Numbers 25:6
Just then an Israelite man brought to his family a Midianite woman in the sight of Moses and the whole congregation of Israel while they were weeping at the entrance to the Tent of Meeting.
Just then
This phrase sets the scene with a sense of immediacy and urgency. In the Hebrew text, the word used here is "וְהִנֵּה" (vehineh), which often introduces a sudden or unexpected event. It draws the reader's attention to the unfolding drama, emphasizing the abruptness of the situation. This immediacy serves to highlight the gravity of the actions about to be described, underscoring the tension and the need for a swift response.

one of the Israelites
The term "Israelites" refers to the descendants of Jacob, also known as Israel. This identification is crucial as it underscores the covenant relationship between God and the people of Israel. The individual mentioned here is not just any person but a member of God's chosen people, which makes his actions particularly grievous. Historically, the Israelites were expected to uphold the laws and commandments given by God, and any deviation was seen as a breach of this sacred covenant.

came and brought
The act of bringing suggests a deliberate and conscious decision. The Hebrew root "בּוֹא" (bo) implies an intentional action, indicating that the Israelite was fully aware of his actions. This phrase highlights the willful nature of the sin, as it was not done in secret but openly, in defiance of the community's standards and God's commandments.

a Midianite woman
The Midianites were a nomadic people often in conflict with Israel. Historically, they were descendants of Midian, a son of Abraham by Keturah. The mention of a Midianite woman is significant because it represents a union that was forbidden by God due to the potential for leading the Israelites into idolatry. This relationship symbolizes a spiritual and cultural compromise, threatening the purity and distinctiveness of the Israelite community.

to his family
The phrase "to his family" indicates that the Israelite brought the woman into the very heart of his community. The Hebrew word "אֶחָיו" (echav) can mean "his brothers" or "his kin," suggesting that this act was not only personal but also communal, affecting the entire family unit. This action would have been seen as a direct affront to the collective values and beliefs of the Israelite people.

in the sight of Moses
Moses, as the leader and prophet of Israel, represents God's authority and law. The phrase "in the sight of Moses" underscores the brazen nature of the sin, as it was committed openly before the one who was the mediator of God's covenant. This public defiance highlights the severity of the transgression and the challenge it posed to Moses' leadership and the community's adherence to God's commandments.

and the whole assembly of Israel
The "whole assembly" refers to the entire congregation of the Israelites, emphasizing the communal aspect of the sin. The Hebrew term "עֲדַת בְּנֵי יִשְׂרָאֵל" (adat benei Yisrael) suggests a collective witness to the act, implicating the entire community in the response. This public nature of the sin required a communal response to uphold the sanctity and holiness of the people as a whole.

while they were weeping
The act of weeping indicates a state of mourning and repentance among the Israelites. The Hebrew root "בָּכָה" (bakah) conveys deep sorrow and lamentation, reflecting the community's awareness of their sin and the resulting divine displeasure. This emotional response underscores the seriousness of the situation and the need for atonement and reconciliation with God.

at the entrance to the Tent of Meeting
The Tent of Meeting, or Tabernacle, was the sacred place where God met with Moses and the Israelites. It symbolized God's presence among His people and was the center of worship and sacrifice. The mention of the entrance to the Tent of Meeting highlights the proximity of the sin to the holy place, further emphasizing the audacity and sacrilege of the act. It serves as a stark reminder of the need for holiness and reverence in the presence of God.

Persons / Places / Events
1. Israelites
The chosen people of God, who were in a covenant relationship with Him. At this time, they were in the wilderness, journeying to the Promised Land.

2. Midianite Woman
Represents the foreign influence and idolatry that was leading the Israelites astray. The Midianites were descendants of Abraham through Keturah and often in conflict with Israel.

3. Moses
The leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness.

4. Tent of Meeting
The sacred place where God met with Moses and the Israelites. It symbolized God's presence among His people.

5. Congregation of Israel
The assembly of the Israelites, who were witnesses to the events and were in a state of mourning due to the sin and its consequences.
Teaching Points
The Danger of Compromise
The Israelites' sin began with compromise, leading to idolatry and immorality. Believers must guard against compromising their faith and values.

The Role of Leadership
Moses and the leaders were responsible for addressing sin within the community. Spiritual leaders today must confront sin with courage and wisdom.

The Importance of Repentance
The congregation was weeping, indicating sorrow for sin. True repentance involves turning away from sin and seeking God's forgiveness.

The Influence of Culture
The Midianite woman's presence highlights the influence of surrounding cultures. Christians must be vigilant in maintaining their distinct identity in Christ.

God's Holiness and Judgment
The event underscores God's holiness and the seriousness of sin. Believers are called to live holy lives, set apart for God.
Bible Study Questions
1. What does the presence of the Midianite woman among the Israelites signify about the dangers of cultural assimilation for believers today?

2. How can we apply the lessons from Moses' leadership in confronting sin within our own communities or churches?

3. In what ways does the Tent of Meeting symbolize God's presence, and how can we cultivate an awareness of God's presence in our daily lives?

4. How does the reaction of the congregation (weeping) inform our understanding of true repentance and its role in our spiritual journey?

5. Reflect on a time when you faced a temptation to compromise your faith. How can the lessons from Numbers 25:6 help you respond differently in the future?
Connections to Other Scriptures
Exodus 34:15-16
Warns against making covenants with the inhabitants of the land, which would lead to idolatry and spiritual adultery.

1 Corinthians 10:8
Paul references this event as a warning against sexual immorality and idolatry, showing its relevance to New Testament believers.

Psalm 106:28-31
Reflects on Israel's sin at Peor and God's judgment, highlighting the seriousness of idolatry and immorality.
Evil Men Proceed by Degrees from Worse to WorseW. Attersoll.Numbers 25:1-9
God's Abhorrence of ImpurityW. Seaton.Numbers 25:1-9
Sin Deprives Us of God's ProtectionW. Attersoll.Numbers 25:1-9
The Sin of Israel At Shittim, and the Judgment of GodW. Jones.Numbers 25:1-9
The Valley of SensualityW. Seaton.Numbers 25:1-9
Zeal for God: the Result and Reward of itD. Young Numbers 25:6-15
People
Aaron, Baalpeor, Cozbi, Eleazar, Israelites, Midianites, Midianitess, Moses, Phinehas, Salu, Simeonites, Zimri, Zur
Places
Midian, Moab, Peor, Shittim
Topics
Assembly, Behold, Brethren, Bringeth, Brothers, Company, Congregation, Door, Doorway, Entrance, Family, Meeting, Midian, Midianite, Mid'ianite, Midianitess, Midianitish, Opening, Relatives, Sight, Sons, Tabernacle, Taking, Tent, Weeping
Dictionary of Bible Themes
Numbers 25:6

     5198   weeping
     6189   immorality, examples

Numbers 25:1-9

     6237   sexual sin, nature of

Numbers 25:1-13

     8370   zeal

Numbers 25:3-11

     4843   plague

Numbers 25:6-8

     5545   spear
     8748   false religion

Numbers 25:6-13

     8786   opposition, to sin and evil

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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