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Israel, having escaped the curse of Balaam, here sustains a great deal of damage and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of to separate between the Israelites and their God. "The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves." None are more fatally bewitched than those that are bewitched by their own lusts. Here is, I. The sin of Israel; they were enticed by the daughters of Moab both to whoredom and to idolatry, Nu 25:1-3. II. The punishment of this sin by the hand of the magistrate (Nu 25:4,5) and by the immediate hand of God, Nu 25:9. III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners, Nu 25:6,8,14,15. IV. God's commendation of the zeal of Phinehas, Nu 25:10-13. V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent, Nu 25:16-18, etc.
1-5
The Sin of Israel (1452 BC)
繁體中文
以色列人的罪（主前 1452 年）
¹ 以色列人住在什亭，百姓與摩押的女子行起淫亂。 ² 因為這女子請百姓來，給她們的神獻祭，百姓就吃她們的祭物，跪拜她們的神。 ³ 以色列人與巴力毗珥連合，耶和華的怒氣就向以色列人發作。 ⁴ 耶和華對摩西說：「將百姓中所有的族長，對著日頭，懸掛在我面前，使耶和華發烈的怒氣可以向以色列人轉消。」 ⁵ 於是摩西對以色列的審判官說：「凡你們屬下與巴力毗珥連合的人，各人要把他們殺了。」
此處我們有：一、以色列人所犯的罪——他們是被摩押和米甸的女子誘惑的；他們在肉體和屬靈兩方面都犯了淫亂，因為「以色列人與巴力毗珥連合」（民 25:3）。雖然不是所有人，也不是大多數人，卻有非常多的人陷入這網羅。關於此事請觀察：1. 巴勒按巴蘭的計謀，「在以色列人面前放了絆腳石」（啟 2:14）。當知：引誘我們犯罪的人，乃是我們最壞的仇敵，因為那是任何人所能加給我們最大的傷害。巴勒若調動軍兵來與他們爭戰，以色列必英勇抵抗，毫無疑問必會得勝有餘；但如今他差遣美貌的女子進入他們中間，並邀請他們赴他拜偶像的宴席，以色列人竟卑鄙地屈服了，可恥地被勝過了：那些能用他的刀劍無法擊倒的人，竟被這些妓女擊倒了。當知：我們面對歡笑世界的魅力，比面對怒容世界的可怖更加危險。2. 摩押的女子是他們的誘惑者和征服者。自從夏娃首先犯罪以來，那較軟弱的女性竟成了許多人的網羅；甚至強壯的人也被淫婦的嘴脣所傷所殺（箴 7:26），所羅門即為明證——他的妻妾成了他的網羅和陷阱（傳 7:26）。3. 淫亂和拜偶像形影相隨。他們先與那些女子放縱情慾，污穢了良心、使自己墮落；然後為了遷就她們，並出於對以色列之神的輕蔑，就輕易被引誘去跪拜她們的偶像。若這些不潔的行徑（如一般所設想、且從兩者相連看來很可能的）是敬拜巴力毗珥的一部分，他們就更可能如此行。那些已經衝破了端莊之防線的人，永遠不會被敬虔的紐帶所約束；那些因肉體情慾而使自己蒙羞的人，也不會顧忌以偶像崇拜來羞辱神；他們因此被公義地進一步交給了可恥的情慾。4. 他們吃祭偶像之物，就是「與巴力毗珥連合」——那些祭物正是獻給巴力的。使徒以此為由，勸戒基督徒「不可吃祭偶像之物」，因為如此行就是與那些祭物所獻給的鬼魔相交（林前 10:20）。這被稱為「獻給死人的祭物」（詩 106:28），不僅因為偶像本身是死的，更因為它所代表的是某位死後被神化的偉大英雄，正如羅馬教會中的聖徒被封聖一般。5. 這罪之所以更為嚴重，是因為「以色列人住在什亭」，可以望見迦南地，正要進去得那地為業。此時對他們所發現如此信實的神不忠，並吃祭偶像之物，而他們正快要因神的恩惠而大得豐盛——這是最大的背叛和忘恩。
二、神因此罪向他們發義怒。以色列人的淫亂成就了巴蘭一切的法術所不能成就的事——使神與他們為敵；如今他「作了他們的仇敵，與他們爭戰」。百姓中有許多人，不，甚至首領中也有許多人有罪，以致這罪成了全國性的；為此神向全會眾發怒。1. 立刻爆發了瘟疫，因為我們讀到瘟疫被止住（民 25:8），以及死亡的人數（民 25:9），卻未提及瘟疫的開始；因此這必定包含在「耶和華的怒氣向以色列人發作」（民 25:3）這話中。聖經明說（詩 106:29）：「瘟疫便發作在他們中間。」當知：流行性疾病是神怒氣的果子，也是流行性之罪的公義刑罰；一種傳染病接著另一種而來。瘟疫無疑先臨到那些罪魁，他們很快為自己禁戒之物所嚐的代價付上慘重代價；雖然如今神不總是像此處一樣擊打這樣的罪人，但神的這話必將應驗：「若有人毀壞神的殿，神必要毀壞那人」（林前 3:17）。2. 罪魁被命令處以死刑，由公權力執行，這才是止住瘟疫的惟一方法（民 25:4）：「將百姓中所有的族長」（就是那些離開以色列的營、進入摩押境內參與拜偶像的百姓的族長）「對著日頭懸掛在我面前」，作為向神公義獻上的祭物，並成為對其餘百姓的警戒。審判官要先下令「用刀殺了他們」（民 25:5），然後把他們的屍首掛起來，使那些頑梗的以色列人看見他們的領袖和首領因淫亂和拜偶像而受嚴懲，毫不顧惜他們的身分，就深切體會到罪的邪惡和神怒氣的可畏。罪的魁首當作為公義的鑑戒。
英文原文
The Sin of Israel (1452 BC)
¹ And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
² And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
³ And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.
⁴ And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.
⁵ And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.
Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, Nu 25:3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe, 1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Re 2:14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world. 2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Pr 7:26), witness Solomon, whose wives were shares and nets to him Ec 7:26. 3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections. 4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1Co 10:20. It is called eating the sacrifices of the dead (Ps 106:28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in Shittim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.
II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation. 1. A plague immediately broke out, for we read of the staying of it (Nu 25:8), and of the number that died of it (Nu 25:9), but no mention of the beginning of it, which therefore must be implied in those words (Nu 25:3), The anger of the Lord was kindled against Israel. It is said expressly (Ps 106:29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1Co 3:17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (Nu 25:4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries)—take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (Nu 25:5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice.
6-18
The Zeal of Phinehas (1452 BC)
繁體中文
非尼哈的熱心（主前 1452 年）
⁶ 看哪，有一個以色列人來，當著摩西和以色列全會眾的面，把一個米甸女人帶到他弟兄那裡；那時會眾正在會幕門口哭泣。 ⁷ 祭司亞倫的孫子、以利亞撒的兒子非尼哈看見了，就從會眾中起來，手裡拿著槍， ⁸ 跟隨那以色列人進帳幕去，將兩人刺透，就是那以色列人和那女人，由女人的腹部刺透。這樣瘟疫在以色列人中就止息了。 ⁹ 那時遭瘟疫死的，有二萬四千人。 ¹⁰ 耶和華對摩西說： ¹¹ 祭司亞倫的孫子、以利亞撒的兒子非尼哈，使我的怒氣轉離以色列人；因他在他們中間為我發了熱心，我就不在嫉妒中滅絕以色列人。 ¹² 因此你要說：我將我平安的約賜給他。 ¹³ 這約要歸給他和他的後裔，作為永遠當祭司職任的約；因他為他的神發了熱心，為以色列人贖了罪。 ¹⁴ 那被殺的以色列人，就是那與米甸女人一同被殺的，名叫心利，是西緬一個宗族的首領沙拉的兒子。 ¹⁵ 那被殺的米甸女人名叫哥斯比，是蘇珥的女兒；蘇珥是米甸一個宗族的首領。
此處有一場邪惡與義之間的顯著爭鬥——看誰更勇敢、更堅決；義得了勝，正如它末了必勝無疑。
一、罪惡從未像在心利身上那樣大膽——他是西緬支派中一個宗族的首領。他在罪惡上的厚顏已達到如此地步，竟當著摩西和以色列中一切敬虔人的面，公開領著一個米甸妓女（而且像他一樣是名門之後，是米甸一個宗族的女兒）。他認為帶著他的妓女出去敬拜摩押的神還不夠，更要帶她回來羞辱以色列的神。他不僅公開承認她為他的朋友，看她比以色列任何女子更蒙他寵愛，更公然與她進了帳幕（民 25:8）。這詞所指的，是為淫亂而設置的棚子或隱密之處。這樣他*「如所多瑪一樣宣揚自己的罪惡*，非但不以為恥，反而以此為榮，「以自己的羞辱為榮耀」。一切情形都湊在一起，使這罪極其邪惡、極其可恥。1. 這是對全國公義的侮辱，並向公義挑戰。官長奉命將罪犯處死，他卻以為自己太顯貴，官長不敢動他，實際上是叫他們有膽就動他看看。他既對神所設立*「作惡之人的刑罰」的權柄毫不敬畏，無疑已經丟棄了對神的一切敬畏。2. 這是對全國宗教的侮辱，是對宗教的藐視。摩西和會眾中持守正直的主體，正在會幕門口哭泣，為所犯的罪哀痛，求神止息已開始的瘟疫；他們正在莊嚴的聚會中「宣告禁食」，「在廊子和祭壇之間哭泣」*，求神轉消對會眾的怒氣。那時心利卻帶著他的妓女來到他們中間，譏笑他們，實際上是告訴他們，他決意要盡快填滿罪惡的量度，正如他們盡力倒空它一般。
二、美德從未像在非尼哈身上那樣大膽。他既知道心利的狂妄——大概全會眾都注意到了——便以聖潔的憤慨對待犯罪者，從禱告中起來，拿了他的劍或半長矛，跟著那些厚顏的罪人進了他們的帳幕，將二人刺透（民 25:7-8）。為非尼哈此舉辯護毫無困難；因為他既是祭司職分的法定繼承人，無疑是摩西按神的任命所派定的以色列審判官之一，要擊殺一切他們所知道歸向巴力‧毗珥的人；因此這絕不意味著私人可以藉著反對罪惡的熱心之名而擅自將犯罪者處死，那些人應當按法律的正當程序被起訴。刑罰的官長才是那*「對作惡的人施行刑罰」的報應者，私人不可從他手中奪去這工作。神以兩種方式表明他悅納非尼哈敬虔的熱心：1. 神立刻止息了瘟疫（民 25:8）。他們的哭泣和禱告都不奏效，直到這必要的公義之行作成。官長若不盡心懲治罪惡，神必親自懲治；但他們的公義必是神審判的最佳防備，正如亞干的情形（書 7:13）。2. 神將尊榮加在非尼哈身上。他作為審判官所行的，不過是他當盡的本分；但因他以非常的熱心反對罪惡、為神和以色列的尊榮而行，又是在其他審判官因尊重心利的首領身份而害怕、不敢行的時候行的，因此神特別表明自己喜悅他，這事「就算為他的義」（詩 106:31）。為神冒險一無所失。心利的親屬若因此懷恨，他的朋友若責備他在這激烈匆促的執法上不夠慎重，他又何必在意，只要神悅納他？在善事上我們應當熱心。（1）非尼哈在此情形中，雖是個年輕人，卻被宣稱為國家的愛國者和最好的朋友（民 25:11）：「他使我的怒氣轉離以色列人。」神喜悅施憐憫，以致他喜悅那些成為使他的怒氣轉離之器皿的人。這是我們對百姓所能作最好的服事；我們可以藉著禱告，並在我們各樣位置上「使惡人的惡止息」的努力，對此有所貢獻。（2）祭司之職藉著約歸於他的家族。這職分此前已指定給他，如今則向他確認，且使他的安慰和尊榮大增的，是它成為他敬虔熱心的賞賜（民 25:12-13）。此處稱之為永遠的祭司職任*，因為它要延續到舊約時代的終局，然後在基督永不更改的祭司職任中達到完全和永遠——祂是*「永遠為祭司」的。論到所賜給他的平安之約*，有人一般地理解為長壽、興旺和一切福氣的應許；但更可能特指祭司之職的約，因為那被稱為*「生命平安的約」（瑪 2:5），是為維持神與他百姓之間的和睦而立的。請注意賞賜如何與服事相稱。他藉著施行公義「為以色列人贖了罪」（民 25:13），因此他和他的後裔日後要從事藉獻祭贖罪的事奉。他為他的神發了熱心*，因此他必得永遠祭司職任的約。當注意：傳道人不僅當為神，更當為神發熱心。對他們的要求是，他們當比別人更多作工，以支持和推進神國度在人中間的利益。
¹⁶ 耶和華對摩西說： ¹⁷ 你要擾害米甸人，擊殺他們； ¹⁸ 因為他們用詭計擾害你們，就是在毗珥的事上，並他們的姊妹——米甸首領的女兒哥斯比的事上；她在毗珥瘟疫的日子被殺了。
神已用瘟疫懲罰了以色列人的罪；如同父親用杖管教自己的兒女。但我們不讀到有米甸人死於瘟疫；神用別樣方式待他們，用仇敵的刀劍懲罰他們，而不是用父親的杖。1. 摩西——最溫和的人，遠離報復之靈——卻受吩咐去*「擾害米甸人，擊殺他們」（民 25:17）。當注意：我們當反對那一切使我們犯罪的事，無論那是甚麼，哪怕是「叫你跌倒的右眼」或「右眼」——若這冒犯我們的手（太 5:29-30）。這就是「依著神的意思憂愁，就生出...憤恨」（林後 7:11）。2. 謀劃此報復的理由，是因為他們「用詭計擾害你們」*（民 25:18）。當注意：凡是吸引我們犯罪的事，都當成為我們的煩擾，如同肉中的刺。米甸人引誘以色列人犯淫亂所行的損害，必須如亞瑪力人在以色列人出埃及時與他們爭戰所行的損害一樣，被記念並嚴厲懲罰（出 17:14）。凡作魔鬼的工作、誘惑人犯罪的，神必與他算賬。關於此事的進一步命令，見民 31:2。
英文原文
The Zeal of Phinehas (1452 BC)
⁶ And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.
⁷ And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;
⁸ And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
⁹ And those that died in the plague were twenty and four thousand.
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.
Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last.
I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour than any of the daughters of Israel, but openly went with her into the tent, Nu 25:8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful. 1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers. 2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it.
II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, Nu 25:7,8. 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. Two ways God testified his acceptance of the pious zeal of Phinehas:—1. He immediately put a stop to the plague, Nu 25:8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Jos 7:13. 2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Ps 106:31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected. (1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, Nu 25:11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end. (2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, Nu 25:12,13. It is here called an everlasting priesthood, because it should continue to the period of the Old-Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. 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. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (Nu 25:13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men.
¹⁶ And the LORD spake unto Moses, saying,
¹⁷ Vex the Midianites, and smite them:
¹⁸ For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.
God had punished the Israelites for their sin with a plague; as a Father he corrected his own children with a rod. But we read not that any of the Midianites died of the plague; God took another course with them, and punished them with the sword of an enemy, not with the rod of a father. 1. Moses, though the meekest man, and far from a spirit of revenge, is ordered to vex the Midianites and smite them, Nu 25:17. Note, We must set ourselves against that, whatever it is, which is an occasion of sin to us, though it be a right eye or a right hand that thus offends us, Mt 5:29,30. This is that holy indignation and revenge which godly sorrow worketh, 2Co 7:11. 2. The reason given for the meditating of this revenge is because they vex you with their wiles, Nu 25:18. Note, Whatever draws us to sin should be a vexation to us, as a thorn in the flesh. The mischief which the Midianites did to Israel by enticing them to whoredom must be remembered and punished with as much severity as that which the Amalekites did in fighting with them when they came out of Egypt, Ex 17:14. God will certainly reckon with those that do the devil's work in tempting men to sin. See further orders given in this matter, Nu 31:2.
以色列人雖逃過了巴蘭的咒詛，此處卻因巴蘭的計謀而大受損害與羞辱。看來巴蘭在離開巴勒之前，向巴勒獻上了一條比巴勒自己所想到更為有效的計策，要在以色列人與他們的神之間挑撥離間。「主既不為巴蘭的法術所動而去毀滅他們，不如試試他們會否為摩押女子的美色所惑，自取滅亡。」再沒有比被自己的私慾所迷惑更致命的迷惑了。本章記述：一、以色列的罪；他們被摩押女子誘惑，既行了淫亂，又拜了偶像，民 25:1-3。二、這罪所受的刑罰，藉官長的手施行（民 25:4,5），也藉神親手施行，民 25:9。三、非尼哈敬虔的熱心，殺了心利與哥斯比這兩個恬不知恥的罪人，民 25:6,8,14,15。四、神對非尼哈熱心的稱讚，民 25:10-13。五、以色列人與誘惑他們的米甸人之間結下的仇怨，正如起初女人與蛇之間的仇恨一樣，民 25:16-18 等。