Civil Government: Magistracy, Authority, and Romans 13: Christian & Civil Government

The Hallelujah of Confession - Part 13 of 16

Transcript: AI Transcript

Professor: John Weaver

Subject: Civil Government

Genre: Sermon

Dictation Name:

Date: 2000-08-20

Synopsis: John Weaver continues his series on Psalm 106, focusing on verse 30 and the account of Phinehas in Numbers 25. He refutes modern misinterpretations that use Phinehas as a justification for vigilante violence, emphasizing that Phinehas acted as a public person with divinely ordained authority, not as a private individual. The sermon explains the doctrine of interposition, distinguishes between public and private persons regarding the taking of life, and applies these principles to self-defense, vengeance, and the role of civil magistrates.

[John Weaver] Psalm 106, and also go ahead and turn to Numbers 25. Psalm 106 and Numbers 25. And let's begin by reading verses 28 through 31. Psalm 106, beginning there at verse 28. The scripture says, They joined themselves also unto Baal Peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions, and the plague break in upon them. Then stood up Phinehas and executed judgment, and the plague was stayed.

[John Weaver] And that was counted unto him for righteousness unto all generations forevermore." Now let me just stop there before we turn to Numbers chapter 25. Let me just refresh the minds of you who We're not here in the last week or so and for our visitors and let them know what I've been doing But I've been preaching a series on Psalm 106 Entitled the hallelujah of confession. This is the first psalm that begins with praise ye the Lord hallelujah and the whole content of this psalm is dealing with the confession of sins and And let me just tell you that the impact of this psalm is to teach us and show us that the sins of the fathers are really still with us today. And I have been dealing with this. This is the 13th week in a row now, and we're actually down to verse 30 this time. And very quickly, let me just tell you the first 5 verses gives us 4 reasons why we should praise the Lord. Verse 6 is a general confession.

[John Weaver] And then verse 7, he begins to specifically confess sins. Ignorance and ingratitude in verse 7. Forgetfulness and impatience in verse 13. Envy and insurrection in verse 16. Idolatry and insolence in verse 19. In verse 24 you have despisement and disbelief. And now we're down to verse 28 where we're dealing with the sin of Belpior. Let me just mention, and briefly, Belpior is a specific sin that is dealt with in Numbers 22 through 24, actually 25, which we're still on today. But Baal Peor was where the children of Israel actually, for the first time, worshipped a foreign god.

[John Weaver] Now, they were guilty of idolatry before, but their idolatry was an idol of their own making. But now they're worshipping a foreign god. And the Bible says that Israel joined himself unto Baal Peor. I'm not going to preach the sermon that I gave you last week, but let me just tell you, the impact of the word joined literally is this. They were initiated into the mystery of religion.

[John Weaver] And I dealt with that and showed you that the power of secret religions is they promise you knowledge that is not available to anyone else. They promise you power, they promise you control, etc. And literally, the Israelites were seduced into being initiated into a secret religion. Thus, they had to turn their backs upon the One True and the Living God. And the Bible says they ate the sacrifices of the dead, that is, to a dead idol who was no God at all and had absolutely no life any.

[John Weaver] Now today, because of that sin, God pronounced the death penalty against all of those who were involved in that particular sin. And when you look at verse 28, They joined themselves under Baal Peor and ate the sacrifices of the dead. That's the sin. Thus, they provoked him to anger with their envisions and the plague break in upon them. And here we are today in verse 30, then stood up Phineas and executed judgment. And so the plague was stayed and that was counted on him for righteousness unto all generations forevermore. Now, if you would turn in your Bibles to Numbers chapter 25, and let me just take a few moments and read what Phineas did. Notice if you would, Numbers 25, verse one, and Israel abode in Chittim and the people began to commit whoredom with the daughters of Moab. and they call the people of the sacrifices of their gods and the people did eat and bowed down to their gods and Israel joined himself on the bail for and the anger of the Lord was kindled against Israel and the Lord said to Moses, take all the heads of the people and hang

[John Weaver] them up before the Lord against the son that the fierce anger of the Lord may be turned from Israel. And Moses said unto the judges of Israel, Slay ye every one of his men that were joined unto Baal Peor. And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phineas the son of Eleazar, the son of Aaron the priest, saw it, he rose up 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 belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand. And the Lord spake unto Moses, saying, Phinehas, the son of Eliezer, 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 consume not the children of Israel in my jealousy.

[John Weaver] Wherefore say, Behold, I have given him my covenant of peace. 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.

[John Weaver] Now the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Silu, a prince of the chief of the house among the Simeonites. And the name of the Midianite woman that was slain was Cosby, the son of Zur, and he was the head of a people in the chief house in Midian. And the Lord spake unto Moses, saying, Vex the Midianites, and smite them, for they vex you with their wiles. Wherewith they have beguiled you in the matter of Peor, and in the matter of Cosby, the daughter of Prince of Midian, their sister, who was slain in the day of the plague for Peor's sake."

[John Weaver] Now, Numbers 25 is a very important passage, and it's important in this sense. because it has been literally misconstrued and misinterpreted and in recent days has been used to teach lawlessness, wickedness and rebellion. The context has been ignored. The historicity of the text has been perverted and the scope of the text has been twisted for personal gain and wickedness.

[John Weaver] Now, some of you may or may not have been aware of the fact But there have been individuals in recent years that have committed acts and excused acts of murder, mayhem, bank robberies, and other heinous crimes on the basis that they were Phineas priests. Literally, some have stated orally and in print that a Phineas priest may act unlawfully lawfully. That's a contradiction in terms of what they are saying is this, that it is lawful for a Phineas priest to commit unlawful acts or acts that would be considered otherwise unlawful.

[John Weaver] But the Bible says in first John three and verse four, whosoever committed sin transgressed also the law, for sin is the transgression of the law. Let me just state it very plainly. It is never right to violate the law of God. There is no lawful way that an individual can commit an unlawful act. And when I say an unlawful act, I'm not necessarily talking about man's laws. I'm referring to God's laws. I want to just read to you from a book that I have in my possession some of the things that have happened. And I want you to listen to some of the comments that have been made concerning a Phineas priest.

[John Weaver] Here is one comment by one author. He says, as the Kamikaze is to the Japanese, as the Shiite is to Islam, as the Zionist is to the Jew, so the Phineas priest is to Christendom, And then he says only the fool ignores the Phineas priest of God. Well, everybody knows what a kamikaze pilot was. Everybody knows what a Shiite Muslim is and a Zionist. They're the ones that will push any act to accomplish their goal.

[John Weaver] Their philosophies is simply this. The end justifies the means. But let me continue. In Denver, Colorado, an anti-Christian radio announcer stepped from his Volkswagen and was greeted with a hail of gunfire. In North Carolina, men entered a homosexual porno parlor, shot the occupants, and burned the parlor down to the ground. In the Midwest, interracial couples jogging together fell one after another before the carefully spaced shots of a distant sniper. In Seattle, a bomb exploded in a porno movie theater.

[John Weaver] In Washington state, a Brinks car is held up and money taken to finance further acts of wickedness. In Louisiana, Vietnamese fishing boats are set aflame. In Chicago, a pedestrian draws a pistol and shoots down to assailants. In D.C., a white prostitute and her black pimp are found shot to death. It makes little difference whether you agree or disagree with Athenaeus' priesthood. It's important that you know that it exists, is active, And in the near future, it may become a central fact in your life.

[John Weaver] So here's what they're saying. Basically, if you claim to be a Phineas priest, then you have the right to kill, murder, maim, whatever. In fact, here's a quote from another author, and this makes it exceedingly plain. For lack of a better term, the Phineas priest is God's commando. Basically, that Phineas was given a license to kill. Sounds like James Bond, doesn't it? Well, the question that you've got to ask is this. Who in the world was Phineas? And it is true that Phineas executed some individuals that needed executing. And when he executed those individuals, he acted righteously. But you still have to ask some questions. Was Phineas a private person or was he a public person?

[John Weaver] I'll explain those terms later. Secondly, was his situation unique or is it to be applied universally? And the third question you must ask, is it possible to have or to be a Phineas priest today? Now the word Phineas literally means mouth of brass. You've got to remember that Phineas was the son of Eleazar, who was the son of Aaron. So Phineas, then, was no ordinary individual. He was in the high priestly line.

[John Weaver] Now, as priest, he was the one sent by Moses in the expedition against the Midianites. For instance, look in your Bibles to the book of Numbers, chapter 31 and verse 6. When Moses sent the army out against the Midianites, the Bible says that Moses sent them to war, a thousand of every tribe of them, and Phineas, the son of Eleazar, the priest to the war, with the holy instruments and the trumpets to blow in his hand.

[John Weaver] Of course, priests participated in battles. They had a very important part. Because most of the Levites were musicians and in God's battles, usually the musicians led the way they preceded the fighting men, so to speak. Now, a lot of the Levites fought as well. But the point is, here was Eleazar the priest. Phineas the priest, the son of Eleazar, being sent out with the Israelites to fight the Midianites.

[John Weaver] If you will turn in your Bibles to 1 Chronicles 9 and verse 20, 1 Chronicles 9 and verse 20, you will find that he was also the leader of the Korahites. In fact, let's read verse 19. and 20 1st Chronicles chapter 9 verse 19 and shall of the so-called the son of a bias at the soft corn is brethren of the house of his father, the core heights were over the work of the service keepers of the gates of the tabernacle and their fathers being over the host of the Lord, that is the army of the Lord, were keepers of the entry, and Phineas, the son of Eleazar, was the ruler over them in time past, and the Lord was with him. So here then is Phineas, who was the ruler over these individuals, who were not only soldiers, but they were guardians of the tabernacle as well. May I point out the fact that when Aaron died, Eliezer, his son, succeeded him as high priest. When Eliezer died, Phineas, his son, succeeded him as high priest as well.

[John Weaver] It was also Phineas that gave the decision to fight in the book of Judges chapter 20 and verse 28, and it was also finished by the way it was sent to those tribes in Joshua chapter 22, Ruben, Gad, and the half-tribe of Manasseh when they had built the altar and that they called it and just simply which means a witness and it was not necessarily to sacrifice on. So you find that Phineas was quite an individual.

[John Weaver] He was indeed a priest. He was the head of a certain number of the core Heights. He was the man that was sent to initiate wars and so very clearly Phineas would have to be classified as a public person and not a private person.

[John Weaver] Now let me explain just a little bit. I'll hit more on it later. What do I mean by a public person? By a public person I mean that he was invested with an office and authority. It was God who ordained the office. And it was God who established the divine authority. Moreover, you've got to remember something else about priests. You see, in the Bible, a lot of the priests were judges. And many times in the Bible, you will find priests even associated with judges.

[John Weaver] For instance, look in your Bibles to the book of Deuteronomy, chapter 16. And verse 18, let me just show you several passages. Deuteronomy 16 and verse 18. Look what God says. God tells Moses judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee throughout the tribes, and they shall judge the people with just judgment. Now, If they're going to judge with just judgment, that means they must know the law of God. May I ask you, who was it that was given the task of teaching the law of God?

[John Weaver] It was the Levites, who were priests. Now, look in Numbers chapter 21 and verse 5. Look what God says concerning the priests, just to show you that they are associated with the judgment. Deuteronomy 21 verse 5, God says, And the priests, the sons of Levi, shall come near. For them the Lord by God hath chosen to minister unto him and to bless in the name of the Lord.

[John Weaver] Watch, and by their word shall every controversy and every stroke be tried. Sounds to me like the priests were judges as well. For by their word was every controversy and every stroke to be tried. If you look back to Deuteronomy 19 and verse 17, note if you would please, then both the men between whom the controversy is shall stand before the Lord, before the priests and the judges, which shall be in those days. So evidently, some of the priests were judges and or at least closely connected with them.

[John Weaver] Now, let's go back to Numbers chapter 25, because we've got to ask a question. I'll try to develop this just a little more in a moment. But here is a man of the tribe of Simeon. His name was Zimri. And he brings a Midianitish woman by the name of Cosby into the camp, takes her into the tent, and is in the act of committing fornication. Phineas, the priest, takes up a javelin, runs into the tent, and executes both the man and the woman. Now, here is my question. Was Phineas acting as a private person or was he acting as a public person? Let's ask this another way. Did Phineas act on his own initiative? Did Phineas act independently? Did Phineas just automatically decide, well, that man and that woman needs to be killed and I'm going to kill them?

[John Weaver] You know I've often said I'm really thankful that I'm not God because I think of a lot of people that need to be killed and then I get to thinking You know, I might be one of them. So I'm kind of glad God is gracious and God hadn't given me that power and that authority. But the question is, did he just say, those are two people need to be killed and I'm going to kill them?

[John Weaver] And the answer is absolutely no. He did not act independently, nor did he act on his own initiative. What do I mean by that? Look in Numbers 25 and verse 4. Look what the Lord said. And the Lord said unto Moses, Take all the heads of the people and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel." What has God done? God has communicated unto Moses that those who had joined themselves unto Baal Peor were to be executed. May I remind you who Moses was? Moses was not only a prophet, Moses was also the highest civil authority in the land at that time. For instance, if you look in your Bibles, whole Numbers 25, we're coming right back there, but turn to Numbers chapter 33 and look at verse 5. In fact, we'll read verse 4 just so that you can see Moses is in the context. Deuteronomy chapter 33 verse 4, look what the Bible says, Moses commanded us a law, even the inheritance of the congregation of Jacob, and he, Moses, was king in Jeshurun when the heads of the people and the tribes of Israel were gathered together.

[John Weaver] Isn't that interesting? So Moses then was king in Jeshurun. So he was not only a prophet holding a spiritual office, He was also the highest civil leader in the land, holding a civil and a judicial office, because he was king in Jerusalem.

[John Weaver] Now, here's what God has said. God has said, Moses, I want every one of them killed. What did Moses do? Look in verse 5. Numbers 25, verse 5. And Moses said to the judges of Israel, Slay ye every one of his men that were joined unto Baal Peor.

[John Weaver] Now, here the highest civil ruler of the land now has communicated to the lesser magistrates what the penalty and the punishment is to be for those who join themselves in the bale field. Death. So Moses said, look, God said there to die. I'm passing the sentence on down to you. It's your responsibility as a judge to execute everyone that has joined himself under Baal Peor. Now, look, if you would please.

[John Weaver] At verse six, and behold, one of the children of Israel came and brought unto his brethren a millionaire woman in the sight of Moses. and in the sight of all the congregation of the children of Israel who were weeping before the door of the tabernacle of the congregation. Now, I want you to note the phrase, the whole congregation, or all the congregation of the children of Israel. Then notice, if you would, who were weeping before the door of the tabernacle of the congregation. Now, when you see the phrase, the congregation of Israel, It does not refer to every flesh and blood individual that was alive. The phrase, the congregation of Israel, has reference to the judicial, to the civil leaders. Very clearly, not every Israelite could have gotten in front of the door of the tabernacle. So what it means is the rulers, the elders, those who held offices were there before the door of the tabernacle weeping. Now, why were they there weeping?

[John Weaver] Well, let me ask you a question. What would you do If some of your good friends and maybe relatives were dropping dead like flies around you because the plague had broken out and you had just gotten an order from God through Moses that you're to hang those people that you know. I don't know why these people were there weeping. Maybe they were so broken up emotionally. Maybe they were so drained emotionally, they could not function. I have seen people, I know people personally, who have lost loved ones, husbands, wives, children, that have wept and wept and have drained themselves so emotionally, They can't even move. They can't function. They're like zombies.

[John Weaver] In fact, I want you to hold Numbers 25, but look in your Bibles to the book of Joel. Daniel, Hosea, Joel Amos. Look in the book of Joel, chapter 2. I do not know why these people were weeping. Maybe it was because of their friends and loved ones. I don't know. Maybe it was because of the wickedness of the sins. Maybe it was because God's glory had been tarnished and attacked. Look in Joel chapter 2 verse 17.

[John Weaver] Here's a scripture that says, Let the priests, the ministers of the Lord, weep between the porch and the altar and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathens should rule over them. Wherefore should they say among the people, Where is their God? So here's a passage where God says, Let the priests, let the rulers weep and say, God, spare your people.

[John Weaver] Maybe that's what they were doing. I don't know. The Bible doesn't say. All the Bible says is they were there weeping before the door of the tabernacle and either they were unable or unwilling to act. And when Zimri brought Cosby into the camp, now you talk about flaunting your sin. You're talking about a flagrant violation of God's word and God's law. He was a man so unashamed of his wickedness.

[John Weaver] He took this Midianite woman into his tent. Everyone knew what was going on. Everyone knew. And so Phineas said, I'm going to take care of the situation. Everyone else may be unable to function, but I am. And he took the javelin and thrust them through.

[John Weaver] Now, listen to this because it's very important that you understand it. This is the doctrine of interposition. The doctrine of interposition. Phineas may not have been the highest of the priests. He may not have been even the highest of the civil officers. But what is the doctrine of interposition? Listen carefully. The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties that a lower magistrate who is duly elected and has the authority and the power may step in and take over and carry out the functions of that office that the higher magistrate would not carry out.

[John Weaver] Let me put it to you plainly. Here's the doctrine of interposition. Please don't laugh. I'm not trying to be funny. And I know the unlikelihood of this occurring, but I'm still describing you the doctrine of interposition. You know, civilly speaking, who should be leading this nation back to God and righteousness and dealing with corruption and wickedness? Civilly speaking, who should be doing it? Bill Clinton. Now, I know he's not. I know he's wicked in and of himself.

[John Weaver] But if he won't do it, then Al Gore should. If Al Gore won't do it, then the Speaker of the House should. You see what I'm saying? If the Speaker of the House won't do it, then the individual congressman, after maybe the quip, You know, whatever the order is there. If they won't do it, the governors of the state ought to do it. If the governors won't, the lieutenant governors should. If the lieutenant governors won't, then the speaker of the state houses should. If they won't, then the state legislators ought to do it. If they won't do it, then you go to your county government. If the county government won't do it, then you go to the city government. You see what I'm saying?

[John Weaver] Here's the doctor of interposition. When a higher magistrate fails to fulfill the functions of his office, a lower magistrate may step in and do so. And if you've not read this, In my first book, The Christian Civil Government, I challenge you to go back and read that seventh chapter, especially where I deal with the pastor as a magistrate, because you're going to find that during the American War for Independence, when the king had all of his officers

[John Weaver] over here, then the people then followed the pastors. who are magistrates, by the way, spiritual magistrates, but they are still magistrates.

[John Weaver] Now, the point is, Phineas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him. And since some of the higher magistrates were not acting, he knew what needed to be done. It had already been communicated to him what the will and the word of God was.

[John Weaver] It had come down the proper channels. And so he then acted.

[John Weaver] Now, I want you to note in Psalm 106, hold on verse 25, we're coming right back there. But look in Psalm 106 and verse 30, and notice if you would what the word is. Psalm 106 verse 30. Then said Athenius and executed what? Judgment. He executed judgment. Now the word judgment, is variously translated in the Bible. Sometimes it refers to prayer, but it means to intervene or to judge officially or judicially. So what Phineas did, according to Psalm 106 and verse 30, he executed a judicial act.

[John Weaver] He was carrying out the functions of an office. Now go back to numbers 25 and verse 11 just to demonstrate once again, he was not acting individually. He was not acting independently. Some I'm sorry, numbers 25 verse 11. God says, Phineas, the son of Eleazar, the son of Aaron, the priest, hath turned away my wrath, away from the children of Israel, while he was zealous for my sake among them. God says what he did, he did for my sake. Look in verse 13. And he shall have it in his seat after him, even the covenant of an everlasting priesthood, because he was zealous for his God. Not acting independently. Note, if you would, and made an atonement for the children of Israel.

[John Weaver] And the word atonement is the Hebrew word kaphar, which means to cover, to expiate, or to placate. So these terms demonstrate very clearly that all Phineas was doing was carrying out the functions of his priestly office. He was not acting independently, nor was he acting out of revenge, or frustration, or maliciousness. I want you to compare two passages. I want you to look at Numbers 25, since you're there, but go ahead and find Numbers 16. Okay? Old Numbers 25. Go ahead and find Numbers 16.

[John Weaver] And let me show you a comparison. In Numbers 16, God has sent another plague upon the children of Israel because of their sin and their wickedness. They're murmuring against Moses and Aaron and against God. And let's read verse 47. Number 16, verse 47, and Aaron took as Moses commanded and ran into the midst of the congregation. Behold, the plague was begun among the people. And he put on incense and made an atonement for the people. Watch. And he stood between the dead and the living, and the plague was stayed. So here's Aaron now.

[John Weaver] He puts on the sacrifice. He takes the incense, and he runs between the dead and the living, and the plague stays. The plague stops. He stood.

[John Weaver] Now, look in Numbers 25 and verse 7. And when Phineas, the son of Eleazar, the son of Aaron, the priest, saw it, he rose up from among the congregation. He rose up. Here's the picture, then, of a righteous man rising up from the midst of an inactive multitude to carry out the functions of an office which God has ordained. Now, these two Scriptures that I just gave you for a strong contrast, because on the one hand, in Numbers chapter 16, you have Aaron standing with incense, with a true priestly heart, making atonement. And Phineas, on the other hand, a minister of righteous vengeance, turning away wrath by striking out and executing God's judgment. Now listen, Aaron makes an atonement By saving life. And Phineas makes an atonement by taking life.

[John Weaver] I'm not trying to be ugly. And I'm not trying to be smart. But what God is saying is some folks need to be killed. You see what I'm saying? Aaron stayed the plague by standing between the dead and the living. He was saving life. He made an atonement by saving life. Thineas made an atonement by taking life. Now, listen to me. Listen. Here's a very important principle.

[John Weaver] The destruction of the wicked is the preservation and the salvation of the righteous. The destruction of the wicked is the preservation and the salvation of the righteous. I want you to turn in your Bibles to Deuteronomy chapter 19. Let me just point this out. You see, there are so many people that do not understand the reason behind the death penalty in the Bible. And the death penalty is indeed biblical.

[John Weaver] But let me tell you how it works. God has it ordained very simply. If the wicked die, the righteous live. If the wicked live, the righteous die. Or let me put that another way, if the wicked live, society dies. Look what God says in Deuteronomy chapter 19 beginning there verse 11. We're going to come back and read two other verses in just a moment. Deuteronomy 19, verse 11. God said, but if any man hate his neighbor and lie and wait for him and rise up against him and smite him mortally that he die.

[John Weaver] Here's a premeditated murderer and flee them to one of these cities that is a city of refuge. Then the elders of his city shall send and fetch him from this and shall deliver him into the hand of the avenger of blood that he may die. Look what God says. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee." How do you put away the guilt of innocent blood? By slaying the wicked.

[John Weaver] Now if you'll look back please to verses 9 and 10. God says if thou shalt keep all these commandments, Deuteronomy 19 verse 9, if thou shalt keep all these commandments and do them which I command thee this day to love the Lord thy God, to walk ever in his ways, then shalt thou have three cities more unto thee besides these three that innocent blood be not shed in the land which the Lord thy God giveth thee for an inheritance and so blood be upon thee.

[John Weaver] Now, let me tell you something. When innocent blood is shed, blood is upon us. What happens when those whom God condemns to death are allowed to live? They inevitably murder someone else. And thus blood is brought upon the land. Look in Deuteronomy 21, verse 9. Deuteronomy 21, verse 9. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in your own eyes, Is that what it says? When you do what is right in the sight of the Lord.

[John Weaver] Well, Brother Weaver, I think that murderer needs to spend at least 15 years in prison. I don't. I think he needs to be hanged. Or shot. Or gassed. Or electrocuted. Because God says, whoever sheds man's blood, by man shall his blood be shed. It's just that simple.

[John Weaver] Now, the point I'm trying to make is this. When Phineas acted, he did act as a public person, not a private person. It is true. The wicked needed to die in Numbers chapter 25. And because the wicked died, the righteous lived. 24,000 people died. before Zimri and Cosby were executed. Let me distinguish for you between a private person and a public person. Here's an illustration that everyone can understand.

[John Weaver] I'll use myself as an example. Here I am in my home. I'm in my office studying. Alice is in the kitchen preparing a meal. And I hear her scream and shriek. And I jump up and I see a man standing in there attacking her. And I pull open a desk drawer and I get a pistol out,.357, and I just blow his head off. Call the sheriff. Sheriff comes out there. I said, here was a man, he broke into my house, he was attacking my wife, he had a knife, he was going to cut her up, and I killed him. Now, please tell me what is going to happen to me. I don't want to say, first of all, nothing, because something would happen. I would be investigated.

[John Weaver] But if the facts were brought to a jury, or to a grand jury that had one eye and a half sense, What would they do? They would acquit me. Self-defense. Plain and simple.

[John Weaver] Now, I want you to understand, as a private person, I have the right to defend myself and my family. Do you understand that?

[John Weaver] Now, let's suppose the man did attack Alice, but I wasn't there. And he got away. And then I called the sheriff and the sheriff came out and they investigated. They found evidence that they couldn't find the man. And two weeks later, we were riding down the road and I said, that's him, that's him, that's him right there on the street. I said, are you absolutely sure? She said, yes, I'm sure.

[John Weaver] I stopped the car, reach in the back seat, get my rifle, put my scope right between his eyes and pull the trigger and drop him like a fly. My question is this. What's going to happen to me? I'm going to be arrested. What am I going to be charged with? Murder.

[John Weaver] Now see, although I had the right to defend my wife and my life and my family, here was a situation where I was not defending anything. I was just executing someone. I was taking vengeance.

[John Weaver] Now, there'd be nothing wrong with me Taking my rifle out of the back seat, going up and sticking it in his face and say, just give me one reason to pull this trigger. Alice called the sheriff. Let the sheriff come and arrest him. Let him then be tried and let him be sentenced to death. You see what I'm saying?

[John Weaver] Now, as a private person, that's as far as I can go. But now let's let's go back. Let's suppose. Let's suppose the man killed my wife. Okay? Let's suppose he killed my wife. Two weeks later, I see him on the street. I couldn't get to her in time to save her, but I saw his face. I know who he is. Two weeks later, I see him on the street. I walk up to him, stick a pistol in his face, and say, you're under arrest. Don't you even move. I call the sheriff. The sheriff comes and arrests him. Let's say we have a biblical jury. The jury sentences him to death in the electric chair.

[John Weaver] And it just so happens that I am the duly appointed executioner for the state of Georgia. And I strap him in the electric chair and I go back and I pull a switch I send the current through his body and I kill him. What is going to be done to me now? Nothing. But I killed him. Why is nothing going to be done to me? Was I acting as an individual? No. Was I acting as a private person? No. I was acting as a public person for the state, which encompasses all of its citizens.

[John Weaver] Now, the point I'm trying to make is this. Phineas was not acting just as a private individual saying, well, bless God, I think those two ought to die. No. He was a priest. He was a judge. He was a civil officer. And he carried out the functions of that office. Now, I'm not going to take time to do this because I want to make some applications. But you know the Bible says an eye for an eye, tooth for a tooth, hand for hand, foot for foot, burning for burning, strike for strike, wound for wound. You know that. But do you realize the three times that is stated in the Bible, the three times in the Old Testament, Exodus 21, verses 21 through 25, Leviticus 24 verses 16 through 23 and Deuteronomy 19 verses 15 through 21. Every time when God says an eye for an eye and a tooth for a tooth and life for life, foot for foot, burning for burning, God is giving that to the judges. And what he is saying is, the punishment is to fit the crime.

[John Weaver] Look at it. Let's just look at Deuteronomy 19. That's a quick one. We're already there. Deuteronomy chapter 19. Note, if you would please, beginning there with verse 15. God says, note it is a civil or a criminal proceeding, God says, One witness shall not rise up against a man for any iniquity or for any sin, and any sin that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established. Now look, if a false witness rise up against any man to testify against him, that which is wrong, Then both the men between whom the controversy is shall stand before the Lord.

[John Weaver] Here it is before the priests and the judges, which shall be in those days. And the judges shall make diligent inquisition. And behold, if the witness be a false witness and testified falsely against his brother, look, then shall you do unto him as he had thought to have done unto his brother. So shalt thou put the evil away from among you, and those who remain shall hear and fear, and shall henceforth commit no more any such evil among you.

[John Weaver] And thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." So, if Dr. Holmes then, in a court of law, perjures himself in trying to get me to be executed, trying to get me to be put to death, and it's proven he is a perjurer, what should happen to him? He's to be executed according to biblical law. That's eye for an eye. That is perfect justice. Justice is God's and not man's. And whenever man gets involved giving out, dishing what he thinks is justice, usually, excuse my English, it ain't justice. See?

[John Weaver] Now, let me just show you. Look in your Bibles very quickly to Romans chapter 12. Romans chapter 12. And I want you to see that just the opposite is given to us as private individuals. God has never entrusted to a private individual the power to take life at his whim, or his pleasure, or his vengeance. No individual has that right. I can't say, Joe's made me mad, I'm going to go kill him.

[John Weaver] I could, but it'd be wicked, it'd be wrong. I can't say Bill Clinton needs to die and I'm going to go kill him. I don't have that power. I don't have that authority as a private individual. You see what I'm saying? I have no authority as a private individual to take anyone's life. I have no authority as the head of my house to take any of my children's lives. What does God tell me as a private individual?

[John Weaver] Look in Romans 12, beginning there at verse 17. Recompense no man evil for evil. Just because you do me wrong doesn't mean I've got to do wrong back. Provide things honest in the sight of all men. If it be possible as much as life in you, live peaceably with all men. Now, look what he says. Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord. Now, when he says, Dearly beloved, avenge not yourselves, what he is saying is this. Don't go around with a vengeful attitude saying, Well, you did me wrong, I'm going to do you in. You did this to me, I'm going to get you back. No, God says, let me point it out to you. Who does vengeance belong to, according to this text? Who does vengeance belong to? God. It doesn't belong to us. Now, why is it that God does not intervene on our behalf more often than he does? I'm going to tell you why.

[John Weaver] Because we're not willing to step aside and wait for God to execute vengeance. We want to do it ourselves. And God is just. If I execute vengeance upon Ed, is God going to execute vengeance upon him? No, he's not going to take the payment twice. You follow what I'm saying? If I want God to deal with Ed, I've got to step out of the way. Say, Lord, you handle him. And by the way, I've got news for you. God can clean plows a lot better than I can any day of the week.

[John Weaver] When people do us wrong, it does not give us the right to do wrong back. God says we're to control our spirits. Therefore, he says in verse 20, therefore, find enemy hunger, feed him. If he thirsts, give him drink. For in so doing, thou shalt heap coals of fire on his head. Then he says, be not overcome of evil, but overcome evil with good. You say, Brother Weaver, you don't know what's been done to me. I know a lot of things that have been done to some of you. And it's wicked, and it's wrong, and it's ungodly, but that does not give you the right to be vengeful and hateful and retaliatory and ugly. What you must do is step out of the way and say, Sickum Lord, I'm going to let you take care of it. I'm not going to do it. I'm going to let you handle it.

[John Weaver] Now, let me make some applications, and I want to clear this up. I want to make sure everybody understands me. First of all, when I'm talking about avenge not yourselves, I'm not talking about do not defend yourselves. Self-defense is biblical. Self-defense is obligatory. If Don comes up to me and tries to knock my head off, guess what? I'm going to stop him as best I can. I have a right biblically, constitutionally, and every other way to defend my life. So when I'm saying avenge not myself, I'm not saying don't defend yourself. I'm not saying self-defense is wrong. Self-defense is right. But if Don does things that I don't like, and he says things about me, and he lies about me, and he tries to get me in trouble all the time, what does that mean? It means I don't have a right to be vengeful toward him and try to get in trouble back and lie about him. That's what it means. So I'm not talking about self-defense when it says avenge not yourselves.

[John Weaver] Secondly, let me put this out. This is one of our greatest failings. How shall I say this? There is a time when the tenderness of man is cruel. Can't you see the modern day liberals weeping and saying, oh Phineas, why did you have to kill that man and that woman? They were just expressing themselves. Love is such a beautiful thing. You have people who would weep for Zimri and Cosby. And never weep for the 24,000 that were killed in the plague. You follow what I'm saying? Why in the world would you weep for a premeditated murderer and totally ignore his victims? Listen carefully. There is a time for tenderness and concern. But tenderness and concern are not to be at the expense of righteousness and justice.

[John Weaver] Thirdly, I want you to look back at Numbers chapter 25. You talk about a present day application. My goodness. Do you know who brought all this trouble upon Israel? It was leaders. Leaders. Look at Numbers chapter 25 verse 14.

[John Weaver] Now, the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince of a chief house among the Simeonites. Here was a prince! Here was a ruler! Ah, that's not all. Skip down to verse 15. And the name of the Midianite woman that was slain was Cosby, the daughter of Zur, who was head over people, and the chief of a house in Midian. Here was another princess. Verse 18. For they vex you with their wiles, wherewith they have beguiled you in the matter pure, and in the matter Cosby, the daughter of a prince of Midian, their sister.

[John Weaver] So here then, were two leaders, two politicians, two congressmen. You follow what I'm saying? Isn't it amazing that our leaders tend to think that law applies to everyone else except them? I've got news for you. God's law applies to them as well. And it's amazing to me, but here were these civil leaders, these spiritual leaders, weeping before the door of the tabernacle. unable and unwilling to do what was right.

[John Weaver] Do you know something, folks? We've got a Congress and we've got a judicial system exactly in the same spot. They're unwilling and unable to do what is just and right. And then one last thing, look in verse Numbers 25, after God said in verse 17, Vex the Midianites and smite them, for they vex you with their wiles. That which you and I must be on our toes against and guarding against is the wiles of the enemy. No, the enemy does not come up and slap you in the face normally.

[John Weaver] I said, I'm going to chew your head off and spit it out. I'm going to execute you. No, the enemy doesn't do that. They just come up with their wiles and seduce us into their arena and into their plans and into their programs and into everything they can to destroy us just like the children of Moab and Midian did to the Israelites. God says, you better watch out. for the wiles.

[John Weaver] And what did the Apostle Paul write? We're not ignorant of the devil's what? His wiles. His strategies. Phineas was a public person. And what he did cannot be applied universally to every individual. We do not have the right to go about executing those who need to be executed. And I've got news for you. Just because we have a corrupt judicial system, and the judicial system will not function the way it's supposed to, does not mean that the murderers will get by and get away.

[John Weaver] God will see to it that they're dealt with. Inevitably, invariably, They will attack the wrong individual in the wrong place and time. And they'll get the due reward of their sin. I read years ago about one man in Mobile, Alabama, who came to the police station and confessed to a murder that had been committed 20 years earlier. And the police laughed at the man. And they said, we know you didn't do this.

[John Weaver] And he said, I assure you, I'm the murderer. This has been on my conscience. I can't live with it anymore. I want to be arrested. They said, well, you turn around and go home. We'll investigate the matter. When they investigated a little bit, they decided they'd go talk to him. And when they got to his home, they found him hanged by the neck, dead. He'd taken his own life.

[John Weaver] No one will escape the righteous judgment of God. We just have to remember that God's paydays are not always on Friday. But they do come. And He pays to the full. Let's pray. Father, help us today to live for Thee, to honor Thee. Help us, Lord, to always do what is right and holy and biblical and bring our lives into conformity to Thy Word. Give us grace to serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.

The Hallelujah of Confession - Part 13 of 16

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	117091516380
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Christian & Civil Government
Genre	Sermon
Date	2000-08-20
Dictation Name
Book	Book 053: The Hallelujah of Confession — Chapter 13
Source Timed Segments	88

Formatted Transcript

Opening

Psalm 106, and also go ahead and turn to Numbers 25. Psalm 106 and Numbers 25. And let's begin by reading verses 28 through 31. Psalm 106, beginning there at verse 28. The scripture says,

Scripture Reading — Psalm 106:28-31

"They joined themselves also unto Baal Peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions, and the plague brake in upon them. Then stood up Phinehas and executed judgment, and the plague was stayed.

Introduction and Review of Psalm 106 Series

Weaver reviews the series on Psalm 106, 'The Hallelujah of Confession,' summarizing the sins confessed in previous verses and introducing the sin of Baal Peor.

And that was counted unto him for righteousness unto all generations forevermore." Now let me just stop there before we turn to Numbers chapter 25. Let me just refresh the minds of you who were not here in the last week or so and for our visitors and let them know what I've been doing. But I've been preaching a series on Psalm 106 entitled "The Hallelujah of Confession." This is the first psalm that begins with "Praise ye the Lord," hallelujah, and the whole content of this psalm is dealing with the confession of sins. And let me just tell you that the impact of this psalm is to teach us and show us that the sins of the fathers are really still with us today. And I have been dealing with this. This is the 13th week in a row now, and we're actually down to verse 30 this time. And very quickly, let me just tell you the first 5 verses gives us 4 reasons why we should praise the Lord. Verse 6 is a general confession.

And then verse 7, he begins to specifically confess sins. Ignorance and ingratitude in verse 7. Forgetfulness and impatience in verse 13. Envy and insurrection in verse 16. Idolatry and insolence in verse 19. In verse 24 you have despisement and disbelief. And now we're down to verse 28 where we're dealing with the sin of Baal Peor. Let me just mention, and briefly, Baal Peor is a specific sin that is dealt with in Numbers 22 through 24, actually 25, which we're still on today. But Baal Peor was where the children of Israel actually, for the first time, worshipped a foreign god.

The Sin of Baal Peor and Its Consequences

The Israelites joined themselves to Baal Peor, a foreign god, provoking God's anger and bringing a plague. Phinehas executed judgment and stopped the plague.

Now, they were guilty of idolatry before, but their idolatry was an idol of their own making. But now they're worshipping a foreign god. And the Bible says that Israel joined himself unto Baal Peor. I'm not going to preach the sermon that I gave you last week, but let me just tell you, the impact of the word "joined" literally is this. They were initiated into the mystery of religion. And I dealt with that and showed you that the power of secret religions is they promise you knowledge that is not available to anyone else. They promise you power, they promise you control, etc. And literally, the Israelites were seduced into being initiated into a secret religion. Thus, they had to turn their backs upon the One True and the Living God. And the Bible says they ate the sacrifices of the dead, that is, to a dead idol who was no God at all and had absolutely no life any.

Now today, because of that sin, God pronounced the death penalty against all of those who were involved in that particular sin. And when you look at verse 28, "They joined themselves unto Baal Peor and ate the sacrifices of the dead." That's the sin. "Thus, they provoked him to anger with their inventions and the plague brake in upon them." And here we are today in verse 30, "Then stood up Phinehas and executed judgment. And so the plague was stayed and that was counted unto him for righteousness unto all generations forevermore." Now, if you would turn in your Bibles to Numbers chapter 25, and let me just take a few moments and read what Phinehas did. Notice if you would, Numbers 25, verse one, "And Israel abode in Shittim and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods and the people did eat and bowed down to their gods. And Israel joined himself unto Baal Peor and the anger of the Lord was kindled against Israel. And the Lord said unto Moses, 'Take all the heads of the people and hang

them up before the Lord against the sun, that the fierce anger of the Lord may be turned from Israel.' And Moses said unto the judges of Israel, 'Slay ye every one of his men that were joined unto Baal Peor.' And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose up 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 belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand. And the Lord spake unto Moses, saying, '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.'

Reading of Numbers 25: The Account of Phinehas

Weaver reads Numbers 25, detailing the sin of Zimri and Cosby, Phinehas's zealous act, and God's covenant of peace and everlasting priesthood with Phinehas.

Wherefore say, 'Behold, I have given him my covenant of peace. 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.' Now the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince of a chief house among the Simeonites. And the name of the Midianite woman that was slain was Cosby, the daughter of Zur, and he was the head of a people in the chief house in Midian. And the Lord spake unto Moses, saying, 'Vex the Midianites, and smite them, for they vex you with their wiles. Wherewith they have beguiled you in the matter of Peor, and in the matter of Cosby, the daughter of a prince of Midian, their sister, who was slain in the day of the plague for Peor's sake.'

Now, Numbers 25 is a very important passage, and it's important in this sense, because it has been literally misconstrued and misinterpreted and in recent days has been used to teach lawlessness, wickedness and rebellion. The context has been ignored. The historicity of the text has been perverted and the scope of the text has been twisted for personal gain and wickedness.

Modern Misinterpretations of Phinehas

Weaver warns against recent teachings that claim a 'Phinehas priesthood' gives license to commit unlawful acts, citing examples of violence justified by this misinterpretation.

Now, some of you may or may not have been aware of the fact, but there have been individuals in recent years that have committed acts and excused acts of murder, mayhem, bank robberies, and other heinous crimes on the basis that they were Phinehas priests. Literally, some have stated orally and in print that a Phinehas priest may act unlawfully lawfully. That's a contradiction in terms of what they are saying is this, that it is lawful for a Phinehas priest to commit unlawful acts or acts that would be considered otherwise unlawful. But the Bible says in 1 John 3 and verse 4,

Scripture Reading — 1 John 3:4

"Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law."

Let me just state it very plainly. It is never right to violate the law of God. There is no lawful way that an individual can commit an unlawful act. And when I say an unlawful act, I'm not necessarily talking about man's laws. I'm referring to God's laws. I want to just read to you from a book that I have in my possession some of the things that have happened. And I want you to listen to some of the comments that have been made concerning a Phinehas priest.

Here is one comment by one author. He says, "As the Kamikaze is to the Japanese, as the Shiite is to Islam, as the Zionist is to the Jew, so the Phinehas priest is to Christendom." And then he says, "Only the fool ignores the Phinehas priest of God." Well, everybody knows what a kamikaze pilot was. Everybody knows what a Shiite Muslim is and a Zionist. They're the ones that will push any act to accomplish their goal. Their philosophy is simply this. The end justifies the means. But let me continue. In Denver, Colorado, an anti-Christian radio announcer stepped from his Volkswagen and was greeted with a hail of gunfire. In North Carolina, men entered a homosexual porno parlor, shot the occupants, and burned the parlor down to the ground. In the Midwest, interracial couples jogging together fell one after another before the carefully spaced shots of a distant sniper. In Seattle, a bomb exploded in a porno movie theater.

In Washington state, a Brinks car is held up and money taken to finance further acts of wickedness. In Louisiana, Vietnamese fishing boats are set aflame. In Chicago, a pedestrian draws a pistol and shoots down two assailants. In D.C., a white prostitute and her black pimp are found shot to death. It makes little difference whether you agree or disagree with a Phinehas priesthood. It's important that you know that it exists, is active, and in the near future, it may become a central fact in your life.

So here's what they're saying. Basically, if you claim to be a Phinehas priest, then you have the right to kill, murder, maim, whatever. In fact, here's a quote from another author, and this makes it exceedingly plain. "For lack of a better term, the Phinehas priest is God's commando." Basically, that Phinehas was given a license to kill. Sounds like James Bond, doesn't it? Well, the question that you've got to ask is this. Who in the world was Phinehas? And it is true that Phinehas executed some individuals that needed executing. And when he executed those individuals, he acted righteously. But you still have to ask some questions. Was Phinehas a private person or was he a public person?

Phinehas as a Public Person

Phinehas was a priest in the high priestly line, a leader, and a judge. He acted with official authority, not as a private individual.

I'll explain those terms later. Secondly, was his situation unique or is it to be applied universally? And the third question you must ask, is it possible to have or to be a Phinehas priest today? Now the word Phinehas literally means "mouth of brass." You've got to remember that Phinehas was the son of Eleazar, who was the son of Aaron. So Phinehas, then, was no ordinary individual. He was in the high priestly line.

Now, as priest, he was the one sent by Moses in the expedition against the Midianites. For instance, look in your Bibles to the book of Numbers, chapter 31 and verse 6. When Moses sent the army out against the Midianites, the Bible says that Moses sent them to war, a thousand of every tribe of them, and Phinehas, the son of Eleazar, the priest to the war, with the holy instruments and the trumpets to blow in his hand. Of course, priests participated in battles. They had a very important part. Because most of the Levites were musicians and in God's battles, usually the musicians led the way; they preceded the fighting men, so to speak. Now, a lot of the Levites fought as well. But the point is, here was Eleazar the priest. Phinehas the priest, the son of Eleazar, being sent out with the Israelites to fight the Midianites.

If you will turn in your Bibles to 1 Chronicles 9 and verse 20, 1 Chronicles 9 and verse 20, you will find that he was also the leader of the Korahites. In fact, let's read verse 19 and 20. 1 Chronicles chapter 9 verse 19,

Scripture Reading — 1 Chronicles 9:19-20

"And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, that is the army of the Lord, were keepers of the entry, and Phinehas, the son of Eleazar, was the ruler over them in time past, and the Lord was with him."

So here then is Phinehas, who was the ruler over these individuals, who were not only soldiers, but they were guardians of the tabernacle as well. May I point out the fact that when Aaron died, Eleazar, his son, succeeded him as high priest. When Eleazar died, Phinehas, his son, succeeded him as high priest as well.

It was also Phinehas that gave the decision to fight in the book of Judges chapter 20 and verse 28, and it was also Phinehas, by the way, that was sent to those tribes in Joshua chapter 22, Reuben, Gad, and the half-tribe of Manasseh when they had built the altar and they called it Ed, which simply means a witness, and it was not necessarily to sacrifice on. So you find that Phinehas was quite an individual. He was indeed a priest. He was the head of a certain number of the Korahites. He was the man that was sent to initiate wars and so very clearly Phinehas would have to be classified as a public person and not a private person.

Now let me explain just a little bit. I'll hit more on it later. What do I mean by a public person? By a public person I mean that he was invested with an office and authority. It was God who ordained the office. And it was God who established the divine authority. Moreover, you've got to remember something else about priests. You see, in the Bible, a lot of the priests were judges. And many times in the Bible, you will find priests even associated with judges.

For instance, look in your Bibles to the book of Deuteronomy, chapter 16. And verse 18, let me just show you several passages. Deuteronomy 16 and verse 18. Look what God says. God tells Moses, "Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee throughout the tribes, and they shall judge the people with just judgment." Now, if they're going to judge with just judgment, that means they must know the law of God. May I ask you, who was it that was given the task of teaching the law of God?

The Doctrine of Interposition

When higher magistrates fail to act, a lower magistrate with authority may step in to fulfill the duties of the office. Phinehas acted on this principle, not as a vigilante.

He took this Midianite woman into his tent. Everyone knew what was going on. Everyone knew. And so Phinehas said, "I'm going to take care of the situation. Everyone else may be unable to function, but I am." And he took the javelin and thrust them through.

Now, listen to this because it's very important that you understand it. This is the doctrine of interposition. The doctrine of interposition. Phinehas may not have been the highest of the priests. He may not have been even the highest of the civil officers. But what is the doctrine of interposition? Listen carefully. The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties, that a lower magistrate who is duly elected and has the authority and the power may step in and take over and carry out the functions of that office that the higher magistrate would not carry out.

Let me put it to you plainly. Here's the doctrine of interposition. Please don't laugh. I'm not trying to be funny. And I know the unlikelihood of this occurring, but I'm still describing to you the doctrine of interposition. You know, civilly speaking, who should be leading this nation back to God and righteousness and dealing with corruption and wickedness? Civilly speaking, who should be doing it? Bill Clinton. Now, I know he's not. I know he's wicked in and of himself.

But if he won't do it, then Al Gore should. If Al Gore won't do it, then the Speaker of the House should. You see what I'm saying? If the Speaker of the House won't do it, then the individual congressman, after maybe the whip, you know, whatever the order is there. If they won't do it, the governors of the state ought to do it. If the governors won't, the lieutenant governors should. If the lieutenant governors won't, then the speaker of the state houses should. If they won't, then the state legislators ought to do it. If they won't do it, then you go to your county government. If the county government won't do it, then you go to the city government. You see what I'm saying?

Here's the doctrine of interposition. When a higher magistrate fails to fulfill the functions of his office, a lower magistrate may step in and do so. And if you've not read this, in my first book, "The Christian Civil Government," I challenge you to go back and read that seventh chapter, especially where I deal with the pastor as a magistrate, because you're going to find that during the American War for Independence, when the king had all of his officers over here, then the people then followed the pastors, who are magistrates, by the way, spiritual magistrates, but they are still magistrates.

Now, the point is, Phinehas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him. And since some of the higher magistrates were not acting, he knew what needed to be done. It had already been communicated to him what the will and the word of God was.

Contrast Between Aaron and Phinehas

Aaron made atonement by saving life with incense; Phinehas made atonement by taking life in judgment. The destruction of the wicked preserves the righteous.

He puts on the sacrifice. He takes the incense, and he runs between the dead and the living, and the plague stays. The plague stops. He stood.

Now, look in Numbers 25 and verse 7. "And when Phinehas, the son of Eleazar, the son of Aaron, the priest, saw it, he rose up from among the congregation." He rose up. Here's the picture, then, of a righteous man rising up from the midst of an inactive multitude to carry out the functions of an office which God has ordained. Now, these two Scriptures that I just gave you form a strong contrast, because on the one hand, in Numbers chapter 16, you have Aaron standing with incense, with a true priestly heart, making atonement. And Phinehas, on the other hand, a minister of righteous vengeance, turning away wrath by striking out and executing God's judgment. Now listen, Aaron makes an atonement by saving life. And Phinehas makes an atonement by taking life.

I'm not trying to be ugly. And I'm not trying to be smart. But what God is saying is some folks need to be killed. You see what I'm saying? Aaron stayed the plague by standing between the dead and the living. He was saving life. He made an atonement by saving life. Phinehas made an atonement by taking life. Now, listen to me. Listen. Here's a very important principle.

The destruction of the wicked is the preservation and the salvation of the righteous. The destruction of the wicked is the preservation and the salvation of the righteous. I want you to turn in your Bibles to Deuteronomy chapter 19. Let me just point this out. You see, there are so many people that do not understand the reason behind the death penalty in the Bible. And the death penalty is indeed biblical.

Private vs. Public Person in Taking Life

Weaver illustrates the difference: a private person may defend life but not execute vengeance; a public person, like an executioner, may take life as an act of the state.

I'll use myself as an example. Here I am in my home. I'm in my office studying. Alice is in the kitchen preparing a meal. And I hear her scream and shriek. And I jump up and I see a man standing in there attacking her. And I pull open a desk drawer and I get a pistol out, .357, and I just blow his head off. Call the sheriff. Sheriff comes out there. I said, "Here was a man, he broke into my house, he was attacking my wife, he had a knife, he was going to cut her up, and I killed him." Now, please tell me what is going to happen to me. I don't want to say, first of all, nothing, because something would happen. I would be investigated.

But if the facts were brought to a jury, or to a grand jury that had one eye and a half sense, what would they do? They would acquit me. Self-defense. Plain and simple.

Now, I want you to understand, as a private person, I have the right to defend myself and my family. Do you understand that? Now, let's suppose the man did attack Alice, but I wasn't there. And he got away. And then I called the sheriff and the sheriff came out and they investigated. They found evidence that they couldn't find the man. And two weeks later, we were riding down the road and I said, "That's him, that's him, that's him right there on the street." I said, "Are you absolutely sure?" She said, "Yes, I'm sure."

I stopped the car, reach in the back seat, get my rifle, put my scope right between his eyes and pull the trigger and drop him like a fly. My question is this. What's going to happen to me? I'm going to be arrested. What am I going to be charged with? Murder.

Now see, although I had the right to defend my wife and my life and my family, here was a situation where I was not defending anything. I was just executing someone. I was taking vengeance. Now, there'd be nothing wrong with me taking my rifle out of the back seat, going up and sticking it in his face and say, "Just give me one reason to pull this trigger." Alice called the sheriff. Let the sheriff come and arrest him. Let him then be tried and let him be sentenced to death. You see what I'm saying?

Now, as a private person, that's as far as I can go. But now let's let's go back. Let's suppose. Let's suppose the man killed my wife. Okay? Let's suppose he killed my wife. Two weeks later, I see him on the street. I couldn't get to her in time to save her, but I saw his face. I know who he is. Two weeks later, I see him on the street. I walk up to him, stick a pistol in his face, and say, "You're under arrest. Don't you even move." I call the sheriff. The sheriff comes and arrests him. Let's say we have a biblical jury. The jury sentences him to death in the electric chair.

And it just so happens that I am the duly appointed executioner for the state of Georgia. And I strap him in the electric chair and I go back and I pull a switch, I send the current through his body and I kill him. What is going to be done to me now? Nothing. But I killed him. Why is nothing going to be done to me? Was I acting as an individual? No. Was I acting as a private person? No. I was acting as a public person for the state, which encompasses all of its citizens.

Now, the point I'm trying to make is this. Phinehas was not acting just as a private individual saying, "Well, bless God, I think those two ought to die." No. He was a priest. He was a judge. He was a civil officer. And he carried out the functions of that office. Now, I'm not going to take time to do this because I want to make some applications. But you know the Bible says an eye for an eye, tooth for a tooth, hand for hand, foot for foot, burning for burning, stripe for stripe, wound for wound. You know that. But do you realize the three times that is stated in the Bible, the three times in the Old Testament, Exodus 21, verses 21 through 25, Leviticus 24 verses 16 through 23 and Deuteronomy 19 verses 15 through 21. Every time when God says an eye for an eye and a tooth for a tooth and life for life, foot for foot, burning for burning, God is giving that to the judges. And what he is saying is, the punishment is to fit the crime.

Biblical Justice and Personal Vengeance

The 'eye for eye' principle is given to judges for public justice. Private individuals are commanded not to avenge themselves but to leave vengeance to God.

Look at it. Let's just look at Deuteronomy 19. That's a quick one. We're already there. Deuteronomy chapter 19. Note, if you would please, beginning there with verse 15. God says, note it is a civil or a criminal proceeding, God says, "One witness shall not rise up against a man for any iniquity or for any sin, in any sin that he sinneth: at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established." Now look, "If a false witness rise up against any man to testify against him that which is wrong, then both the men, between whom the controversy is, shall stand before the Lord."

Here it is, "before the priests and the judges, which shall be in those days. And the judges shall make diligent inquisition. And behold, if the witness be a false witness and testified falsely against his brother, look, then shall you do unto him as he had thought to have done unto his brother. So shalt thou put the evil away from among you, and those who remain shall hear and fear, and shall henceforth commit no more any such evil among you." "And thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." So, if Dr. Holmes then, in a court of law, perjures himself in trying to get me to be executed, trying to get me to be put to death, and it's proven he is a perjurer, what should happen to him? He's to be executed according to biblical law. That's eye for an eye. That is perfect justice. Justice is God's and not man's. And whenever man gets involved giving out, dishing what he thinks is justice, usually, excuse my English, it ain't justice. See?

Now, let me just show you. Look in your Bibles very quickly to Romans chapter 12. Romans chapter 12. And I want you to see that just the opposite is given to us as private individuals. God has never entrusted to a private individual the power to take life at his whim, or his pleasure, or his vengeance. No individual has that right. I can't say, "Joe's made me mad, I'm going to go kill him."

I could, but it'd be wicked, it'd be wrong. I can't say, "Bill Clinton needs to die and I'm going to go kill him." I don't have that power. I don't have that authority as a private individual. You see what I'm saying? I have no authority as a private individual to take anyone's life. I have no authority as the head of my house to take any of my children's lives. What does God tell me as a private individual?

Look in Romans 12, beginning there at verse 17.

Scripture Reading — Romans 12:17-21

"Recompense no man evil for evil."

Just because you do me wrong doesn't mean I've got to do wrong back.

Scripture Reading — Romans 12:17-21

"Provide things honest in the sight of all men. If it be possible as much as lieth in you, live peaceably with all men."

Now, look what he says.

Scripture Reading — Romans 12:17-21

"Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord."

Now, when he says,

Scripture Reading — Romans 12:17-21

"Dearly beloved, avenge not yourselves,"

what he is saying is this. Don't go around with a vengeful attitude saying, "Well, you did me wrong, I'm going to do you in. You did this to me, I'm going to get you back." No, God says, let me point it out to you. Who does vengeance belong to, according to this text? Who does vengeance belong to? God. It doesn't belong to us. Now, why is it that God does not intervene on our behalf more often than he does? I'm going to tell you why.

Because we're not willing to step aside and wait for God to execute vengeance. We want to do it ourselves. And God is just. If I execute vengeance upon Ed, is God going to execute vengeance upon him? No, he's not going to take the payment twice. You follow what I'm saying? If I want God to deal with Ed, I've got to step out of the way. Say, "Lord, you handle him." And by the way, I've got news for you. God can clean plows a lot better than I can any day of the week.

When people do us wrong, it does not give us the right to do wrong back. God says we're to control our spirits. Therefore, he says in verse 20, "Therefore if thine enemy hunger, feed him. If he thirst, give him drink. For in so doing, thou shalt heap coals of fire on his head." Then he says, "Be not overcome of evil, but overcome evil with good." You say, "Brother Weaver, you don't know what's been done to me." I know a lot of things that have been done to some of you. And it's wicked, and it's wrong, and it's ungodly, but that does not give you the right to be vengeful and hateful and retaliatory and ugly. What you must do is step out of the way and say, "Sick 'em, Lord, I'm going to let you take care of it. I'm not going to do it. I'm going to let you handle it."

Applications and Warnings

Weaver applies the lesson: self-defense is biblical, but vengeance is not; tenderness must not override justice; leaders are subject to God's law; and we must guard against the wiles of the enemy.

Now, let me make some applications, and I want to clear this up. I want to make sure everybody understands me. First of all, when I'm talking about "avenge not yourselves," I'm not talking about "do not defend yourselves." Self-defense is biblical. Self-defense is obligatory. If Don comes up to me and tries to knock my head off, guess what? I'm going to stop him as best I can. I have a right biblically, constitutionally, and every other way to defend my life. So when I'm saying "avenge not myself," I'm not saying don't defend yourself. I'm not saying self-defense is wrong. Self-defense is right. But if Don does things that I don't like, and he says things about me, and he lies about me, and he tries to get me in trouble all the time, what does that mean? It means I don't have a right to be vengeful toward him and try to get in trouble back and lie about him. That's what it means. So I'm not talking about self-defense when it says "avenge not yourselves."

Secondly, let me put this out. This is one of our greatest failings. How shall I say this? There is a time when the tenderness of man is cruel. Can't you see the modern day liberals weeping and saying, "Oh Phinehas, why did you have to kill that man and that woman? They were just expressing themselves. Love is such a beautiful thing." You have people who would weep for Zimri and Cosby. And never weep for the 24,000 that were killed in the plague. You follow what I'm saying? Why in the world would you weep for a premeditated murderer and totally ignore his victims? Listen carefully. There is a time for tenderness and concern. But tenderness and concern are not to be at the expense of righteousness and justice.

Thirdly, I want you to look back at Numbers chapter 25. You talk about a present day application. My goodness. Do you know who brought all this trouble upon Israel? It was leaders. Leaders. Look at Numbers chapter 25 verse 14.

"Now, the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince of a chief house among the Simeonites." Here was a prince! Here was a ruler! Ah, that's not all. Skip down to verse 15. "And the name of the Midianite woman that was slain was Cosby, the daughter of Zur, who was head over people, and the chief of a house in Midian." Here was another princess. Verse 18. "For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cosby, the daughter of a prince of Midian, their sister."

So here then, were two leaders, two politicians, two congressmen. You follow what I'm saying? Isn't it amazing that our leaders tend to think that law applies to everyone else except them? I've got news for you. God's law applies to them as well. And it's amazing to me, but here were these civil leaders, these spiritual leaders, weeping before the door of the tabernacle, unable and unwilling to do what was right. Do you know something, folks? We've got a Congress and we've got a judicial system exactly in the same spot. They're unwilling and unable to do what is just and right. And then one last thing, look in verse Numbers 25, after God said in verse 17, "Vex the Midianites and smite them, for they vex you with their wiles." That which you and I must be on our toes against and guarding against is the wiles of the enemy. No, the enemy does not come up and slap you in the face normally.

I said, "I'm going to chew your head off and spit it out. I'm going to execute you." No, the enemy doesn't do that. They just come up with their wiles and seduce us into their arena and into their plans and into their programs and into everything they can to destroy us just like the children of Moab and Midian did to the Israelites. God says, "You better watch out for the wiles." And what did the Apostle Paul write? We're not ignorant of the devil's what? His wiles. His strategies. Phinehas was a public person. And what he did cannot be applied universally to every individual. We do not have the right to go about executing those who need to be executed. And I've got news for you. Just because we have a corrupt judicial system, and the judicial system will not function the way it's supposed to, does not mean that the murderers will get by and get away.

Study Guide

Major Themes

The Nature of Phinehas's Act

Summary: Phinehas executed judgment as a public person with divinely given authority, not as a private vigilante.

Evidence: Weaver states, 'Phinehas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him.'

The Doctrine of Interposition

Summary: When higher magistrates fail to fulfill their duties, a lower magistrate may step in to carry out the functions of the office.

Evidence: Weaver explains, 'The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties, that a lower magistrate who is duly elected and has the authority and the power may step in and take over.'

Distinction Between Public and Private Persons

Summary: A private person may defend life but not execute vengeance; only a public person with official authority may take life as an act of justice.

Evidence: Weaver illustrates with the example of an executioner: 'I was acting as a public person for the state, which encompasses all of its citizens.'

Vengeance Belongs to God

Summary: Private individuals are commanded not to avenge themselves but to leave room for God's wrath.

Evidence: Weaver cites Romans 12:19: 'Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord.'

The Destruction of the Wicked Preserves the Righteous

Summary: The execution of the wicked is necessary for the preservation and salvation of the righteous.

Evidence: Weaver states, 'The destruction of the wicked is the preservation and the salvation of the righteous.'

Leaders Are Subject to God's Law

Summary: The sin at Baal Peor involved leaders who thought they were above the law, but God's law applies to all.

Evidence: Weaver notes, 'Here then, were two leaders, two politicians, two congressmen... Isn't it amazing that our leaders tend to think that law applies to everyone else except them?'

Key Arguments

Phinehas acted with official authority, not personal initiative

Summary: Phinehas did not act independently; he carried out a judicial sentence already pronounced by God through Moses and the judges.

Evidence: Weaver says, 'He did not act independently, nor did he act on his own initiative... God has communicated unto Moses that those who had joined themselves unto Baal Peor were to be executed.'

Modern 'Phinehas priesthood' teachings are a perversion of Scripture

Summary: Using Phinehas to justify murder, robbery, and other crimes is a misinterpretation that ignores the context and scope of the biblical account.

Evidence: Weaver states, 'The context has been ignored. The historicity of the text has been perverted and the scope of the text has been twisted for personal gain and wickedness.'

The death penalty is biblical and serves to put away guilt

Summary: God ordained the death penalty to remove the guilt of innocent blood from the land and to ensure the well-being of society.

Evidence: Weaver quotes Deuteronomy 19:13: 'Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.'

Self-defense is distinct from vengeance

Summary: While self-defense is biblical and obligatory, personal vengeance is forbidden; believers must leave retaliation to God.

Evidence: Weaver clarifies, 'When I'm talking about "avenge not yourselves," I'm not talking about "do not defend yourselves." Self-defense is biblical. Self-defense is obligatory.'

Tenderness must not override justice

Summary: Misplaced compassion for the wicked can lead to cruelty toward the innocent; justice must be upheld even when it requires harsh measures.

Evidence: Weaver says, 'There is a time when the tenderness of man is cruel... Why in the world would you weep for a premeditated murderer and totally ignore his victims?'

Scripture References

Psalm 106:28-31

Context: The primary text of the sermon, describing the sin of Baal Peor and Phinehas's intervention.

Numbers 25:1-9

Context: The historical account of the sin at Baal Peor, the plague, and Phinehas's zealous act.

Numbers 25:10-13

Context: God's commendation of Phinehas and the covenant of peace and everlasting priesthood.

Numbers 25:14-18

Context: The names and status of Zimri and Cosby, and God's command to vex the Midianites.

1 John 3:4

Context: Used to argue that sin is transgression of the law, and no one can lawfully commit an unlawful act.

Numbers 31:6

Context: Phinehas was sent with the army against Midian, showing his role as a priest in warfare.

1 Chronicles 9:19-20

Context: Phinehas was the ruler over the Korahites, guardians of the tabernacle and soldiers.

Deuteronomy 16:18

Context: God commands the appointment of judges to judge with just judgment.

Deuteronomy 21:5

Context: The priests were to decide controversies and strokes, indicating their judicial role.

Deuteronomy 19:17

Context: Controversies were to be brought before the priests and judges.

Deuteronomy 33:4-5

Context: Moses was king in Jeshurun, the highest civil authority.

Joel 2:17

Context: The priests were to weep and intercede for the people, possibly explaining the weeping at the tabernacle.

Numbers 16:47-48

Context: Aaron made atonement with incense, standing between the dead and the living to stop a plague.

Deuteronomy 19:11-13

Context: The law concerning premeditated murder and the duty to put away the guilt of innocent blood.

Deuteronomy 19:9-10

Context: The command to keep God's laws so that innocent blood is not shed in the land.

Deuteronomy 21:9

Context: Putting away the guilt of innocent blood by doing what is right in the sight of the Lord.

Deuteronomy 19:15-21

Context: The law of witnesses and the 'eye for eye' principle given to judges.

Romans 12:17-21

Context: The command for private individuals not to avenge themselves but to overcome evil with good.

Historical References

Modern 'Phinehas priesthood' movement

Context: Weaver cites examples of individuals committing murder, bank robbery, and arson while claiming to be Phinehas priests with a license to kill.

American War for Independence

Context: Weaver references his book 'The Christian Civil Government' and notes that during the war, pastors acted as magistrates when higher authorities failed.

Murder confession in Mobile, Alabama

Context: Weaver recounts a story of a man who confessed to a 20-year-old murder and later hanged himself, illustrating that no one escapes God's judgment.

Important Quotes

The destruction of the wicked is the preservation and the salvation of the righteous.

Significance: This encapsulates the sermon's argument that executing judgment on the wicked is necessary to protect the righteous, a key principle in understanding Phinehas's act.

Phinehas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him.

Significance: This directly refutes the modern misinterpretation of Phinehas as a model for private vengeance, emphasizing his official capacity.

The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties, that a lower magistrate who is duly elected and has the authority and the power may step in and take over and carry out the functions of that office that the higher magistrate would not carry out.

Significance: This defines the doctrine of interposition, which is central to understanding how Phinehas could act when other leaders were weeping and inactive.

Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord.

Significance: This is the key New Testament command that distinguishes the private individual's response from the public magistrate's duty, grounding the sermon's application.

There is a time when the tenderness of man is cruel.

Significance: This provocative statement challenges the modern tendency to show misplaced compassion toward the wicked at the expense of justice for the innocent.

Discussion Questions

How does the doctrine of interposition apply to modern civil government, and what are its limits?

Context: Weaver explains that when higher magistrates fail, lower magistrates may act. This raises questions about the role of lesser officials today.

What is the difference between self-defense and vengeance, and how should Christians navigate situations where they have been wronged?

Context: Weaver distinguishes between defending oneself and taking personal vengeance, citing Romans 12.

Why is it dangerous to use Old Testament narratives like Phinehas to justify personal acts of violence today?

Context: Weaver warns against the 'Phinehas priesthood' movement that misapplies the story to excuse crimes.

In what ways can tenderness and compassion become 'cruel' when they override biblical justice?

Context: Weaver states that weeping for the wicked while ignoring their victims is a form of cruelty.

How should Christians respond when civil authorities fail to execute justice, according to the principles in this sermon?

Context: Weaver discusses the failure of the judges in Numbers 25 and the weeping leaders, drawing parallels to modern government.

Applications

Leave vengeance to God

Summary: Believers must not take personal revenge but trust God to execute justice in His time.

Evidence: Weaver says, 'If I want God to deal with Ed, I've got to step out of the way. Say, "Lord, you handle him."'

Defend yourself and your family biblically

Summary: Self-defense is not only permitted but obligatory; it is distinct from vengeance.

Evidence: Weaver states, 'Self-defense is biblical. Self-defense is obligatory.'

Guard against the wiles of the enemy

Summary: Christians must be vigilant against the subtle seductions and strategies of Satan, as the Israelites were seduced by the Midianites.

Evidence: Weaver warns, 'That which you and I must be on our toes against and guarding against is the wiles of the enemy.'

Do not let misplaced compassion override justice

Summary: We should not weep for the wicked while ignoring the suffering of their victims; justice must be upheld.

Evidence: Weaver asks, 'Why in the world would you weep for a premeditated murderer and totally ignore his victims?'

Recognize that leaders are not above God's law

Summary: Civil and spiritual leaders are subject to the same moral law as everyone else, and their sin can bring judgment on a nation.

Evidence: Weaver notes that Zimri and Cosby were princes, yet they were executed for their sin.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T20:44:25Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T13:04:36Z

Clean Transcript

The Hallelujah of Confession - Part 13 of 16

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Psalm 106, and also go ahead and turn to Numbers 25. Psalm 106 and Numbers 25. And let's begin by reading verses 28 through 31. Psalm 106, beginning there at verse 28. The scripture says, "They joined themselves also unto Baal Peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions, and the plague brake in upon them. Then stood up Phinehas and executed judgment, and the plague was stayed.
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And that was counted unto him for righteousness unto all generations forevermore." Now let me just stop there before we turn to Numbers chapter 25. Let me just refresh the minds of you who were not here in the last week or so and for our visitors and let them know what I've been doing. But I've been preaching a series on Psalm 106 entitled "The Hallelujah of Confession." This is the first psalm that begins with "Praise ye the Lord," hallelujah, and the whole content of this psalm is dealing with the confession of sins. And let me just tell you that the impact of this psalm is to teach us and show us that the sins of the fathers are really still with us today. And I have been dealing with this. This is the 13th week in a row now, and we're actually down to verse 30 this time. And very quickly, let me just tell you the first 5 verses gives us 4 reasons why we should praise the Lord. Verse 6 is a general confession.
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And then verse 7, he begins to specifically confess sins. Ignorance and ingratitude in verse 7. Forgetfulness and impatience in verse 13. Envy and insurrection in verse 16. Idolatry and insolence in verse 19. In verse 24 you have despisement and disbelief. And now we're down to verse 28 where we're dealing with the sin of Baal Peor. Let me just mention, and briefly, Baal Peor is a specific sin that is dealt with in Numbers 22 through 24, actually 25, which we're still on today. But Baal Peor was where the children of Israel actually, for the first time, worshipped a foreign god.
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Now, they were guilty of idolatry before, but their idolatry was an idol of their own making. But now they're worshipping a foreign god. And the Bible says that Israel joined himself unto Baal Peor. I'm not going to preach the sermon that I gave you last week, but let me just tell you, the impact of the word "joined" literally is this. They were initiated into the mystery of religion.
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And I dealt with that and showed you that the power of secret religions is they promise you knowledge that is not available to anyone else. They promise you power, they promise you control, etc. And literally, the Israelites were seduced into being initiated into a secret religion. Thus, they had to turn their backs upon the One True and the Living God. And the Bible says they ate the sacrifices of the dead, that is, to a dead idol who was no God at all and had absolutely no life any.
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Now today, because of that sin, God pronounced the death penalty against all of those who were involved in that particular sin. And when you look at verse 28, "They joined themselves unto Baal Peor and ate the sacrifices of the dead." That's the sin. "Thus, they provoked him to anger with their inventions and the plague brake in upon them." And here we are today in verse 30, "Then stood up Phinehas and executed judgment. And so the plague was stayed and that was counted unto him for righteousness unto all generations forevermore." Now, if you would turn in your Bibles to Numbers chapter 25, and let me just take a few moments and read what Phinehas did. Notice if you would, Numbers 25, verse one, "And Israel abode in Shittim and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods and the people did eat and bowed down to their gods. And Israel joined himself unto Baal Peor and the anger of the Lord was kindled against Israel. And the Lord said unto Moses, 'Take all the heads of the people and hang
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them up before the Lord against the sun, that the fierce anger of the Lord may be turned from Israel.' And Moses said unto the judges of Israel, 'Slay ye every one of his men that were joined unto Baal Peor.' And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose up 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 belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand. And the Lord spake unto Moses, saying, '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.'
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Wherefore say, 'Behold, I have given him my covenant of peace. 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.'
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Now the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince of a chief house among the Simeonites. And the name of the Midianite woman that was slain was Cosby, the daughter of Zur, and he was the head of a people in the chief house in Midian. And the Lord spake unto Moses, saying, 'Vex the Midianites, and smite them, for they vex you with their wiles. Wherewith they have beguiled you in the matter of Peor, and in the matter of Cosby, the daughter of a prince of Midian, their sister, who was slain in the day of the plague for Peor's sake.'
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Now, Numbers 25 is a very important passage, and it's important in this sense, because it has been literally misconstrued and misinterpreted and in recent days has been used to teach lawlessness, wickedness and rebellion. The context has been ignored. The historicity of the text has been perverted and the scope of the text has been twisted for personal gain and wickedness.
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Now, some of you may or may not have been aware of the fact, but there have been individuals in recent years that have committed acts and excused acts of murder, mayhem, bank robberies, and other heinous crimes on the basis that they were Phinehas priests. Literally, some have stated orally and in print that a Phinehas priest may act unlawfully lawfully. That's a contradiction in terms of what they are saying is this, that it is lawful for a Phinehas priest to commit unlawful acts or acts that would be considered otherwise unlawful.
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But the Bible says in 1 John 3 and verse 4, "Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law." Let me just state it very plainly. It is never right to violate the law of God. There is no lawful way that an individual can commit an unlawful act. And when I say an unlawful act, I'm not necessarily talking about man's laws. I'm referring to God's laws. I want to just read to you from a book that I have in my possession some of the things that have happened. And I want you to listen to some of the comments that have been made concerning a Phinehas priest.
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Here is one comment by one author. He says, "As the Kamikaze is to the Japanese, as the Shiite is to Islam, as the Zionist is to the Jew, so the Phinehas priest is to Christendom." And then he says, "Only the fool ignores the Phinehas priest of God." Well, everybody knows what a kamikaze pilot was. Everybody knows what a Shiite Muslim is and a Zionist. They're the ones that will push any act to accomplish their goal.
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Their philosophy is simply this. The end justifies the means. But let me continue. In Denver, Colorado, an anti-Christian radio announcer stepped from his Volkswagen and was greeted with a hail of gunfire. In North Carolina, men entered a homosexual porno parlor, shot the occupants, and burned the parlor down to the ground. In the Midwest, interracial couples jogging together fell one after another before the carefully spaced shots of a distant sniper. In Seattle, a bomb exploded in a porno movie theater.
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In Washington state, a Brinks car is held up and money taken to finance further acts of wickedness. In Louisiana, Vietnamese fishing boats are set aflame. In Chicago, a pedestrian draws a pistol and shoots down two assailants. In D.C., a white prostitute and her black pimp are found shot to death. It makes little difference whether you agree or disagree with a Phinehas priesthood. It's important that you know that it exists, is active, and in the near future, it may become a central fact in your life.
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So here's what they're saying. Basically, if you claim to be a Phinehas priest, then you have the right to kill, murder, maim, whatever. In fact, here's a quote from another author, and this makes it exceedingly plain. "For lack of a better term, the Phinehas priest is God's commando." Basically, that Phinehas was given a license to kill. Sounds like James Bond, doesn't it? Well, the question that you've got to ask is this. Who in the world was Phinehas? And it is true that Phinehas executed some individuals that needed executing. And when he executed those individuals, he acted righteously. But you still have to ask some questions. Was Phinehas a private person or was he a public person?
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I'll explain those terms later. Secondly, was his situation unique or is it to be applied universally? And the third question you must ask, is it possible to have or to be a Phinehas priest today? Now the word Phinehas literally means "mouth of brass." You've got to remember that Phinehas was the son of Eleazar, who was the son of Aaron. So Phinehas, then, was no ordinary individual. He was in the high priestly line.
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Now, as priest, he was the one sent by Moses in the expedition against the Midianites. For instance, look in your Bibles to the book of Numbers, chapter 31 and verse 6. When Moses sent the army out against the Midianites, the Bible says that Moses sent them to war, a thousand of every tribe of them, and Phinehas, the son of Eleazar, the priest to the war, with the holy instruments and the trumpets to blow in his hand.
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Of course, priests participated in battles. They had a very important part. Because most of the Levites were musicians and in God's battles, usually the musicians led the way; they preceded the fighting men, so to speak. Now, a lot of the Levites fought as well. But the point is, here was Eleazar the priest. Phinehas the priest, the son of Eleazar, being sent out with the Israelites to fight the Midianites.
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If you will turn in your Bibles to 1 Chronicles 9 and verse 20, 1 Chronicles 9 and verse 20, you will find that he was also the leader of the Korahites. In fact, let's read verse 19 and 20. 1 Chronicles chapter 9 verse 19, "And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, that is the army of the Lord, were keepers of the entry, and Phinehas, the son of Eleazar, was the ruler over them in time past, and the Lord was with him." So here then is Phinehas, who was the ruler over these individuals, who were not only soldiers, but they were guardians of the tabernacle as well. May I point out the fact that when Aaron died, Eleazar, his son, succeeded him as high priest. When Eleazar died, Phinehas, his son, succeeded him as high priest as well.
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It was also Phinehas that gave the decision to fight in the book of Judges chapter 20 and verse 28, and it was also Phinehas, by the way, that was sent to those tribes in Joshua chapter 22, Reuben, Gad, and the half-tribe of Manasseh when they had built the altar and they called it Ed, which simply means a witness, and it was not necessarily to sacrifice on. So you find that Phinehas was quite an individual.
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He was indeed a priest. He was the head of a certain number of the Korahites. He was the man that was sent to initiate wars and so very clearly Phinehas would have to be classified as a public person and not a private person.
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Now let me explain just a little bit. I'll hit more on it later. What do I mean by a public person? By a public person I mean that he was invested with an office and authority. It was God who ordained the office. And it was God who established the divine authority. Moreover, you've got to remember something else about priests. You see, in the Bible, a lot of the priests were judges. And many times in the Bible, you will find priests even associated with judges.
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For instance, look in your Bibles to the book of Deuteronomy, chapter 16. And verse 18, let me just show you several passages. Deuteronomy 16 and verse 18. Look what God says. God tells Moses, "Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee throughout the tribes, and they shall judge the people with just judgment." Now, if they're going to judge with just judgment, that means they must know the law of God. May I ask you, who was it that was given the task of teaching the law of God?
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It was the Levites, who were priests. Now, look in Deuteronomy chapter 21 and verse 5. Look what God says concerning the priests, just to show you that they are associated with the judgment. Deuteronomy 21 verse 5, God says, "And the priests, the sons of Levi, shall come near. For them the Lord thy God hath chosen to minister unto him and to bless in the name of the Lord."
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Watch, "and by their word shall every controversy and every stroke be tried." Sounds to me like the priests were judges as well. For by their word was every controversy and every stroke to be tried. If you look back to Deuteronomy 19 and verse 17, note if you would please, "Then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges, which shall be in those days." So evidently, some of the priests were judges and or at least closely connected with them.
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Now, let's go back to Numbers chapter 25, because we've got to ask a question. I'll try to develop this just a little more in a moment. But here is a man of the tribe of Simeon. His name was Zimri. And he brings a Midianitish woman by the name of Cosby into the camp, takes her into the tent, and is in the act of committing fornication. Phinehas, the priest, takes up a javelin, runs into the tent, and executes both the man and the woman. Now, here is my question. Was Phinehas acting as a private person or was he acting as a public person? Let's ask this another way. Did Phinehas act on his own initiative? Did Phinehas act independently? Did Phinehas just automatically decide, "Well, that man and that woman needs to be killed and I'm going to kill them"?
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You know I've often said I'm really thankful that I'm not God because I think of a lot of people that need to be killed and then I get to thinking, you know, I might be one of them. So I'm kind of glad God is gracious and God hasn't given me that power and that authority. But the question is, did he just say, "Those are two people need to be killed and I'm going to kill them"?
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And the answer is absolutely no. He did not act independently, nor did he act on his own initiative. What do I mean by that? Look in Numbers 25 and verse 4. Look what the Lord said. "And the Lord said unto Moses, 'Take all the heads of the people and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel.'" What has God done? God has communicated unto Moses that those who had joined themselves unto Baal Peor were to be executed. May I remind you who Moses was? Moses was not only a prophet, Moses was also the highest civil authority in the land at that time. For instance, if you look in your Bibles, hold Numbers 25, we're coming right back there, but turn to Deuteronomy chapter 33 and look at verse 5. In fact, we'll read verse 4 just so that you can see Moses is in the context. Deuteronomy chapter 33 verse 4, look what the Bible says, "Moses commanded us a law, even the inheritance of the congregation of Jacob, and he, Moses, was king in Jeshurun when the heads of the people and the tribes of Israel were gathered together."
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Isn't that interesting? So Moses then was king in Jeshurun. So he was not only a prophet holding a spiritual office, he was also the highest civil leader in the land, holding a civil and a judicial office, because he was king in Jeshurun.
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Now, here's what God has said. God has said, "Moses, I want every one of them killed." What did Moses do? Look in verse 5. Numbers 25, verse 5. "And Moses said to the judges of Israel, 'Slay ye every one of his men that were joined unto Baal Peor.'"
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Now, here the highest civil ruler of the land now has communicated to the lesser magistrates what the penalty and the punishment is to be for those who join themselves unto Baal Peor. Death. So Moses said, "Look, God said they're to die. I'm passing the sentence on down to you. It's your responsibility as a judge to execute everyone that has joined himself unto Baal Peor." Now, look, if you would please.
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At verse six, "And behold, one of the children of Israel came and brought unto his brethren a Midianite woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation." Now, I want you to note the phrase, "the whole congregation," or "all the congregation of the children of Israel." Then notice, if you would, "who were weeping before the door of the tabernacle of the congregation." Now, when you see the phrase, "the congregation of Israel," it does not refer to every flesh and blood individual that was alive. The phrase, "the congregation of Israel," has reference to the judicial, to the civil leaders. Very clearly, not every Israelite could have gotten in front of the door of the tabernacle. So what it means is the rulers, the elders, those who held offices were there before the door of the tabernacle weeping. Now, why were they there weeping?
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Well, let me ask you a question. What would you do if some of your good friends and maybe relatives were dropping dead like flies around you because the plague had broken out and you had just gotten an order from God through Moses that you're to hang those people that you know? I don't know why these people were there weeping. Maybe they were so broken up emotionally. Maybe they were so drained emotionally, they could not function. I have seen people, I know people personally, who have lost loved ones, husbands, wives, children, that have wept and wept and have drained themselves so emotionally, they can't even move. They can't function. They're like zombies.
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In fact, I want you to hold Numbers 25, but look in your Bibles to the book of Joel. Daniel, Hosea, Joel, Amos. Look in the book of Joel, chapter 2. I do not know why these people were weeping. Maybe it was because of their friends and loved ones. I don't know. Maybe it was because of the wickedness of the sins. Maybe it was because God's glory had been tarnished and attacked. Look in Joel chapter 2 verse 17.
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Here's a scripture that says, "Let the priests, the ministers of the Lord, weep between the porch and the altar and let them say, 'Spare thy people, O Lord, and give not thine heritage to reproach, that the heathens should rule over them. Wherefore should they say among the people, Where is their God?'" So here's a passage where God says, "Let the priests, let the rulers weep and say, 'God, spare your people.'"
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Maybe that's what they were doing. I don't know. The Bible doesn't say. All the Bible says is they were there weeping before the door of the tabernacle and either they were unable or unwilling to act. And when Zimri brought Cosby into the camp, now you talk about flaunting your sin. You're talking about a flagrant violation of God's word and God's law. He was a man so unashamed of his wickedness.
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He took this Midianite woman into his tent. Everyone knew what was going on. Everyone knew. And so Phinehas said, "I'm going to take care of the situation. Everyone else may be unable to function, but I am." And he took the javelin and thrust them through.
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Now, listen to this because it's very important that you understand it. This is the doctrine of interposition. The doctrine of interposition. Phinehas may not have been the highest of the priests. He may not have been even the highest of the civil officers. But what is the doctrine of interposition? Listen carefully. The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties, that a lower magistrate who is duly elected and has the authority and the power may step in and take over and carry out the functions of that office that the higher magistrate would not carry out.
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Let me put it to you plainly. Here's the doctrine of interposition. Please don't laugh. I'm not trying to be funny. And I know the unlikelihood of this occurring, but I'm still describing to you the doctrine of interposition. You know, civilly speaking, who should be leading this nation back to God and righteousness and dealing with corruption and wickedness? Civilly speaking, who should be doing it? Bill Clinton. Now, I know he's not. I know he's wicked in and of himself.
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But if he won't do it, then Al Gore should. If Al Gore won't do it, then the Speaker of the House should. You see what I'm saying? If the Speaker of the House won't do it, then the individual congressman, after maybe the whip, you know, whatever the order is there. If they won't do it, the governors of the state ought to do it. If the governors won't, the lieutenant governors should. If the lieutenant governors won't, then the speaker of the state houses should. If they won't, then the state legislators ought to do it. If they won't do it, then you go to your county government. If the county government won't do it, then you go to the city government. You see what I'm saying?
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Here's the doctrine of interposition. When a higher magistrate fails to fulfill the functions of his office, a lower magistrate may step in and do so. And if you've not read this, in my first book, "The Christian Civil Government," I challenge you to go back and read that seventh chapter, especially where I deal with the pastor as a magistrate, because you're going to find that during the American War for Independence, when the king had all of his officers
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over here, then the people then followed the pastors, who are magistrates, by the way, spiritual magistrates, but they are still magistrates.
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Now, the point is, Phinehas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him. And since some of the higher magistrates were not acting, he knew what needed to be done. It had already been communicated to him what the will and the word of God was.
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It had come down the proper channels. And so he then acted.
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Now, I want you to note in Psalm 106, hold on verse 25, we're coming right back there. But look in Psalm 106 and verse 30, and notice if you would what the word is. Psalm 106 verse 30. "Then stood up Phinehas and executed what? Judgment." He executed judgment. Now the word "judgment" is variously translated in the Bible. Sometimes it refers to prayer, but it means to intervene or to judge officially or judicially. So what Phinehas did, according to Psalm 106 and verse 30, he executed a judicial act.
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He was carrying out the functions of an office. Now go back to Numbers 25 and verse 11 just to demonstrate once again, he was not acting individually. He was not acting independently. Some—I'm sorry, Numbers 25 verse 11. God says, "Phinehas, the son of Eleazar, the son of Aaron, the priest, hath turned away my wrath, away from the children of Israel, while he was zealous for my sake among them." God says what he did, he did for my sake. Look in verse 13. "And he shall have it and his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God." Not acting independently. Note, if you would, "and made an atonement for the children of Israel."
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And the word "atonement" is the Hebrew word kaphar, which means to cover, to expiate, or to placate. So these terms demonstrate very clearly that all Phinehas was doing was carrying out the functions of his priestly office. He was not acting independently, nor was he acting out of revenge, or frustration, or maliciousness. I want you to compare two passages. I want you to look at Numbers 25, since you're there, but go ahead and find Numbers 16. Okay? Hold Numbers 25. Go ahead and find Numbers 16.
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And let me show you a comparison. In Numbers 16, God has sent another plague upon the children of Israel because of their sin and their wickedness. They're murmuring against Moses and Aaron and against God. And let's read verse 47. Numbers 16, verse 47, "And Aaron took as Moses commanded and ran into the midst of the congregation. Behold, the plague was begun among the people. And he put on incense and made an atonement for the people." Watch. "And he stood between the dead and the living, and the plague was stayed." So here's Aaron now.
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He puts on the sacrifice. He takes the incense, and he runs between the dead and the living, and the plague stays. The plague stops. He stood.
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Now, look in Numbers 25 and verse 7. "And when Phinehas, the son of Eleazar, the son of Aaron, the priest, saw it, he rose up from among the congregation." He rose up. Here's the picture, then, of a righteous man rising up from the midst of an inactive multitude to carry out the functions of an office which God has ordained. Now, these two Scriptures that I just gave you form a strong contrast, because on the one hand, in Numbers chapter 16, you have Aaron standing with incense, with a true priestly heart, making atonement. And Phinehas, on the other hand, a minister of righteous vengeance, turning away wrath by striking out and executing God's judgment. Now listen, Aaron makes an atonement by saving life. And Phinehas makes an atonement by taking life.
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I'm not trying to be ugly. And I'm not trying to be smart. But what God is saying is some folks need to be killed. You see what I'm saying? Aaron stayed the plague by standing between the dead and the living. He was saving life. He made an atonement by saving life. Phinehas made an atonement by taking life. Now, listen to me. Listen. Here's a very important principle.
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The destruction of the wicked is the preservation and the salvation of the righteous. The destruction of the wicked is the preservation and the salvation of the righteous. I want you to turn in your Bibles to Deuteronomy chapter 19. Let me just point this out. You see, there are so many people that do not understand the reason behind the death penalty in the Bible. And the death penalty is indeed biblical.
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But let me tell you how it works. God has it ordained very simply. If the wicked die, the righteous live. If the wicked live, the righteous die. Or let me put that another way, if the wicked live, society dies. Look what God says in Deuteronomy chapter 19 beginning there verse 11. We're going to come back and read two other verses in just a moment. Deuteronomy 19, verse 11. God said, "But if any man hate his neighbor and lie in wait for him and rise up against him and smite him mortally that he die,
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here's a premeditated murderer and fleeth into one of these cities that is a city of refuge. Then the elders of his city shall send and fetch him from thence and shall deliver him into the hand of the avenger of blood that he may die." Look what God says. "Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee." How do you put away the guilt of innocent blood? By slaying the wicked.
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Now if you'll look back please to verses 9 and 10. God says, "If thou shalt keep all these commandments," Deuteronomy 19 verse 9, "if thou shalt keep all these commandments and do them which I command thee this day to love the Lord thy God, to walk ever in his ways, then shalt thou have three cities more unto thee besides these three, that innocent blood be not shed in the land which the Lord thy God giveth thee for an inheritance and so blood be upon thee."
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Now, let me tell you something. When innocent blood is shed, blood is upon us. What happens when those whom God condemns to death are allowed to live? They inevitably murder someone else. And thus blood is brought upon the land. Look in Deuteronomy 21, verse 9. Deuteronomy 21, verse 9. "So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in your own eyes"—Is that what it says? "When you do what is right in the sight of the Lord."
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Well, Brother Weaver, I think that murderer needs to spend at least 15 years in prison. I don't. I think he needs to be hanged. Or shot. Or gassed. Or electrocuted. Because God says, "Whoever sheds man's blood, by man shall his blood be shed." It's just that simple.
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Now, the point I'm trying to make is this. When Phinehas acted, he did act as a public person, not a private person. It is true. The wicked needed to die in Numbers chapter 25. And because the wicked died, the righteous lived. 24,000 people died before Zimri and Cosby were executed. Let me distinguish for you between a private person and a public person. Here's an illustration that everyone can understand.
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I'll use myself as an example. Here I am in my home. I'm in my office studying. Alice is in the kitchen preparing a meal. And I hear her scream and shriek. And I jump up and I see a man standing in there attacking her. And I pull open a desk drawer and I get a pistol out, .357, and I just blow his head off. Call the sheriff. Sheriff comes out there. I said, "Here was a man, he broke into my house, he was attacking my wife, he had a knife, he was going to cut her up, and I killed him." Now, please tell me what is going to happen to me. I don't want to say, first of all, nothing, because something would happen. I would be investigated.
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But if the facts were brought to a jury, or to a grand jury that had one eye and a half sense, what would they do? They would acquit me. Self-defense. Plain and simple.
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Now, I want you to understand, as a private person, I have the right to defend myself and my family. Do you understand that?
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Now, let's suppose the man did attack Alice, but I wasn't there. And he got away. And then I called the sheriff and the sheriff came out and they investigated. They found evidence that they couldn't find the man. And two weeks later, we were riding down the road and I said, "That's him, that's him, that's him right there on the street." I said, "Are you absolutely sure?" She said, "Yes, I'm sure."
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I stopped the car, reach in the back seat, get my rifle, put my scope right between his eyes and pull the trigger and drop him like a fly. My question is this. What's going to happen to me? I'm going to be arrested. What am I going to be charged with? Murder.
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Now see, although I had the right to defend my wife and my life and my family, here was a situation where I was not defending anything. I was just executing someone. I was taking vengeance.
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Now, there'd be nothing wrong with me taking my rifle out of the back seat, going up and sticking it in his face and say, "Just give me one reason to pull this trigger." Alice called the sheriff. Let the sheriff come and arrest him. Let him then be tried and let him be sentenced to death. You see what I'm saying?
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Now, as a private person, that's as far as I can go. But now let's let's go back. Let's suppose. Let's suppose the man killed my wife. Okay? Let's suppose he killed my wife. Two weeks later, I see him on the street. I couldn't get to her in time to save her, but I saw his face. I know who he is. Two weeks later, I see him on the street. I walk up to him, stick a pistol in his face, and say, "You're under arrest. Don't you even move." I call the sheriff. The sheriff comes and arrests him. Let's say we have a biblical jury. The jury sentences him to death in the electric chair.
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And it just so happens that I am the duly appointed executioner for the state of Georgia. And I strap him in the electric chair and I go back and I pull a switch, I send the current through his body and I kill him. What is going to be done to me now? Nothing. But I killed him. Why is nothing going to be done to me? Was I acting as an individual? No. Was I acting as a private person? No. I was acting as a public person for the state, which encompasses all of its citizens.
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Now, the point I'm trying to make is this. Phinehas was not acting just as a private individual saying, "Well, bless God, I think those two ought to die." No. He was a priest. He was a judge. He was a civil officer. And he carried out the functions of that office. Now, I'm not going to take time to do this because I want to make some applications. But you know the Bible says an eye for an eye, tooth for a tooth, hand for hand, foot for foot, burning for burning, stripe for stripe, wound for wound. You know that. But do you realize the three times that is stated in the Bible, the three times in the Old Testament, Exodus 21, verses 21 through 25, Leviticus 24 verses 16 through 23 and Deuteronomy 19 verses 15 through 21. Every time when God says an eye for an eye and a tooth for a tooth and life for life, foot for foot, burning for burning, God is giving that to the judges. And what he is saying is, the punishment is to fit the crime.
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Look at it. Let's just look at Deuteronomy 19. That's a quick one. We're already there. Deuteronomy chapter 19. Note, if you would please, beginning there with verse 15. God says, note it is a civil or a criminal proceeding, God says, "One witness shall not rise up against a man for any iniquity or for any sin, in any sin that he sinneth: at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established." Now look, "If a false witness rise up against any man to testify against him that which is wrong, then both the men, between whom the controversy is, shall stand before the Lord."
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Here it is, "before the priests and the judges, which shall be in those days. And the judges shall make diligent inquisition. And behold, if the witness be a false witness and testified falsely against his brother, look, then shall you do unto him as he had thought to have done unto his brother. So shalt thou put the evil away from among you, and those who remain shall hear and fear, and shall henceforth commit no more any such evil among you."
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"And thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." So, if Dr. Holmes then, in a court of law, perjures himself in trying to get me to be executed, trying to get me to be put to death, and it's proven he is a perjurer, what should happen to him? He's to be executed according to biblical law. That's eye for an eye. That is perfect justice. Justice is God's and not man's. And whenever man gets involved giving out, dishing what he thinks is justice, usually, excuse my English, it ain't justice. See?
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Now, let me just show you. Look in your Bibles very quickly to Romans chapter 12. Romans chapter 12. And I want you to see that just the opposite is given to us as private individuals. God has never entrusted to a private individual the power to take life at his whim, or his pleasure, or his vengeance. No individual has that right. I can't say, "Joe's made me mad, I'm going to go kill him."
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I could, but it'd be wicked, it'd be wrong. I can't say, "Bill Clinton needs to die and I'm going to go kill him." I don't have that power. I don't have that authority as a private individual. You see what I'm saying? I have no authority as a private individual to take anyone's life. I have no authority as the head of my house to take any of my children's lives. What does God tell me as a private individual?
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Look in Romans 12, beginning there at verse 17. "Recompense no man evil for evil." Just because you do me wrong doesn't mean I've got to do wrong back. "Provide things honest in the sight of all men. If it be possible as much as lieth in you, live peaceably with all men." Now, look what he says. "Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord." Now, when he says, "Dearly beloved, avenge not yourselves," what he is saying is this. Don't go around with a vengeful attitude saying, "Well, you did me wrong, I'm going to do you in. You did this to me, I'm going to get you back." No, God says, let me point it out to you. Who does vengeance belong to, according to this text? Who does vengeance belong to? God. It doesn't belong to us. Now, why is it that God does not intervene on our behalf more often than he does? I'm going to tell you why.
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Because we're not willing to step aside and wait for God to execute vengeance. We want to do it ourselves. And God is just. If I execute vengeance upon Ed, is God going to execute vengeance upon him? No, he's not going to take the payment twice. You follow what I'm saying? If I want God to deal with Ed, I've got to step out of the way. Say, "Lord, you handle him." And by the way, I've got news for you. God can clean plows a lot better than I can any day of the week.
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When people do us wrong, it does not give us the right to do wrong back. God says we're to control our spirits. Therefore, he says in verse 20, "Therefore if thine enemy hunger, feed him. If he thirst, give him drink. For in so doing, thou shalt heap coals of fire on his head." Then he says, "Be not overcome of evil, but overcome evil with good." You say, "Brother Weaver, you don't know what's been done to me." I know a lot of things that have been done to some of you. And it's wicked, and it's wrong, and it's ungodly, but that does not give you the right to be vengeful and hateful and retaliatory and ugly. What you must do is step out of the way and say, "Sick 'em, Lord, I'm going to let you take care of it. I'm not going to do it. I'm going to let you handle it."
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Now, let me make some applications, and I want to clear this up. I want to make sure everybody understands me. First of all, when I'm talking about "avenge not yourselves," I'm not talking about "do not defend yourselves." Self-defense is biblical. Self-defense is obligatory. If Don comes up to me and tries to knock my head off, guess what? I'm going to stop him as best I can. I have a right biblically, constitutionally, and every other way to defend my life. So when I'm saying "avenge not myself," I'm not saying don't defend yourself. I'm not saying self-defense is wrong. Self-defense is right. But if Don does things that I don't like, and he says things about me, and he lies about me, and he tries to get me in trouble all the time, what does that mean? It means I don't have a right to be vengeful toward him and try to get in trouble back and lie about him. That's what it means. So I'm not talking about self-defense when it says "avenge not yourselves."
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Secondly, let me put this out. This is one of our greatest failings. How shall I say this? There is a time when the tenderness of man is cruel. Can't you see the modern day liberals weeping and saying, "Oh Phinehas, why did you have to kill that man and that woman? They were just expressing themselves. Love is such a beautiful thing." You have people who would weep for Zimri and Cosby. And never weep for the 24,000 that were killed in the plague. You follow what I'm saying? Why in the world would you weep for a premeditated murderer and totally ignore his victims? Listen carefully. There is a time for tenderness and concern. But tenderness and concern are not to be at the expense of righteousness and justice.
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Thirdly, I want you to look back at Numbers chapter 25. You talk about a present day application. My goodness. Do you know who brought all this trouble upon Israel? It was leaders. Leaders. Look at Numbers chapter 25 verse 14.
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"Now, the name of the Israelite that was slain, even that was slain with the Midianite woman, was Zimri, the son of Sallu, a prince of a chief house among the Simeonites." Here was a prince! Here was a ruler! Ah, that's not all. Skip down to verse 15. "And the name of the Midianite woman that was slain was Cosby, the daughter of Zur, who was head over people, and the chief of a house in Midian." Here was another princess. Verse 18. "For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cosby, the daughter of a prince of Midian, their sister."
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So here then, were two leaders, two politicians, two congressmen. You follow what I'm saying? Isn't it amazing that our leaders tend to think that law applies to everyone else except them? I've got news for you. God's law applies to them as well. And it's amazing to me, but here were these civil leaders, these spiritual leaders, weeping before the door of the tabernacle, unable and unwilling to do what was right.
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Do you know something, folks? We've got a Congress and we've got a judicial system exactly in the same spot. They're unwilling and unable to do what is just and right. And then one last thing, look in verse Numbers 25, after God said in verse 17, "Vex the Midianites and smite them, for they vex you with their wiles." That which you and I must be on our toes against and guarding against is the wiles of the enemy. No, the enemy does not come up and slap you in the face normally.
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I said, "I'm going to chew your head off and spit it out. I'm going to execute you." No, the enemy doesn't do that. They just come up with their wiles and seduce us into their arena and into their plans and into their programs and into everything they can to destroy us just like the children of Moab and Midian did to the Israelites. God says, "You better watch out for the wiles."
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And what did the Apostle Paul write? We're not ignorant of the devil's what? His wiles. His strategies. Phinehas was a public person. And what he did cannot be applied universally to every individual. We do not have the right to go about executing those who need to be executed. And I've got news for you. Just because we have a corrupt judicial system, and the judicial system will not function the way it's supposed to, does not mean that the murderers will get by and get away.
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God will see to it that they're dealt with. Inevitably, invariably, they will attack the wrong individual in the wrong place and time. And they'll get the due reward of their sin. I read years ago about one man in Mobile, Alabama, who came to the police station and confessed to a murder that had been committed 20 years earlier. And the police laughed at the man. And they said, "We know you didn't do this."
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And he said, "I assure you, I'm the murderer. This has been on my conscience. I can't live with it anymore. I want to be arrested." They said, "Well, you turn around and go home. We'll investigate the matter." When they investigated a little bit, they decided they'd go talk to him. And when they got to his home, they found him hanged by the neck, dead. He'd taken his own life.
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No one will escape the righteous judgment of God. We just have to remember that God's paydays are not always on Friday. But they do come. And He pays to the full. Let's pray. Father, help us today to live for Thee, to honor Thee. Help us, Lord, to always do what is right and holy and biblical and bring our lives into conformity to Thy Word. Give us grace to serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T20:44:25Z

The Hallelujah of Confession - Part 13 of 16

John Weaver | Freedom Ministries

John Weaver continues his series on Psalm 106, focusing on verse 30 and the account of Phinehas in Numbers 25. He refutes modern misinterpretations that use Phinehas as a justification for vigilante violence, emphasizing that Phinehas acted as a public person with divinely ordained authority, not as a private individual. The sermon explains the doctrine of interposition, distinguishes between public and private persons regarding the taking of life, and applies these principles to self-defense, vengeance, and the role of civil magistrates.

Opening

Psalm 106, and also go ahead and turn to Numbers 25. Psalm 106 and Numbers 25. And let's begin by reading verses 28 through 31. Psalm 106, beginning there at verse 28. The scripture says,

Scripture Reading — Psalm 106:28-31

"They joined themselves also unto Baal Peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions, and the plague brake in upon them. Then stood up Phinehas and executed judgment, and the plague was stayed.

Introduction and Review of Psalm 106 Series

Weaver reviews the series on Psalm 106, 'The Hallelujah of Confession,' summarizing the sins confessed in previous verses and introducing the sin of Baal Peor.

The Sin of Baal Peor and Its Consequences

The Israelites joined themselves to Baal Peor, a foreign god, provoking God's anger and bringing a plague. Phinehas executed judgment and stopped the plague.

Reading of Numbers 25: The Account of Phinehas

Weaver reads Numbers 25, detailing the sin of Zimri and Cosby, Phinehas's zealous act, and God's covenant of peace and everlasting priesthood with Phinehas.

Modern Misinterpretations of Phinehas

Weaver warns against recent teachings that claim a 'Phinehas priesthood' gives license to commit unlawful acts, citing examples of violence justified by this misinterpretation.

Scripture Reading — 1 John 3:4

"Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law."

Phinehas as a Public Person

Phinehas was a priest in the high priestly line, a leader, and a judge. He acted with official authority, not as a private individual.

Scripture Reading — 1 Chronicles 9:19-20

"And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, that is the army of the Lord, were keepers of the entry, and Phinehas, the son of Eleazar, was the ruler over them in time past, and the Lord was with him."

The Doctrine of Interposition

When higher magistrates fail to act, a lower magistrate with authority may step in to fulfill the duties of the office. Phinehas acted on this principle, not as a vigilante.

Contrast Between Aaron and Phinehas

Aaron made atonement by saving life with incense; Phinehas made atonement by taking life in judgment. The destruction of the wicked preserves the righteous.

He puts on the sacrifice. He takes the incense, and he runs between the dead and the living, and the plague stays. The plague stops. He stood.

Private vs. Public Person in Taking Life

Weaver illustrates the difference: a private person may defend life but not execute vengeance; a public person, like an executioner, may take life as an act of the state.

But if the facts were brought to a jury, or to a grand jury that had one eye and a half sense, what would they do? They would acquit me. Self-defense. Plain and simple.

Biblical Justice and Personal Vengeance

The 'eye for eye' principle is given to judges for public justice. Private individuals are commanded not to avenge themselves but to leave vengeance to God.

Look in Romans 12, beginning there at verse 17.

Scripture Reading — Romans 12:17-21

"Recompense no man evil for evil."

Just because you do me wrong doesn't mean I've got to do wrong back.

Scripture Reading — Romans 12:17-21

"Provide things honest in the sight of all men. If it be possible as much as lieth in you, live peaceably with all men."

Now, look what he says.

Scripture Reading — Romans 12:17-21

"Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord."

Now, when he says,

Scripture Reading — Romans 12:17-21

"Dearly beloved, avenge not yourselves,"

Applications and Warnings

Weaver applies the lesson: self-defense is biblical, but vengeance is not; tenderness must not override justice; leaders are subject to God's law; and we must guard against the wiles of the enemy.

The Hallelujah of Confession - Part 13 of 16

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	117091516380
Subject	Civil Government
Course	Civil Government: Magistracy, Authority, and Romans 13: Christian & Civil Government
Genre	Sermon
Date	2000-08-20
Dictation Name
Book	Book 053: The Hallelujah of Confession — Chapter 13
Source Timed Segments	88

Lecture Guide

Outline

Introduction and Review of Psalm 106 Series: Weaver reviews the series on Psalm 106, 'The Hallelujah of Confession,' summarizing the sins confessed in previous verses and introducing the sin of Baal Peor.
The Sin of Baal Peor and Its Consequences: The Israelites joined themselves to Baal Peor, a foreign god, provoking God's anger and bringing a plague. Phinehas executed judgment and stopped the plague.
Reading of Numbers 25: The Account of Phinehas: Weaver reads Numbers 25, detailing the sin of Zimri and Cosby, Phinehas's zealous act, and God's covenant of peace and everlasting priesthood with Phinehas.
Modern Misinterpretations of Phinehas: Weaver warns against recent teachings that claim a 'Phinehas priesthood' gives license to commit unlawful acts, citing examples of violence justified by this misinterpretation.
Phinehas as a Public Person: Phinehas was a priest in the high priestly line, a leader, and a judge. He acted with official authority, not as a private individual.
The Doctrine of Interposition: When higher magistrates fail to act, a lower magistrate with authority may step in to fulfill the duties of the office. Phinehas acted on this principle, not as a vigilante.
Contrast Between Aaron and Phinehas: Aaron made atonement by saving life with incense; Phinehas made atonement by taking life in judgment. The destruction of the wicked preserves the righteous.
Private vs. Public Person in Taking Life: Weaver illustrates the difference: a private person may defend life but not execute vengeance; a public person, like an executioner, may take life as an act of the state.
Biblical Justice and Personal Vengeance: The 'eye for eye' principle is given to judges for public justice. Private individuals are commanded not to avenge themselves but to leave vengeance to God.
Applications and Warnings: Weaver applies the lesson: self-defense is biblical, but vengeance is not; tenderness must not override justice; leaders are subject to God's law; and we must guard against the wiles of the enemy.

Major Themes

Key Arguments

Phinehas acted with official authority, not personal initiative

Phinehas did not act independently; he carried out a judicial sentence already pronounced by God through Moses and the judges.

Weaver says, 'He did not act independently, nor did he act on his own initiative... God has communicated unto Moses that those who had joined themselves unto Baal Peor were to be executed.'

Modern 'Phinehas priesthood' teachings are a perversion of Scripture

Using Phinehas to justify murder, robbery, and other crimes is a misinterpretation that ignores the context and scope of the biblical account.

Weaver states, 'The context has been ignored. The historicity of the text has been perverted and the scope of the text has been twisted for personal gain and wickedness.'

The death penalty is biblical and serves to put away guilt

God ordained the death penalty to remove the guilt of innocent blood from the land and to ensure the well-being of society.

Weaver quotes Deuteronomy 19:13: 'Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.'

Self-defense is distinct from vengeance

While self-defense is biblical and obligatory, personal vengeance is forbidden; believers must leave retaliation to God.

Weaver clarifies, 'When I'm talking about "avenge not yourselves," I'm not talking about "do not defend yourselves." Self-defense is biblical. Self-defense is obligatory.'

Tenderness must not override justice

Misplaced compassion for the wicked can lead to cruelty toward the innocent; justice must be upheld even when it requires harsh measures.

Weaver says, 'There is a time when the tenderness of man is cruel... Why in the world would you weep for a premeditated murderer and totally ignore his victims?'

Scripture References

Psalm 106:28-31: The primary text of the sermon, describing the sin of Baal Peor and Phinehas's intervention.
Numbers 25:1-9: The historical account of the sin at Baal Peor, the plague, and Phinehas's zealous act.
Numbers 25:10-13: God's commendation of Phinehas and the covenant of peace and everlasting priesthood.
Numbers 25:14-18: The names and status of Zimri and Cosby, and God's command to vex the Midianites.
1 John 3:4: Used to argue that sin is transgression of the law, and no one can lawfully commit an unlawful act.
Numbers 31:6: Phinehas was sent with the army against Midian, showing his role as a priest in warfare.
1 Chronicles 9:19-20: Phinehas was the ruler over the Korahites, guardians of the tabernacle and soldiers.
Deuteronomy 16:18: God commands the appointment of judges to judge with just judgment.
Deuteronomy 21:5: The priests were to decide controversies and strokes, indicating their judicial role.
Deuteronomy 19:17: Controversies were to be brought before the priests and judges.
Deuteronomy 33:4-5: Moses was king in Jeshurun, the highest civil authority.
Joel 2:17: The priests were to weep and intercede for the people, possibly explaining the weeping at the tabernacle.
Numbers 16:47-48: Aaron made atonement with incense, standing between the dead and the living to stop a plague.
Deuteronomy 19:11-13: The law concerning premeditated murder and the duty to put away the guilt of innocent blood.
Deuteronomy 19:9-10: The command to keep God's laws so that innocent blood is not shed in the land.
Deuteronomy 21:9: Putting away the guilt of innocent blood by doing what is right in the sight of the Lord.
Deuteronomy 19:15-21: The law of witnesses and the 'eye for eye' principle given to judges.
Romans 12:17-21: The command for private individuals not to avenge themselves but to overcome evil with good.

Historical References

Modern 'Phinehas priesthood' movement: Weaver cites examples of individuals committing murder, bank robbery, and arson while claiming to be Phinehas priests with a license to kill.
American War for Independence: Weaver references his book 'The Christian Civil Government' and notes that during the war, pastors acted as magistrates when higher authorities failed.
Murder confession in Mobile, Alabama: Weaver recounts a story of a man who confessed to a 20-year-old murder and later hanged himself, illustrating that no one escapes God's judgment.

Important Quotes

The destruction of the wicked is the preservation and the salvation of the righteous.

This encapsulates the sermon's argument that executing judgment on the wicked is necessary to protect the righteous, a key principle in understanding Phinehas's act.

Phinehas was not a vigilante. He was not someone who was merely acting out of anger or frustration or revenge or malice. He was a man who was acting upon principle in the authority of his office that God had ordained and entrusted to him.

This directly refutes the modern misinterpretation of Phinehas as a model for private vengeance, emphasizing his official capacity.

The doctrine of interposition says that when a higher magistrate fails to fulfill the functions of his office, and carry out his duties, that a lower magistrate who is duly elected and has the authority and the power may step in and take over and carry out the functions of that office that the higher magistrate would not carry out.

This defines the doctrine of interposition, which is central to understanding how Phinehas could act when other leaders were weeping and inactive.

Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine, I will repay, saith the Lord.

This is the key New Testament command that distinguishes the private individual's response from the public magistrate's duty, grounding the sermon's application.

There is a time when the tenderness of man is cruel.

This provocative statement challenges the modern tendency to show misplaced compassion toward the wicked at the expense of justice for the innocent.

Discussion Questions

[Question]

How does the doctrine of interposition apply to modern civil government, and what are its limits?

[Context]

Weaver explains that when higher magistrates fail, lower magistrates may act. This raises questions about the role of lesser officials today.

[Question]

What is the difference between self-defense and vengeance, and how should Christians navigate situations where they have been wronged?

[Context]

Weaver distinguishes between defending oneself and taking personal vengeance, citing Romans 12.

[Question]

Why is it dangerous to use Old Testament narratives like Phinehas to justify personal acts of violence today?

[Context]

Weaver warns against the 'Phinehas priesthood' movement that misapplies the story to excuse crimes.

[Question]

In what ways can tenderness and compassion become 'cruel' when they override biblical justice?

[Context]

Weaver states that weeping for the wicked while ignoring their victims is a form of cruelty.

[Question]

How should Christians respond when civil authorities fail to execute justice, according to the principles in this sermon?

[Context]

Weaver discusses the failure of the judges in Numbers 25 and the weeping leaders, drawing parallels to modern government.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T13:04:36Z