24,000 perished in one day." (Haydock) ---

Perhaps 1000 of the heads might be gibbeted, and 23,000 of the common people slain. (Du Hamel)

Gill: Num 25:1

And Israel abode in Shittim,.... A place in the plains of Moab, so called from the shittim wood, which grew here in great abundance, so often mentioned in the building of the tabernacle; which was a sort of white thorn, or rather the acacia tree, since there was scarcely any thing else grew in the deserts of Arabia; see Gill on Exo 25:5 its full name was Abelshittim, Num 33:49, here the Israelites abode even to the death of Moses, for this was their last station in the wilderness; they were now on the borders of the land of Canaan, and just ready to enter into it, which is an aggravation of the sins they here fell into, and are next observed:

and the people began to commit whoredom with the daughters of Moab; and of Midian also, as appears from Num 25:6 by the advice of Balaam, the Moabites and Midianites found ways and means to become familiar with the Israelites, and to introduce their daughters into their company and conversation, and being ensnared and enamoured with them, they were drawn to commit lewdness with them, and hereby were led on to commit other abominations, which brought the divine displeasure upon them; so that what they dared not attempt by war, and could not effect by sorceries and divinations, they accomplished by those iniquitous arts, namely, bringing the wrath, the curse, and plague of God upon them.

Gill: Num 25:2

And they called the people unto the sacrifices of their gods,.... That is, the daughters of Moab and Midian, with whom the children of Israel carried on an unlawful correspondence, invited them, their gallants, to come and partake of the feasts which attended the sacrifices of their idols; for part of what was offered to idols a feast was kept with, to which great numbers were invited, and which was observed with all the circumstances of joy and pleasure imaginable, and which was very ensnaring, especially to young people; and the children of Israel being so much enamoured with the beauty of the Moabitish women, and so strong were their lusts and passions, that they could not refuse the invitation:

and the people did eat: of the things sacrificed to idols, and so became guilty of idolatry, even by so doing, and then when they had eaten and drank, and were merry, they were led on to other acts of idolatry:

and bowed down to their gods: which was a plain and open act of idolatry, whereby they testified their faith in their divinity, their reverence of them, and their homage and obedience to them: Jarchi says, when the evil concupiscence or lust was strong in them, and they solicited the daughters of Moab to hearken to them, and comply with them, they used to take the image of Peor out of their bosom, and said, worship this, signifying that on that condition they would gratify them; and thus whoredom led them on to idolatry, and they committed the one for the sake of being indulged in the other.

Gill: Num 25:3

And Israel joined himself unto Baalpeor,.... The name of an idol; one of the Baals, Baal being a general name for an idol; and, to distinguish this from other Baals or idols, it was called Peor, either from its opening its mouth in prophecy, as Ainsworth; or from some obscene posture and action used in the worship of it, being, as it is by many thought to be, the same with Priapus; or rather from the mountain Peor, where it was worshipped, as Jupiter is called Jupiter Olympius, Capitolinus, &c. from the mountains where he had a temple, or was worshipped; or from the name of some great personage, called Lord Peor, who was deified after his death; hence these Israelites are said to "eat the sacrifices of the dead", Psa 106:28. Mr. Bedford ^t takes him to be Mizraim the son of Ham, the Osiris of the Egyptians, and the Priapus of other Heathens: and Father Calmet ^u is of opinion that he is the same with Orus, Osiris, and Adonis; and that Pe is only a prepositive article, and that Or is the name, and no other than Orus; but such a criticism the word will not bear: this idol, the chief god of the Moabites, was, in all probability, the same with Chemosh, who is expressly called the abomination of Moab, 1Ki 11:7 of whom See Gill on Jer 48:7 so Chemosh and Peor are thought to be the same by our English poet ^w: to him the Israelites joined themselves, forsook the true God in a great measure, and were initiated into the rites of this deity, and constantly attended the worship of it, and cleaved unto it with their hearts and directions, and joined with their harlots in all parts of service performed unto it; See Gill on Hos 9:10,

and the anger of the Lord was kindled against Israel; for no sin is more provoking to God than idolatry, that being so directly opposite to his nature, honour, and glory, as well as to his will and worship; and hereby the end of Balaam and Balak was, in a great measure, answered, and Balaam obtained that by his evil counsel which he could not by all his conjuring; this was seen by the plague sent among them; See Gill on Num 24:14.

Gill: Num 25:4

And the Lord said unto Moses,.... Being provoked with the sins of the people, he called to him out of the tabernacle, or out of the cloud:

take all the heads of the people, the princes of the tribes, not to hang them, but to judge those that worshipped Peor, as Jarchi interprets it; though some think that these having sinned, were ordered to be taken and hanged, and made public examples of; but it can hardly be thought, though there were some that might be guilty of the above sins, as Zimri, yet not all of them:

hang them up before the Lord against the sun; that is, those that were guilty of idolatry: the meaning is, and which all the Targums give into, that these heads of the people were to assemble at some proper place, the court of judicature, and order the delinquents to be brought before them, and try, judge, and condemn those they found guilty, and cause them to be hanged somewhere near the tabernacle, and before it, having neglected the worship of God there, and served an idol; and this was to be done openly in the daytime, that all might see and fear; and if it was the sun that was worshipped in this idol, as some think, they were hanged against the sun, to show that the idol they worshipped was not able to deliver them; but, in the face of it, and as it were in defiance of it, they were ordered to be hanged up; and this, according to the Targum of Jonathan, was in the morning against the rising sun, and where they hung all day, and were taken down at sun setting:

that the fierce anger of the Lord may be turned away from Israel; when justice had taken place, and proper punishment was inflicted upon the criminals, whereby a just resentment was made against sin, and God glorified.

Gill: Num 25:5

And Moses said unto the judges of Israel,.... Either the same with the heads of the people, or the rulers of thousands, hundreds, fifties, and tens, according to the distribution by the advice of Jethro:

slay ye everyone his men, that were joined unto Baalpeor; all that were under their several districts and jurisdictions, that were found guilty of that crime; these they are ordered to slay, either with their own hands, or rather cause to be slain by proper persons they should appoint to be executioners.

Gill: Num 25:6

And, behold, one of the children of Israel came,.... From one of the cities of Moab or Midian, the latter rather, by what follows; where he had been, very probably, to an idolatrous feast, and had eaten of the sacrifices, and worshipped idols, and committed fornication with the daughters of the land; and not content with indulging himself with those impurities at a distance and where he was less known:

brought unto his brethren a Midianitish woman; into his father's family, into a tent where his brethren dwelt:

in the sight of Moses, and in the sight of all the congregation of the children of Israel; in the most open and undisguised manner, into the midst of the camp, passing by Moses, and a great number of the people, who were gathered together on this solemn occasion, to seek the Lord, and humble themselves before him:

who were weeping before the door of the tabernacle of the congregation; the place where the people used to assemble together for religious exercises; here they were weeping and mourning for the sins and abominations that were committed among them, and on account of the punishment inflicted on many of them, by the hand of the civil magistrate, and because of the plague that was broke out upon them, from an angry God; by which it appears, that though there were many who had fallen into those foul sins, yet there were a great number which were not defiled with them, and sighed and cried for the abominations in the midst of them: and because the fact here recorded was such an amazing piece of impudence, the word "behold" is prefixed to the account of it, it being done in such a public, bold, and audacious manner, and at such a time, when so many had been hanged up for it, and the plague of God was broke out among the people on account of it, and good men were bewailing the sin, and the punishment of it; and if this was on a sabbath day, as the Samaritan Chronicle ^x relates, it was a further aggravation of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 25:1

¹ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

² tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

³ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

NET Notes: Num 25:2

¹ tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.

² sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.

NET Notes: Num 25:3

¹ tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.

sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.

NET Notes: Num 25:4

¹ sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.

² sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.

³ tn Heb “in the sun.” This means in broad daylight.

NET Notes: Num 25:5

¹ tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”

NET Notes: Num 25:6

¹ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

² tn Or “to his family”; or “to his clan.”

³ tn Heb “before the eyes of Moses and before the eyes of.”

⁴ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

Geneva Bible: Num 25:1

And Israel abode in Shittim, and the people began to commit whoredom with the ^{( a )} daughters of Moab.

^{( a )} With the women.

Geneva Bible: Num 25:3

And Israel ^{( b )} joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.

^{( b )} Worshipped the idol of the Moabites, which was in the hill Peor.

Geneva Bible: Num 25:4

And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD ^{( c )} against the sun, that the fierce anger of the LORD may be turned away from Israel.

^{( c )} Openly in the sight of all.

Geneva Bible: Num 25:5

And Moses said unto the judges of Israel, Slay ye every one his ^{( d )} men that were joined unto Baalpeor.

^{( d )} Let him execute those that are under his charge.

Geneva Bible: Num 25:6

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, ^{( e )} who [were] weeping [before] the door of the tabernacle of the congregation.

^{( e )} Repenting that they had offended God.

Commentary -- Verse Range Notes

TSK Synopsis: Num 25:1-18

1 Israel at Shittim commit whoredom and idolatry.

6 Phinehas kills Zimri and Cozbi.

10 God therefore gives him an everlasting priesthood.

16 The Midianites are to be vexed.

MHCC: Num 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.

MHCC: Num 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.

Matthew Henry: Num 25:1-5

Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, Num 25:3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe, 1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev 2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world. 2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Pro 7:26), witness Solomon, whose wives were shares and nets to him Ecc 7:26. 3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections. 4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1Co 10:20. It is called eating the sacrifices of the dead (Psa 106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in Shittim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.

II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation. 1. A plague immediately broke out, for we read of the staying of it (Num 25:8), and of the number that died of it (Num 25:9), but no mention of the beginning of it, which therefore must be implied in those words (Num 25:3), The anger of the Lord was kindled against Israel. It is said expressly (Psa 106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1Co 3:17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (Num 25:4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries) - take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (Num 25:5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice.

Matthew Henry: Num 25:6-15

Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last.

I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian ) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour then any of the daughters of Israel, but openly went with her into the tent, Num 25:8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful. 1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers. 2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it.

II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, Num 25:7, Num 25:8. It is not at all difficult to justify Phinehas in what he did; for, being now heir-apparent to the high-priesthood, no doubt he was one of those judges of Israel whom Moses had ordered, by the divine appointment, to slay all those whom they knew to have joined themselves to Baal-peor, so that this gives no countenance at all to private persons, under pretence of zeal against sin, to put offenders to death, who ought to be prosecuted by due course of law. The civil magistrate is the avenger, to execute wrath upon him that doeth evil, and no private person may take his work out of his hand. Two ways God testified his acceptance of the pious zeal of Phinehas: - 1. He immediately put a stop to the plague, Num 25:8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Jos 7:13. 2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Psa 106:31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected. (1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, Num 25:11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end. (2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, Num 25:12, Num 25:13. It is here called an everlasting priesthood, because it should continue to the period of the Old Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. By the covenant of peace given him, some understand in general a promise of long life and prosperity, and all good; it seems rather to be meant particularly of the covenant of priesthood, for that is called the covenant of life and peace (Mal 2:5), and was made for the preservation of peace between God and his people. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (Num 25:13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men.

Keil-Delitzsch: Num 25:1-2

The Lord had defended His people Israel from Balaam's curse; but the Israelites themselves, instead of keeping the covenant of their God, fell into the snares of heathen seduction (Num 25:1, Num 25:2). Whilst encamped at Shittim, in the steppes of Moab, the people began to commit whoredom with the daughters of Moab: they accepted the invitations of the latter to a sacrificial festival of their gods, took part in their sacrificial meals, and even worshipped the gods of the Moabites, and indulged in the licentious worship of Baal-Peor . As the princes of Midian, who were allied to Moab, had been the advisers and assistants of the Moabitish king in the attempt to destroy the Israelites by a curse of God; so now, after the failure of that plan, they were the soul of the new undertaking to weaken Israel and render it harmless, by seducing it to idolatry, and thus leading it into apostasy from its God. But it was Balaam, as is afterwards casually observed in Num 31:16, who first of all gave this advice. This is passed over here, because the point of chief importance in relation to the object of the narrative, was not Balaam's share in the proposal, but the carrying out of the proposal itself. The daughters of Moab, however, also took part in carrying it out, by forming friendly associations with the Israelites, and then inviting them to their sacrificial festival. They only are mentioned in Num 25:1, Num 25:2, as being the daughters of the land. The participation of the Midianites appears first of all in the shameless licentiousness of Cozbi , the daughter of the Midianitish prince, from which we not only see that the princes of Midian performed their part, but obtain an explanation of the reason why the judgment upon the crafty destroyers of Israel was to be executed upon the Midianites.

(Note: Consequently there is no discrepancy between Num 25:1-5 and Num 25:6-18, to warrant the violent hypothesis of Knobel , that there are two different accounts mixed together in this chapter-An Elohistic account in Num 25:6-18, of which the commencement has been dropped, and a Jehovistic account in Num 25:1-5, of which the latter part has been cut off. The particular points adduced in proof of this fall to the ground, when the history is correctly explained; and such assertions as these, that the name Shittim and the allusion to the judges in Num 25:5, and to the wrath of Jehovah in Num 25:3 and Num 25:4, are foreign to the Elohist, are not proofs, but empty assumptions.)

Shittim, an abbreviation of Abel-Shittim (see at Num 22:1), to which the camp of the Israelites in the steppes of Moab reached (Num 33:49), is mentioned here instead of Arboth-Moab , because it was at this northern point of the camp that the Israelites came into contact with the Moabites, and that the latter invited them to take part in their sacrificial meals; and in Jos 2:1 and Jos 3:1, because it was from this spot that the Israelites commenced the journey to Canaan, as being the nearest to the place where they were to pass through the Jordan. זנה , construed with אל , as in Eze 16:28, signifies to incline to a person, to attach one's self to him, so as to commit fornication. The word applies to carnal and spiritual whoredom. The lust of the flesh induced the Israelites to approach the daughters of Moab, and form acquaintances and friendships with them, in consequence of which they were invited by them "to the slain-offerings of their gods,"i.e., to the sacrificial festivals and sacrificial meals, in connection with which they also "adored their gods,"i.e., took part in the idolatrous worship connected with the sacrificial festival. These sacrificial meals were celebrated in honour of the Moabitish god Baal-Peor , so that the Israelites joined themselves to him. צמד , in the Niphal , to bind one's self to a person. Baal-Peor is the Baal of Peor , who was worshipped in the city of Beth-Peor (Deu 3:29; Deu 4:46; see at Num 23:28), a Moabitish Priapus , in honour of whom women and virgins prostituted themselves. As the god of war, he was called Chemosh (see at Num 21:29).

Keil-Delitzsch: Num 25:3-4

And the anger of the Lord burned against the people, so that Jehovah commanded Moses to fetch the heads of the people, i.e., to assemble them together, and to "hang up"the men who had joined themselves to Baal-Peor "before the Lord against the sun,"that the anger of God might turn away from Israel. The burning of the wrath of God, which was to be turned away from the people by the punishment of the guilty, as enjoined upon Moses, consisted, as we may see from Num 25:8, Num 25:9, in a plague inflicted upon the nation, which carried off a great number of the people, a sudden death, as in Num 14:37; Num 17:11. הוקיע , from יקע , to be torn apart or torn away ( Ges. , Winer ), refers to the punishment of crucifixion, a mode of capital punishment which was adopted by most of the nations of antiquity (see Winer, bibl. R. W . i. p. 680), and was carried out sometimes by driving a stake into the body, and so impaling them ( ἀνασκολοπίζειν ), the mode practised by the Assyrians and Persians ( Herod . iii. 159, and Layard's Nineveh and its Remains, vol. ii. p. 374, and plate on p. 369), at other times by fastening them to a stake or nailing them to a cross ( ἀνασταυροῦν ). In the instance before us, however, the idolaters were not impaled or crucified alive, but, as we may see from the word הרגּוּ in Num 25:5, and in accordance with the custom frequently adopted by other nations (see Herzog's Encyclopaedia), they were first of all put to death, and then impaled upon a stake or fastened upon a cross, so that the impaling or crucifixion was only an aggravation of the capital punishment, like the burning in Lev 20:14, and the hanging ( תּלה ) in Deu 21:22. The rendering adopted by the lxx and Vulgate is παραδειγματίζειν , suspendere , in this passage, and in 2Sa 21:6, 2Sa 21:9, ἐξηλιάζειν (to expose to the sun), and crucifigere . ליהוה , for Jehovah, as satisfaction for Him, i.e., to appease His wrath. אותם ( them ) does not refer to the heads of the nation, but to the guilty persons, upon whom the heads of the nation were to pronounce sentence.

Keil-Delitzsch: Num 25:5

The judges were to put to death every one his men, i.e., such of the evil-doers as belonged to his forum, according to the judicial arrangements instituted in Ex 18. This command of Moses to the judges was not carried out, however, because the matter took a different turn.

Keil-Delitzsch: Num 25:6-7

Whilst the heads of the people were deliberating on the subject, and the whole congregation was assembled before the tabernacle, weeping on account of the divine wrath, there came an Israelite, a prince of the tribe of Simeon, who brought a Midianitish woman, the daughter of a Midianitish chief (Num 25:14), to his brethren, i.e., into the camp of the Israelites, before the eyes of Moses and all the congregation, to commit adultery with her in his tent. This shameless wickedness, in which the depth of the corruption that had penetrated into the congregation came to light, inflamed the zeal of Phinehas , the son of Eleazar the high priest, to such an extent, that he seized a spear, and rushing into the tent of the adulterer, pierced both of them through in the very act. הקּבּה , lit., the arched, or arch, is applied here to the inner or hinder division of the tent, the sleeping-room and women's room in the larger tents of the upper classes.

Constable: Num 25:1-18

Israel's final rebellion and the termination of the older generation ch. 25

This chapter contains one of the great failures of Israel that followed one of its great blessings.²³⁸ As God was preparing to bless His people they were preparing to disobey Him.

"So now we come to the ultimate rebellion of Israel in the desert. The time is the end of the forty-year period of their desert experience. The place is the staging area for the conquest of the land of Canaan. The issue is that of apostasy from the Lord by participation in the debased, sexually centered Canaanite religious rites of Baal worship--that which would become the bane of Israel's experience in the land. This chapter is an end and a beginning. It marks the end of the first generation; it also points to the beginning of a whole new series of wicked acts that will finally lead to Israel's punishment . . . . But this chapter is unique in the record of the experience of Israel in their move from Sinai to Moab--it describes their involvement in the worship of another deity [cf. Exod. 32]."²³⁹

"The chapter is placed between the Balaam oracles and the second census account for theological and literary reasons. In relation to the Balaam oracles it shows that, even while God was blessing Israel through Balaam on the heights of Peor, below on the plains of Moab Israel was showing its weak and sinful character. The parallel between this incident and that of the Torah at Sinai and the golden calf (Exod. 20-32) is obvious."²⁴⁰

25:1-5 The Moabites and Midianites were partners in the spiritual and sexual seduction of the Israelites. Ironically the Midianites, among whom Moses had found refuge from Pharaoh and from whom he had taken his wife, became one of the instigators of Israel's major religious apostasy since she left Sinai. The plan to curse Israel had failed, so now these enemies undertook a second approach that proved successful.²⁴¹ In chapters 22-24 the Moabites took the lead in overthrowing Israel and Midian played a minor role, but in this chapter the Midianites take the lead with the Moabites supporting them. The Moabites seduced the Israelites to idolatry. Balaam had counseled them to intermarry with the Israelites (31:16). The princes of these people led this plot. Cozbi (v. 15) was the daughter of a Midianite prince. The worship of Moab's gods involved sacred prostitution and eating sacrifices offered to the dead (Ps. 106:28).

"It was the assumption of the [Baal Peor] cult that the fertility of people, cattle, and crops depended on the sexual linkage of a god and goddess. By imitating this union of the gods, men and women would seek to induce the gods to grant a greater measure of fertility. Such cultic practices were common in all of the nations surrounding the Israelites."²⁴²

This violation of the heart of the Mosaic Covenant, which demanded total and exclusive allegiance to Yahweh, resulted in a plague that killed 24,000 people (v. 9; cf. Exod. 32:35). To stop the plague God ordered the making of atonement by sacrificing the leaders within Israel. Since the whole nation had sinned God executed punishment on its leaders who stood for the people and should have restrained their apostasy. Israel's judges carried out this order (v. 5).

"As the animals and birds had been cut in half in the covenant ceremony at the beginnings of Israel's history (Gen 15:10), so the bodies of these rebels were to be dismembered and displayed in an awful symbol of divine judgment.

"Chapter 25 is the nadir of the Book of Numbers. It is worse even than the sins of chapters 12-14. Here is the great sin at the end of the road."²⁴³

25:6-9 The situation took a turn for the worse when Zimri brought Cozbi into the camp. Until now, the sinning had taken place in the Moabite and Midianite camps. Evidently Zimri had contempt for the covenant, the tabernacle, Moses, the priests, and God's judgment on the leaders of Israel including his father (v. 14). He took Cozbi into the tabernacle and had intercourse with her there before Moses. They did this according to the custom of Baal worship. We should view Phinehas' act, therefore, as divine judgment on this attitude and action, not as murder. He slew them in the act of intercourse by driving his spear through both their bodies (lit. bellies). Thus Phinehas (an Egyptian name meaning "the dark-skinned one"), the son of the high priest, atoned for this sin (v. 13).

"The point was that in joining the sexual frenzies of the sacrificial feasts of Baal, the man and his priestess-partner now act to transform the worship of the Lord into the type of sexual rites that were the mode of Canaan. Had this outrage not been stopped, there could never have been true worship in the Holy Place again. They were making the place of entrance into a bordello, the entrance of the meeting of God and man into a trysting spot.

"We may observe that while priests were always male in Israel, priests could be women in the pagan religions that surrounded Israel. In fact, the sexually centered religions of Canaan would have catered to women in their priesthood. Women priests were so very closely tied to the sexual outrages of Baal and Asherah worship that the very notion of a women [sic] priest conjured up images of sexual worship. Perhaps this is the principal reason that Israel had no women priests."²⁴⁴

"Amid the time of apostasy, the writer points to . . . the need for new forms of leadership. . . . In this narrative, Moses is remarkably ineffective in the face of a blatant transgression (v. 6). The day was saved, however, by the decisive action of one from the next generation of priests, Phinehas, the grandson of Aaron."²⁴⁵

25:10-13 The priests were to represent God to the people. This is exactly what Phinehas did on this occasion. He executed God's wrath against sin and punished the sinners. In so doing he atoned for the sin by representing Israel before God, and he restored the covenant. God rewarded him by promising that his descendants would enjoy peace and would occupy the office of the high priest forever (cf. Ps. 106:30-31). This they did (cf. Judg. 20:18) with the exception of a short interruption in Eli's days. The Romans finally broke up the Israelite priesthood.

This everlasting covenant of peace guaranteed a privileged position of service to God to Phinehas and his descendants. It will find final fulfillment when the descendants of Phinehas through Zadok's branch of Phinehas' family serve God in the millennial system of worship by offering memorial sacrifices in the temple.²⁴⁶

25:14-18 This incident, as the others in which Israel departed from God, shows the inveterate sinfulness of humans even when God blesses us greatly. It also demonstrates the holiness of God, the seriousness of sin in that it destroys fellowship with God, and the necessity of atonement by blood to restore sinners to fellowship with God.

"This chapter is a pivotal section in the theology of the Torah."²⁴⁷

Guzik: Num 25:1-18

Numbers 25 - Israel's Sin with Moab

A. Sexual immorality, idolatry, and the aftermath.

1. (1-3) Israel's harlotry with the women of Moab.

Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab. They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel was joined to Baal of Peor, and the anger of the LORD was aroused against Israel.

a. And the people began to commit harlotry with the women of Moab: The women of Moab, coming among the men of Israel, seduced them to both sexual sin and idolatry (and bowed down to their gods). The two were commonly connected in perverse forms of idol worship in the ancient world.

i. In this chapter, the women and their people are sometimes described as Midianites and sometimes as Moabites. This is because the Midianites were a nomadic group, and at this time, were in high numbers among the Moabites.

b. Israel was joined to Baal of Peor: Baal was the great Canaanite fertility god, and the worship of Baal was a constant enticement for the children of Israel. Baalam prophesied from the high places of Baal (Numbers 22:41), possibly from this same place - Baal Peor.

c. The anger of the LORD was aroused against Israel: Balak could never pay enough money to Balaam to make God curse Israel. In the previous chapter, Balaam tried to curse Israel and could not; but now, they are cursed because of their sin against the LORD.

i. We learn later in the chapter that the anger of the LORD showed itself in a plague that began to strike down thousands among Israel, and seemed as if it would continue until the whole nation was consumed.

ii. What an enemy could never accomplish against Israel, Israel did to itself through disobedience. The same principle works among the people of God today. The mightiest attack of Satan against us can never do as much damage as our own sin and rebellion against the LORD.

iii. "The sword of no stranger, the curse of no stranger had the power to damage Israel. Only it itself could bring misfortune, by seceding from God and his Law." (Rabbi Hirsch, cited in Allen).

iv. "The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design against Israel by war and witchcraft, they now fell another way to work." (Poole) In the same way, Satan's violence and sorcery can have no lasting influence on the believer; but if he can lead us into sin, we can be destroyed.

d. The anger of the LORD was aroused against Israel: Balaam had done his best to curse Israel - but was unsuccessful. Yet, his love for money wouldn't let the matter end without pleasing the man who hired him, the king of Moab.

i. 2 Peter 2:15-16 speaks of Balaam and his love of money, using him as an example of later false prophets: They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man's voice restrained the madness of the prophet.

ii. Revelation 2:14 makes the connection between Balaam's unsuccessful attempt to curse Israel and this subsequent idolatry: But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.

iii. Essentially, after his failure to curse Israel, Balaam said to Balak: "I cannot curse these people. But you can get them to curse themselves through enticing them to rebel against their God. Send your prettiest girls among them, and tell them to entice the men of Israel to immorality and idolatry." And it worked.

iv. Balaam, through his wicked counsel to Balak, got what he wanted - but he also ended up dead among the enemies of God (Numbers 31:7-8). He only enjoyed his money for a short time.

2. (4-5) God's judgment on the offenders.

Then the LORD said to Moses, "Take all the leaders of the people and hang the offenders before the LORD, out in the sun, that the fierce anger of the LORD may turn away from Israel." So Moses said to the judges of Israel, "Every one of you kill his men who were joined to Baal of Peor."

a. Take all the leaders and the people and hang the offenders before the LORD: God thought it important that the offenders be judged openly; this was not sin to keep hidden. Open sin had to be dealt with openly.

b. Every one of you kill his men who were joined to Baal of Peor: When sin such as this is tolerated or even approved in a culture, it is a sure sign of decay, and Moses wouldn't accept that decay. He commanded the community to bring the offenders to be judged, to show they would not accept this kind of sin in their midst.

B. A flagrant sin judged.

1. (6-9) Phinehas' stand for righteousness stops God's angry plague.

And indeed, one of the children of Israel came and presented to his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel, who were weeping at the door of the tabernacle of meeting. Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand; 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 body. So the plague was stopped among the children of Israel. And those who died in the plague were twenty-four thousand.

a. Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation: Phinehas was one among those in Israel who would not accept this wholesale rebellion against God. He brought God's judgment by thrusting through an Israelite man and a Midianite woman with a spear - seemingly, as they were in the midst of immorality.

i. Allen believes this man was having sex with the Midianite woman right in front of the tabernacle, and the text deliberately obscures this, because it is so offensive.

b. So the plague was stopped among the children of Israel: Phinehas was probably not the only one to make such a stand for righteousness. But his was the singular act that stopped the plague. We may think our particular stand for righteousness makes no difference in the awesome tide of sin around us; but God can honor just one righteous act and cause it to make the difference.

c. Twenty-four thousand: This many died in the plague. This must have delighted Balak, king of Moab. He knew that Balaam succeeded in cursing Israel - or, rather, in getting them to curse themselves.

2. (10-13) God honors Phinehas for his zeal.

Then the LORD spoke to Moses, saying: "Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal. Therefore say, 'Behold, I give to him My covenant of peace; and it shall be to him and his descendants after him a covenant of an everlasting priesthood, because he was zealous for his God, and made atonement for the children of Israel.'"

a. Because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal: It wasn't only Phinehas' obedience God noticed. He was also noticed because he was zealous with My zeal among them. Phinehas was passionate about the things God was passionate about, and in this respect, he was a man after God's own heart.

b. It shall be to him and his descendants after him a covenant of an everlasting priesthood: God blessed Phinehas with the promise that he would be the descendant of Aaron through which the priesthood passed.

i. This was fitting, because it was the zeal of Phinehas that made atonement for the children of Israel, just as a priest should be the one ministering atonement.

3. (14-18) God commands Israel to harass and attack the Midianites.

Now the name of the Israelite who was killed, who was killed with the Midianite woman, was Zimri the son of Salu, a leader of a father's house among the Simeonites. And the name of the Midianite woman who was killed was Cozbi the daughter of Zur; he was head of the people of a father's house in Midian. Then the LORD spoke to Moses, saying: "Harass the Midianites, and attack them; for they harassed you with their schemes by which they seduced you in the matter of Peor and in the matter of Cozbi, the daughter of a leader of Midian, their sister, who was killed in the day of the plague because of Peor."

a. Harass the Midianites, and attack them; for they harassed you with their schemes by which they seduced you in the matter of Peor: They were to show no tolerance towards that which brought the sin in their midst and turned their hearts away from God. They were to battle against the Midianites every opportunity they had.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: Num 25:1

58. Did 24,000 Israelites die in the plague in 'Shittim' (Numbers 25:1, 9), or was it only 23,000 Israelites who died (1 Corinthians 10:8)?

(Category: confused this incident with another)

This apparent contradiction asks how many people died from the plague that occurred in Shittim (which incidentally is misspelt 'Shittin' in Shabbir's pamphlet). Numbers 25:1-9 and 1 Corinthians 10:8 are contrasted. Shabbir is referring to the wrong plague here.

If he had looked at the context of 1 Corinthians 10, he would have noted that Paul was referring to the plague in Exodus 32:28, which takes place at Mt. Sinai and not to that found in Numbers 25, which takes place in Shittim, amongst the Moabites. If there is any doubt refer to verse 7 of 1 Corinthians 10, which quotes almost exactly from Exodus 32:6, "Afterwards they sat down to eat and drink and got up to indulge in revelry."

Now there are those who may say that the number killed in the Exodus 32 account were 3,000 (Exodus 32:28) another seeming contradiction, but one which is easily rectified once you read the rest of the text. The 3,000 killed in verse 28 account for only those killed by men with swords. This is followed by a plague which the Lord brings against those who had sinned against him in verse 35, which says, "And the Lord struck the people with a plague because of what they did with the calf Aaron had made." It is to this plague which Paul refers to in 1 Corinthians 10:8.

(Geisler/Howe 1992:458-459)

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 25 (Chapter Introduction)

Overview

Num 25:1, Israel at Shittim commit whoredom and idolatry; Num 25:6, Phinehas kills Zimri and Cozbi; Num 25:10, God therefore gives him an everlasting priesthood; Num 25:16, The Midianites are to be vexed.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 25 (Chapter Introduction)

CHAPTER 25

The Israelites’ whoredom and idolatry: God commands the guilty to be put to death, Num 25:1-5 . A plague: Phinehas’ s zeal; for which God promises him the priesthood, Num 25:6-15 . God commands the Midianites to be slain for this their treachery in drawing the people to sin, Num 25:16-18 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 25 (Chapter Introduction)

(Num 25:1-5) The Israelites enticed by the daughters of Moab and Midian.

(Num 25:6-15) Phinehas puts Zimri and Cozbi to death.

(Num 25:16-18) The Midianites to be punished.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 25 (Chapter Introduction)

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.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 25 (Chapter Introduction)

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.