Numbers 25:12–13

In the one case we see their perfect standing; in the other, their imperfect state. Balaam's parables give us God's estimate of the first; the spear of Phinehas, His judgement on the second. God will never reverse His decision about what His people are in their standing. But He must judge and chasten them when their ways do not match that standing.

God's glory and Israel's good were the objects that ruled the conduct of the faithful Phinehas on this occasion. It was a critical moment. He felt there was a demand for the most stern action. It was no time for false tenderness. There are moments in the history of God's people when tenderness to man becomes unfaithfulness to God. It is vitally important to be able to recognise such moments.

Why does the Spirit of God say what we might call, in ordinary language, a tautology — something extra? He says, "I give to him My covenant of peace." If you give something to someone, then he has it. Yet the Spirit of God adds, "And he shall have it." The emphasis says that God is confirming the matter.

The priesthood of Phinehas grows out of the priesthood of Eleazar and continues it. Yet judgment keeps it going and holds it up. More than that: strange as it may seem, judgment is what makes atonement.

No, assuredly; nothing but the blood of Jesus can put away sin from before God, or justify the ungodly, so that he shall not be judged forever.

God simply called Aaron into the priesthood; Phinehas earned a right to it. How did he do this? He made atonement for Israel on the day of their great failure over the daughters of Baal-peor. He made it possible for the Lord to look with satisfaction again at His straying camp… Aaron was never entitled to a covenant of peace in this way. So you have these two Old Testament lights by which to read the priesthood of the Lord Jesus. He was the true Aaron and the true Phinehas… He was called into office, as Aaron was; but He held that office because He made atonement.

God was giving Phinehas His covenant of peace, a promise that would extend to his descendants also, in the form of an everlasting priesthood. This is only a picture of the everlasting priesthood of the Lord Jesus. He holds it because of His faithfulness in making atonement in a far higher way, by His great sacrifice at Calvary. But it does teach us how much God values faithfulness to Him.

Eli belonged to the younger branch of Aaron's family which unlawfully possessed themselves of the high-priesthood in spite of Jehovah's solemn promise to Phinehas. But there was a restoration in the person of Zadok in David and Solomon's time, for Jehovah is faithful in spite of man's failure and enmity. And in the latter day of which Ezekiel speaks, we find the sons of Zadok will reappear in the priestly line, and Jehovah's original "covenant of peace" with Phinehas will be maintained.

God's glory and Israel's good were the objects that ruled the conduct of the faithful Phinehas on this occasion. It was a critical moment... It was no time for false tenderness. There are moments in the history of God's people when tenderness to man becomes unfaithfulness to God. It is of the greatest importance to be able to see such moments.

All his life was a training for that one blow, and his whole character showed in it — zeal, discernment, boldness, promptness. In ordinary circumstances it was not his place at all to step in and judge like this. But these were no ordinary circumstances... The plague was already raging among them. Many another man would have seen that this was the best thing to do a few seconds too late. He saw it, and at once he struck.

Notice how the text insists on his link to Eleazar and to Aaron each time Phinehas is named. It is what man would most want to keep out of sight. "Phinehas" means "mouth of brass," and points to the firmness of the word of God that he carries out here.

Next we have Israel joining themselves to Baal-peor, and Phinehas making atonement by judgment to the government of God. God marks that act with His emphatic approval for all time to come. Let us note it as very needful to keep in mind, in days as lax as these about divine holiness. Phinehas is no less a priest in the place of intercession when he uses the sword of judgment.

Why does the Spirit of God say something we would call, in ordinary language, superfluous? "I give to him My covenant of peace." If you give something to someone, then he has it. But the Spirit of God says, "And he shall have it." That emphasis says God is confirming the matter.

Eli belonged to the younger branch of Aaron's family. That branch seized the high priesthood unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But God restored the line in Zadok in David and Solomon's time, for Jehovah is faithful despite man's failure and hostility. And in the last days that Ezekiel speaks of, the sons of Zadok reappear in the priestly line. Jehovah will keep His original "covenant of peace" with Phinehas.

You could not have a more magnificent light in which to read the Christ of God than in that act of Phinehas. Aaron was never entitled in this way to a covenant of peace. So you have these two Old Testament lights in which to read the priesthood of the Lord Jesus. He was the true Aaron and the true Phinehas.

So also Christ, the true Phinehas... learned obedience by the things He suffered, and through them, like Phinehas, He made atonement and turned away wrath... Levi is nothing, Aaron is nothing, and Phinehas is nothing. Jesus is the Priest. The blessing lies in His hand alone, and He ministers it.

We see in Phinehas the faithfulness that overcomes. He judges the evil on God's behalf... His zeal turned away the Lord's wrath from the children of Israel. That was the effect of being "jealous for his God." And why such jealousy? It was of God. Paul writes to them again: "I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ." (2 Cor. 11:2.)