A TERRIBLE ATONEMENT
We see in this narrative—
I. THE NATION WHICH GOD HAD BLESSED, CURSED THROUGH ITS OWN SINS. The Israelites, impregnable against the curses of Balaam, succumb to his wiles. We discover parts of a plot. In the foreground are women (true daughters of Eve the tempter), alluring feasts, flatteries, idolatries. In the background we discern the malignant face of the covetous Balaam (Numbers 31:16; Revelation 2:14), and behind him his master the devil. Learn to discriminate the seen and unseen agents of temptation (Ephesians 6:12), and to guard against the devices of our diabolical foe (2 Corinthians 2:11; 2 Corinthians 11:14, 2 Corinthians 11:15). Sin did what Balaam could not do. The wrath of God, the plague on the thousands of Israelites, the execution of the ringleaders, follow in quick succession. Note the destructiveness of sin. Of every sinner it may be said as of Achan, "That man perished not alone in his iniquity." The guilt of the nation reached its climax in the shamelessness and audacity of the sin of Zimri. While shame, one of the precious relies of paradise, survives, there is more hope of restoration, but when shame is gone, sin is ripe for judgment (Jeremiah 5:7-9; Jeremiah 6:15). If God's wrath had continued to burn, the whole nation must have perished.
II. THE WRATH REMOVED BY A TERRIBLE ATONEMENT.
1. The essence of it was not an outward act, but a state of heart. It was Phinehas' zeal for God which made the act possible and acceptable. Just so in the atonement, of a very different character, made by the Lord Jesus Christ, the essence of it was the zeal for the will of God which prompted the obedience unto death, the offering of the body of Christ once for all (Hebrews 10:5-10).
2. The form of the atonement was a terrible manifestation of the righteousness of God in the prompt punishment of the two audacious transgressors. They expiated their crime by their lives. Phinehas' conduct, being inspired by godly zeal, is justified by God himself. Instead of being treated as a crime, it is regarded as a covering over of the nation's sin. Where that sin reached its climax, there it received such sudden retribution as to stamp it as an abominable thing which God hates. Zimri and his paramour are branded with eternal infamy, while Phinehas is rewarded by "the covenant of an everlasting priesthood." We learn thus that there is more than one way of making an atonement to God. In both cases it is by the manifestation of the righteousness of God (Romans 3:21, Romans 3:25), but in different ways.
1. By his holy wrath flaming forth against sin, whether immediately (e.g; Joshua 7:11, Joshua 7:12) or through the zeal of a man of God. The weeping of the people was not an atonement, for it did not manifest the righteousness of God as the act of Phinehas did.
2. By his righteous grace allowing another to interpose on behalf of sinners, to do or to suffer whatever God sees needful for a manifestation of his righteousness in the covering over of sin. Thus Moses (Exodus 32:30-33) and Paul (Romans 9:3) were willing to have made atonement, if possible. Thus the sinless Son of God did atone (Romans 3:21-26), and sin is covered not by the destruction of the sinner, but by the righteous pardon of penitents trusting the atonement of Christ.—P.