Who was Phinehas in the Bible?

Son of Eleazar and grandson of Aaron. He showed his zeal for God in slaying Zimri and Cozbi, for which he was commended by God, who promised His 'covenant of peace' to him and his seed, even 'the covenant of an everlasting priesthood.' He succeeded Eleazar as high priest. Ex. 6:25; Num. 25:7-13; Num. 31:6; Joshua 22:13-32; Judges 20:28; 1 Chr. 6:4, 50; 1 Chr. 9:20; Ezra 7:5; Ezra 8:2; Ps. 106:30.

Son of Eli: he degraded the priesthood by his wickedness, and was slain with his brother Hophni by the Philistines when the ark was taken. He was father of Ahitub and Ichabod; his wife, overcome with sorrow, dying when the latter was born. 1 Sam. 1:3; 1 Sam. 2:34; 1 Sam. 4:4-19; 1 Sam. 14:3.

In Numbers 25 we see a very different state of things among men, but the same God over all. Snares are set by Moab under Balaam's counsel, yet all their subtlety could not turn God from Israel. Balaam (as we know, although it be not explained here but elsewhere) gives the enemy his cunning advice, and all at first goes on successfully. If he could not turn God from Israel, could he not turn Israel from God? Midianitish women become the instrument of seduction. This sorrowful occasion brings out now, not God causing an enemy to manifest what He is for His people, but Phinehas the priest roused with holy indignation, and executing judgment on the guilty pair in the face of a plague which fell on the people in these very circumstances. Phinehas accordingly has the covenant of an everlasting priesthood secured to him and to his seed because he was zealous for his God, and made an atonement for the children of Israel.

Again, the prevalence of moral corruption and physical violence among the children of Israel is illustrated by the story of lust and bloodshed told in the final three chapters of Judges (19 — 21). A Levite with his concubine from Bethlehem was on his way to the house of Jehovah when he became involved in the shameful lewdness of the men of Gibeah in the tribe of Benjamin. The foul habits of the men of Sodom were practised in Gibeah. A bloody tribal war ensued. The children of Benjamin, that fierce, wolf-like tribe (Gen. 49:27), defended the "vile lusts" of the men of Gibeah. Tens of thousands were slain in battle, and the tribe of "little Benjamin" was almost exterminated. This shocking incident is regarded in scripture as a starting point of national wickedness in Israel. In the later days of the monarchy, the prophet Hosea reminded the nation, "From the days of Gibeah hast thou sinned, O Israel" (Hosea 10:9).

In this landslide of the chosen nation into idolatry and infamy, such as is attributed in Rom. 1:21-32 to the whole Gentile world, the priests as well as the Levites appear to have been carried away. It was as true then as in after times, "as the people, so the priest" (Hosea 4:9; Isa. 24:2; Jer. 5:31). Once, in the wilderness, the godly zeal of Phinehas, the grandson of Aaron, was notably established by the passionate use of his javelin when wholesale immorality threatened the camp of Israel at Shittim, and the single-handed bravery of his faith "was reckoned to him for righteousness, from generation to generation, for evermore" (Num. 25:7-8; Ps. 106:30-31).

But in Canaan, where he succeeded to the high priesthood, the fervent spirit of Phinehas in the cause of righteousness on the borders of Moab seems to have cooled after the death of Joshua. Though he was now the divinely appointed representative between God and His people, he was powerless to check the spread of idolatry and iniquity in the land. The salt had lost its savour. His remonstrances, if any, were as ineffective as the feeble protests of Eli, a later high priest, to his sons against their scandalous behaviour at the very door of the tabernacle in Shiloh (1 Sam. 2:22-25). The priesthood was as corrupt as the people at large; alike they sinned grievously against God and man, and were not ashamed.

Totally insensible to the Lord's word and to the weeping of the people at the door of the tabernacle, an Israelite man boldly brought a Midianite woman to present her before the congregation (v.6). But Phinehas, the grandson of Aaron, did not even argue with him. He immediately took a javelin and went into the tent where they had gone and killed both of them. This certainly was not murder, but obedience to the Lord, and consistent with Old testament law, requiring judgment without mercy in such cases. Of course under grace God does not require any such penalty, though the sin of association with idol worship is just as abhorrent to Him now as it was then.

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 in the which tenderness to man becomes unfaithfulness to God; and it is of the utmost importance to be able to discern such moments. The prompt acting of Phinehas saved the whole congregation, glorified Jehovah in the midst of His people, and completely frustrated the enemy's design. Balaam fell among the judged Midianites; but Phinehas became the possessor of an everlasting priesthood.

(5) The sentence upon Eli and his house is now pronounced. Of "the man of God" who now comes forward to utter it we know nothing more, — not even his name. The sentence is a decree of degradation for degradation, with the cutting off of Hophni and Phinehas, the chief offenders. God would raise up for Himself a faithful priest to walk before His anointed, — a second intimation of the coming kingdom. Joshua had stood before Eleazar (Num. 27:21); and, for the time, the high priest had had the foremost place in Israel. This is to be changed, and even the "faithful priest" is to walk before the king. Priesthood has failed to maintain the link between God and His people. Now the king is to be the link, although he, too, will fail and pass: only the "threefold cord" of prophet, priest, and king, as found in Christ, will not be broken; and power put into His hand cannot fail or be forfeited any more. Toward this all these types point, though Christ is not directly spoken of here. The "faithful priest" was raised up in Zadok, as the representative of the line of Phinehas and Eleazar: Eli was a descendant of Ithamar, Aaron's fourth son, and not of Eleazar, who thus for a time had lost the high-priesthood promised to Phinehas forever (Num. 25:13.) Phinehas has thus the promise fulfilled to him, as it were, in resurrection and abidingly: in the kingdom yet to come, the sons of Zadok will again keep charge of the sanctuary. (Ezek. 44:15.)

One thousand men from each tribe were recruited for this attack (v.5). But it was not a warrior like Joshua who led them, but "Phinehas the son of Eleazar the priest" (v.6). He had shown himself faithful to the Lord in his prompt killing of a man of Israel and Midianite woman who had brazenly come together into the midst of Israel (Num.25:6-8). Priestly work may generally be connected with grace and intercession, but the holiness of priesthood also requires firm judgment of evil, so that Phinehas was an appropriate leader in this case.

Joshua 22. The warriors of the two and a half tribes, who had crossed the Jordan to aid in the conquest of the land on the west, were dismissed to their possessions on the east of Jordan, with the blessing of Joshua. These tribes staying on the east led to difficulty. By the border of the Jordan they built a great altar 'to see to;' which they afterwards described as a witness that they had part in Jehovah. They were beginning to feel the consequences of having fallen short of God's calling, and of taking lower ground. The tribes on the west feared that the altar had been built in separation from the worship of Jehovah, and sent princes with Phinehas the priest to protest against it, but on hearing the explanation given, they were satisfied that the tribes on the east were faithful in heart.

Here is the proof of the time when all this occurred. It has been already said to have been an early fact in the history of the "Judges," and not chronologically near the close of the book. The evidence is stated here very clearly. Phinehas, we know, was alive during the days of the wilderness, being the leader against Midian before Moses died, and one of those that crossed the Jordan. Yet he is still alive when the tragic deed was done which had nearly uprooted the tribe of Benjamin in its results. "And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days, saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And Jehovah said, Go up; for tomorrow I will deliver them into thine hand." They had been at length brought down to their right place before God; they had taken the shame to themselves; the Lord had chastised them, and they had needed and deserved it righteously. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul; and so it was that the men of Benjamin were utterly smitten and well-nigh exterminated.

Son of Eli the priest. He and his brother Phinehas also acted as priests; but their sin was very great both respecting the offerings of the Lord and as to their moral conduct. Their father reproved them, but did not restrain them. They accompanied the ark to the war with the Philistines and were both slain. 1 Sam. 1:3; 1 Sam. 2:34; 1 Sam. 4:4-17.