11<\/strong>. jealous with my jealousy<\/em> ] His jealousy was so deep and real that it adequately expressed the jealousy of Jehovah, rendering it unnecessary for Jehovah to express it further by consuming Israel. Cf. the ‘godly sorrow’ felt by the Corinthians with regard to a similar sin (2Co 7:9-11<\/span>). The divine ‘jealousy’ is that which makes Him claim an exclusive right over His people. This right was violated when they gave themselves up to whoredom. Cf. Exo 20:5<\/span>; Exo 34:14<\/span>, Nah 1:2<\/span>, Jas 4:5<\/span> (R.V. marg.).<\/p>\n Hath turned my wrath away – <\/B>The signal example thus made of a leading offender by Phinehas was accepted by God as an expiation (literally in Num 25:13<\/span> covering; see the note at the typical significance Lev 1:4<\/span>), and the exterminating wrath which had gone forth against the whole people was arrested Psa 106:30<\/span>.<\/P> The act of Phinehas must be regarded as exceptional. It was an extraordinary deed of vengeance, justified by the singular atrocity of the crime which provoked it; but it does not confer the right to every man to punish summarily any gross and flagrant breach of divine law committed in his presence. Compare the act of Mattathias (1 Macc. 2:24-26).<\/P> The act was its own justification. Its merit consisted in the evidence it gave that the heart of Phinehas was right before God. He was zealous with Gods zeal, and abhorred the presumptuous wickedness of Zimri, as God abhorred it. He therefore risked his own life by dealing according to their deserts with two influential and defiant evil-doers; and his act, done in the face of Moses and the people, and for them, was accepted by God as a national atonement; and rewarded by the people (compare the leadership assigned to him in Num 31:6<\/span>; Jos 22:13<\/span>).<\/P> <\/p>\n He was zealous, <\/B>fervent and resolute and valiant, <\/P> for my sake, <\/B>for my satisfaction and vindication. <\/P> <\/p>\n 11-13. Phinehas . . . hath turned mywrath away<\/B>This assurance was a signal mark of honor that thestain of blood, instead of defiling, confirmed him in office and thathis posterity should continue as long as the national existence ofIsrael.<\/P><\/p>\n Phinehas, the son of Eleazar, the son of Aaron the priest<\/strong>,…. His descent and genealogy is observed as before, partly to show that he was not a private person, but a man of public authority that did the above fact; perhaps one of the judges that Moses ordered to slay every man his man, and therefore what he did by the order of the supreme magistrate; and partly to show that he was heir apparent to the office of high priest, who in course was to succeed in it; nor should this action of his hinder it, but rather serve to secure and confirm it to him:<\/p>\n hath turned away my wrath from the children of Israel<\/strong>; caused the effects of it to cease, by slaying the two persons, as before related:<\/p>\n while he was zealous for my sake among you<\/strong>; for the glory of God, the honour of his law, the credit of religion, and the good of his people, which is a good cause to be zealously affected in, Ga 4:18<\/span> in which he was a type of Christ, whose zeal for the house of God, for the doctrine, discipline, and worship of it, for the salvation of his people, and the glory of God thereby, ate him up, Ps 69:9<\/span> as well as in his turning away wrath from Israel; sin is the cause of wrath, and for it is revealed from heaven; the people of God are deserving of it as others; but Christ has bore it for them, and so has delivered them from it and all the effects of it, and they are secure from its coming upon them:<\/p>\n that I consumed not the children of Israel in my jealousy<\/strong>; by the plague sent among them, being so highly provoked with their shocking abominations.<\/p>\n (11) Phinehas, the son of Eleazar, the son of Aaron the priest . . . <\/strong>The description of Phinehas, as in Num. 25:7<\/span>, is repeated in full, as if to denote that he was not a private individual, but one invested with public authority.<\/p>\n While he was zealous for my sake among them.<\/strong>Better, in that he was jealous with my jealousy <\/em>(or, in that he displayed my jealousy<\/em>).<\/p>\n PHINEHAS REWARDED WITH AN EVERLASTING PRIESTHOOD, Num 25:10-13<\/span>.<\/p>\n 11<\/strong>. <\/strong> Zealous for my sake <\/strong> Literally, with my zeal, <\/em> not zeal for me, but “my zeal” the vehement zeal of Jehovah, with which this grandson of Aaron was suddenly baptized. R.V., “Jealous with my jealousy.”<\/p>\n Num 25:11-13<\/span><\/em><\/strong>. <\/strong>Phinehas, the son of Eleazar, <\/em><\/strong>&c.<\/strong> God, in reward of the undissembled zeal of Phinehas, confirmed to him the right he had of succeeding to Eleazar, as his son, in the office of the priesthood; and promised him that the same august privilege should be perpetuated in his family. It seems, from the words in the 12th verse, as if the priesthood <\/em>was a thing different from the covenant of peace. <\/em>Some of the Jewish interpreters conclude from this text, that God had promised to Phinehas a privilege of procuring pardon thenceforward for guilty persons. But there is nothing more indefinite in the sacred language than the word peace: <\/em>it is made use of to denote all kind of prosperity, and in particular that of long life. Phinehas did actually enjoy it in this last sense, as appears from the Book of Judges. The promise of an everlasting priesthood, <\/em>according to the language of the Old Testament, was likewise accomplished. The Jews reckon twelve high priests of the race of Phinehas from his time down to Solomon; nine more from this period to the captivity; and fifteen from the re-establishment to the time of Antiochus Eupator; the last of whom was Onias, slain by Lysias. It is true, the high-priesthood was for a while in the family of Ithamar, but it soon returned to that of Phinehas. Eli was the first of the family of Ithamar who enjoyed the office; which returned to the house of Phinehas in the person of Zadock, where it continued even to the Maccabees. Dr. Shuckford proposes another explanation of this passage, which some, perhaps, may think more satisfactory; by supposing the priesthood to be here called everlasting, <\/em>not as expressing a design of a perpetual continuance of it to the descendants of Phinehas, but as limiting it to the family of Aaron throughout their generations. Accordingly it might be translated thus, It shall be to him, and to his seed after him, a covenant <\/em>or grant of the everlasting priesthood; <\/em>intimating, that God had given to Phinehas, and his seed after him, a grant of the priesthood, which was limited to Aaron and his descendants, to all generations; and is therefore called the everlasting priesthood. <\/em>Exo 40:15<\/span> which promise was not in vain; for Phinehas might have died before Eleazar, and so never have enjoyed Aaron’s priesthood. For the expression is, made an atonement for the children of Israel, <\/em>see note on ch. Num 8:19<\/span> upon which atonement Dr. Beaumont remarks,”So the proverb is fulfilled, Pro 16:14<\/span>.” <\/p>\n REFLECTIONS.<\/strong>Never was wickedness more daring than in Zimri, nor zeal more flaming than in Phinehas. While Moses and the people were, with penitential tears, lamenting their sin, and deprecating the judgments they had provoked,with barefaced impudence, as if glorying in his shame, this prince of Simeon leads a harlot of quality openly to his tent. Note; <\/em>Shamelessness in sin is usually the consequence of lewdness. Phinehas, fired with jealousy for God’s glory, and indignation at the horrid crime, hastens to follow this shameless pair, surprises them in their crime, and, plunging his javelin through them both, executes upon them, as God’s magistrate, condign vengeance. Though some sinners are too great for human laws, let them know that there is a sword of God which will reach them.God expresses his approbation of the deed, by a removal of the plague which had begun, and settles the entail of the priesthood on the children of Phinehas; because, by his zeal as a priest, and fidelity as a magistrate, he had turned away wrath from the congregation. Note; <\/em>(1.) The impartial distribution of justice upon offenders, is one chief means to rid the land of sin, and save it from God’s plagues. (2.) In God’s cause we must not fear to rebuke the greatest or most daring sinners. (3.) God will recompense those who are zealous in his cause with peculiar blessings. <\/p>\n turned my: Jos 7:25, Jos 7:26, 2Sa 21:14, Psa 106:23, Joh 3:36 <\/p>\n for my sake: Heb. with my zeal, 2Co 11:2 <\/p>\n that I: Exo 22:5, Exo 34:14, Deu 4:24, Deu 29:20, Deu 32:16, Deu 32:21, Jos 24:19, 1Ki 14:22, Psa 78:58, Eze 16:38, Nah 1:2, Zep 1:18, Zep 3:8, 1Co 10:22 <\/p>\n Reciprocal: Exo 32:29 – Moses Num 25:4 – that the fierce Num 25:8 – thrust Num 31:3 – avenge the Lord Jos 22:13 – Phinehas 1Sa 2:30 – I said 1Ki 2:35 – Zadok 1Ki 19:10 – very jealous 1Ch 9:20 – the Lord 1Ch 24:4 – sons of Eleazar Psa 106:31 – General Pro 6:34 – General Pro 29:8 – wise Son 8:6 – jealousy Hos 14:4 – for Gal 4:18 – it is Rev 3:19 – be<\/p>\n ZEAL FOR GOD<\/p>\n Phinehas hath turned my wrath away from the children of Israel.<\/p>\n Num 25:11<\/p>\n I. The wickedness here referred to was the result of a deeply laid plot. Unable to curse Israel directly, Balaam suggested to Balak that he should draw the people away from their allegiance to Jehovah by the fascinations of the daughters of Moab, as the surest way of bringing down on them the judgment of their God. The Midianites, among whom the prophet had retired, were also active participators in this guilty plot.<\/p>\n II. The women of the country invited the men of Israel to visit at their houses at some festal season; and after partaking of meats, some portion of which had been offered in sacrifice to idols (13), they were the more ready to join in the sensual revelry and rites which characterised the worship of the heathen.<\/p>\n III. All the people did not fall into this sin (Deu 4:3-4; 1Co 10:8). But it brought severe punishment on the wrongdoers. And it was indeed sorrowful that after all their opportunities they should so suddenly and dreadfully fall. God is a very jealous God, and He must chastise His disobedient children; 23,000 perished by the plague, and another 1000 beneath the hand of the judges. Like the amputation of a diseased limb, it was needful to cut out these licentious idolaters.<\/p>\n IV. Phinehas attained a notable distinction, and his posterity was to hold the priestly office as long as Israel existed (Mal 2:4-7; Mal 3:1; Psa 106:30-31; see also Ezr 7:1-6; Ezr 8:2; Ezr 8:33). Determined acts like this in dealing with sin are strong, but necessary; and are manifestations of character which are precious in Gods regard.<\/p>\n Illustration<\/p>\n (1) The danger which Israel had so narrowly escaped, and the indignation which the treachery of Midian awoke in those zealous for the worship of Jehovah, resulted in a religious war against the Midianites. Twelve thousand men were chosen, a thousand from each tribe, and the command was entrusted to Phinehas, the priest, the son of Eleazar, who bore with him to the war the holy instruments even the alarm-clarions. Israel was completely victorious. All the males, the five kings of Midian, and Balaam the son of Beor, were slain. A great booty, in women, slaves, cattle and precious metals was also taken. The encampments of Midian were destroyed with fire. When the army returned with this immense treasure, Moses was displeased at finding the women brought captive. He feared that these might again betray Israel into the impurities of idolatry. His command was, to destroy all the women who had submitted themselves to these unholy rites. But the children were saved alive. Several regulations as to their conduct in war, the distribution of the spoil, and the purification of those who had been at the war, are set down as given on this occasion. The vengeance on Balaam and on Midian was complete.<\/p>\n (2) This fearful sin seems to have arisen from a fell suggestion of Balaam. He taught Balak to cast this stumbling-block before the people of Israel. As Balaam could not win the rewards of Balak in a straightforward way, he seems to have suggested to him the wisdom of dissolving the connection between them and Jehovah, and with this in view the Moabitish girls were sent to attract them to the licentious orgies of Chemosh. This the policy which Satan still adopts. He knows that so long as we are hidden in Jesus, and retain our position in Him, the risen glorious King, we are beyond his reach, and he, therefore, exerts all his arts to entice us forth by the baits and allurements of the world of sense. Oh! to be warned against his wiles, and forearmed to hold our ground! There is nothing that so pleases God as decisive action, like that of Phinehas, for the cutting out of some hideous cancer, threatens our very existence. And doubtless, if we will thus deal not with the sins of others in the first instance, but with our own, we shall be conscious of a fresh plighting of Gods covenant of peace with us, by which we, too, shall be assured of a perpetual priesthood.<\/p>\n Num 25:11. That I consumed not the children of Israel in my jealousy When God ascribes jealousy and the passions to himself, in Scripture, he speaks after the manner of men, and in conformity to our apprehension. The meaning is, that his own glory and the salvation of mankind render it necessary that he should proceed with severity against some particular crimes, like that wherewith men proceed when they are prompted by jealousy and other angry passions.<\/p>\n 25:11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he {f} was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.<\/p>\n (f) He was zealous to maintain my glory.<\/p>\n 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. 11. jealous with my jealousy ] His jealousy was so deep and real that … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 25:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4491","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4491","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4491"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4491\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4491"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4491"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"