1 Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab;
2 for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods.
3 Israel joined himself to Baal Peor, and Yahweh’s anger burned against Israel.
4 Yahweh said to Moses, “Take all the chiefs of the people, and hang them up to Yahweh before the sun, that the fierce anger of Yahweh may turn away from Israel.”
5 Moses said to the judges of Israel, “Everyone kill his men who have joined themselves to Baal Peor.”
6 Behold, one of the children of Israel came and brought to his brothers a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the Tent of Meeting.
7 When Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the middle of the congregation, and took a spear in his hand.
8 He went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel.
9 Those who died by the plague were twenty-four thousand.
10 Yahweh spoke to Moses, saying,
11 “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 didn’t consume the children of Israel in my jealousy.
12 Therefore say, ‘Behold, I give to him my covenant of peace.
13 It shall be to him, and to his offspring after him, the covenant of an everlasting priesthood, because he was jealous for his God, and made atonement for the children of Israel.’”
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 25:1–5When things were thus, Moses was afraid that matters should grow worse, and called the people to a congregation, but then accused nobody by name, as unwilling to drive those into despair who, by lying concealed, might come to repentance; but he said that they did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the living according to his will; that it was fit they should change their courses while their affairs were still in a good state, and think that to be true fortitude which offers not violence to their laws, but that which resists their lusts. And besides that, he said it was not a reasonable thing, when they had lived soberly in the wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have abundance, what they had gained when they had little
When things were thus, Moses was afraid that matters should grow worse, and called the people to a congregation, but then accused nobody by name, as unwilling to drive those into despair who, by lying concealed, might come to repentance; but he said that they did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the living according to his will; that it was fit they should change their courses while their affairs were still in a good state, and think that to be true fortitude which offers not violence to their laws, but that which resists their lusts. And besides that, he said it was not a reasonable thing, when they had lived soberly in the wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have abundance, what they had gained when they had little
Josephus, Antiquities of the Jews, Antiquities 4.6.10; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 25:6But Zimri arose up after him, and said, "Yes, indeed, Moses, thou art at liberty to make use of such laws as thou art so fond of … but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills, and is the right of free-men … I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man
But Zimri arose up after him, and said, "Yes, indeed, Moses, thou art at liberty to make use of such laws as thou art so fond of … but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills, and is the right of free-men … I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man
Josephus, Antiquities of the Jews, Antiquities 4.6.11; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 25:1–3From this narrative we learn assuredly that the people were no more able to bear prosperity than adversity. … Since, then, the fall from one sin to another is so easy, let us hence learn to be more watchful, lest Satan should entangle us in his snares. Let us also observe that he creeps upon us by degrees in order to entrap us. … Now, to be present at a feast which was celebrated in honor of false gods, was a kind of indirect renunciation of the true God; and when they had been attracted thus far, they threw aside all shame, and abandoned themselves to that extreme act whereby they transfer the honor due only to the one true God, to false and imaginary deities.
From this narrative we learn assuredly that the people were no more able to bear prosperity than adversity. … Since, then, the fall from one sin to another is so easy, let us hence learn to be more watchful, lest Satan should entangle us in his snares. Let us also observe that he creeps upon us by degrees in order to entrap us. … Now, to be present at a feast which was celebrated in honor of false gods, was a kind of indirect renunciation of the true God; and when they had been attracted thus far, they threw aside all shame, and abandoned themselves to that extreme act whereby they transfer the honor due only to the one true God, to false and imaginary deities.
John Calvin, Commentaries, on 25:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 25:11–13A 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. … 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. … 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.
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. … 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. … 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.
John Calvin, Commentaries, on 25:10–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 25:7–13It 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. … 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.
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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 25:6–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 25:12behold, 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 … 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
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 … 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
John Gill, An Exposition of the Old and New Testament, on 25:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Numbers 25
Numbers 25:1–13, World English Bible
Numbers 25 in the Bible · Told in the Story: Chapter 10, Phinehas
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 25:1–5When things were thus, Moses was afraid that matters should grow worse, and called the people to a congregation, but then accused nobody by name, as unwilling to drive those into despair who, by lying concealed, might come to repentance; but he said that they did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the living according to his will; that it was fit they should change their courses while their affairs were still in a good state, and think that to be true fortitude which offers not violence to their laws, but that which resists their lusts. And besides that, he said it was not a reasonable thing, when they had lived soberly in the wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have abundance, what they had gained when they had little
Josephus, Antiquities of the Jews, Antiquities 4.6.10; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Numbers 25:6But Zimri arose up after him, and said, "Yes, indeed, Moses, thou art at liberty to make use of such laws as thou art so fond of … but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills, and is the right of free-men … I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man
Josephus, Antiquities of the Jews, Antiquities 4.6.11; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Numbers 25:1–3From this narrative we learn assuredly that the people were no more able to bear prosperity than adversity. … Since, then, the fall from one sin to another is so easy, let us hence learn to be more watchful, lest Satan should entangle us in his snares. Let us also observe that he creeps upon us by degrees in order to entrap us. … Now, to be present at a feast which was celebrated in honor of false gods, was a kind of indirect renunciation of the true God; and when they had been attracted thus far, they threw aside all shame, and abandoned themselves to that extreme act whereby they transfer the honor due only to the one true God, to false and imaginary deities.
John Calvin, Commentaries, on 25:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Numbers 25:11–13A 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. … 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. … 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.
John Calvin, Commentaries, on 25:10–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Numbers 25:7–13It 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 25:6–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Numbers 25:12behold, 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 … 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
John Gill, An Exposition of the Old and New Testament, on 25:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.