Read Joshua 22:13–15 again, but now in the light of Numbers 25. Why do the Israelites choose Phinehas as the head of the delegation to the two-and-a-half tribes?
Before giving full credit to the rumors of what might be perceived as a declaration of independence, the nine-and-a-half tribes, labeled twice as “the sons of Israel,” send a delegation to clarify the intent and meaning of the altar. The delegation consisted of Phinehas, the son of Eleazar the high priest, who would succeed Eleazar after his death (Josh. 24:33). Phinehas already has gained some visibility as the priest who put an end to the debauchery of Israel at Baal Peor (Numbers 25).
“Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand; and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel” (Num. 25:7, 8, NKJV).
Phinehas surely had some influence. The other emissaries were representatives of the nine-and-a-half tribes west of the Jordan, each being the head of a tribal family (literally, “head of his father’s house”), within the clans of Israel.
The delegation opens the indictment of sacrilege and rebellion with the official prophetic formula “thus says.” The distinction here is that it is not the Lord speaking but the “whole congregation of the Lord” (Josh. 22:16, NKJV). They launch the accusation that Israel committed trespass, treachery, and rebellion. The term “trespass” is the same Hebrew word that was used to describe Achan’s sin (Josh. 7:1) and appears several times in the first five books of Moses (for example, Lev. 5:15; Lev. 6:2; Num. 5:6, 12). The examples of Achan and Baal Peor serve as precedents: one for treachery and the other for rebellion. They also express the fear of the nine-and-a-half tribes that the act of building an unauthorized altar will lead to apostasy, idolatry, and immorality, which will incur the wrath of the Lord upon the entire nation of Israel.
We all have negative experiences from the past that will shape the way we deal with similar incidents in the future. How can God’s grace help to ensure that the tragedies of our past do not determine the way we treat our neighbors in the present?
Supplemental EGW Notes
At Balaam’s suggestion, a grand festival in honor of their gods was appointed by the king of Moab, and it was secretly arranged that Balaam should induce the Israelites to attend. He was regarded by them as a prophet of God, and hence had little difficulty in accomplishing his purpose. Great numbers of the people joined him in witnessing the festivities. They ventured upon the forbidden ground, and were entangled in the snare of Satan. Beguiled with music and dancing, and allured by the beauty of heathen vestals, they cast off their fealty to Jehovah. As they united in mirth and feasting, indulgence in wine beclouded their senses and broke down the barriers of self-control. Passion had full sway; and having defiled their consciences by lewdness, they were persuaded to bow down to idols. They offered sacrifice upon heathen altars and participated in the most degrading rites.
It was not long before the poison had spread, like a deadly infection, through the camp of Israel. Those who would have conquered their enemies in battle were overcome by the wiles of heathen women. The people seemed to be infatuated. The rulers and the leading men were among the first to transgress, and so many of the people were guilty that the apostasy became national. “Israel joined himself unto Baalpeor.” When Moses was aroused to perceive the evil, the plots of their enemies had been so successful that not only were the Israelites participating in the licentious worship at Mount Peor, but the heathen rites were coming to be observed in the camp of Israel. The aged leader was filled with indignation, and the wrath of God was kindled.
Their iniquitous practices did that for Israel which all the enchantments of Balaam could not do—they separated them from God. By swift-coming judgments the people were awakened to the enormity of their sin. A terrible pestilence broke out in the camp, to which tens of thousands speedily fell a prey. God commanded that the leaders in this apostasy be put to death by the magistrates. This order was promptly obeyed. The offenders were slain, then their bodies were hung up in sight of all Israel that the congregation, seeing the leaders so severely dealt with, might have a deep sense of God’s abhorrence of their sin and the terror of His wrath against them.
All felt that the punishment was just, and the people hastened to the tabernacle, and with tears and deep humiliation confessed their sin. While they were thus weeping before God, at the door of the tabernacle, while the plague was still doing its work of death, and the magistrates were executing their terrible commission, Zimri, one of the nobles of Israel, came boldly into the camp, accompanied by a Midianitish harlot, a princess “of a chief house in Midian,” whom he escorted to his tent. Never was vice bolder or more stubborn. Inflamed with wine, Zimri declared his “sin as Sodom,” and gloried in his shame. The priests and leaders had prostrated themselves in grief and humiliation, weeping “between the porch and the altar,” and entreating the Lord to spare His people, and give not His heritage to reproach, when this prince in Israel flaunted his sin in the sight of the congregation, as if to defy the vengeance of God and mock the judges of the nation. Phinehas, the son of Eleazar the high priest, rose up from among the congregation, and seizing a javelin, “he went after the man of Israel into the tent,” and slew them both. Thus the plague was stayed, while the priest who had executed the divine judgment was honored before all Israel, and the priesthood was confirmed to him and to his house forever.—Patriarchs and Prophets, pp. 454, 455.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.