Sunday, November 5, 2017 Lesson: Numbers 25:10-13; I Samuel 2:30-36; Time of Action: The first part in 1405 B.C.; the second part in 1011 B.C.; Place of Action: The first part in Shittim; the second part in Jerusalem Golden Text: And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever (I Samuel 2:35). I. INTRODUCTION. God has made it clear in His Word that He is faithful. Even when His people disappoint Him, He remains true to His promise. When God sees a disobedient people, He looks for one person who will carry out His plan and who chooses His righteousness. He found Phinehas in the midst of an Israel that had fallen to idol worship. He also found Samuel who was serving Eli. Our lesson this week reveals the power of God s covenant in the face of mankind s failure.
II. LESSON BACKGROUND. Numbers chapter 25 reveals some of what happened to the Israelites during the last place they made camp before crossing the Jordan into Canaan, the Promised Land. This encampment was at Shittim where the people began to associate with the Moabites who were distant relatives to Israel (see Genesis 19:29-38), but were idol worshipers. This association led God s people to commit whoredom with the daughters of Moab (see Numbers 25:1). Not only did Israel join in with the Moabites in acts of sexual perversion, they also joined in the worship of the Moabite god, Baal-peor which means Baal of Peor. Of course, this made Jehovah very angry (see Numbers 25:2-3). The Moabites were also called the people of Chemosh (see Numbers 21:29) because Chemosh was their chief god. Those who worshiped Chemosh offered human sacrifices to this god (see II Kings 3:27). As a result of Israel s sin, God told Moses to kill everyone who continued to worship Baalpeor (see Numbers 25:4-5). But some Israelites continued in their sin as in the case of one Israelite named Zimri who was a prince or leader among the Simeonites. He had the nerve to bring a Midianite woman named Cozbi (see Numbers 25:14-15) into the camp and into his tent in the sight of all the people (see Numbers 25:6). When Phinehas (not the son of Eli), the grandson of Aaron (see Numbers 25:11) saw this, he went into Zimri s tent and killed him and the pagan woman he was with. This action by Phinehas turned away God s wrath causing God to end the plague that He had brought on the people in which twenty-four thousand died (see Numbers 25:7-9). In Numbers 25:10, God speaks to
Moses and this is where our lesson begins. III. THE PRIESTLY COVENANT (Numbers 25:10-13) A. Phinehas zealous for God (Numbers 25:10-11). 1. (vs. 10). Our first verse says And the Lord spake unto Moses, saying. After Phinehas, Aaron s grandson killed the Israelite and the Midianite woman (see Numbers 25:6-8), we are told that God spoke to Moses. 2. (vs. 11). In this verse, the Lord said to Moses Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. The Lord identified Phinehas as the son of Eleazar, the son of Aaron the priest. This indicates that Phinehas was the grandson of Aaron the priest and therefore he was also a priest. God went on to say that Phinehas hath turned my wrath away from the children of Israel. When Phinehas killed the sinning Israelite Zimri, and the Midianite woman, Cozbi, this caused God to turn His wrath or anger away from His people. The Bible teaches that sin angers God and His wrath must be
appeased or satisfied in some way. In other words, sin must be atoned for in order to satisfy God s anger. Here in this text, God s wrath as seen in the plague He brought upon His people, was atoned for, or satisfied by what Phinehas did. As a result, God ended the plague. God then said that the reason Phinehas killed the two people was because he was zealous for my sake among them. In other words, Phinehas had the same anger that God had, and he would not tolerate the worship of any God except the Lord. God also confirmed that Phinehas actions satisfied God s anger to the point that the Lord said I consumed not the children of Israel in my jealousy. It s interesting that the same Hebrew word translated zealous can also be translated jealous. The fact that Jehovah, is a jealous God (see Exodus 20:5) is clearly seen in His zeal or eagerness to protect His holy name. Phinehas demonstrated that same zeal or jealousy for God s name when his righteous anger prompted him to take action and kill both people who were dishonoring God s holy name by their sinful actions. Note: Phinehas the priest, grandson of Aaron, was the person most outraged by the sinful actions of the Israelite man and the pagan Midianite woman. On earlier occasions it had been Moses who made atonement for sinful Israel (see Exodus 32:30). But this time it was Phinehas who was both zealous and jealous for the honor of his God (see Numbers 25:13). We should be reminded that God delights so much in showing mercy that He is well pleased with those who are instrumental in turning away his wrath. This is the best service we can do for our people; and we may contribute something towards
turning away God s anger by our prayers, and by our efforts to bring the wickedness of the wicked to an end. B. Phinehas atonement for sin (Numbers 25:12-13). 1. (vs. 12). God continued to say in this verse Wherefore say, Behold, I give unto him my covenant of peace. As a result of Phinehas actions on behalf of the Lord, God told Moses to tell him that I give unto him my covenant of peace. Although the sinful act between Zimri the Israelite and Cozbi, the Midianite woman was committed before Moses and all the people, Phinehas was the only one who had the courage to act on his convictions in support of God s holy name. Therefore, God commended Phinehas by making a covenant of peace with him. 2. (vs. 13). In this verse, the Lord continued speaking to Moses saying And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. Here, still referring to the covenant of peace, God declared that he (Phinehas) shall have it (the covenant), and his seed after him. God also further describes this covenant as the covenant of an everlasting priesthood. This everlasting covenant of peace was also an everlasting priesthood. This covenant was first given to Aaron and his sons in Exodus 29:9, but now it
was confirmed to Phinehas. It is here called an everlasting priesthood because it would continue throughout the period of the Old Testament and then have its perfection or completion in the unchangeable, eternal priesthood of Jesus Christ (see Hebrews 7:23-24). Note: This covenant of peace or, the covenant of an everlasting priesthood was made to preserve peace between God and His people. Notice that the reward of the covenant came after the service. By executing justice upon Zimri and Cozbi, Phinehas made atonement for the children of Israel. Therefore, he and his descendants henceforth, as priests will make atonement for the people by offering sacrifices for their sins. Phinehas was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. The lesson for us today is that it is required that ministers should not only be for God, but they should be zealous for God. Ministers are required to do more than others for the support and advancement of the interests of God s kingdom among men (see Luke 12:48; I Corinthians 4:2). IV. THE PRIESTLY REBELLION (I Samuel 2:30-34). The second part of our lesson occurs more than 400 years later near the end of the time of the judges and just before Israel started having kings. I Samuel begins by introducing us to Elkanah and Hannah who would become the parents of Samuel (see I Samuel 1:1-2, 19-20). We are also introduced
to Eli s two sons, Hophni and Phinehas (see I Samuel 1:3). Elkanah had two wives, Penninah who bore him children, but Hannah had no children (see I Samuel 1:2). Because Hannah could not have any children, Penninah often made fun of her (see I Samuel 1:6) prompting Hannah to pray to the Lord for a male child. She promised that she would give him back to the Lord for as long as he lived (see I Samuel 1:9-11). The Lord heard and answered her prayer and she gave birth to a son and they named him Samuel (see I Samuel 1:12-20). After weaning Samuel, Hannah brought him to Eli the priest who was at the house of the Lord in Shiloh, where she kept her vow to God giving Samuel to the service of the Lord. In chapter 2, we have Hannah s prophetic prayer of thanksgiving to the Lord (see I Samuel 2:1-11). I Samuel 2:12 turns our attention to Eli and his sons Hophni and Phinehas describing them as sons of Belial or worthless men who knew not the Lord. Although Eli s sons were also priests, they were greedy and took the meat offered in sacrifice for themselves. If anyone refused to do as these two men demanded, they would threaten to take the meat of the offering by force (see I Samuel 2:13-16). Verse 17 makes the grim statement that the sin of the young men was very great before the Lord; for they abhorred the offering of the Lord. The sons of Eli also committed fornication near the place of worship (see I Samuel 2:22). Eli did rebuke his sons for their evil deeds, but they refused to repent and didn t listen to their father (see I Samuel 2:23-25). Not long after this, an unnamed man of God came to Eli and rebuked him for allowing his sons evil to go on. As high priest, Eli was responsible for what happened at the tabernacle (see I Samuel 2:28). Eli was also charged with honoring his sons above honoring the Lord (see I Samuel 2:29). The least Eli
could ve done was remove his sons from the priesthood, but instead he put up with their wickedness. For sure, we can t always stop evil, but we must do everything we can to restrain it. This is where the next part of our lesson begins. A. God s declaration to Eli (I Samuel 2:30). This verse says Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. The word Wherefore refers back to what the man of God said to Eli in verses 27-29 concerning how Eli had dealt with his evil sons. This unnamed man of God continued to say to Eli the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever. In other words, God was saying I did indeed say that your house (descendants) and the house (descendants) of your father Aaron would walk, or have the honor to continue in priestly service before Me forever (see Exodus 29:9). Then the Lord said but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. The phrase Be it far from me can be translated as God saying, It s ridiculous to think that you can continue what you re doing and still enjoy my blessing. With Eli knowing this, the Lord went on to say for them that honour me I will honour, and they that despise me shall be lightly esteemed. The priesthood among Aaron s
descendants would continue, but since Eli s sons had chosen to dishonor God by their evil actions and Eli by not acting, they would be removed as priests. God honors those who honor Him, but He brings disgrace upon those who despise or dishonor Him. Note: When a family experiences blessing and favor from the Lord for generations, it s easy to start to feel invincible as if we can do whatever we want to do and not reap God s judgment. This is very dangerous! The sons of Eli the priest, enjoyed great privileges as priest themselves, yet they defiled the house of God. They did whatever they wanted to do with young women even while they were supposedly serving in the tabernacle (see I Samuel 2:22). Because of the unfaithfulness of Eli s sons, God declared that He would judge Eli s family by removing them from the priesthood. B. God s declaration of distress (I Samuel 2:31-32). 1. (vs. 31). In this verse God said Behold, the days come, that I will cut off thine arm, and the arm of thy father s house, that there shall not be an old man in thine house. Still speaking through the unnamed man of God the Lord continued to say Behold, the days come meaning that the time will come when I will cut off thine arm, and the arm of thy father s house. The word arm generally refers to one s strength or authority (see Psalms 77:15; 89:10, 13). Here God was telling Eli that He
would strip him and his family of all their authority, so that they would have no more influence upon the people as they once had. One way that God would cut off the arms of Eli and his family from the priesthood would be that there shall not be an old man in thine house. Eli was already an old man (see I Samuel 2:22), so this statement refers to his sons. They would not live to grow old because they would die in an untimely manner (see I Samuel 4:10-11). Note: God told Eli that his sons lives would be shortened. Eli himself was an old man, but instead of using the wisdom, gravity, experience, and authority of his age for the service of God and the spiritual support of God s people, Eli had allowed the infirmities of age to make him slack in his duty. Therefore, God declares that none of his posterity or descendants will live to be old. 2. (vs. 32). In this verse God continued to say And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. A clearer translation of this verse is You will look at the distress of My house (the tabernacle), in spite of all the good which God will do for Israel, and there will never again be an old man in your house. The phrase thou shalt see an enemy in my habitation most likely refers to the invasion by the Philistines and their capture of the Ark of the Covenant (see I Samuel 4:11). Not only would Eli see enemies in the tabernacle here called my habitation, he would also envy all the wealth which God shall give Israel, but Eli and his family would be in need. In addition to all of this, God repeated again (see I Samuel 2:31) saying and there shall
not be an old man in thine house for ever. C. God declares death (I Samuel 2:33-34). 1. (vs. 33). The Lord went on to say in this verse And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. Here the Lord continued to describe all that Eli would suffer for his part in allowing his sons to dishonor God and the priesthood. God had declared in verse 31 that He would cut off the arm or strength of Eli and his descendants so that no one will grow old in his family. Because of His mercy, the Lord also stated that there would be the man of thine, whom I shall not cut off from mine altar. It is difficult to know exactly what God meant here, but Scripture reveals that the Lord may have been referring to another priestly descendant of Eli, named Abiathar. This is most likely the one that God said He would spare and not cut off from mine altar where the words mine altar refer to serving as a priest in God s house. When Saul was king and he was chasing David, the priests of Nob helped David by giving him food and Goliath s sword. When Saul heard about this, he accused all the priests of being against him and for David, and he commanded Doeg the Edomite to kill all the priests in Nob which were about eighty-five. However, Abiathar, Eli s greatgreat- grandson survived the massacre and escaped (see I Samuel chapter 22). Since he was the only priest that was
not killed, he was Eli s descendant whom God said I shall not cut off from mine altar. The phrase shall be to consume thine eyes, and to grieve thine heart probably refers to the distress Eli would suffer when he heard that the Philistines had taken the Ark of the Covenant and both his sons died in the battle (see I Samuel 4:17). Once Eli heard this, he fell off the chair he was sitting in and broke his neck and died (see I Samuel 4:18). Finally, the Lord then said to Eli in this verse, and all the increase of thine house shall die in the flower of their age. In other words, every descendant of Eli would die in the prime of life which is the meaning of in the flower of their age. Note: It s interesting, that some years later God s prediction in verse 33 came to pass. Abiathar the surviving priest of Eli s family, served under King Solomon, but he had supported Solomon s brother Adonijah to be king after David. When he fell out of favor with Solomon, he escaped death only because he had served David well. However, Solomon removed him from the priesthood so that he might fulfill the word of the Lord, which he spake concerning Eli in Shiloh (see I Kings 2: 22-27). Scripture helps us better understand how the priesthood was taken from Eli and his descendants. Aaron was the first high priest of Israel. He had four sons Nadab, Abihu, Eleazar and Ithmar. Nadab and Abihu were killed by the Lord because they put incense on the altar and offered strange fire before the Lord (see Exodus 10:1-2). Therefore, only Eleazar and Ithmar were left. The priesthood would continue through Eleazar until the time of Eli who was the first descendant in the line of Ithmar to hold the office of high priest. This office
remained in Eli s family until Abiathar was removed by Solomon (see I Kings 1:7; 2:26-27). Then the high priest s office was passed back again to the family of Eleazar in the person of Zadok (see I Kings 2:35). Returning the priesthood to the family, or house of Eleazar was part of the punishment which God pronounced against Eli in our lesson (see I Samuel 2:25-27) for his part in allowing his sons to profane the priesthood (see I Samuel 2:27-29). Some scholars think, and probably correctly that the removal of the descendants of Eli from the priesthood was fulfilled temporarily when Zadok, who descended from Eleazar, replaced Abiathar as high priest. But it will have its complete fulfillment with the total abolishing of the Levitical priesthood by the priesthood of Christ (see Hebrews 7:11-28). 2. (vs. 34). In this verse God said And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. At this point, the man of God told Eli that God would give him a sign to confirm that the prophecy concerning Eli would come to pass. The sign had to do with what would fall upon Eli s two sons, on Hophni and Phinehas. Then the Lord said that the sign would be that thy two sons, on Hophni and Phinehas; in one day they shall die both of them. This sign came to pass a little later when as mentioned before, the Israelites were at war with the Philistines (see I Samuel 4:1). The Israelites took the Ark of the Covenant with them thinking that its presence would give them the victory (see I Samuel 4:2-3). Still, Israel
was defeated and suffered a great slaughter (see I Samuel 4:10). In addition, the ark was captured, and Eli s two sons Hophni and Phinehas were killed (see I Samuel 4:11). Hophni and Phinehas had sinned together many times, and here it is foretold that they would die together both in one day, and they did. V. THE PRIESTLY PROMISE (I Samuel 2:35-36) A. God will find a faithful priest (I Samuel 2:35). God continued to say in this verse And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever. In the midst of all these prophecies against the house of Eli, we also see God s mercy promised to Israel. The Lord said And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind. There had been many priests in Israel and most of them took advantage of their position and were not faithful to the priesthood (see Jeremiah 32:32; Ezekiel 22:26; Micah 3:11). But God declared that the time would come when He would raise up a faithful priest, one that will do according to that which is in mine heart and in my mind. In other words, that faithful priest will serve the Lord and do whatever He tells him to do, not whatever he wanted to do like many priests had done. God also said and
I will build him a sure house meaning that the Lord would firmly establish his priestly house or dynasty. Because this faithful priest that God will raise up will do all that God wants him to do, God said and he shall walk before mine anointed for ever. This means that this faithful priest will minister to God s anointed or chosen people always. Note: This prophecy was fulfilled in a temporal or human manner when the priesthood was taken from Abiathar in the beginning of Solomon s reign and given to Zadok (see I Kings 2:27, 35) who was of the family of Eleazar. Zadok was faithful to Solomon s trust and the high priests were descendants of Zadok as long as the Levitical priesthood continued. However, the ultimate and complete fulfillment of this prophecy is found in the coming of Jesus Christ, the Messiah who is in every sense Prophet, Priest and King (see Psalms 110:1-7; Hebrews 5:5-10). He is that merciful and faithful High Priest whom God raised up when the Levitical priesthood was removed. Since Jesus did His Father s will in all things, God will build Him a sure house, the church, so that the gates of hell cannot prevail against it. B. God declares that Eli s posterity will become beggars (I Samuel 2:36). In our final verse God said And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests offices, that I may eat a
piece of bread. Finally, the Lord told Eli that And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread. This means that any descendants of Eli would come and crouch or bow before the faithful priest and beg him for a piece of silver and a morsel of bread because they wouldn t have any means to provide for themselves. They could no longer use the office of the priesthood for survival. Those who were descendants of Eli would also say to the faithful priest Put me, I pray thee, into one of the priests offices, that I may eat a piece of bread. In other words, they will be asking for a job among the priests so that they can have food to eat. Eli s sons were gluttons in every sense, but his descendants will become beggars. Note: The prophecy here is that Eli s descendants will beg for the smallest alms a piece of silver and a morsel of bread. Notice how this answered the sin of Hophni and Phinehas. Eli s sons wanted the best pieces of flesh from the sacrifices (see I Samuel 2:14-15), but their descendants will be glad to get just a piece of bread. In addition, their descendants will beg for any place in the office of the priesthood as they will say, Put me, I pray thee, into one of the priests offices. This may remind us of the request of the prodigal son to his father to make me as one of the hired servants (see Luke 15:17-19). As a result of the actions of Hophni and Phinehas and the inaction of Eli, their descendants would not have any place at the altar. But they would beg for any employment in the tabernacle, even if the work was hard and the wages small so that they might get bread.
Again, it is probable that all of this was fully accomplished when Abiathar, Eli s descendant, was replaced by Solomon, and he and his family were put out of office in the temple (see I Kings 2:26-27). Truly, man is unfaithful, but God is faithful and will keep His every word. VI.Conclusion. In this week s lesson, we have seen two examples of priests Phinehas, the grandson of Aaron (see Numbers 25:11) who was faithful, and Eli s two sons Hophni and Phinehas who were unfaithful. As believer-priests, we are to follow the example of faithfulness to our Lord. Faithfulness to God means that we are consistent in doing what we know we should do. We may not have a problem in being faithful in the big things of life, but the mark of true godliness is being faithful in the routine, everyday matters of life. We should take some time in prayer to make a covenant with the Lord to be more faithful in even the small things. Let s follow the example of Phinehas as our appropriate response to our faithful God. ***The Bible Expositor and Illuminator, Union Gospel
Press***