Religious zealotry and vigilante justice in the Old Testament

While Israel was staying in Shittim, the Bible makes note that the Israelites began to indulge in sexual immorality with the Moabite women. The men went to Moabite sacrifices and bowed down before their gods, such as the Baal of Peor. As should be expected, this angers the Lord (Numbers 25:3). One day an Israelite man brings a Moabite woman right before the eyes of Moses and the entire assembly of Israel as they are weeping at the entrance to the Tent of Meeting. This thoughtless and brazenly insulting action prompts a particular Israelite to jump into action:

When Phinehas son of Eleazar, the son of Aaron, the priest, saw this, he left the assembly, took a spear in his hand and followed the Israelite into the tent. He drove the spear through both of them – through the Israelite and into the woman’s body. - Numbers 25:7-8

Interestingly, this action causes the plague against the Israelites to cease. The Lord then comments explicitly on Phinehas’ vigilantism.

“Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as zealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him that I am making my covenant of peace with him.” - Numbers 25:11-12

The Lord condoned Phinehas’ action of vigilantism! It is an oft repeated phrase that one should, “judge not, lest ye be judged.” Here we have a man who judges and sentences to death! Phinehas was a part of the assembly, and as a descendant of Aaron, perhaps he had some priestly authority, but certainly there was no court or ordered judgment that was passed down!

Clearly, the Lord approves of when his people do his work. Accordingly, the Lord has granted his people the right to cast judgment:

So Moses said to Israel’s judges, “Each of you must put to death those of your men who have joined in worshiping the Baal of Peor.” – Numbers 25:5

“…the assembly must judge between him and the avenger of blood according to these regulations.” – Numbers 35:24

It’s amazing how often that tired old phrase, “judge not, lest ye be judged,” is thrown around! How often have you been told not to judge someone, or not to be judgmental? Clearly the Lord here grants man the right to judge. Judge not, lest ye be judged. And should your conscience be clear, fear not such judgment, and judge with a clear and clean mind.

Additionally, Phinehas’ act of violence suggests a sort of condoning towards religious zealotry. I recall when the movie “The Boondock Saints,” became popular, it was a charge that was regularly leveled against the movie that it condoned religious fanaticism and zealotry. If you truly follow the Lord, then surely his law is above any law that is man-made, yes? When the Israelite man offended the Lord, Phinehas took up his Lord’s honor in righteous wrath.

The Lord gave a commandment against murder, not against all forms of killing. There are (according to the Bible so far) righteous reasons to kill another. Numbers certainly defends the notion of killing in the name of the Lord, as well as righteous vigilante justice.

Does the Bible speak in riddles, or does it show us the form of the Lord?

“When a prophet of the Lord is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the Lord.” - Numbers 12:6-8

This is a remarkably interesting passage. God states that with many prophets, he merely reveals himself only partially, or in disguises. However, with Moses, God states that he reveals himself fully. Is this merely an allegory to express the notion that Moses gives completely accurate and divine revelation? Were the Lord to have only stated that the second part, whereby I mean the 12:8, where he states that with Moses he speaks face to face, then I could more easily accept the idea of this as mere allegory. But 12:8 is drawn in sharp contrast to 12:6, which shows the Lord revealing himself to others only in visions and dreams.

This contrast is, I suspect, very important. If 12:8 were merely allegorical, then it would suggest that an abstract God, which Moses divines fully, rather than a concrete God, which actually shows himself face to face as a literal reading might suggest. However, the contrast is important. If the contrast were merely to suggest that Moses reveals accurately whereas other prophets reveal only partial or incomplete truths, then I think there would be more emphasis on suggesting that, rather than suggesting that the Lord reveals himself in “visions” and “dreams.”

I really feel like this passage almost explicitly denies the notion of the stories of the Bible as allegory. I think this passage suggests that the Lord actually reveals himself to Moses. Moses is not merely a man who gained renown for accurately divining the nature of the Logos, Moses was actually spoken to by a deity, Yahweh.

An allegorical and non-literal reading of the Bible lends credence to a view of the Bible as being an accurate divination the Logos, but when the Bible itself seems to suggest that this is a non-faithful reading of the text, then I can’t help but feel like the reading becomes a practice of eisegesis, rather than exegesis, that is, it becomes a practice of injecting one’s own meaning into the text rather than divining it’s true meaning.

I can fully appreciate an allegorical and non-literal reading of the Bible, and I can see some of the pragmatic benefits, but is this something one can be comfortable with? Either way, I believe this passage suggests a literal interpretation of the Bible, but is a literal interpretation of the Bible feasible? Very few Christians even assert that the Bible should be read literally…