Numbers 25:18

esthood, Num 25:10-13. The name and quality of the Israelitish man and Midianitish woman, Num 25:14, Num 25:15. God commands the Israelites to vex and smite the Midianites, who had seduced them to the worship of Baal-peor, Num 25:16-18. Verse 3 Israel joined himself unto Baal-peor - The same as the Priapus of the Romans, and worshipped with the same obscene rites as we have frequently had occasion to remark. The joining to Baal-peor, mentioned here, was probably what St. Paul had in view when he said, 2Cor 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). Verse 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. Verse 5 Slay ye every one his men - In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found. Verse 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). The children of Israel, who were weeping - This aggravated the crime, because the people were then in a state of great humiliation, because of the late impure and illegal transactions. Verse 8 Thrust both of them through - Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent on any common occasion. An act something similar occurs in our own history. In 1381, in the minority of Richard II., a most formidable insurrection took place in Kent and Essex; about 100,000 men, chiefly under the direction of Wat Tyler, seized on London, massacred multitudes of innocent people, and were proceeding to the greatest enormities, when the king requiring a conference in Smithfield with the rebel leader, Sir William Walworth, then mayor of London, provoked at the insolence with which Tyler behaved to his sovereign, knocked him off his horse with his mace, after which he was instantly dispatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen years of age, rode up to them, and with great courage and presence of mind thus addressed them: "What, my people, will you kill your king! be not concerned for the death of your leader; follow me, and I will be your general." They were suddenly appeased, and the rebellion terminated. The action of Sir William Walworth was that of a zealot, of essential benefit at the time, and justified only by the pressing exigencies of the case. Verse 9 Those that died - were twenty and four thousand - St. Paul, 1Cor 10:8, reckons only twenty-three thousand; though some MSS. and versions, particularly the latter Syriac and the Armenian, have twenty-four thousand, with the Hebrew text. Allowing the 24,000 to be the genuine reading, and none of the Hebrew MSS. exhibit any various reading here, the two places may be reconciled thus: 1,000 men were slain in consequence of the examination instituted Num 25:4, and 23,000 in consequence of the orders given Num 25:5; making 24,000 in the whole. St. Paul probably refers only to the latter number. Verse 12 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 1Chr 6:4, 1Chr 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, 1Chr 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. Verse 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. Introduction Moses and Eleazar are commanded to take the sum of the Israelites, in the plains of Moab, Num 26:1-4. Reuben and his posterity, 43,730, Num 26:5-11. Simeon and his posterity, 22,200, Num 26:12-14. Gad and his posterity, 40,500, Num 26:15-18. Judah and his posterity, 76,500, Num 26:19-22. Issachar and his posterity, 64,300, Num 26:23-25. Zebulun and his posterity, 60,500, Num 26:26, Num 26:27. Manasseh and his posterity, 52,700, Num 26:28-34. Ephraim and his posterity, 32,500, Num 26:35-37. Benjamin and his posterity, 45,600, Num 26:38-41. Dan and his posterity, 64,400

16 And the Lord spake unto Moses, saying, 17 Vex the Midianites, and smite them: 18 For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake. 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, v. 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, Matt. v. 29, 30 . This is that holy indignation and revenge which godly sorrow worketh, 2 Cor. vii. 11 . 2. The reason given for the meditating of this revenge is because they vex you with their wiles, v. 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, Exod. xvii. 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, ch. xxxi. 2 .

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