I. ZEAL FOR GOD.

1. The occasion on which it was shown. The people were passing through great suffering, as is evident from the mention of the weeping crowd before the tabernacle, and the great number who perished in the plague (verse 9) - a number much exceeding that in the great visitation of wrath after the rebellion of Korah. God himself had sentenced the leaders of the people to a peculiar and shameful death. The people had sinned, it would seem, even beyond their usual transgressions, and now they are being smitten in a way utterly to terrify and abase them. Yet Zimri, a man of high rank in Israel, and Cozbi, a woman of corresponding rank among her own people, choose this moment to commit a most audacious and shameless act in the presence of weeping Israel.

2. The person who showed this zeal. Phinehas, son of Eleazar the priest, and the man who in due time would become priest himself. He might have said, "Is it laid on me more than on any one else to become executioner of Heaven's wrath on this daring couple?" or, "Doubtless the Lord will signify his will concerning them." But holy indignation becomes his guide, and he rightly judges that this is an instance of presumptuous sin deserving immediate and terrible retribution. He shows here the true spirit of the servant of God in an office such as that for which he was in training. Those who had to do with the tabernacle as closely as the Aaronic family thereby professed to be nearer God than others. And if their service was anything more than a hollow form, then when the honour of Jehovah was peculiarly in question it was to be expected that his true servants would be correspondingly indignant. What would be thought of an ambassador who should listen cool, unmoved, and unresenting to the greatest insults upon the nation from which he had come? The act of Phinehas was not that of a common Israelite; there was not merely indignation because of Zimri's callous indifference to the sufferings and sorrows of his brethren; he was zealous for the Lord. It was daring, shameless sin which provoked his wrath; it was as if he looked to heaven in going forth and said, "Against thee, thee only have they sinned." To be easily tolerant in the presence of great sins shows a heart far from right towards God. Mere cynical observations on the frailties and eccentricities of fallen human nature do not fall with good grace from the lips of the Christian, however much they may consist with the conduct of a man of the world.

3. The way in which the zeal was shown. A violent and extreme measure certainly, but we are not allowed to judge it. God has taken judgment out of our hands by unmistakably indicating his approval. We must. distinguish between the spirit of the act and the outward mode of its commission. If the spirit and essence of the act be right, then the mode is a secondary matter. The mode largely depends on the times. Criminals were punished in England only a few centuries ago in ways which would not be tolerated now. What is wanted is that we should emulate the zeal of Phinehas without imitating the expression of it. One might almost say, better run a javelin through sinners than have that easy-going toleration for sins which some show who call themselves godly. If God is worth serving at all, he is worth serving with zeal. Zeal according to knowledge must be as free from mock-charity and humility on the one hand as from bigotry on the other. The more men there are in the Church of the stamp of Phinehas the better. There are even harder things to be done now-a-days than to thrust javelins through shameless fornicators. It needs a pure and fervent zeal to take one's stand with the few, or even alone, against all sorts of worldly principles and practices prevailing in what ought to be God's kingdom through Christ Jesus. When Paul withstood Peter to the face because he was to be blamed, he did something quite as hard as if he had run a javelin through him.

II. THE RESULT. The plague was stayed. A strange difference in method, is it not, from that adopted on the occasion when Moses commanded Aaron to take the censer and stand in the midst of the congregation, making atonement for them? (Numbers 16:46). Why was not something of this sort done now? Did Moses feel that it would be of no use, or was his tongue mysteriously stayed from the command? It is plain that Jehovah felt his honour was seriously in question. The people had actually bowed before idols. The chosen race is disintegrating within sight of the promised land. The patriotism of the theocracy is dead. The shout of a king (Numbers 23:21) is not met by the answering shout of confiding and grateful subjects. They have utterly forgotten that God is a jealous God (Exodus 20:5). Stay I there is one man at least, and he, be it marked, in the priestly succession, who does show an adequate jealousy against these idols, so suddenly and ungratefully exalted over against Jehovah. It is the act of only one man; but the act of one man rightly moved, full of holy indignation, energy, and heroism, is enough to stem Jehovah's wrath. Mark, it is not said that Phinehas did this in order to stop the plague. The narrative is evidently intended to convey the impression that what he did was in holy indignation at the slight put upon Jehovah. But a righteous action is never wanting in good results. The zeal of Phinehas for Jehovah stood as an atonement for the monstrous disobedience of Israel.

III. THE REWARD. The result was in itself a reward. To a man of the stamp of Phinehas it must surely have been no small joy to see the plague stayed. May we not presume that even the leaders escaped their doom, as in a most comprehensive amnesty? But there is a specified reward beside. Phinehas has shown his fitness to wear Aaron's robes; nay, in a sense he has worn them, seeing he has made atonement. The real reward for every one faithful to his present opportunity is to enlarge his opportunity and give him more and higher service. He who has the joy of faithfulness in present and perhaps humble duties cannot have a greater joy than that of faithfulness in all of larger and more conspicuous service that may come before him. Our Lord himself, being zealous for his Father on earth (which the formal and professed custodians of the Divine honour were not), cleansing his Father's house from profane and even unrighteous uses, was advanced to still higher service in the glorious opportunities belonging to a place at God's right hand. Among men there is lamentable waste, humiliating and ridiculous failure, because men are so seldom proportioned to the offices they fill. The fit man in the great multitude of instances does not seem to get his chance. But in God's service every one really gets his chance. Phinehas got his chance here. Everything depended on himself. The act was the outcome of his honest, fiery, devoted, godly heart. He had not to go to his father or to Moses, saying, "Think you I should do this thing?" If there is zeal in us, occasion will not be lacking. Phinehas had been required to show the zeal of the destroyer, and it proved to be also the zeal of the preserver. We have to be zealous for a God who is not only righteous and holy, and jealous of rivalry from any other god whatsoever, but also loving, and who desires not the death of a sinner. The zeal that can do nothing but protest, denounce, and destroy, God will never approve or reward. The becoming, fruitful, and praiseworthy zeal under the gospel is that which, following in the train of Paul, is all things to all men in order to save some. - Y.

I. THE SOURCE OF GODLY ZEAL The indwelling of the Holy Ghost. Grace in the heart must break forth.

II. GODLY ZEAL HAS ITS SEAT IN THE HEART.

III. MARK THE OBJECT OF HOLY ZEAL. Good works. It is the fervour of heavenly benevolence.

IV. TRUE ZEAL IS BLENDED WITH KNOWLEDGE. To enlighten ourselves, we must have light ourselves.

V. ZEAL IS FORGETFUL OF SELF.

(The Study.)