Text -- Numbers 25:12-18 (NET)

25:12 Therefore, announce: ‘I am going to give to him my covenant of peace. 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, and has made atonement for the Israelites.’” 25:14 Now the name of the Israelite who was stabbed– the one who was stabbed with the Midianite woman– was Zimri son of Salu, a leader of a clan of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader over the people of a clan of Midian. 25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, who was killed on the day of the plague that happened as a result of Peor.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 25:12

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

Wesley: Num 25:13

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

Wesley: Num 25:17

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

Wesley: Num 25:18

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

JFB: Num 25:11-13

This assurance was a signal mark of honor that the stain of blood, instead of defiling, confirmed him in office and that his posterity should continue as long as the national existence of Israel.

JFB: Num 25:14

The slaughter of a man of such high rank is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his blood.

JFB: Num 25:17

They seem to have been the most guilty parties. (Compare Num 22:4; Num 31:8).

JFB: Num 25:18

Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption.

JFB: Num 25:18

Their countrywoman.

Clarke: Num 25:12-13

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

Clarke: Num 25:17

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

Calvin: Num 25:14

14.Now the name of the Israelite Even as the memory of the just is blessed, so also it was equitable that the author of this foul sin should be condemned to perpetual infamy. It appears, however, from the fact of a part of the disgrace being thrown upon the whole tribe, how greatly displeasing to God was this gross enormity. For although the tribe of Simeon is not here actually involved in the charge of participating in the sin, yet are they all branded with the common mark of ignominy for their humiliation, in order that each one of them may learn severely to correct whomsoever amongst his relatives he may see offending, and by no means to encourage their vices, if he desires to do credit to the founder of his race. ¹⁸⁹ It is recorded that both Zimri and the Midianitish woman were of noble and principal families, not only that we may be taught that God’s judgment is no respecter of persons (ἀπροσωπόληπτον,) in that it does not spare rank, but also that the higher a person may be in position, the greater is the disgrace he is exposed to if he conduct himself dishonorably, since their very dignity renders men’s actions more conspicuous.

Because the paternal house of the harlot is said to have been in Midian, some conjecture that she was born in the land of Moab, or, at any rate, brought up there among her maternal relatives; but, as the matter is unimportant, I leave it undecided.

Calvin: Num 25:17

17.Vex the Midianites, and smite them Inasnmch as God constantly forbids His people to take vengeance, it is surprising that the people of Israel should now be instigated to do so; as if they were not already more than enough disposed to it. We must bear in mind, however, that since God, who is the just avenger of all wickedness, often makes use of men’s instrumentality, and constitutes them the lawful ministers for the exercise of his vengeance, it must not be altogether condemned without exception, but only such vengeance as men themselves are impelled to by carnal passions. If any one is injured, straightway he is carried away to the desire of vengeance by the stimulus of his own private injury; and this is manifestly wrong: but if a person is led to inflict punishment by a just and well-regulated zeal towards God, it is not his own cause, but that of God which he undertakes. God did not, therefore, desire to give reins to His people’s anger, so as to repay the Midianites as they had deserved in the violence of its impulse; but He armed them with His own sword for their punishment; as if He had declared that there was a just cause for their war, and that they need not fear the charge of cruelty, if they exterminated such obnoxious enemies. For, although Balaam alone had imagined this snare, still the guilt is laid upon the whole people. In the meantime, the punishment of the Moabites is delayed, although they had apparently inflicted the grosser injury. Because no good reason here appears why God should mercifully bear with the one nation, whilst He hastens speedily to the punishment of the others, let us learn to regard His judgments with reverence, and not to presume to discuss them further than is lawful. Let it be sufficient for us to know that war was justly declared against the Midianites, because it was not their fault that Israel was not ruined by their iniquitous impiety. ¹⁹⁰

TSK: Num 25:12

Num 13:29; Mal 2:4, Mal 2:5, Mal 3:1

TSK: Num 25:13

his seed : 1Sa 2:30; 1Ki 2:27; 1Ch 6:4-15, 1Ch 6:50-53

an everlasting : Exo 40:15; Isa 61:6; Jer 33:18, Jer 33:22; Heb 7:11, Heb 7:17, Heb 7:18; 1Pe 2:5, 1Pe 2:9; Rev 1:6

zealous : 1Ki 19:10, 1Ki 19:14; Psa 69:9, Psa 106:31, Psa 119:139; Joh 2:17; Act 22:3-5; Rom 10:2-4

atonement : Exo 32:30; Jos 7:12; 2Sa 21:3; Heb 2:17; 1Jo 2:2

TSK: Num 25:14

a prince : Num 25:4, Num 25:5; 2Ch 19:7

chief house : Heb. house of a father

the Simeonites : Num 1:23, Num 26:14

TSK: Num 25:15

Zur : Num 31:8; Jos 13:21

TSK: Num 25:17

Balaam’ s counsel seems to have been first given to Balak, king of Moab; but probably the Midianitish women, especially of the higher ranks, as Cozbi was, were the principal tempters; and the nation of Midian seems to have come into the execrable measure more generally and heartily than that of Moabcaps1 . tcaps0 hey were therefore first selected to be made examples of, for a warning to the Moabites, who were spared at this time.

Num 31:2; Rev 18:6

TSK: Num 25:18

vex you : Num 31:15, Num 31:16; Gen 26:10; Exo 32:21, Exo 32:35; Rev 2:14

beguiled : Gen 3:13; 2Co 11:3; 2Pe 2:14, 2Pe 2:15, 2Pe 2:18

which : Num 25:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 25:12

My covenant of peace - Equivalent to "the covenant of My peace."God established with Phinehas in particular that covenant which He had made generally with all his people; and among its blessings peace is especially mentioned, because of the peace between God and the congregation which Phinehas had brought about. As an additional gift there is assigned to him and his seed forever the office of peace-making, the legitimate function of the priesthood (compare Eph 2:14); and the covenant was thus to him a covenant not only of peace but of life (compare the marginal reference). Phinehas became highpriest after the death of his father Eleazar, and the office, with a short interruption from the days of Eli to those of David, when for unknown reasons it was filled by the descendants of his uncle Ithamar, was perpetuated in his line; nor indeed is it known to have departed from that line again until the typical priesthood of the sons of Aaron was merged in the actual priesthood of the Saviour of mankind.

Poole: Num 25:12

i.e. The covenant of an everlasting priesthood , as it is expounded, Num 25:13 , which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end and use of the priestly office, which was constantly to do that which Phinehas now did, even to mediate between God and men, to obtain and preserve his own and Israel’ s peace and reconciliation with God, by offering up sacrifices, and incense, and prayers to God on their behalf, Num 16:47,48 , as also by turning them away from iniquity, which is the only peace-breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace, Mal 2:5-7 .

Poole: Num 25:13

And his seed after him

Quest. What advantage had he by this promise, seeing the thing here promised was due to him by birth?

Answ 1. The same blessing may be ofttimes promised, as the kingdom was to David; and the renewing of this promise might seem convenient here, To signify that bloodshed was so far from polluting him, and thereby casting him out of the priesthood, that it was a mean to confirm him in it.

2. This promise secured him and his against divers contingencies, which otherwise might have befallen him or them; as that he should live longer than his father, else he could not have been the high priest; that he should be preserved from those blemishes which might have rendered him incapable of the priesthood, which were many; that he should have a seed, and they such as were fit for that office.

An everlasting priesthood i.e. to continue as long as the law and commonwealth of the Jews did.

Quest . How was this verified, seeing the priesthood went from Eleazar’ s to Ithamar’ s line in Eli and three or four of his successors? Answ . 1. This promise, as others of the like nature, was conditional, and therefore might be made void, and of none effect, by the miscarriages of Phinehas’ s sons, as it seems it was; and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord , to wit, in the office of high priest, for ever , which also for his and their sins was made void, 1Sa 2:30 .

Answ . 2. That was but a short interruption, and not considerable in so long a succession, for the priesthood returned to Phinehas’ s line in the time of Solomon, 1Ki 2:26,27,35 1Ch 24:3 ; and continued in that line till the captivity of Babylon, as is evident, and afterward too, 1Ch 6:4 Ezr 7:1,5 , even until Christ’ s time, for any thing which appears to the contrary.

Poole: Num 25:14

A prince: this is added as a proof of Phinehas’ s zeal, that he durst venture upon so great a person, who was likely to have many avengers of his blood.

Of a chief house Heb. of the house of his father . Every tribe was divided into great households, called the houses of their fathers , Num 1:2 , and he was the prince or chief of one of these, though not of fire whole tribe.

Among the Simeonites of the tribe of Simeon, which seems to have been too much influenced by his and other such examples, so that for 59,300, which were numbered, Num 1:22,23 , there were now only 22,000 Num 26:14 .

Poole: Num 25:15

Zur one of the kings or princes or Midian, Num 31:8 Jos 13:21 .

Of a chief house or, and over her father’ s house .

Poole: Num 25:17

And why not the Moabites, who were as guilty, Num 25:1 ?

Answ 1. Because God will reserve to himself a liberty of punishing or sparing, according to his own good pleasure.

2. God had a kindness for the Moabites for Lot’ s sake, Deu 2:9 .

3. God punished the Moabites in another manner, partly, by his own immediate hand, whereby it is probable he cut off those Moabitish women that were guilty of this fact; partly, by a particular and dreadful kind of excommunication, Deu 23:3 ; and partly, by impunity, which in its consequences is commonly worse and more pernicious than any or all temporal punishments, which none that believes the Bible can deny.

4. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, as may be gathered from Num 22:4,7 ; so in the reception of Balaam after Balak had dismissed him, Num 31:8 , and in further consultation with him, and in contriving the means for the executing of this wicked plot.

Smite them i.e. kill them; in which words, as there is a command to war against them, so there is a promise of success.

Poole: Num 25:18

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

In the matter of Peor, and in the matter of Cozbi by drawing you both to spiritual and corporal whoredom.

Their sister in a large sense, to wit, their countrywoman.

Haydock: Num 25:12

Peace. He has the honour of restoring the people to peace and to my favour, so that my covenant shall still subsist with them. He shall surely be his father's successor in the high priesthood, and shall not be prevented by death.

Haydock: Num 25:13

Seed. A short interruption of 150 years (from Heli to Abiathar, of the race of Ithamar) may be accounted trifling in a duration of so many ages, during which the posterity of Phinees enjoyed this dignity. Phinees succeeded Eleazar and had for his successors, Abiezer Bocci, and Elsi. (Calmet) ---

Some add Zararias, Meraioth, and Amarias, upon whose death, 1157 years before Christ, Heli got possession, by some means, and was followed by Achitob, Achielech, and Abiathar, of the same family, till David joined Sadoc with the latter, and he was acknowledged sole pontiff on the rebellion of Abiathar, B.C. 1014. See Lenglet's tables. (Haydock) ---

We have no proof that the succeeding high priests were of a different family, (Calmet) till our Saviour's time, who re-united in his person the right both to his priesthood and to the kingdom of Israel for ever. See St. Augustine, City of God xvii. 6. (Haydock) ---

God did not promise that no interruption should take place. He only granted a perpetual right to the family of Phinees, (Cajetan) which they might forfeit by their misconduct. (Tirinus) ---

He was certainly always disposed to comply with his promise, and really granted the effects of it to the posterity of Phinees, at least for almost 1000 years, even if we grant that the Machabees were not his lineal descendants, of which there is no positive proof either way. Thus, for ever, often denotes a long duration. Though Phinees was entitled already to the high priesthood, in quality of the eldest son of Eleazar, he had before no assurance of surviving him, nor of having a succession of children who might be capable of the high office, and free from every blemish; (Calmet) so that the promise made to him was not only a ratification of his title, but a new and real benefit. (Haydock) ---

Zealous. The Jews allow any person to kill one who publicly, or in the presence of ten people, commits idolatry, sacrilege, fornication with a strange woman, and also a priest who, being unclean, approaches to the altar. This they call the judgment of zeal. (Selden, Jur. iv. 4.; Grotius, ii. 20.) This practice they authorize by the example of Phinees, Mathathias, &c. (1 Machabees ii. 24.) Such liberty was carried to a great excess, by the Zealots, in the last siege of Jerusalem; and it would be very criminal, where such a law is not in force. (Calmet) ---

Phinees was, however, either one of the judges, and thus gave an example of just severity to his fellow magistrates, or he was inspired by God to resent the public injury done to his name. It is never lawful to kill by private authority. (Roman Catechism p. 3., chap. vi. 5.; St. Thomas Aquinas, [Summa Theologiae] ii. 2, q. lx. 6.) (Worthington) ---

Those who act under the influence of inspiration must be very careful not to give in to any delusion; and the examples of holy persons who are mentioned, with applause, in Scripture, for having been the instruments of God's vengeance, will not authorize us to do the like, unless we can produce the like testimony. (Haydock) ---

Atonement, by averting the scourge of God, (ver. 8, 11,) and by putting a stop to the corruption of the people, which might otherwise have greatly increased, if Zambri had escaped with impunity. (Calmet)

Haydock: Num 25:14

Kindred. Hebrew, "of a chief house among the Simeonites," as Sur was of equal nobility, "head over a people, and of a chief house in Madian," ver. 15. (Haydock) ---

He is styled king, and one of the five princes of the nation, chap. xxxi. 8.

Haydock: Num 25:17

Madianites. God spared the Moabites for the sake of Lot (Deuteronomy ii. 19,) and of Ruth, of whom David and Christ should be born. They were perhaps less guilty, but they did not escape due chastisement under David, 2 Kings viii. 2. (Menochius) ---

The war against Madian was the last which the Hebrews waged in the lifetime of Moses, chap. xxxi. (Haydock)

Gill: Num 25:12

Wherefore say,.... Moses is bid to tell what follows to Phinehas himself, for his comfort and encouragement, and to the people of Israel, that they might take notice of it, and give him honour and respect, as one highly esteemed by the Lord:

behold, I give unto him my covenant of peace; not only hereby assuring him that he had nothing to fear from the brethren and relations of the person he had slain, as Aben Ezra; but that he should enjoy all peace and happiness, external, internal, and eternal: Baal Hatfurira on the place says, that "Shalom", peace, is by geometry, or numerically, the Messiah; who is the peace, the peace maker, and peace giver, and in whom all the blessings of grace and peace are: and if this covenant is the same with the covenant of the priesthood in the next verse, it may be so called, because the priests had a peculiar nearness to God, and enjoyed his friendship, favour, and peace with him, and because the right administration of their office was the means of peace between God and his people; in this also Phinehas was a type of Christ; the covenant of grace made with him is called the covenant of peace, Isa 54:10 for in this covenant the scheme of peace and reconciliation was formed, agreed to, and settled; Christ was appointed the peace maker, which he agreed to be; and in consequence of it was sent and obtained peace by the blood of his cross, which is published in the everlasting Gospel, called therefore the Gospel of peace.

Gill: Num 25:13

And he shall have it, and his seed after him,.... The covenant, and all the blessings of it; so the covenant stands fast with Christ, and all his spiritual seed, Psa 89:28,

even the covenant of an everlasting priesthood; or this may be read in connection with the preceding words, and the sense be, and he and his shall have the covenant of an everlasting priesthood, beside the covenant of peace before promised to him: the Aaronic priesthood is called everlasting, because it was to continue, and did continue, throughout the whole Jewish dispensation, unto the coming of the Messiah, in whom it had its fulfilling end. Now though Phinehas in course was to have the priesthood at his father's death, yet it is here promised him on account of his zeal, both to assure him that he should survive his father, and that nothing should befall him that should render him incapable of the priesthood; and moreover, that he should have a seed in whom it should be continued; there was indeed an interruption of it in his line for a little while, on some account or other, it being translated into the family of Eli, a son of Ithamar; but then it was restored again in the time of Solomon to the family of Phinehas, where it continued unto the captivity, and even to the times of Herod, and so of the Messiah: in this also Phinehas was a type of Christ, the covenant made with him not only being from everlasting and to everlasting, a covenant that cannot be broken, and will never be removed; but the priesthood founded on it is so too, being established by the oath of God, who swore to him, "thou art a priest for ever after the order of Melchizedek": Christ's priesthood is an unchangeable one, and does not pass from one to another; his sacrifice has a perpetual virtue and efficacy in it to take away sin, and he ever lives to make intercession for his people, Heb 7:21,

because he was zealous for his God, and made an atonement for the children of Israel; by executing judgment upon the delinquents, as Christ has made atonement for the sins of his people by satisfying law and justice: and, besides what has been observed, it may be remarked, that there is an agreement between Phinehas and Christ in his very name; Phinehas signifies either "the face of him that spares", that is, of God, that spares; Christ is the face of God, the express image of his person, even of him, who, though he spared not Christ himself, yet he spares his people for Christ's sake; or else "he shall look that spares", or "and spare" ^g; that is, God, who looks upon the person, righteousness, blood, and sacrifice of his Son, and spares his people.

Gill: Num 25:14

Now the name of the Israelite that was slain,.... By Phinehas, as before related:

even that was slain with the Midianitish woman; who was slain also, both together with one thrust:

was Zimri, the son of Sela, a prince of a chief house among the Simeonites; or a prince of his father's house, or family; there were five families of the Simeonites, and this man was a prince of one of them, see Num 26:12 though Josephus ^h, and so the Samaritan Chronicle ⁱ, make him to be a prince of the tribe of Simeon. His name is mentioned partly to the reproach of him, and partly for the honour of Phinehas, whose zeal and courage were such, that he feared not to take away the life of a person of such figure, authority, and interest among the people.

Gill: Num 25:15

And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur,.... One of the five kings of Midian, Num 31:8 and so the Samaritan Chronicle says ^k, it was the daughter of a king that came to a prince of the tribe of Simeon, and enticed him to eat of her food, and worship her idols. The Targum of Jonathan says she was called Selonae, the daughter of Balak, chief of the nation of Moab, whose habitation was in Midian:

he was head over a people, and of a chief house in Midian; that is, Zur, the father of Cozbi, was; there were five sons of Midian, whose names are given, Gen 25:4 from whence Jarchi concludes, that there were five principal families in Midian, and that this man was the head or chief of one of them, which is not improbable; and that also makes for the honour of Phinehas, that he spared not any for their rank and quality, of whatsoever nation they were.

Gill: Num 25:16

And the Lord spake unto Moses,.... This was some time after the above affair happened; how long it was is not certain; and a little time before the death of Moses, see Num 31:1,

saying; as follows.

Gill: Num 25:17

Vex the Midianites, and smite them. Go to war with them, and smite them with the sword; not the Moabites, but the Midianites, though they were both confederates against Israel; but God had given a charge not to contend in battle with Moab, Deu 2:9, they were spared for the sake of Lot, from whom they sprang; and, as Jarchi says, for the sake of Ruth, who was to come from them; and so in the Talmud ^l; though they did not entirely escape the divine resentment, as appears from Deu 23:3 but the Midianites were the first that advised to send for Balaam, and with them he stayed and was entertained, after he had been dismissed by Balak; and it seems as if it was to them he gave the wicked counsel, to draw Israel into fornication, and so into idolatry, and thereby bring the curse of God upon them; which advice they communicated to the Moabites, and both were concerned in putting it into execution; see Num 22:4.

Gill: Num 25:18

For they vex you with their wiles,.... Not with wars, but with wiles, with cunning stratagems, and artful methods to draw them into sin, that thereby they might be exposed to the wrath of God:

wherewith they have beguiled you in the matter of Peor; the idol Peor, that is, Baalpeor; which seems to countenance the notion that Peor was the name of a man, some great personage, who was deified after his death; now the Midianites beguiled the Israelites, by sending their daughters among them, with whom they committed fornication, and by whom they were inveigled to worship the idol Peor:

and in the matter of Cozbi, the daughter of a prince of Midian, their sister; their countrywoman, as it was common with eastern people to call those of the same country with them their brethren and sisters: now the Midianites beguiled the Israelites, by prostituting a person of such quality to a prince of theirs, which was setting an example to other daughters of Midian to follow her, and so hereby many of the children of Israel were ensnared into whoredom, and into idolatry:

which was slain in the day of the plague, for Peor's sake: or for the business of Peor, as the Targum of Jonathan, because of the worship of that idol; not that Cozbi was slain upon that account, but the plague came upon Israel by reason of their worshipping of it, and it was on the day that the plague was that she was slain; by which it seems that the plague lasted but one day.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 25:12

¹ tn Heb “say.”

² tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”

³ tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.

NET Notes: Num 25:13

¹ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

² sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

NET Notes: Num 25:14

¹ tn Heb “a father’s house.” So also in v. 15.

NET Notes: Num 25:15

¹ tn Heb “head.”

² sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).

NET Notes: Num 25:17

¹ tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.

NET Notes: Num 25:18

¹ tn This is the same word as that translated “treachery.”

² sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

Geneva Bible: Num 25:13

And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an ^{( g )} atonement for the children of Israel.

^{( g )} He has pacified God's wrath.

Geneva Bible: Num 25:18

For they vex you with their ^{( h )} wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

^{( h )} Causing you to commit both corporal and spiritual fornication by Balaam's counsel, (Num 31:16; Rev 2:14).

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 25:6-15

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.

MHCC: Num 25:16-18

We read not that any Midianites died of the plague; God punished them with the sword of an enemy, not with the rod of a father. We must set ourselves against whatever is an occasion of sin to us, Mat 5:29, Mat 5:30. Whatever draws us to sin, should be a vexation to us, as a thorn in the flesh. And none will be more surely and severely punished than those who, after Satan's example, and with his subtlety, tempt others to sin.

Matthew Henry: 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.

Matthew Henry: Num 25:16-18

God had punished the Israelites for their sin with a plague; as a Father he corrected his own children with a rod. But we read not that any of the Midianites died of the plague; God took another course with them, and punished them with the sword of an enemy, not with the rod of a father. 1. Moses, though the meekest man, and far from a spirit of revenge, is ordered to vex the Midianites and smite them, Num 25:17. Note, We must set ourselves against that, whatever it is, which is an occasion of sin to us, though it be a right eye or a right hand that thus offends us, Mat 5:29, Mat 5:30. This is that holy indignation and revenge which godly sorrow worketh, 2Co 7:11. 2. The reason given for the meditating of this revenge is because they vex you with their wiles, Num 25:18. Note, Whatever draws us to sin should be a vexation to us, as a thorn in the flesh. The mischief which the Midianites did to Israel by enticing them to whoredom must be remembered and punished with as much severity as that which the Amalekites did in fighting with them when they came out of Egypt, Exo 17:14. God will certainly reckon with those that do the devil's work in tempting men to sin. See further orders given in this matter, Num 31:2.

Keil-Delitzsch: Num 25:10-15

For this act of divine zeal the eternal possession of the priesthood was promised to Phinehas and his posterity as Jehovah's covenant of peace. בּקנאו , by displaying my zeal in the midst of them (viz., the Israelites). קנאתי is not "zeal for me,"but "my zeal,"the zeal of Jehovah with which Phinehas was filled, and impelled to put the daring sinners to death. By doing this he had averted destruction from the Israelites, and restrained the working of Jehovah's zeal, which had manifested itself in the plague. " I gave him my covenant of peace "(the suffix is attached to the governing noun, as in Lev 6:3). בּרית נתן , as in Gen 17:2, to give, i.e., to fulfil the covenant, to grant what was promised in the covenant. The covenant granted to Phinehas consisted in the fact, that an "eternal priesthood"(i.e., the eternal possession of the priesthood) was secured to him, not for himself alone, but for his descendants also, as a covenant, i.e., in a covenant, or irrevocable form, since God never breaks a covenant that He has made. In accordance with this promise, the high-priesthood which passed from Eleazar to Phinehas (Jdg 20:28) continued in his family, with the exception of a brief interruption in Eli's days (see at 1 Sam 1-3 and 1Sa 14:3), until the time of the last gradual dissolution of the Jewish state through the tyranny of Herod and his successors (see my Archäologie , §38). - In Num 25:14, Num 25:15, the names of the two daring sinners are given. The father of Cozbi, the Midianitish princess, was named Zur , and is described here as "head of the tribes ( אמּות , see at Gen 25:16) of a father's house in Midian,"i.e., as the head of several of the Midianitish tribes that were descended from one tribe-father; in Num 31:8, however, he is described as a king, and classed among the five kings of Midian who were slain by the Israelites.

Keil-Delitzsch: Num 25:16-18

The Lord now commanded Moses to show hostility ( צרר to the Midianites, and smite them, on account of the stratagem which they had practised upon the Israelites by tempting them to idolatry, "in order that the practical zeal of Phinehas against sin, by which expiation had been made for the guilt, might be adopted by all the nation"( Baumgarten ). The inf. abs . צרור , instead of the imperative , as in Exo 20:8, etc. על־דּברף , in consideration of Peor , and indeed, or especially, in consideration of Cozbi . The repetition is emphatic. The wickedness of the Midianites culminated in the shameless wantonness of Cozbi the Midianitish princess. "Their sister," i.e., one of the members of their tribe. - The 19th verse belongs to the following chapter, and forms the introduction to Num 26:1.

(Note: In the English version this division is adopted. - Tr.)

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

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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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.