| Numbers 25:13
| And the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
| Seed. A short interruption of 150 years (from Heli to Abiathar, of the race of Ithamar) may be accounted trifling in a duration of so many ages, during which the posterity of Phinees enjoyed this dignity. Phinees succeeded Eleazar, and had for his successors, Abiezer, Bocci, and Elsi. (Calmet) --- Some add Zararias, Meraioth, and Amarias, upon whose death, 1157 years before Christ, Heli got possession, by some means, and was followed by Achitob, Achielech, and Abiathar, of the same family, till David joined Sadoc with the latter, and he was acknowledged sole pontiff on the rebellion of Abiathar, B.C. 1014. See Lenglet's tables. (Haydock) --- We have no proof that the succeeding high priests were of a different family, (Calmet) till our Saviour's time, who re-united in his person the right both to the priesthood and to the kingdom of Israel for ever. See St. Augustine, City of God 17:6. (Haydock) --- God did not promise that no interruption should take place. He only granted a perpetual right to the family of Phinees, (Cajetan) which they might forfeit by their misconduct. (Tirinus) --- He was certainly always disposed to comply with his promise, and really granted the effects of it to the posterity of Phinees, at least for almost 1000 years, even if we grant that the Machabees were not his lineal descendants, of which there is no positive proof either way. Thus, for ever, often denotes a long duration. Though Phinees was entitled already to the high priesthood, in quality of the eldest son of Eleazar, he had before no assurance of surviving him, nor of having a succession of children who might be capable of the high office, and free from every blemish; (Calmet) so that the promise made to him, was not only a ratification of his title, but a new and real benefit. (Haydock) --- Zealous. The Jews allow any person to kill one who publicly, or in the presence of ten people, commits idolatry, sacrilege, fornication with a strange woman, and also a priest who, being unclean, approaches to the altar. This they call the judgment of zeal. (Selden, Jur. 4:4.; Grotius, 2:20.) This practice they authorize by the example of Phinees, Mathathias, etc. (1 Machabees 2:24.) Such liberty was carried to a great excess by the Zealots, in the last siege of Jerusalem; and it would be very criminal, where such a law is not in force. (Calmet) --- Phinees was, however, either one of the judges, and thus gave an example of just severity to his fellow magistrates, or he was inspired by God to resent the public injury done to his name. It is never lawful to kill by private authority. (Roman Catechism p. 3., chap. 6:5.; St. Thomas Aquinas, 2:2. q. 60. 6.) (Worthington) --- Those who act under the influence of inspiration, must be very careful not to give in to any delusion; and the examples of holy persons who are mentioned, with applause, in Scripture, for having been the instruments of God's vengeance, will not authorize us to do the like, unless we can produce the like testimony. (Haydock) --- Atonement, by averting the scourge of God, (ver. 8, 11,) and by putting a stop to the corruption of the people, which might otherwise have greatly increased, if Zambri had escaped with impunity. (Calmet)
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