Numbers 25:12
Declare, therefore, that I am granting him My covenant of peace.
Declare, therefore
The phrase "Declare, therefore" signifies a divine command to make known or announce something of great importance. In the Hebrew text, the word used here is "לָכֵן" (lakhen), which can be translated as "therefore" or "thus." This indicates a direct consequence or result of previous actions. In the context of Numbers 25, this declaration follows the zealous act of Phinehas, who turned away God's wrath from the Israelites. The use of "declare" emphasizes the authority and certainty of God's pronouncement, underscoring the importance of obedience and the weight of divine communication.

that I grant him
The phrase "that I grant him" reflects God's sovereign decision to bestow a gift or favor. The Hebrew root "נָתַן" (natan) means "to give" or "to grant." This conveys the idea of a benevolent act from God, highlighting His grace and mercy. In the historical context, this granting is a reward for Phinehas's zealousness for God's honor. It serves as a reminder of the personal relationship between God and His people, where acts of faithfulness are recognized and rewarded by divine favor.

My covenant of peace
The term "My covenant of peace" is rich with theological significance. The Hebrew word for "covenant" is "בְּרִית" (berit), which denotes a solemn agreement or promise. This covenant is not just any agreement but one of "peace," translated from the Hebrew "שָׁלוֹם" (shalom). Shalom encompasses more than just the absence of conflict; it signifies completeness, welfare, and harmony. In the scriptural context, this covenant of peace is a divine assurance of God's favor and protection. It is a profound promise that extends beyond Phinehas to his descendants, symbolizing enduring peace and a special relationship with God. This covenant reflects God's desire for reconciliation and harmony with His people, pointing forward to the ultimate peace brought through Jesus Christ, the Prince of Peace, in the New Testament.

Persons / Places / Events
1. Phinehas
The grandson of Aaron, the high priest, who zealously defended God's honor by stopping a plague among the Israelites through his decisive action against idolatry and immorality.

2. Israelites
The people of God who were led astray into idolatry and immorality with the Moabite women, provoking God's anger.

3. Moab
The region where the Israelites were encamped, and where they were enticed into sin by the Moabite women.

4. Covenant of Peace
A divine promise granted to Phinehas as a reward for his zeal, symbolizing God's favor and the cessation of His wrath.

5. Plague
A divine punishment that broke out among the Israelites due to their sin, which was halted by Phinehas' actions.
Teaching Points
Zeal for God's Honor
Phinehas' actions demonstrate the importance of having a zeal for God's holiness and honor. Believers are called to stand firm against sin and uphold God's standards.

The Reward of Righteousness
God rewards those who act righteously and uphold His covenant. Phinehas' covenant of peace is a testament to the blessings that come from faithful obedience.

The Seriousness of Sin
The incident underscores the seriousness of sin and its consequences. It serves as a reminder of the need for repentance and the pursuit of holiness.

God's Covenant of Peace
The covenant of peace granted to Phinehas is a foreshadowing of the peace believers receive through Christ. It highlights the reconciliation and peace available through faithfulness to God.

Intercession and Mediation
Phinehas' act can be seen as a form of intercession, stopping the plague. Believers are called to intercede for others and stand in the gap through prayer and righteous actions.
Bible Study Questions
1. How does Phinehas' zeal for God's honor challenge us in our daily walk with Christ?

2. In what ways can we actively uphold God's standards in a culture that often opposes them?

3. How does the concept of a "covenant of peace" in Numbers 25:12 relate to the peace we have through Jesus Christ?

4. What are some modern-day "plagues" or consequences of sin that we see, and how can we, like Phinehas, act to stop them?

5. How can we practice intercession and mediation in our communities, following the example of Phinehas?
Connections to Other Scriptures
Psalm 106
This psalm recounts the incident of Phinehas and highlights his righteousness, showing how his actions were credited to him as righteousness.

Malachi 2
This passage speaks of the covenant of peace with Levi, connecting the priestly lineage and the importance of faithfulness in the priesthood.

Hebrews 13
This New Testament passage encourages believers to offer sacrifices pleasing to God, drawing a parallel to Phinehas' zealous act as a form of spiritual sacrifice.
Zeal for God: the Result and Reward of itD. Young Numbers 25:6-15
A Terrible AtonementE.S. Prout Numbers 25:10-13
Godly ZealThe StudyNumbers 25:10-13
The Circumstances Which Moved the Zeal of PhinehasGeorge . Brooks.Numbers 25:10-13
The Faithful Bring a Blessing Upon Their FamiliesW. Attersoll.Numbers 25:10-13
The Zeal of PhinehasDean Law.Numbers 25:10-13
The Zealous SpiritG. . Howard James.Numbers 25:10-13
People
Aaron, Baalpeor, Cozbi, Eleazar, Israelites, Midianites, Midianitess, Moses, Phinehas, Salu, Simeonites, Zimri, Zur
Places
Midian, Moab, Peor, Shittim
Topics
Agreement, Behold, Covenant, Giving, Peace, Wherefore
Dictionary of Bible Themes
Numbers 25:1-13

     8370   zeal

Numbers 25:6-13

     8786   opposition, to sin and evil

Numbers 25:7-13

     5909   motives, importance

Numbers 25:10-12

     5467   promises, divine

Numbers 25:10-13

     1350   covenant, with Israel's priests
     5500   reward, God's people

Numbers 25:11-13

     1185   God, zeal of

Library
Whether Vengeance is Lawful?
Objection 1: It seems that vengeance is not lawful. For whoever usurps what is God's sins. But vengeance belongs to God, for it is written (Dt. 32:35, Rom. 12:19): "Revenge to Me, and I will repay." Therefore all vengeance is unlawful. Objection 2: Further, he that takes vengeance on a man does not bear with him. But we ought to bear with the wicked, for a gloss on Cant 2:2, "As the lily among the thorns," says: "He is not a good man that cannot bear with a wicked one." Therefore we should not take
Saint Thomas Aquinas—Summa Theologica

The Covenant of an Everlasting Priesthood
"That My covenant might be with Levi. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and equity, and did turn many away from iniquity."--MAL. ii. 4-6. ISRAEL was meant by God to be a nation of priests. In the first making of the Covenant this was distinctly stipulated. "If ye will obey My voice, and keep My covenant,
Andrew Murray—The Two Covenants

How those that are at Variance and those that are at Peace are to be Admonished.
(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul
Leo the Great—Writings of Leo the Great

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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