Chú giải Kinh Thánh

Verse 1. - Abode in Shittim. For a considerable time; from their first arrival in the Arboth Moab until the crossing of the Jordan. Shittim is the shortened form of Abel-Shittim, "Field of Acacias" (Numbers 33:49). It seems to have been the northernmost part of the last encampment of Israel on that side Jordan, and the head-quarters of the host (Joshua 2:1; Joshua 3:1). Began to commit whoredom with the daughters of Moab. This commencement of sin seems to have been made by Israel without special provocation. The very victories won, and the comparative ease and affluence now enjoyed, after long marches and hardships, may well have predisposed them to this sin, for which they now for the first time found abundant opportunity.

Verse 2. - And they called, i.e., the women of Moab, encouraged to do so by the licentious intercourse which had sprung up. Without such encouragement it is difficult to suppose that they would have ventured on such a step. And the people did eat. Gluttony added its seductions to lust. No doubt this generation were as weary of the manna and as eager for other and heavier food as their fathers had been (see on Numbers 11:4; 21:5).

Verse 3. - Israel joined himself unto Baal-Peor. This is a technical phrase, repeated in verse 5, and quoted in Psalm 106:28, expressing the quasi-sacramental union into which they entered with the heathen deity by partaking of his sacrificial meats and by sharing in his impure rites (cf. Hosea 9:10 and the argument of St. Paul in 1 Corinthians 10). There can be little doubt that Peor (פְּעור, from פָעַר, to open) has the sense of aperiens, in usu obsceno, and that it was the distinguishing name of Baal or Chemosh when worshipped as the god of reproduction with the abominable rites proper to this cultus. For a notice of the same thing in the last days of Israel see Hosea 4:14, and for the practice of Babylonian and (to some degree) Egyptian women, see Herodotus, 1:199; 2:60). The Septuagint has here ἐτελέσθη τῷ Βεελφεγώρ, "was consecrated," or "initiated," unto Baal-Peor, which admirably expressed the sense.

Verse 4. - The Lord said unto Moses. It seems strange that so fearful an apostasy had gone so far without interference on the part of Moses. He may have been absent from the camp on account of the wars with the Amorite kings; or he may have trusted to the chiefs to see that due order and discipline was maintained in the camps. Take all the heads of the people, i.e., the chiefs, who ought to have prevented, and might have prevented, this monstrous irregularity, but who seem, if we may judge from the case of Zimri, to have countenanced it. The mere neglect of duty in so gross a case was reason enough for summary execution. Hang them up before the Lord. Either by way of impalement or by way of crucifixion, both of which were familiar modes of punishment. In this case the guilty persons were probably slain first, and exposed afterwards. The hanging up was not ordered on account of its cruelty, nor merely for the sake of publicity ("against the sun ), but in order to show that the victims were devoted to the wrath of God against sin (cf. Deuteronomy 21:23; 2 Samuel 21:2-6). The Septuagint has here παραδειγμάτισον αὐτούς. Cf. Hebrews 6:6, where this word is coupled with "crucify." Them is no authority for referring the "them" (אותָם) to the guilty persons instead of to the heads of the people, as is done by the Targums and by many commentators.

Verse 5. - The judges of Israel. אֶלאּשֹׁפְטֵי. This is the first place where "the judges" are mentioned by this name (cf. Deuteronomy 1:16; Judges 2:16), but the verb is freely used in Exodus 18, in describing the functions of the officers appointed at Sinai. Every one his men. The men who were under his particular jurisdiction. This command given by Moses is not to be confounded with the previous command given to Moses to hang up all the chiefs. Moses only could deal with the chief, but it was within the power and the province of the judges to deal with ordinary offenders. It does not, however, appear how far either of these commands was put in practice.

Verse 6. - A Midianitish woman. Rather, "the Midianitish woman." אֶת־הַמִּדְיָנִית. Septuagint, τὴν Μαδιανίτην. The writer deals with an incident only too notorious, and which by the peculiar aggravation of its circumstances had fixed itself deeply in the popular memory. This is the first mention of the Midianites in connection with this affair, and it prepares us to learn without surprise that they were in reality the authors of this mischief. All the congregation,... who were weeping. According to the loose sense in which this expression is used throughout the Pentateuch, it evidently means that those who truly represented the nation, not only as a political, but also as a religions community, were gathered in this distress before the presence of their invisible King. They wept on account of the wrath of God provoked; probably also on account of the wrath of God already gone forth in the form of a pestilence.

Verse 7. - Phinehas, the son of Eleazar. See on Exodus 6:25. He seems to have been the only son of Eleazar, and his natural successor in the office of high priest.

Verse 8. - Into the tent. אֶל־הַקֻּבָּה. Septuagint, εἰς τὴν κάμινον. The word signifies an arched recess (cf. the Arabic "alcove," from the same root, and the Latin fornix), and means probably the inner division which served as the women's room in the larger tents of the wealthier Israelites. There is no sufficient ground for supposing that a special place had been erected for this evil purpose; if it had been, it would surely have been destroyed. Through her belly. אֶל־קָבָתָהּ. Septuagint, διὰ τῆς μήτρας αὐτῆς. So the plague was stayed. No plague has been mentioned, but the narrative evidently deals with an episode the details of which were very fresh in the memory of all, and is extremely concise. That a plague would follow such an apostasy might be certainly expected from the previous experiences at Kibroth-hattaavah, at Kadesh, and after the rebellion of Korah.