Numbers 25:12

Num 25:12. My covenant of peace — That is, the covenant of an everlasting priesthood, as it is expounded Num 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people, and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to mediate between God and men, in order to their peace and reconciliation with him, by offering up sacrifices and prayers to God on their behalf; as also by turning them away from iniquity, which is the only peace-breaker; and by teaching and pressing upon them the observation of that law, which is the only bond of their peace.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 12. - 13. My covenant of peace - of an everlasting priesthood] As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the כהנת עולם kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see 1Ch 6:4; 1Ch 6:15), and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, Ezr 7:1; Ezr 7:5. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, 1Ch 6:50, in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word עולם olam means, not a limited time, but what is eternal in its duration. See Clarke on Ge 21:33.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) My covenant of peace.—Phinehas, as one who was zealous for the honour of God and of the house of the Lord, was a fitting type of Christ, in whom the prediction of the Psalmist received its accomplishment, “The zeal of thine house hath eaten me up” (Psa_69:9; Joh_2:17). The covenant of grace is described in Isa_54:10 and in Mal_2:5 as the covenant of peace.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. my covenant of peace] Cf. Mal_2:5. The ‘covenant’ here is not a compact between two persons, but an unconditional promise on God’s part.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he shall have it, and his seed after him,.... The covenant, and all the blessings of it; so the covenant stands fast with Christ, and all his spiritual seed, Psa 89:28,

even the covenant of an everlasting priesthood; or this may be read in connection with the preceding words, and the sense be, and he and his shall have the covenant of an everlasting priesthood, beside the covenant of peace before promised to him: the Aaronic priesthood is called everlasting, because it was to continue, and did continue, throughout the whole Jewish dispensation, unto the coming of the Messiah, in whom it had its fulfilling end. Now though Phinehas in course was to have the priesthood at his father's death, yet it is here promised him on account of his zeal, both to assure him that he should survive his father, and that nothing should befall him that should render him incapable of the priesthood; and moreover, that he should have a seed in whom it should be continued; there was indeed an interruption of it in his line for a little while, on some account or other, it being translated into the family of Eli, a son of Ithamar; but then it was restored again in the time of Solomon to the family of Phinehas, where it continued unto the captivity, and even to the times of Herod, and so of the Messiah: in this also Phinehas was a type of Christ, the covenant made with him not only being from everlasting and to everlasting, a covenant that cannot be broken, and will never be removed; but the priesthood founded on it is so too, being established by the oath of God, who swore to him, "thou art a priest for ever after the order of Melchizedek": Christ's priesthood is an unchangeable one, and does not pass from one to another; his sacrifice has a perpetual virtue and efficacy in it to take away sin, and he ever lives to make intercession for his people, Heb 7:21,

because he was zealous for his God, and made an atonement for the children of Israel; by executing judgment upon the delinquents, as Christ has made atonement for the sins of his people by satisfying law and justice: and, besides what has been observed, it may be remarked, that there is an agreement between Phinehas and Christ in his very name; Phinehas signifies either "the face of him that spares", that is, of God, that spares; Christ is the face of God, the express image of his person, even of him, who, though he spared not Christ himself, yet he spares his people for Christ's sake; or else "he shall look that spares", or "and spare" (g); that is, God, who looks upon the person, righteousness, blood, and sacrifice of his Son, and spares his people.

(g) Vid. Hiller. Onomastic. Sacr. p. 476.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My covenant of peace - Equivalent to “the covenant of My peace.” God established with Phinehas in particular that covenant which He had made generally with all his people; and among its blessings peace is especially mentioned, because of the peace between God and the congregation which Phinehas had brought about. As an additional gift there is assigned to him and his seed forever the office of peace-making, the legitimate function of the priesthood (compare Eph 2:14); and the covenant was thus to him a covenant not only of peace but of life (compare the marginal reference). Phinehas became highpriest after the death of his father Eleazar, and the office, with a short interruption from the days of Eli to those of David, when for unknown reasons it was filled by the descendants of his uncle Ithamar, was perpetuated in his line; nor indeed is it known to have departed from that line again until the typical priesthood of the sons of Aaron was merged in the actual priesthood of the Saviour of mankind.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Peace. He has the honour of restoring the people to peace and to my favour, so that my covenant shall still subsist with them. He shall surely be his father’s successor in the high priesthood, and shall not be prevented by death.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. The covenant of an everlasting priesthood, as it is expounded, Num 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end and use of the priestly office, which was constantly to do that which Phinehas now did, even to mediate between God and men, to obtain and preserve his own and Israel’s peace and reconciliation with God, by offering up sacrifices, and incense, and prayers to God on their behalf, Num 16:47,48, as also by turning them away from iniquity, which is the only peace-breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace, Mal 2:5-7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12, 13. My covenant of peace — The promise of an everlasting tenure of the priestly office by the family of Phinehas. This promise was fulfilled until the gradual decay of the Jewish Church through the tyranny of Herod and his successors, excepting a brief transfer to Eli. Note, 1Sa_2:35.

Made an atonement — Reconciliation by which God’s wrath was placated, not by sacrifice, but by executing judgment upon a conspicuous apostate, so that all the children of Israel might be freed from complicity with this sin. It was an atonement, not only because the blood of the chief sinner was shed, but because a holy moral influence went forth from this whole-hearted jealousy for the honour of God, turning Israel from foul idolatry to the sole service of Jehovah. On this account God restrained the fierceness of his consuming wrath and granted the offenders a space for repentance, also forgiveness when their sin was confessed and forsaken. See note, 2Sa_21:3.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, ver. 13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace- breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Therefore say, 'Yahweh says, "Look, I am giving to Phinehas ... the people of Israel."'

This continues Yahweh's speech from the previous verse. This has quotations within quotations. The direct quotations can be stated as indirect quotation. AT: "Therefore say to Phinehas that I am giving to him ... the people of Israel." (See: Quotes Within Quotes and Direct and Indirect Quotations)

translationWords

covenant

peace

descend

eternity

priest

zeal

God

atonement

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

את בריתי שלום [I GIVE TO HIM] MY COVENANT — PEACE — This means: I give him my covenant that it should be to him as a covenant of peace; just like a man who shows gratitude and friendliness to one who has done him a kindness. So here, too, the Holy One, blessed be He, expressed to him His peaceful feelings towards him.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.