Exegetical and Hermeneutical Commentary of Numbers 25:10
And the LORD spoke unto Moses, saying,
Num 25:10-13
Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away . . . because he was zealous for his God, and made an atonement for the children of Israel
Godly zeal
We can lay no claim to saintship without zeal.
When wickedness increases, then zeal must be bold and daring.
I. The source of godly zeal The indwelling of the Holy Ghost. Grace in the heart must break forth.
II. Godly zeal has its seat in the heart.
III. Mark the object of holy zeal. Good works. It is the fervour of heavenly benevolence.
IV. True zeal is blended with knowledge. To enlighten ourselves, we must have light ourselves.
V. Zeal is forgetful of self. (The Study.)
The zeal of Phinehas
Phinehas appears as a rainbow on the bosom of a storm. He is as a flower on a wild heath, a fertile spot in a parched desert, pure ore in a rude quarry, a fragrant rose upon a thorny hedge, faithful among faithless.
1. He was zealous for his God. He could not fold his arms and see Gods law insulted, His rule defied, His will despised, His majesty and empire scorned. The servants heart blazed in one blaze of godly indignation. He must be up to vindicate his Lord. His fervent love, his bold resolve, fear nothing in a righteous cause.
2. Mark, next, the zeal of Phinehas is sound-minded. It is not as a courser without rein, a torrent unembanked, a hurricane let loose. Its steps are set in orders path. It executes Gods own will in Gods own way. The mandate says, let the offenders die. He aims a death-blow, then, with obedient hand. The zeal, which heaven kindles, is always a submissive grace.
3. This zeal wrought wonders. It seemed to open heavens gates for blessing to rush forth. God testifies, He hath turned My wrath away from the children of Israel. He hath made atonement for them. My name is rescued from dishonour. The haughty sinner is laid low. Therefore I can restrain My vengeance. Men see that sin is not unpunished; mercy may now fly righteously to heal. Zeal is indeed a wonder-working grace. Who can conceive what countries, districts, cities, families, and men, have sprung to life, because zeal prayed?
4. Next mark how heavenly smiles beam on the zeal of Phinehas. Honour decks those who honour God. The priesthood shall be his. This lessen ends not here. Phinehas for ever stands a noble type. Yes, Christ is here. In Phinehas we see Christs heart, and zeal, and work, and mightily constraining impulse. In Phinehas we see Christ crowned, too, with the priesthoods glory. (Dean Law.)
The circumstances which moved the zeal of Phinehas
I. There was the enormity of their sin. It included false doctrine and sinful practices, between which there is a closer connection than is always recognised.
II. There was the character of the instigator to the sin. Balaam, a strange mixture of a man.
III. There was the extent to which the sin prevailed. Among all classes.
IV. There was the misery occasioned by the sin. To the guilty, to their connections, to the community.
V. There was the dishonour done to God.
1. We should be zealous in religion.
2. Our zeal in contending against the sins of others should begin in zeal in contending against our own. (George Brooks.)
The zealous spirit
In fact, a zealous spirit is essential to eminent success in anything. Perhaps there is the more need to insist upon this because enthusiasm is out of fashion. It is bad form nowadays to admire anything very warmly. To be strenuously in earnest is almost vulgar. Especially is this so in regard to religion. Our Joe is a very good young man, said an old nurse the other day; but he do go so mad on religion. That was the fly in the ointment–which spoilt all. Did not Pope say long ago, The worst of madness is a saint run mad? And he only put in terse and pithy speech what other people say more clumsily.
1. And yet how can one be a Christian without being an enthusiast? Indifferent, half-hearted Christians are not true Christians at all. I would thou weft either cold or hot, says our Lord. Lukewarmness is his utter abhorrence. And the author of Ecce Homo cannot be said to exaggerate in his declaration that Christianity is an enthusiasm, or it is nothing.
2. And what good work has ever been wrought without enthusiasm? Said a great preacher, If you want to drive a pointed piece of iron through a thick board, the surest way is to heat your skewer. It is always easier to burn our way than to bore it. Only a soul all flame is likely to accomplish much in the teeth of the difficulties which beset every lofty enterprise. The great movements which have most widely blessed the world have been led by men of passionate earnestness and fervid zeal. It is not the cool, calculating votaries of prudence who have done the work. Was it not written of our Lord Himself, The zeal of Thy house hath eaten me up? (G. Howard James.)
The faithful bring a blessing upon their families
We have seen the zeal of Phinehas in executing judgment upon the evil-doers, which brought a grievous plague upon the people. His spirit was stirred within him, being first stirred by the Spirit of God, which moved him to take a spear, and to thrust through the adulterer and adulteress. Now we shall see the reward that was given unto him for that work which was acceptable unto God, and profitable unto His people. He hath a covenant of peace made with him, and the priesthood confirmed unto him and his posterity. God is so pleased with the obedience of His people that He will show mercy to such as belong to them. This is plentifully proved unto us in the Word of God. When God saw Noah righteous before Him in that corrupt age, He made all that belonged unto him partakers of a great deliverance, saying unto him, Enter thou and all thine house into the ark; for thee have I seen righteous before Me in this age (Gen 7:1). This appeareth in the person of Abraham, when God had called him out of his country, and from his kindred, and made a covenant with him to bless him (Gen 12:2-3). This is oftentimes remembered unto us in the Acts of the Apostles. When God had opened the heart of Lydia that she attended unto the things which Paul delivered, She was baptized and all her household (Act 16:15; Act 16:33). The reasons to enforce this doctrine are evident, if we consider either the person of God or the condition of the faithful.
1. God hath in great mercy and goodness promised to show favour not only to the faithful themselves, but to the seed of the faithful that fear Him (Exo 20:6; Exo 34:6-7).
2. As the mercy of God is great, so the faith of the godly is effectual for themselves and their children. This is the tenor of the covenant that God hath made with all the faithful. God will be our God, and the God of our seed after us (Gen 17:7). For as a father that purchaseth house or land, giveth thereby an interest unto his son therein; so he that layeth hold on the promise which God hath made to all godly parents, doth convey it unto his children; so that albeit they want faith by reason of their years, yet they are made partakers of Christ, and ingrafted into His body. The uses remain to be handled.
(1) We learn that the children of faithful parents have right to baptism, and are to receive the seal of the covenant. This the apostle teacheth (1Co 7:14).
(2) We are taught on the other side that evil parents bring the curse of God into their houses, and upon their posterity.
(3) It is required of us to repent and believe the gospel, that so we may procure a blessing upon ourselves and our children. (W. Attersoll.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And the Lord spake unto Moses,…. Out of the cloud, or out of the tabernacle, at the door of which Moses now was, Nu 25:6, this was after so many had died of the plague, and after the fact of Phinehas, by which it was stopped: saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
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. , by displaying my zeal in the midst of them (viz., the Israelites). 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). , 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 Archologie, 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 ( , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 10:13:
The terms “zealous” and “jealousy” are identical in the Hebrew text: qina They refer to the manner in which Phinehas acted, to vindicate the holiness of Jehovah, and the manner in which Jehovah acted to execute judgment upon those who desecrated His Name and House.
God bestowed a special blessing upon Phinehas for his zeal. He established him and his descendants as the lineage for the office of high priest. This shows how God honors those who honor Him.
Fuente: Garner-Howes Baptist Commentary
10. And the Lord spake unto Moses. In these words God makes it appear that He was the author of the death (of Zimri and Cozbi;) (186) not only because He was thus propitiated towards the people, but because He calls the zeal of Phinehas His own. (187) It will, however, accord equally well whether we take it actively or passively, viz., either that Phinehas was inflamed with zeal to vindicate God’s glory, or that he took upon him the zeal of God Himself. Whichever be preferred, God refers to Himself what was done by Phinehas. When He declares that He was appeased by the punishment inflicted, let us not imagine that there was a meritorious satisfaction, whereby the Papists feign that their punishments are redeemed before God. For although the just chastisements of sin are sacrifices of sweet savor, they are by no means expiations to reconcile God. Besides, there is no question here of compensation, but what is meant is, that it was a means of appeasing God, when the ungodliness of the people which had, as it were, fanned up His wrath into a flame, was repressed by this severe correction. Thus, in Psa 106:0, the atonement is ascribed not to the act of Phinehas, but only to his prayer, (188) because, in right of his priesthood, he had humbly interceded for the people. At the same time, the statement of Paul is true, that those are not judged by God who voluntarily judge themselves, (1Co 11:31,) since, by their penitence, they in a manner prevent this judgment.
A perpetual priesthood is promised to Phinehas as his reward. If any object, that he thus obtained nothing new, since, in accordance with the rule of the law, he was the undoubted successor of his father, I reply, that it is not un-common that what God had already freely promised, He declares that He will give by way of reward. Thus, what had been promised to Abraham before the birth of Isaac, is again repeated after he was prepared to sacrifice him, (Gen 22:16 🙂 “Because thou hast done this thing, and hast not withheld thy son,” therefore, “in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed.” Besides, the privilege of a single individual is not simply in question here, but it refers to a perpetual succession, as if God had promised that his posterity should never fail. And assuredly, the change which took place at the commencement of Solomon’s reign, is not repugnant to this promise, for it may be probably inferred that Zadoc, no less than Abiathar, was of the race of Phinehas. This covenant is called a “covenant of peace,” because it was to be surely established; consequently, it may be properly rendered, “My covenant in peace.” At any rate, it indicates prosperity, as if He had said that Phinehas, together with his posterity, should prosperously execute the sacerdotal office.
(186) Added from Fr.
(187) Margin, A.V., “ Heb. , with my zeal.”
(188) Psa 106:30 A.V. , “Then stood up Phinehas, and executed judgment;” in the English Prayer-book, the Chaldee, Syriac, and other versions, “and prayed;” with this, however, C., in his Commentary, does not agree: “Some render the word פלל, pillel, to pray, (he says;) but the other rendering, to execute justice, is more in accordance with the context.” — Cal. Sec. Edit., vol. 4, p. 230
Fuente: Calvin’s Complete Commentary
B. COMMENDATION OF PHINEHAS vv. 1015
TEXT
Num. 25:10. And the Lord spake unto Moses, saying, 11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12. Wherefore say, Behold, I give unto him my covenant of peace: 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 atonement for the children of Israel. 14. Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. 15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.
PARAPHRASE
Num. 25:10. Then the Lord spoke unto Moses, saying, 11. Phinehas, the son of Eleazar, son of Aaron the priest, has turned back my anger from the people of Israel in that he was zealous for my sake, so that I have not consumed the children of Israel in my jealousy. 12. Therefore say, Behold, I give to him my promise of peace: 13. and it shall be to him, and to his descendants after him, the promise of a perpetual priesthood, because he was zealous for his God, and made an atonement for the people of Israel. 14. Now the name of the man of Israel who was killed with the Midianite woman was Zimri, the son of Salu, a prince of a fathers house among the Simeonites. 15, And the name of the Midianite woman who was killed was Cozbi, the daughter of Zur, who was the head of the people of a fathers house in Midian.
COMMENTARY
Whatever the present-day reaction of self-appointed critics may be to the immediate and decisive actions of Phinehas, the Scriptures leave no doubt about the mind of God in the affair. His full endorsement and reassuring words of commendation mean far more than the piddling comments of those who would set their own criteria for Divine conduct. He not only approves of Phinehas deed; He uses it as the basis for asserting the selection of the Aaronic lineage for the high priesthood through the grandson of the initial high priest. His zeal was spontaneous, and in rigid defense of the order God wished among His people. The Lord credits him with having turned away His wrath from the peopleno small accomplishment.
The pledge made to Phinehas established an eternal priesthood for himself and his descendants irrevocably. The lineage remained in this position until the time of the Herodians, with the brief exception of a temporary interruption during the days of Eli (see 1 Samuel 1; 1 Samuel 2; 1 Samuel 3; 1Sa. 14:3).
Both Zimri and Cozbi were individuals of prominent families and high stations in life. They may have felt, therefore, that they were above condemnation or criticism. This fact would have made many of the people reluctant to report their odious conduct, for fear of reprisal from the other members of the families. When such an attitude permeates those of noble position, and their conduct is either tolerated or unrebuked, we may well expect such results as are found in this incident. But God is no respecter of persons, and it was unthinkable that He should let the guilty pair escape unpunished. The arm of His vindication reached out through Phinehas.
QUESTIONS AND RESEARCH ITEMS
472.
How does Gods evaluation of the act of Phinehas differ from that of the self-appointed critics?
473.
How could the act of a single man turn away the wrath of God from an entire nation?
474.
Explain the use of the word jealousy in reference to the attitude of God toward Israel (see also Exo. 20:5).
475.
Precisely what did God promise to Phinehas in recognition of his act?
476.
How long did this promise actually last?
477.
Does God expect more of those who hold important stations in life than from the common people? Defend your answer.
Fuente: College Press Bible Study Textbook Series
As A Result of His Action Phinehas Was Confirmed In The Priesthood ( Num 25:10-13 ).
Num 25:10
‘And Yahweh spoke to Moses, saying, “Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I consumed not the children of Israel in my jealousy.” ’
God then spoke to Moses and praised what Phinehas had done. Note now the emphasis on the fact that he was a grandson of Aaron the Priest. Like God Himself he had been jealous for the name and honour of Yahweh (Exo 20:5). As a result he had turned away Yahweh’s wrath directed at the children of Israel. If we would deal with sin in our midst, Yahweh would not have to.
Num 25:12-13
‘For that reason say, “Behold, I give to him my covenant of peace, and it shall be to him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.” ’
Because Phinehas had done what he had done out of concern for Yahweh’s name and honour God now gave him and his descendants His ‘covenant of wellbeing’. That is, the covenant of an everlasting priesthood. By his act he had shown himself a true priest by being jealous for his God and by making a covering for the sins of Israel, an atonement or reconciliation for the children of Israel. Thus he and his were confirmed in a permanent priesthood.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 177
PHINEHAS REWARDED FOR HIS ZEAL
Num 25:10-13. And the Lord spake unto Moses, saying, Phinehas the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, (while he was zealous for my sake among them,) that I consumed not the children of Israel in my jealousy. Wherefore say, Behold, I give unto him my covenant of peace: 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 atonement for the children of Israel.
SATAN is incessant in his endeavours to destroy the people of God: and, if one device fail, he has recourse to another: nor is he ever at a loss for a succession of expedients, whereby to accomplish his malignant ends. He had laboured hard, in concert with Balaam his willing agent, to bring a curse upon Israel: but he had been foiled in every attempt. What, however, he could not effect by the sword of Moab, he more successfully essayed to do through the influence of their own corruptions, and the fascinations of abandoned women: and, if the zeal of Phinehas had not intervened to arrest the arm of divine vengeance, we know not to what an extent the calamities of Israel might have reached.
In considering what is here recorded concerning Phinehas, we shall notice,
I.
The act for which he was rewarded
A most grievous iniquity was committed in the camp
[Balaam had advised Balak to ensnare the Israelites by means of the Midianitish women [Note: Num 31:16; Rev 2:14.]. An intercourse between them had been opened: the Israelites fell into the snare; and were drawn into unlawful connexions with them, and then into idolatry itself. Thus God was incensed against his people; and after having protected them from the imprecations of Balaam, became himself the executioner of heavy judgments upon them. In addition to the plague which he himself inflicted upon the people, he ordered Moses to send forth and slay the chief offenders, and to hang them up in the sight of all the congregation.
Whilst these judgments were executing, and the unoffending part of the congregation were weeping before the door of the tabernacle, behold, a man of distinction in one of the tribes brought a Midianitish woman to his tent, in the very sight of Moses and of all the congregation. The guilt of such an illicit commerce would under any circumstances have been exceeding great; but at such a time, and in such a manner, was criminal in the highest degree: it was shameless in the extreme: it was an open defiance both of God and man.]
To punish it as it deserved, Phinehas stood forth with holy zeal
[He seized a javelin, and followed the abandoned criminals to the tent, and pierced them through in the midst of their guilty pleasures. This might appear to have been an usurpation of legal authority: but it was not so: for the chief magistrate himself had given the command to all the judges of Israel: moreover, being the son of the high-priest, it is reasonable to suppose that Phinehas was himself a magistrate: at all events, he acted by a divine impulse, and was Gods minister, a revenger to execute wrath upon these evil-doers. Such an act in us would be unjustifiable; because we have received no such commission either from God or man: but the spirit from which it proceeded, would be commendable in whomsoever it were found: we ought to be filled with a zeal for Gods honour: we ought to feel indignation against sin: we ought to be penetrated with compassion towards those who are in danger of perishing through the impiety of others: and we ought to be ready to assist the civil magistrate in the suppression of iniquity.]
Gods approbation of his conduct was strongly marked in,
II.
The reward conferred upon him
Instantly was God pacified towards his offending people
[Already had twenty-three thousand persons fallen by the plague, and another thousand by the sword of justice [Note: Compare ver. 9 with 1Co 10:8.]: but, on the execution of this signal vengeance, God stopped the plague, and commanded the sword of justice to be sheathed. He accepted this as an atonement for the children of Israel. Not that there was any thing in the blood of the victims, that could expiate sin; but their death was considered as a sacrifice to divine justice; and God took occasion from it to return in mercy to his repenting people. What a glorious reward was this! Not a family throughout all the tribes of Israel could help feeling its obligations to him, and acknowledging him as its benefactor.]
Immediately too did God give him his covenant of an everlasting priesthood
[True it was, that Phinehas was next in succession to the priesthood; but it was not ensured to him, and his seed, till God now gave it to him by an express promise. The covenant of priesthood is called a covenant of peace, both because it was a testimony of divine acceptance to Phinehas himself [Note: Psa 106:28-31.], and (as long as the priesthood should last) the means of maintaining peace between God and his people: it also shadowed forth that better priesthood, which should be the means of reconciling the whole world to God, and God unto the world.
This priesthood, we know, was typical of Christ; but, whether the giving of it in consequence of the atonement made by Phinehas was typical of him, we cannot say: but this is clear, that the giving of the priesthood to Phinehas, as a reward for the zeal he had exercised, was intended to shew, to the remotest ages, that it is good to be zealously affected always in a good thing [Note: Gal 4:18.]; and that they who serve God with their whole hearts, shall have the most intimate access to him in this world, and participate his glory in the world to come: they shall be kings and priests unto their God for ever and ever.]
We cannot reflect on this history without seeing in a striking point of view,
1.
The danger of indulging sin in ourselves
[Whilst the Israelites were obedient to the divine commands, they were safe: God turned all the execrations of their enemies into blessings [Note: Deu 23:5.]. But when they allowed themselves to be tempted by the Midianitish women, they fell from one sin to another, and provoked God himself to become their enemy. Happy will it be for us, if we learn from their experience to resist iniquity in its first approaches; lest we fall and perish after their example. And let not this caution be deemed unworthy the attention of any. If David, and Solomon, were betrayed into the most grievous iniquities by means of their ungoverned appetites, who is he that shall think himself secure? Solomons description of an abandoned woman is but too just; Her heart is as snares and nets, and her hands as bands [Note: Ecc 7:26.]: he tells us too, that many strong men have been slain by her; and that her house is the way to hell [Note: Pro 7:24-27.]. Many who once appeared to be in the way to heaven, have found this to their cost: and many of us who are yet out of hell, owe it more to the long-suffering of God than to any virtue of our own. Let such persons then be thankful to God for his mercy; and, if any man think that he standeth, let him take heed lest he fall.]
2.
The duty of restraining sin in others
[Wherefore were these rewards conferred on Phinehas, but to shew the world the acceptableness of such services as his? And to what purpose has he committed the power of the sword to magistrates, if they are not to be a terror to the workers of iniquity? This power is a talent for which magistrates are responsible to God: and, if they shrink not from using it, because the exercise of it would subject them to the reproaches of the ungodly, let them bear in mind, that they shall receive commendations from their God; and that, by every friend of piety and of order, they will be reckoned, like Phinehas, the truest patriots of their day. Ministers also, in their respective spheres, should use influence for the suppression of iniquity; boldly rebuking it in public, and using every lawful method of discountenancing it in private. Persons too in every sphere of life should co-operate for the same benevolent purpose; assured that, by obstructing the progress of sin, they approve themselves the best friends both of God and man.]
3.
The greatness of our obligations to the Lord Jesus Christ
[If Phinehas was so great a benefactor to his country, and deserved the thanks of all, for sacrificing the lives of two licentious profligates, what thanks are due to the Lord Jesus Christ, who offered his own life a sacrifice for us! Here was love unsearchable, and zeal unparalleled. To him must every human being confess his obligations: to him must every one that shall finally be saved, render everlasting praise and honour. O let every one throughout the camp of Israel behold his Benefactor: let every one contemplate Jesus as appeasing the wrath of God, and effecting our reconciliation with him: and, inasmuch as for his obedience unto death God hath highly exalted him, and given him a name above every name, let every heart acknowledge him; let every knee bow to him; and every tongue be occupied in ascribing glory to his name.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
We here plainly behold the outlines of him, who hath indeed an everlasting priesthood, and in whom, no doubt, Phinehas’s zeal was accepted. Heb 7:16-17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
spake. See note on Num 1:1.
Fuente: Companion Bible Notes, Appendices and Graphics
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. Psa 106:30-31). This they did (cf. Jdg 20:28) 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. [Note: See Ronald Rushing, "Phinehas’ Covenant of Peace" (Th.D. dissertation, Dallas Theological Seminary, 1988).]