Psa 106:28-33 | TDavid | STEP | EXPOSITION Verse 28 . They joined themselves also unto Baalpeor. Ritualism led on to the adoration of false gods. If we choose a false way of worship we shall, ere long, choose to worship a false god. This abomination of the Moabites was an idol in whose worship women gave up their bodies to the most shameless lust. Think of the people of a holy God coming down to this. And ate the sacrifices of the dead. In the orgies with which the Baalites celebrated their detestable worship Israel joined, partaking even in their sacrifices as earnest inner court worshippers, though the gods were but dead idols. Perhaps they assisted in necromantic rites which were intended to open a correspondence with departed spirits, thus endeavouring to break the seal of God's providence, and burst into the secret chambers which God has shut up. Those who are weary of seeking the living God have often shown a hankering after dark sciences, and have sought after fellowship with demons and spirits. To what strong delusions those are often given up who cast off the fear of God! This remark is as much needed now as in days gone by. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 28 . They joined themselves also unto Baalpeor , -- rather "bound themselves with his badge": for it was the custom in ancient times, as it is now, in all Pagan countries, for every idol to have some specific badge, or ensign, by which his votaries are known. -- John Kitto, in "Daily Bible Illustrations." Verse 28 . They joined themselves also unto Baalpeor . The narrative ( ) seems clearly to show that this form of Baal worship was connected with licentious rites. Without laying too much stress on the Rabbinical derivation of the word rw[p, hiatus, i.e., "aperire hymenem virgineum", we seem to have reason to conclude that this was the nature of the worship. Baal Peor was identified by the Rabbins and early fathers with Priapus (see the authorities quoted by Selden, De Diis Syris, 1., 4, p. 302, sq., who, however, dissents from this view.) This is, moreover, the view of Creuzer (2., 411), Winer, Gesenius, Furst, and almost all critics. The reader is referred for more detailed information particularly to Creuzer's Symbolik and Movers' Phönizier. --William Gotch, in "Smith's Dictionary of the Bible." Verse 28 . Ate the sacrifices . It was usual for the officers to eat the chief part of the sacrifice. Hence the remarks of Paul on this subject, . --Benjamin Boothroyd. Verse 28 . The dead . The word ~ytm, maithim, signifies dead men; for the idols of the heathen were generally men, -- warriors, kings, or lawgivers, -- who had been deified after their death; though many of them had been execrated during their life. --Comprehensive Bible. Verse 28 . And they ate the sacrifices of the dead . His obsequies to Polydorus paying A tomb we raise, and altars to the dead With dark blue fillets and black cypress bind Our dames with hair dishevelled stand to mourn; Warm frothy bowls of milk and sacred blood We offer, in his grave the spirit lay, Call him aloud, and bid our last farewell. --Virgil.

Psalms 106:28-33

EXPOSITION

Verse 28. They joined themselves also unto Baalpeor. Ritualism led on to the adoration of false gods. If we choose a false way of worship we shall, ere long, choose to worship a false god. This abomination of the Moabites was an idol in whose worship women gave up their bodies to the most shameless lust. Think of the people of a holy God coming down to this.

And ate the sacrifices of the dead. In the orgies with which the Baalites celebrated their detestable worship Israel joined, partaking even in their sacrifices as earnest inner court worshippers, though the gods were but dead idols. Perhaps they assisted in necromantic rites which were intended to open a correspondence with departed spirits, thus endeavouring to break the seal of God's providence, and burst into the secret chambers which God has shut up. Those who are weary of seeking the living God have often shown a hankering after dark sciences, and have sought after fellowship with demons and spirits. To what strong delusions those are often given up who cast off the fear of God! This remark is as much needed now as in days gone by.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 28. They joined themselves also unto Baalpeor, -- rather "bound themselves with his badge": for it was the custom in ancient times, as it is now, in all Pagan countries, for every idol to have some specific badge, or ensign, by which his votaries are known. -- John Kitto, in "Daily Bible Illustrations."

Verse 28. They joined themselves also unto Baalpeor. The narrative (Numbers 25:1-18) seems clearly to show that this form of Baal worship was connected with licentious rites. Without laying too much stress on the Rabbinical derivation of the word rw[p, hiatus, i.e., "aperire hymenem virgineum", we seem to have reason to conclude that this was the nature of the worship. Baal Peor was identified by the Rabbins and early fathers with Priapus (see the authorities quoted by Selden, De Diis Syris, 1., 4, p. 302, sq., who, however, dissents from this view.) This is, moreover, the view of Creuzer (2., 411), Winer, Gesenius, Furst, and almost all critics. The reader is referred for more detailed information particularly to Creuzer's Symbolik and Movers' Phönizier. --William Gotch, in "Smith's Dictionary of the Bible."

Verse 28. Ate the sacrifices. It was usual for the officers to eat the chief part of the sacrifice. Hence the remarks of Paul on this subject, 1 Corinthians 8:1-13. --Benjamin Boothroyd.

Verse 28. The dead. The word ~ytm, maithim, signifies dead men; for the idols of the heathen were generally men, -- warriors, kings, or lawgivers, -- who had been deified after their death; though many of them had been execrated during their life. --Comprehensive Bible.

Verse 28. And they ate the sacrifices of the dead. His obsequies to Polydorus paying

A tomb we raise, and altars to the dead

With dark blue fillets and black cypress bind

Our dames with hair dishevelled stand to mourn;

Warm frothy bowls of milk and sacred blood

We offer, in his grave the spirit lay,

Call him aloud, and bid our last farewell. --Virgil.

EXPOSITION

Verse 29. Thus they provoked him to anger with their inventions: and the plague brake in upon them. Open licentiousness and avowed idolatry were too gross to be winked at. This time the offences clamoured for judgment, and the judgment came at once. Twenty-four thousand persons fell before a sudden and deadly disease which threatened to run through the whole camp. Their new sins brought on them a disease new to their tribes. When men invent sins God will not be slow to invent punishments. Their vices were a moral pest, and they were visited with a bodily pest: so the Lord meets like with its like.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 29. They provoked him to anger with their inventions. Note, that it is not said, with their deeds, but with their pursuits (studies). It is one thing simply to do a thing; it is quite another to pursue it earnestly night and day. The first may take place by chance, or through ignorance, or on account of some temptation, or violence, and that without the consent and against the inclination of the mind. But the latter is brought about in pursuance of a fixed purpose and design and by effort and forethought. We see, therefore, in this passage that the patience of God was at length provoked to anger and fury when the people sinned not merely once and again, but when the pursuit of sin grew and strengthened. --Musculus.

Verse 29. Their inventions. Their sins are here called by the name of "their inventions." And so, sure, they are; as no ways taught us by God, but of our own imagining or finding out. For, indeed, our inventions are the cause of all sins. And if we look well into it we shall find our inventions are so. By God's injunction we should all live, and his injunction is, "You shall not do every man what seems good in his own eyes" (or finds out in his own brains), but "whatsoever I command you, that shall you do." Deuteronomy 12:8. But we, setting light by that charge of his, out of the old disease of our father Adam ("ye shall be as gods, knowing good and evil"), think it a goodly matter to be witty, and to find out things ourselves to make to ourselves, to be authors, and inventors of somewhat, that so we may seem to be as wise as God, if not wiser; and to know what is for our turns, as well as he, if not better. It was Saul's fault. God bade him destroy Amalek altogether, and he would invent a better way, to save some (forsooth) for sacrifice, which God could not think of. And it was St. Peter's fault, when he persuaded Christ from his passion, and found out a better way (as he thought) than Christ could devise. --Lancelot Andrewes.

Verse 29. Brake in upon them. The image is that of a river which has burst its barriers; see Exodus 19:24. The plague is the slaughter inflicted upon the people by command of Moses; Numbers 25:4-5,8-9,18. --"The Speaker's Commentary."

EXPOSITION

Verse 30. Then stood up Phinehas, and executed judgment: and so the plague was stayed. God has his champions left in the worst times, and they will stand up when the time comes for them to come forth to battle. This righteous indignation moved him to a quick execution of two open offenders. His honest spirit could not endure that lewdness should be publicly practised at a time when a fast had been proclaimed. Such daring defiance of God and of all law he could not brook, and so with his sharp javelin he transfixed the two guilty ones in the very act. It was a holy passion which inflamed him, and no enmity to either of the persons whom he slew. The circumstances were so remarkable and the sin so flagrant that it would have involved great sin in a public man to have stood still and seen God thus defied, and Israel thus polluted. Phinehas was not of this mind, he was no trimmer, or palliator of sin, his heart was sound in God's statutes, and his whole nature was ablaze with zeal for God's glory, and therefore, though a priest, and therefore not obliged to be an executioner, he undertook the unwelcome task, and though both transgressors were of princely stock he had no respect of persons, but dealt justice upon them as if they had been the lowest of the people. This brave and decided deed was so acceptable to God as a proof that there were some sincere souls in Israel that the deadly visitation went no further. Two deaths had sufficed to save the lives of the multitude.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 30. Then stood up Phinehas. All Israel saw the bold lewdness of Zimri, but their hearts and eyes were so full of grief, that they had not room enough for indignation. Phinehas looked on with the rest, but with other affections. When he saw this defiance bidden to God, and this insult upon the sorrow of his people (that while they were wringing their hands, a proud miscreant durst outface their humiliation with his wicked dalliance), his heart boils with a desire of a holy revenge; and now that hand, which was used to a censer and sacrificing knife, takes tip his javelin, and, with one stroke, joins these two bodies in their death, which were joined in their sin, and in the very flagrance of their lust, makes a new way for their souls to their own place. O noble and heroical courage of Phinehas! Which, as it was rewarded of God, so is worthy to be admired of men. He doth not stand casting of scruples: Who am I to do this? The son of the high priest. My place is all for peace and mercy: it is for me to sacrifice, and pray for the sin of the people, not to sacrifice any of the people for their sin. My duty calls me to appease the anger of God what I may, not to revenge the sins of men; to pray for their conversion, not to work the confusion of any sinner. And who are these? Is not the one a great prince in Israel, the other a princess of Midian? Can the death of two so famous personages go unrevenged? Or, if it be safe and fit, why doth my uncle Moses rather shed his own tears than their blood? I will mourn with the rest; let them revenge whom it concerneth. But the zeal of God hath barred out all weak deliberations; and he holds it now both his duty and his glory, to be an executioner of so shameless a pair of offenders ...

Now the sin is punished, the plague ceaseth. The revenge of God sets out ever after the sin; but if the revenge of men (which commonly comes later) can overtake it, God gives over the chase. How oft hath the infliction of a less punishment avoided a greater! There are none so good friends to the state, as courageous and impartial ministers of justice: these are the reconcilers of God and the people, more than the prayers of them that sit still and do nothing. --Joseph Hall.

Verse 30. Then stood up Phinehas, etc. Mark the mighty principle, which rolled like a torrent in the heart of Phinehas. The Spirit leaves it not obscure. The praise is this, "He was zealous for his God", Numbers 25:13. He could not fold his arms, and see God's law insulted, his rule defied, his majesty and empire scorned. The servant's heart blazed in one blaze of godly indignation. He must be up to vindicate his Lord. His fervent love, his bold resolve, fear nothing in a righteous cause. The offending Zimri was a potent prince: nevertheless he spared him not. Believer, can you read this and feel no shame? Do your bold efforts testify your zeal? Sinners blaspheme God's name. Do you rebuke? His Sabbaths are profaned. Do you protest? False principles are current? Do you expose the counterfeits? Vice stalks in virtue's garb. Do you tear down the mask? Satan enthrals the world. Do you resist? Nay, rather are you not dozing unconcerned? Whether Christ's cause succeeds, or be cast down, you little care. If righteous zeal girded your loins, and braced your nerves, and moved the rudder of your heart, and swelled your sails of action, would God be so unknown, and blasphemy so daring?

Mark, next, the zeal of Phinehas is sound minded. It is not as a courser without rein, a torrent unembanked, a hurricane let loose. Its steps are set in order's path. It executes God's own will in God's own way. The mandate says, let the offenders die. He aims a death blow, then, with obedient hand. The zeal, which heaven kindles, is always a submissive grace. --Henry Law, in "Christ is All", 1858.

Verse 30. Stood up, as valiantly to do his work of zeal, as Moses had done to discharge the office of intercessor, and because he alone rose to set the example of resistance to the foul rites of Baal Peor. --Cassiodorus, quoted by Neale and Littledale.

Verse 30. So the plague was stayed. God himself puts this peculiar honour of staying the plague (when he was about to destroy the whole camp) upon this fact of Phinehas, saying, "He hath turned away my wrath", Numbers 25:10-11, because he was acted with the same zeal for God's glory and Israel's good, as God himself is acted with for them, and feared not to lose his life in God's cause, by putting to death a prince and a princess in the very flagrancy of their lust at one blow. There is such an accent and such an emphasis put by the Lord on this act, (as the Jewish Rabbis observe), that here they begin the forty-first section or lecture of the Law, or (as Vatablus saith) the seventh section of the book, which they call Phinehas. Moreover, it teacheth us, that zeal of justice in the cause of God is an hopeful means to remove God's wrath from, and to procure his mercy to, man. Thus David also made an atonement by doing justice on Saul's house, 2 Samuel 21:3, etc ...

Phinehas by virtue of this promise of the priesthood (Numbers 25:12-13) lived himself to a great old age, even (as some say) to three hundred years, as appeareth by Judges 20:28, where he then is found alive, for his zeal at this time. He lived so long that some of the Rabbis are of opinion that he died not at all, but is still alive, whom they suppose to be the Elias that is to come before the coming of Christ; but this notion is confuted by others of their Rabbis, and by the mention of his seed succeeding him in sacred Scripture. However, though few after the Flood did near attain to any such age, yet must Phinehas be very old in that time of Israel's warring with Benjamin ... Phinehas's priesthood is called "everlasting", not in his person, but in his posterity, whose sons were successively high priests till the captivity of Babylon, 1 Chronicles 6:4-16; and at the return out of captivity, Ezra, the great priest and scribe, was of his line, Ezra 7:1-6; and so it continued in that line until, or very near, the approach of our evangelical High Priest (as Christ is called, Heb 5:6), who was of the order of Melchizedek. --Christopher Ness.

Verse 30. Why is the pacifying of God's wrath, and the staying of the plague ascribed to Phinehas, having a blush of irregularity in it, rather than to the acts of Moses and the judges, which were by express command from God and very regular? For answer, the acts of Moses and the judges slaked the fire of God's wrath, that of Phinehas quenched it; again, the acts of Moses and the judges had a rise from a spark, that of Phinehas from a flame of zeal and holy indignation in him; hence the Lord, who is exceedingly taken with the springs and roots of actions, sets the crown upon the head of Phinehas. --Edmund Staunton, in a Sermon preached before the House of Lords, 1644.

Verse 30. So the plague was stayed. A man doth not so live by his own faith, but in temporal respects the faith of another man may do him good. Masters by their faith obtained healing for their servants, parents for their children, Mt 15:28. "Oh, man, great is thy faith!" "Jesus seeing their faith", healed the sick of the palsy. God's people for the town or place where they live: "The innocent" (i.e., the faithful doer) "shall deliver the island", Job 22:30. Genesis 18:32, "If ten righteous persons shall be found there, I will not destroy it for ten's sake." Especially in Magistrates, Moses, Numbers 14:1-45; Hezekiah, Isaiah 37:1-38, put up prayers, and God saved the people and places, they prayed for: Then Phinehas executed judgment (appeased God by faith) and so the plague was stayed. --Matthew Lawrence.

HINTS FOR PASTORS AND LAYPERSONS

Verse 30-31. The effects of one decisive act for God; immediate, personal, and for posterity.

EXPOSITION

Verse 31. And that was counted unto him for righteousness unto all generations for evermore. Down to the moment when this psalm was penned the house of Phinehas was honoured in Israel. His faith had performed a valorous deed, and his righteousness was testified of the Lord, and honoured by the continuance of his family in the priesthood. He was impelled by motives that what would otherwise have been a deed of blood was justified in the sight of God; nay, more, was made the evidence that Phinehas was righteous. No personal ambition, or private revenge, or selfish passion, or even fanatical bigotry, inspired the man of God, but zeal for God, indignation at open filthiness, and true patriotism urged him on.

Once again we have cause to note the mercy of God that even when his warrant was out, and actual execution was proceeding, he stayed his hand at the suit of one man: finding, as it were, an apology for his grace when justice seemed to demand immediate vengeance.

EXPOSITION

Verse 32. They angered him also at the waters of strife. Will they never have done? The scene changes, but the sin continues. Aforetime they had mutinied about water when prayer would soon have turned the desert into a standing pool, but now they do it again after their former experience of the divine goodness. This made the sin a double, yea a sevenfold offence, and caused the anger of the Lord to be the more intense.

So that it went in with Moses for their sakes. Moses was at last wearied out, and began to grow angry with them and utterly hopeless of their ever improving; can we wonder at it, for he was man and not God? After forty years bearing with them the meek man's temper gave way, and he called them rebels, and showed unhallowed anger; and therefore he was not permitted to enter the land which he desired to inherit. Truly, he had a sight of the goodly country from the top of Pisgah, but entrance was denied him, and thus it went ill with him. It was their sin which angered him, but he had to bear the consequences; however clear it may be that others are more guilty than ourselves, we should always remember that this will not screen us, but every man must bear his own burden.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 32. It went ill with Moses. This judgment of God on that sin did not imply that he had blotted Moses out of the book of life, or the number of the saints, or otherwise than forgive his sin. For he continued still to talk with him, and advise with him of the governing of his people, and spake to Joshua that he should be faithful to him as his servant Moses. That was not the true Canaan from which he was shut out, but only the figure and shadow; and that he was allowed to see; a vision well worthy of all his labours, for the more excellent things signified by it. --Isaac Williams, in "The Characters of the Old Testament", 1873.

HINTS FOR PASTORS AND LAYPERSONS

Verse 32-33.

EXPOSITION

Verse 33. Because they provoked his spirit, so that he spake unadvisedly with his lips. Which seems a small sin compared with that of others, but then it was the sin of Moses, the Lord's chosen servant, who had seen and known so much of the Lord, and therefore it could not be passed by. He did not speak blasphemously, or falsely, but only hastily and without care; but this is a serious fault in a lawgiver, and especially in one who speaks for God. This passage is to our mind one of the most terrible in the Bible. Truly we serve a jealous God. Yet he is not a hard master, or austere; we must not think so, but we must then rather be jealous of ourselves, and watch that we live the more carefully, and speak the more advisedly, because we serve such a Lord. We ought also to be very careful how we treat the ministers of the gospel, lest by provoking their spirit we should drive them into any unseemly behaviour which should bring upon them the chastisement of the Lord. Little do a murmuring, quarrelsome people dream of the perils in which they involve their pastors by their untoward behaviour.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 33. They provoked his spirit. As Abraham was distinguished for his faith, so was Moses for his meekness; for Scripture has declared that he was "very meek, above all the men which were on the face of the earth", Numbers 12:3. Yet, judging from facts recorded of him, we should be inclined to suppose that he was by nature remarkable for sensitiveness and hastiness of temper -- that was his one besetting infirmity. Such appears to have been evinced when he slew the Egyptian; when he twice smote the rock in the wilderness; and on that occasion when he was "punished", as the psalmist says, "because they provoked his spirit, so that he spake unadvisedly with his lips", and when he broke the two tables of stone. Something of the same kind appears to have been the case with our own Hooker, whose biographer attributes to him such singular meekness, while his private writings indicate a temper keenly alive and sensitive to the sense of wrong. --Isaac Williams.

Verse 33. They provoked his spirit. In a dispensation itself mainly gracious, and foreshadowing one which would be grace altogether, it was of prime importance that the mediating men should be merciful and gracious, long suffering, and slow to anger. And sure they were in marvellous manner ...

Brimming, over with instruction as is this passage, we must leave it with a few remarks.

Blessed is the man that feareth alway! Blessed is the man who, although years have passed without an attempt at burglary, still bars his doors and sees his windows fastened! Blessed is the man who, although a generation has gone since the last eruption, forbears to build on the volcanic soil and dreads fires which have smouldered for fourscore years! Blessed is the man who, even when the high seas are crossed and the land is made, still keeps an outlook! Blessed is the man who, even on the confines of Canaan, takes heed of the evil heart, lest, with a promise of entering in, he should come short through unbelief!

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 33. They provoked his spirit, etc. Angry he certainly was; and when, reverting to a former miracle, the Most High directed him to take the wonder staff -- his rod of many miracles and at the head of the congregation "speak to the rock", and it would "give forth its water", in the heat and agitation of his spirit he failed to implement implicitly the Divine command. Instead of speaking to the rock he spoke to the people, and his harangue was no longer in the language calm and dignified of the lawgiver, but had a certain tone of petulance and egotism. "Hear now, ye rebels, must we -- must I and Aaron, not must Jehovah -- fetch you water out of this rock?" And instead of simply speaking to it, he raised the rod and dealt it two successive strokes, just as if the rock were sharing the general perversity, and would no more than the people obey its Creator's bidding. He was angry, and he sinned. He sinned and was severely punished. Water flowed sufficient for the whole camp and the cattle, clear, cool, and eagerly gushing, enough for all the million; but at the same moment that its unmerited bounty burst on you, ye rebels, "a cup of wrath was put into the hand of Moses." (Van Oosterzee.) To you, ye murmurers, there came forth living water; to your venerable leaders the cup of God's anger.

"The Lord spoke unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." Numbers 20:12. --James Hamilton.

Verse 33. He spake unadvisedly with his lips. The Lord desires him to address the rock, but Moses speaks to Israel. God wishes him to speak a word to the inanimate stone, and Moses strikes it twice. God still is willing that the people shall remain as his inheritance, but Moses evidently treats them with ill will and much offensiveness. God wishes to relieve, and give refreshing to the people in their thirst, and Moses is selected to cooperate with him in all such joy; but mark how, on this very day, a deep discord between God's inclination and the mind of Moses shows itself. God is inclined to grant forgiveness, -- Moses inclines to punishment; before, the very opposite seemed to prevail. God is forbearing, -- Moses, filled with bitterness; God seeks to glorify his grace, -- with Moses, self, not God, comes into prominence. "Must we", -- not, "must the Lord", -- but "must we fetch you water out of this rock?" We see now, in this prophet, strong at other times, the first plain indications of decay and weariness. He has grown tired (and truly it should not seem strange, for which of us could have sustained a struggle such as his for half the time?) of carrying these stubborn children any longer now. This man, so truly great, has never for an instant hitherto forgotten his own dignity in presence of all Israel; but now, he is no longer master of himself. --J.J. Van Oosterzee.

Verse 33. He spake unadvisedly. A gracious person may be surprised and fall suddenly among thieves that lurk behind the bushes. Nay, very holy men, unless wonderful wary, may be quickly tripped up by sudden questions and unexpected emergencies. Who knows the subtilty of sin, and the deceitfulness of his own heart? Take heed of answering quickly, and send up sudden ejaculations to heaven before you reply to a weighty and doubtful motion. --Samuel Lee.

HINTS FOR PASTORS AND LAYPERSONS

Verse 33.