Numbers 25:6

KJV

¶ And, behold, one of the children of Israel came and brought unto his brethren a Midianitish 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.

KJV (with Strong's)

And, behold, one {H376} of the children {H1121} of Israel {H3478} came {H935} and brought {H7126} unto his brethren {H251} a Midianitish woman {H4084} in the sight {H5869} of Moses {H4872}, and in the sight {H5869} of all the congregation {H5712} of the children {H1121} of Israel {H3478}, who were weeping {H1058} before the door {H6607} of the tabernacle {H168} of the congregation {H4150}.

Complete Jewish Bible

Just then, in the sight of Moshe and the whole community of Isra'el, as they were weeping at the entrance to the tent of meeting, a man from Isra'el came by, bringing to his family a woman from Midyan.

Berean Standard Bible

Just then an Israelite man brought to his family a Midianite woman in the sight of Moses and the whole congregation of Israel while they were weeping at the entrance to the Tent of Meeting.

American Standard Version

And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.

Commentary

### SUMMARY
Numbers 25:6 captures a moment of egregious public defiance and spiritual audacity amidst a national crisis of divine judgment and collective lament. Following Israel's catastrophic engagement in sexual immorality and idolatry at Baal-Peor, a divinely sent plague was devastating the camp, claiming thousands of lives. While the congregation collectively mourned and wept before the tabernacle, an Israelite man brazenly brought a Midianitish woman into the camp, in full view of Moses and the grieving assembly. This act publicly mocked God's holiness, scorned the nation's fragile posture of repentance, and exacerbated the very sin that had provoked divine wrath, setting the immediate stage for a dramatic intervention of zealous justice.

### CONTEXT
* **Literary Context:** Numbers 25:6 is a pivotal and shocking verse, serving as the immediate catalyst for the dramatic and decisive events that follow in the chapter. It directly succeeds the account of Israel's grievous apostasy at Baal-Peor (Numbers 25:1-3), where they "yoked themselves to Baal of Peor" by participating in sexual immorality with Moabite women and worshipping their gods. This profound betrayal provoked God's fierce anger, resulting in a devastating plague that had already claimed 24,000 lives (Numbers 25:9). Moses had just commanded the leaders to execute those who had participated in the idolatry (Numbers 25:4-5), and the congregation was in a state of corporate mourning and repentance, "weeping before the door of the tabernacle." The brazen act of the Israelite man in verse 6, therefore, is an astonishing and provocative defiance, occurring precisely at the zenith of national lament and divine judgment, setting the stage for Phinehas's zealous intervention in [Numbers 25:7-8](/numbers/25-7 "Numbers 25:7-8 - Phinehas's Zealous Act"). This individual sin, committed in plain sight, underscores the depth of spiritual rebellion still present even amidst widespread sorrow.
* **Historical & Cultural Context:** The events of Numbers 25 unfold as Israel is encamped on the plains of Moab, poised to enter the Promised Land. The Moabites and Midianites, often allied, posed significant spiritual threats to Israel, not primarily through military might but through seduction into idolatry and immorality. The Midianitish woman in this verse represents not just a foreign individual but a potent symbol of the spiritual compromise and syncretism that God repeatedly warned Israel against. Intermarriage with foreign women was strictly forbidden because it inevitably led to the worship of foreign gods, as seen in [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Warnings Against Covenants with Inhabitants of the Land") and [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"). The "door of the tabernacle" was the central place of worship, where sacrifices were offered, and God's presence dwelt. For the congregation to be weeping there signifies a posture of corporate humility, lament, and a desperate plea for God's mercy in the face of the ongoing plague, making the man's public act of defiance all the more egregious and sacrilegious.
* **Key Themes:** This verse powerfully illustrates the theme of **Blatant Defiance**, where an individual openly challenges God's holiness and the authority of His appointed leaders, even in the midst of severe divine judgment. It underscores the pervasive danger of **Spiritual Compromise**, as the bringing of a Midianitish woman symbolizes Israel's ongoing temptation to blend their covenant relationship with God with the idolatrous practices of surrounding nations, a theme prominent throughout the Pentateuch, for example in [Leviticus 18:24-30](/leviticus/18-24-30 "Leviticus 18:24-30 - Abominations of the Nations"). Furthermore, the scene highlights the **Seriousness of Sin**, particularly when committed in the face of God's manifest presence and active wrath, demonstrating that unchecked sin can provoke immediate and severe consequences, as seen in the plague itself. The stark contrast between the weeping congregation and the defiant man also introduces the theme of **Zeal for God's Holiness**, setting the stage for Phinehas's righteous indignation that restores God's honor and turns away the plague, demonstrating God's covenant faithfulness even in judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **man (Hebrew, _ʼîysh'_):** (H376) This word refers to an individual male person. In this context, it highlights the specific responsibility of the perpetrator. The use of "one" (from `ʼîysh`) emphasizes that this was a singular, deliberate act of an individual Israelite, standing in stark contrast to the collective posture of the weeping congregation. It underscores the personal agency and audacious choice of the man to defy God and the community.
* **Midianitish woman (Hebrew, _Midyânîy'_):** (H4084) This term specifically identifies the woman as belonging to the Midianite people. While Moabite women were involved in the initial Baal-Peor apostasy, the Midianites were deeply implicated in the scheme to corrupt Israel (Numbers 31:16). The specific mention of "Midianitish" is crucial, as it denotes a foreign, idolatrous, and spiritually dangerous alliance. This woman is not merely a foreigner but a symbol of the very spiritual contamination and syncretism that God had forbidden and that had brought the plague upon Israel.
* **weeping (Hebrew, _bâkâh'_):** (H1058) This word denotes deep sorrow, lamentation, and often accompanies mourning or repentance. The congregation's "weeping before the door of the tabernacle" signifies a posture of profound grief, humility, and perhaps a desperate plea for divine mercy in the face of the ongoing plague. The stark contrast between this collective posture of lament and the individual's defiant act of bringing the Midianitish woman highlights the extreme spiritual polarity present within the Israelite camp, emphasizing the man's utter disregard for the national crisis and God's holiness.

#### Verse Breakdown
* **"And, behold, one of the children of Israel came":** This opening immediately draws attention to an individual Israelite, whose identity is initially withheld but whose actions are about to be spotlighted. The interjection "behold" emphasizes the shocking and unexpected nature of his arrival, signaling to the reader the audacity and public nature of his impending act.
* **"and brought unto his brethren a Midianitish woman":** This describes the specific, provocative act. He "brought" her, implying an intentional public display, not a secret liaison. The phrase "unto his brethren" suggests a direct challenge to the community and its values, as if inviting others to follow suit or simply flaunting his disregard for their mourning and God's law. The "Midianitish woman" is key, representing the very spiritual compromise that had brought about the plague and a direct violation of God's commands against intermingling with pagan nations.
* **"in the sight of Moses, and in the sight of all the congregation of the children of Israel":** This clause stresses the extreme public nature of the defiance. The act was not hidden but performed openly, directly challenging the authority of Moses, God's appointed leader, and the collective spiritual state of the entire assembly. This public affront intensified the gravity of the sin, transforming it from a private transgression into a blatant act of rebellion against God, His covenant, and His people.
* **"who [were] weeping [before] the door of the tabernacle of the congregation":** This final clause provides the stark and shocking contrast that defines the verse. While the nation was in a state of deep sorrow, lamenting the plague and perhaps repenting for the sin at Baal-Peor, this man chose that precise moment of national humility and divine judgment to commit further public sin. The location "before the door of the tabernacle" further highlights the sacrilegious nature of the act, as it occurred at the very threshold of God's holy dwelling place, where God's presence was most acutely felt and where the people were seeking reconciliation and mercy.

#### Literary Devices
Numbers 25:6 powerfully employs **Contrast** to heighten the dramatic tension and underscore the gravity of the sin. The defiant act of the Israelite man bringing a Midianitish woman is set in stark opposition to the collective posture of the congregation, who are "weeping before the door of the tabernacle." This juxtaposition emphasizes the man's spiritual blindness and audacity against a backdrop of national mourning and divine judgment. The verse also utilizes **Symbolism**, where the "Midianitish woman" is not merely an individual but a potent symbol of foreign idolatry, spiritual compromise, and the seductive power of unholy alliances that threaten Israel's covenant fidelity. The "tabernacle" itself symbolizes God's holy presence among His people, making the sin committed "before its door" a direct affront to His holiness. Furthermore, there is an element of **Irony** in the scene: the sin is committed at the very place where the people are seeking repentance and mercy, demonstrating the depth of human depravity and resistance to God's will, even in the face of His active judgment. The narrative structure also uses **Suspense**, as the brazen act immediately precedes the dramatic intervention of Phinehas, leaving the reader to anticipate the divine response.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 25:6 serves as a stark reminder of the persistent human tendency towards spiritual compromise and rebellion, even in the face of severe divine judgment. The brazenness of the act underscores the profound seriousness of sin, particularly when it becomes a public affront to God's holiness and the spiritual well-being of the community. It highlights the constant tension between corporate repentance and individual defiance, and the necessity of zeal for God's honor to stem the tide of apostasy. This incident foreshadows the ongoing struggle throughout Israel's history with syncretism and idolatry, emphasizing that true covenant fidelity requires unwavering commitment to God alone, free from the defilements of the surrounding cultures. The verse also implicitly points to the need for decisive action against sin within the community to preserve its purity and avert further divine wrath, demonstrating that God's holiness demands a response, whether in judgment or in zealous action from His people.

* [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Prohibition of Intermarriage with Foreign Nations")
* [1 Corinthians 10:8](/1_corinthians/10-8 "Warning Against Sexual Immorality, Referencing Baal-Peor")
* [Revelation 2:14](/revelation/2-14 "The Teaching of Balaam and Idolatry")

### REFLECTION AND APPLICATION
Numbers 25:6 offers a sobering reflection on the nature of sin and the call to holiness for God's people in every generation. It challenges us to consider the profound impact of individual actions on the corporate body, especially when those actions are openly defiant of God's revealed will. The scene compels us to examine our own hearts: do we truly lament over sin, both personal and corporate, or do we, like the man in the narrative, persist in rebellion even when God's hand of judgment or discipline is evident? This verse calls believers to cultivate a deep reverence for God's holiness and to respond to His warnings with genuine repentance, not with further rebellion. It underscores the importance of maintaining spiritual purity within the community of faith, recognizing that compromise with the world's values can have devastating consequences, not just for the individual but for the entire body. It reminds us that standing for truth and holiness, even when unpopular or challenging, is essential for the health and vitality of the church, reflecting God's own zeal for His name and His people.

#### Questions for Reflection
* **How does the public nature of the man's sin in Numbers 25:6 challenge our understanding of personal responsibility within a community of faith?**
* **In what ways might we, as individuals or as a church, be tempted to compromise our commitment to God's holiness in the face of cultural pressures or personal desires?**
* **What does "weeping before the door of the tabernacle" look like for us today, and how can we cultivate genuine sorrow and repentance for sin?**
* **How should the church respond when blatant defiance of God's standards occurs within its midst, especially when it impacts the spiritual health and witness of the community?**

### FAQ
**Why was the congregation weeping before the tabernacle?**

Answer: The congregation was weeping before the tabernacle as an act of corporate lament and profound repentance in response to the severe plague God had sent upon Israel. This plague was a direct consequence of their recent sin at Baal-Peor, where they had engaged in sexual immorality with Moabite women and worshipped their gods, as detailed in [Numbers 25:1-3](/numbers/25-1-3 "Numbers 25:1-3 - The Sin at Baal-Peor"). The weeping signified their deep sorrow, mourning for the thousands who had died, and a desperate plea for God's mercy to lift the judgment. It was a moment of national spiritual crisis and humility, highlighting the gravity of their apostasy.

**Who was the Israelite man mentioned in this verse?**

Answer: While Numbers 25:6 initially refers to him as "one of the children of Israel," his identity is revealed in the very next verse, [Numbers 25:7](/numbers/25-7 "Numbers 25:7 - Phinehas's Zealous Act"), and more fully in [Numbers 25:14](/numbers/25-14 "Numbers 25:14 - Identification of Zimri and Cozbi"). He was Zimri, son of Salu, a leader of a Simeonite ancestral house. His status as a prominent leader made his public defiance even more egregious, as he was setting a terrible example for the people and undermining the authority of Moses and the elders.

**Why was bringing a Midianitish woman such a serious offense, especially when the initial sin involved Moabite women?**

Answer: The offense was profoundly serious because it represented a direct and public violation of God's commands against intermingling with pagan nations and their idolatrous practices. While the initial sin at Baal-Peor involved Moabite women, the Midianites were deeply implicated in the scheme to corrupt Israel, having been advised by Balaam to entice them into immorality and idolatry ([Numbers 31:16](/numbers/31-16 "Numbers 31:16 - Balaam's Counsel to Midian")). The Midianitish woman, Cozbi, was also identified as a leader's daughter ([Numbers 25:15](/numbers/25-15 "Numbers 25:15 - Cozbi's Identity")), highlighting the high-level nature of the spiritual compromise. Bringing her into the camp, particularly in such a public and defiant manner at the very door of the tabernacle, symbolized a continuation and escalation of the very sin that had brought the plague, demonstrating a complete disregard for God's holiness and the ongoing judgment. It was an act of open rebellion against the covenant and a direct affront to God's manifest presence.

### CHRIST-CENTERED FULFILLMENT
Numbers 25:6, with its vivid portrayal of public sin against a backdrop of divine judgment and national lament, powerfully anticipates the ultimate solution to humanity's rebellion found in Jesus Christ. The brazen defiance of the Israelite man underscores the depth of human depravity and the persistent allure of idolatry and spiritual compromise, a condition from which only God can deliver. While Phinehas's zealous act in the immediate context brought a temporary cessation of the plague by upholding God's holiness and executing judgment, it pointed forward to the perfect zeal of the Son of God. Jesus, the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly upheld God's holiness not by executing judgment upon others but by willingly becoming the atoning sacrifice for sin Himself. He is the one who dealt with sin's root cause and its devastating effects through His perfect obedience. His cleansing of the temple (John 2:13-17), driven by zeal for His Father's house, reflects a divine indignation against spiritual compromise and the profaning of God's presence, yet His ultimate act of zeal was on the cross, where He bore the full wrath of God against sin. Through His perfect obedience and sacrifice, Christ provides the means for genuine repentance and reconciliation, enabling believers to be truly separated from the world's defilements and consecrated to God ([2 Corinthians 6:14-18](/2_corinthians/6-14-18 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked")). The call for purity and holiness that Numbers 25:6 implicitly demands is ultimately fulfilled in the church, the body of Christ, which is called to be presented to Him as a [radiant church, without stain or wrinkle or any other blemish, but holy and blameless](/ephesians/5-27 "Ephesians 5:27 - Christ's Love for the Church"), reflecting His own perfect holiness and zeal.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joel 2:17

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 heathen should rule over them: wherefore should they say among the people, Where [is] their God?

Numbers 22:4

And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.

Jude 1:13

Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

Jeremiah 8:12

Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.

Ezra 10:6

¶ Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and [when] he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away.

Ezra 10:9

Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It [was] the ninth month, on the twentieth [day] of the month; and all the people sat in the street of the house of God, trembling because of [this] matter, and for the great rain.

Judges 2:4

And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.