Exegetical and Hermeneutical Commentary of Numbers 25:12
Wherefore say, Behold, I give unto him my covenant of peace:
12. my covenant of peace ] Cf. Mal 2:5. The ‘covenant’ here is not a compact between two persons, but an unconditional promise on God’s part.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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 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 olam means, not a limited time, but what is eternal in its duration. See Clarke on Ge 21:33.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Israels 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
Fuente: John Gill’s Exposition of the Entire Bible
(12) My covenant of peace.Phinehas, as one who was zealous for the honour of God and of the house of the Lord, was a fitting type of Christ, in whom the prediction of the Psalmist received its accomplishment, The zeal of thine house hath eaten me up (Psa. 69:9; Joh. 2:17). The covenant of grace is described in Isa. 54:10 and in Mal. 2:5 as the covenant of peace.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12, 13. My covenant of peace The promise of an everlasting tenure of the priestly office by the family of Phinehas. This promise was fulfilled until the gradual decay of the Jewish Church through the tyranny of Herod and his successors, excepting a brief transfer to Eli. Note, 1Sa 2:35.
Made an atonement Reconciliation by which God’s wrath was placated, not by sacrifice, but by executing judgment upon a conspicuous apostate, so that all the children of Israel might be freed from complicity with this sin. It was an atonement, not only because the blood of the chief sinner was shed, but because a holy moral influence went forth from this whole-hearted jealousy for the honour of God, turning Israel from foul idolatry to the sole service of Jehovah. On this account God restrained the fierceness of his consuming wrath and granted the offenders a space for repentance, also forgiveness when their sin was confessed and forsaken. See note, 2Sa 21:3.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Handfuls of Purpose”
For All Gleaners
“My covenant of peace” Num 25:12
Phinehas, the son of Eleazar, the son of Aaron, the priest, was a type of Christ. The covenant of grace is described in Isa 54:10 , and in Mal 2:5 , as the covenant of peace. Peace must be the result of harmony with God. God is the God of peace. He blesses his people with peace. Speaking to his servant, he said, “My covenant was with him of life and peace.” The converse of this is true; “There is no peace, saith my God, to the wicked.” Peace does not represent a grace so much as a virtue. Great misunderstanding prevails as to the true meaning of peace. True peace represents the highest energy, controlled and sanctified. Never represent spiritual peace by death or the grave, or by anything that is inert, or passionless. He only is at peace who in full possession of every faculty feels that there is no power in his soul that does not aspire towards God in loving obedience. Peace of this kind does not exempt from daily trial and daily sorrow. The presence of peace in the soul takes the right view of such discipline, and is sure to find stars in the darkness. The peace that is spoken of is not a temporary arrangement; it is a matter of covenant signed and sealed. The blessing of God is a covenant ordered in all things and sure. Judge spiritual progress by the depth of spiritual peace. “Perfect love casteth out fear.” The great gift of Christ to the Church is a gift of peace. The apostle describes the peace of God as passing understanding, an enjoyment beyond analysis, and beyond criticism: passing understanding as flying passes walking, as the light of the sun passes all the sparks man can kindle upon earth, as the ocean passes the little rills that trickle over the surface of the earth.
Fuente: The People’s Bible by Joseph Parker
Num 13:29, Mal 2:4, Mal 2:5, Mal 3:1
Reciprocal: Neh 13:29 – the covenant
Fuente: The Treasury of Scripture Knowledge
Num 25:12. My covenant of peace 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 mediate between God and men, in order to their peace and reconciliation with him, by offering up sacrifices 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 upon them the observation of that law, which is the only bond of their peace.