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Josue
3:1
And Josue rose before daylight, and removed the camp: and they departed from Setim, and came to the Jordan: he, and all the children of Israel, and they abode there for three days.
*H And Israel at that time abode in Settim, and the people committed fornication with the daughters of Moab,
Ver. 1. Settim, which had Abel, "mourning," prefixed to it, (C. xxxiii. 49,) on account of the slaughter of 24,000 of the Israelites, v. 6. 9. It was situated in the plains of Moab, near the Jordan, and was the last station of the Hebrews. C. — In this neighbourhood all the following transactions occurred, which are recorded, till the end of the Pentateuch. M. — Balaam, being convinced that the Hebrews would be invincible, as long as they continued faithful to God, advised the nations, who had sent to consult him, to let their daughters converse freely with the Israelites, but not to yield to their impure desires, unless they consented to offer sacrifice to their idols. C. — Thus they first captivated their hearts, and then subverted their understanding: For some rejecting a good conscience, have made shipwreck concerning the faith. 1 Tim. i. 19. H. — By the same method many have been drawn into heresy. W. — The counsels of an able but wicked man, are often followed by the most dreadful effects. That these women were sent by the Moabites, and also by the Madianites, (v. 6. 17,) instigated by the perverse counsels of Balaam, (C.) appears not only from the event being recorded in this place, but also by the express declaration of Moses, C. xxxi. 7. 8, and of the Apocalypse, C. ii. 14. Salien, Mic. vi. 5. H.
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Josue
22:17
Is it a small thing to you that you sinned with Beelphegor, and the stain of that crime remaineth in us to this day? and many of the people perished.
*H And Israel was initiated to Beelphegor: upon which the Lord being angry,
Ver. 3. Initiated to Beelphegor. That is, they took to the worship of Beelphegor, an obscene idol of the Moabites, and were consecrated as it were to him. Ch. — Heb. "Israel was attached, or married to Beelphegor," the sun, Adonis or Osiris, whom the psalmist (cv. 28,) styles, the dead, because the people were accustomed to bewail the death of Adonis every year, with great solemnity. C. — S. Jerom supposes this god "of opening, or nakedness," Beelphegor, to be the obscene Priapus. M. — The people fell by degrees into the depth of abomination. They first defiled their bodies with women, then their souls were contaminated by the sacrifices of their idols, till they began really to adore them, and even to consecrate themselves to their service, meaning to ratify their base apostacy from the true God. H. — Yet it is probable all those who were cut off by pestilence, were not thus initiated: but only those who were the princes or ringleaders, and who are sentenced to be gibbeted. Salien. — The mother of Asa, king of Juda, was not ashamed to preside over the mysteries of this obscene idol, (3 K. xv. 13,) which people worshipped by prostitution. Villalpand. S. Jer. in Osee iv. 9. T.
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Deuteronomy
4:3
Your eyes have seen all that the Lord hath done against Beelphegor, how he hath destroyed all his worshippers from among you.
*H Said to Moses: Take all the princes of the people, and hang them up on gibbets against the sun: that my fury may be turned away from Israel.
Ver. 4. People. Assemble the judges, and by their sentence, hang them who have been most guilty. Onkelos. — If any of the judges, or princes themselves, have gone astray, let them not be spared. H. — The Jews assert, that the malefactor was always killed before his body was hung on a gibbet; and that crucifixion was not known among them. But the contrary is asserted by many. It is not clear whether these criminals were hung by the neck, or crucified, after they had been first stoned, as guilty of idolatry, or whether they were fastened to the gibbet alive, for greater torment and disgrace. C. — Sun; publicly. See 2 K. xii. 11. M.
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Exodus
32:27
And he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour.
*H And Moses said to the judges of Israel: Let every man kill his neighbours, that have been initiated to Beelphegor.
Ver. 5. Judges, who had not been guilty. Sept. "to the tribes." The judges, and even private individuals, were thus authorized to exterminate the guilty, as the Levites had been before, Ex. xxxii. 27. While punishment was inflicted but slowly, and some perhaps of the more noble were spared, so that Zambri, even became more insolent. God began to supply the defect of his ministers, by sending the plague among the people, as Onkelos insinuates. H.
*H And behold one of the children of Israel went in before his brethren to a harlot of Madian, in the sight of Moses and of all the children of Israel, who were weeping before the door of the tabernacle.
Ver. 6. One, Zambri, v. 14. M. — Went in. Heb. "brought unto his brethren, or came...with a woman of Madian." Sept. "introduced one of his brethren to a Madianite woman." But the Sam. copy agrees with the Vulg.; and the ancient edition of the Sept. must have done so too, since the Fathers explain it in the same sense. Philo de vita Mos. Origen, &c. Josephus (iv. 6,) pretends, that Zambri had married the most noble Cozbi, and that Moses finding fault with such infractions of his laws, this prince of the house of Simeon, arraigned him publicly of cruel tyranny and imposture in thus imposing his own laws upon a free people, and that for his part, he would retain his wife and ingratiate himself with many gods, that he might discover the truth. Phinees heard this with just indignation, and following him to his tent, transfixed him with Cozbi, his wife, while those young men who were desirous of imitating his zeal, treated similar offenders in like manner. "God destroyed the rest by the plague, so that not less than 14,000 perished," as Epiphanius translates, omitting dis, or ten thousand, though many copies have only 23,000, which agrees with the number specified by S. Paul, if indeed he allude to this transaction. 1 Cor. x. 7. Philo observes, that Phinees slew the Israelite who had sacrificed to the idols, and was in the company of the harlot; and , "that 24,000 perished in one day." H. — Perhaps 1000 of the heads might be gibbeted, and 23,000 of the common people slain. D.
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Psalms
105:30
Then Phinees stood up, and pacified him: and the slaughter ceased.
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1_Machabees
2:26
And shewed zeal for the law, as Phinees did by Zamri, the son of Salomi.
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1_Corinthians
10:3
And did all eat the same spiritual food:
*H And when Phinees the son of Eleazar the son of Aaron the priest saw it, he rose up from the midst of the multitude, and taking a dagger,
Ver. 7. Dagger. Josephus translates romach, by romphaia, "a sword." Sept. by seiromasten, a long and sharp iron rod, like a spit, such as people use to try if any smuggled goods be concealed. H. — It denotes any sort of offensive weapon. C. — The Vulg. sometimes translates, a lance or spear. M.
* Summa
*S Part 3, Ques 60, Article 6
[II-II, Q. 60, Art. 6]
Whether Judgment Is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment.
Obj. 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority over those whom they punished; such as Moses in slaying the Egyptian (Ex. 2:12), and Phinees the son of Eleazar in slaying Zambri the son of Salu (Num. 25:7-14), and "it was reputed to him unto justice" (Ps. 105:31). Therefore usurpation of judgment pertains not to injustice.
Obj. 3: Further, spiritual power is distinct from temporal. Now prelates having spiritual power sometimes interfere in matters concerning the secular power. Therefore usurped judgment is not unlawful.
Obj. 4: Further, even as the judge requires authority in order to judge aright, so also does he need justice and knowledge, as shown above (A. 1, ad 1, 3; A. 2). But a judgment is not described as unjust, if he who judges lacks the habit of justice or the knowledge of the law. Neither therefore is it always unjust to judge by usurpation, i.e. without authority.
_On the contrary,_ It is written (Rom. 14:4): "Who art thou that judgest another man's servant?"
_I answer that,_ Since judgment should be pronounced according to the written law, as stated above (A. 5), he that pronounces judgment, interprets, in a way, the letter of the law, by applying it to some particular case. Now since it belongs to the same authority to interpret and to make a law, just as a law cannot be made save by public authority, so neither can a judgment be pronounced except by public authority, which extends over those who are subject to the community. Wherefore even as it would be unjust for one man to force another to observe a law that was not approved by public authority, so too it is unjust, if a man compels another to submit to a judgment that is pronounced by other than the public authority.
Reply Obj. 1: When the truth is declared there is no obligation to accept it, and each one is free to receive it or not, as he wishes. On the other hand judgment implies an obligation, wherefore it is unjust for anyone to be judged by one who has no public authority.
Reply Obj. 2: Moses seems to have slain the Egyptian by authority received as it were, by divine inspiration; this seems to follow from Acts 7:24, 25, where it is said that "striking the Egyptian . . . he thought that his brethren understood that God by his hand would save Israel [Vulg.: 'them']." Or it may be replied that Moses slew the Egyptian in order to defend the man who was unjustly attacked, without himself exceeding the limits of a blameless defence. Wherefore Ambrose says (De Offic. i, 36) that "whoever does not ward off a blow from a fellow man when he can, is as much in fault as the striker"; and he quotes the example of Moses. Again we may reply with Augustine (QQ. Exod. qu. 2) [*Cf. Contra Faust. xxii, 70] that just as "the soil gives proof of its fertility by producing useless herbs before the useful seeds have grown, so this deed of Moses was sinful although it gave a sign of great fertility," in so far, to wit, as it was a sign of the power whereby he was to deliver his people.
With regard to Phinees the reply is that he did this out of zeal for God by Divine inspiration; or because though not as yet high-priest, he was nevertheless the high-priest's son, and this judgment was his concern as of the other judges, to whom this was commanded [*Ex. 22:20; Lev. 20; Deut. 13, 17].
Reply Obj. 3: The secular power is subject to the spiritual, even as the body is subject to the soul. Consequently the judgment is not usurped if the spiritual authority interferes in those temporal matters that are subject to the spiritual authority or which have been committed to the spiritual by the temporal authority.
Reply Obj. 4: The habits of knowledge and justice are perfections of the individual, and consequently their absence does not make a judgment to be usurped, as in the absence of public authority which gives a judgment its coercive force. _______________________
*H Went in after the Israelite into the brothel house, and thrust both of them through together, to wit, the man and the woman in the genital parts. And the scourge ceased from the children of Israel.
Ver. 8. Parts. Ovid says, Lethifer ille locus, "That place where wounds so often deadly prove." Heb. kubbak, means a brothel-house just before, a bed, vault, cistern, belly, &c. Sept. translate, "through her womb." The plague, inflicted by God, instantly ceased, to shew the divine approbation of this exemplary punishment, and all were so much filled with terror and repentance, that it was no longer necessary for the judges to sentence any more to death. An effectual stop was also put to the spreading disorder of both carnal and spiritual fornication. H.
*H And there were slain four and twenty thousand men.
Ver. 9. Slain. Heb. adds, "in the plague," or pestilence sent by God, (Ps. cv. 29,) and in the punishments inflicted by the judges, "twenty and four thousand." H. — The tribe of Simeon, lying to the south, had given way to greater disorders with the Madianites; (C.) so that they were found to have 37,100 fewer than when they were numbered before. C. ii. 13. See C. xxvi. 14. H.
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1_Machabees
2:54
Phinees, our father, by being fervent in the zeal of God, received the covenant of an everlasting priesthood.
*H Therefore say to him: behold I give him the peace of my covenant,
Ver. 12. 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.
*H And the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
Ver. 13. Seed. A short interruption of 150 years (from Heli to Abiathar, of the race of Ithamar) may be accounted trifling in a duration of so many ages, during which the posterity of Phinees enjoyed this dignity. Phinees succeeded Eleazar, and had for his successors, Abiezer, Bocci, and Elsi. C. — Some add Zararias, Meraioth, and Amarias, upon whose death, 1157 years before Christ, Heli got possession, by some means, and was followed by Achitob, Achielech, and Abiathar, of the same family, till David joined Sadoc with the latter, and he was acknowledged sole pontiff on the rebellion of Abiathar. B.C. 1014. See Lenglet's tables. H. — We have no proof that the succeeding high priests were of a different family, (C.) till our Saviour's time, who re-united in his person the right both to the priesthood and to the kingdom of Israel for ever. See S. Aug. C. D. xvii. 6. H. — God did not promise that no interruption should take place. He only granted a perpetual right to the family of Phinees, (Cajetan) which they might forfeit by their misconduct. T. — He was certainly always disposed to comply with his promise, and really granted the effects of it to the posterity of Phinees, at least for almost 1000 years, even if we grant that the Machabees were not his lineal descendants, of which there is no positive proof either way. Thus, for ever, often denotes a long duration. Though Phinees was entitled already to the high priesthood, in quality of the eldest son of Eleazar, he had before no assurance of surviving him, nor of having a succession of children who might be capable of the high office, and free from every blemish; (C.) so that the promise made to him, was not only a ratification of his title, but a new and real benefit. H. — Zealous. The Jews allow any person to kill one who publicly, or in the presence of ten people, commits idolatry, sacrilege, fornication with a strange woman, and also a priest who, being unclean, approaches to the altar. This they call the judgment of zeal. Seld. Jur. iv. 4. Grotius ii. 20. This practice they authorize by the example of Phinees, Mathathias, &c. 1 Mac. ii. 24. Such liberty was carried to a great excess by the Zealots, in the last siege of Jerusalem; and it would be very criminal, where such a law is not in force. C. — Phinees was, however, either one of the judges, and thus gave an example of just severity to his fellow magistrates, or he was inspired by God to resent the public injury done to his name. It is never lawful to kill by private authority. Catec. Rom. p. 3. C. vi. 5. S. Thomas ii. 2. q. 60. 6. W. — Those who act under the influence of inspiration, must be very careful not to give in to any delusion; and the examples of holy persons who are mentioned, with applause, in Scripture, for having been the instruments of God's vengeance, will not authorize us to do the like, unless we can produce the like testimony. H. — Atonement, by averting the scourge of God, (v. 8. 11,) and by putting a stop to the corruption of the people, which might otherwise have greatly increased, if Zambri had escaped with impunity. C.
*H And the name of the Israelite, that was slain with the woman of Madian, was Zambri the son of Salu, a prince of the kindred and tribe of Simeon.
Ver. 14. Kindred. Heb. "of a chief house among the Simeonites," as Sur was of equal nobility, "head over a people, and of a chief house in Madian," v. 15. H. — He is styled king, and one of the five princes of the nation. C. xxxi. 8.
*H Let the Madianites find you their enemies, and slay you them:
Ver. 17. Madianites. God spared the Moabites for the sake of Lot (Deut. ii. 19,) and of Ruth, of whom David and Christ should be born. They were perhaps less guilty, but they did not escape due chastisement under David, 2 K. viii. 2. M. — The war against Madian was the last which the Hebrews waged in the lifetime of Moses. C. xxxi. H.