Numbers 25: Summary and Commentary

Verse 1

25:1-18 Israel was camped across the Jordan from Jericho, almost on the eve of conquest, but they plunged to a new low in moral failure and spiritual bankruptcy. Balaam’s advice led to the immorality and apostasy of Baal-peor (31:16); he found a way to damage Israel, if not through a curse, then through lust and idolatry. The same temptation to idolatry and immorality existed for the early church (1 Cor 10:6, 11).

25:1 Acacia Grove: This type of tree thrives in arid regions. From here, Joshua later sent spies across the Jordan, and the Hebrews launched their conquest (Josh 2:1; 3:1). • Moabite women: The Moabites and Midianites shared culpability in the episode involving Balaam (Num 22:2-4, 7; 31:8, 15-16).

Verse 2

25:2 The Israelites participated in worship feasts associated with the gods of Moab (see Ps 106:28).

Verse 3

25:3 Baal of Peor might refer to Chemosh (21:29) by a different name, but probably Baal (“lord”), the Canaanite god, was included on the list of deities honored by the Moabites. Numerous place-names were formed with this deity’s name (e.g., Baal-gad, Baal-hermon, Baal-meon, Baal-peor), representing shrines for local manifestations of Baal. Peor was a mountain from which Balaam could see the Israelite camp in the plains of Moab; the mountain and the related shrine of Beth-peor (23:28; 25:3, 5, 18; 31:16; Deut 3:29; 4:3, 46; 34:6; Josh 13:20; 22:17) were somewhere in the vicinity of Mount Nebo. • Israel’s idolatry caused the Lord’s anger to blaze against his people; this included a plague (Num 25:8-9; 26:1; cp. 11:1, 10; 12:9).

Verse 4

25:4 As he had at Sinai (Exod 32:27-28), the Lord required swift justice. • execute . . . in broad daylight: The guilty parties were perhaps impaled and left out in the sun (see 2 Sam 21:6, 9) so that everyone could see them and learn from their mistakes (cp. 2 Sam 12:12).

Verse 6

25:6 Here another Israelite defiled himself with a foreign woman; apparently both Moabite and Midianite women had been involved in the scandal (25:1-3, 16-18; 31:1-2). The man’s sin was particularly brazen, as he apparently disregarded the judgment and mourning around him. • Some suggest that his tent was an unauthorized shrine associated with the worship of Yahweh, and not just Zimri’s dwelling.

Verse 7

25:7-9 Phinehas, acting as a representative of the priestly family, killed Zimri and Cozbi with one thrust of a spear (25:7-8), which probably indicates that they were engaged in sexual intercourse. Phinehas’s zeal stopped the plague (25:1-3).

Verse 10

25:10-13 Israel’s identity as the Lord’s people was severely threatened by their unfaithfulness on this occasion. Phinehas was as zealous as God in his pursuit of holiness and justice. As a result, Phinehas and his descendants were granted a special status; God made a special covenant of peace with Phinehas, and qualified men in his family inherited a permanent right to the priesthood (cp. Mal 2:5). This unconditional covenant was similar to that extended to David (see Jer 33:19-22).

Verse 13

25:13 The deaths of Zimri and Cozbi helped to purify Israel from its sin; Phinehas’s act had atoning value (see study note on Lev 1:4).

Verse 16

25:16-18 Attack the Midianites and destroy them: This war is recorded in ch 31.

Verse 1

Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, Num 25:3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe, 1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev 2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world. 2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Pro 7:26), witness Solomon, whose wives were shares and nets to him Ecc 7:26. 3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections. 4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, Co1 10:20. It is called eating the sacrifices of the dead (Psa 106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in Shittim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.

II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation. 1. A plague immediately broke out, for we read of the staying of it (Num 25:8), and of the number that died of it (Num 25:9), but no mention of the beginning of it, which therefore must be implied in those words (Num 25:3), The anger of the Lord was kindled against Israel. It is said expressly (Psa 106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, Co1 3:17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (Num 25:4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries) - take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (Num 25:5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice.

Verse 6

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.

Verse 16

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, Co2 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.

Verse 3

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

Verse 4

The Lord said unto Moses, Take all the heads of the people, and hang them up—Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage—the subordinate officers, rulers of tens or hundreds.

before the Lord—for vindicating the honor of the true God.

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

Verse 5

judges of Israel—the seventy elders, who were commanded not only to superintend the execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on Sa1 15:33).

Verse 6

behold, one of the children of Israel . . . brought . . . a Midianitish woman—This flagitious act most probably occurred about the time when the order was given and before its execution.

who were weeping before the door of the tabernacle—Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.

Verse 8

the plague—some sudden and widespread mortality.

Verse 9

those that died in the plague were twenty and four thousand—Only twenty-three thousand perished (Co1 10:8) from pestilence. Moses includes those who died by the execution of the judges [Num 25:5].

Verse 11

Phinehas . . . hath turned my wrath away—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.

Verse 14

Zimri, . . . a prince . . . among the Simeonites—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.

Verse 17

Vex the Midianites, and smite them—They seem to have been the most guilty parties. (Compare Num 22:4; Num 31:8).

Verse 18

they vex you with their wiles—Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption.

their sister—their countrywoman.

Next: Numbers Chapter 26