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Behold, one of the children of Israel came and brought to his brothers a Midianite 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.
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When Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand;
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and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
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Those who died by the plague were twenty-four thousand.
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Yahweh spoke to Moses, saying,
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"Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I didn't consume the children of Israel in my jealousy.
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Now when these things were done, the princes drew near to me, saying, "The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, following their abominations, even those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
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For they have taken of their daughters for themselves and for their sons, so that the holy seed have mixed themselves with the peoples of the lands. Yes, the hand of the princes and rulers has been chief in this trespass."
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When I heard this thing, I tore my garment and my robe, and plucked off the hair of my head and of my beard, and sat down confounded.
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I was very angry when I heard their cry and these words.
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Then I consulted with myself, and contended with the nobles and the rulers, and said to them, "You exact usury, everyone of his brother." I held a great assembly against them.
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I said to them, "We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?" Then they held their peace, and found never a word.
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Also I said, "The thing that you do is not good. Ought you not to walk in the fear of our God, because of the reproach of the nations our enemies?
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I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury.
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Please restore to them, even this day, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them."
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Then they said, "We will restore them, and will require nothing of them; so will we do, even as you say." Then I called the priests, and took an oath of them, that they would do according to this promise.
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Also I shook out my lap, and said, "So may God shake out every man from his house, and from his labor, that doesn't perform this promise; even thus be he shaken out, and emptied." All the assembly said, "Amen," and praised Yahweh. The people did according to this promise.
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In those days saw I in Judah some men treading winepresses on the Sabbath, and bringing in sheaves, and loading donkeys; as also wine, grapes, and figs, and all kinds of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day in which they sold food.
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There lived men of Tyre also therein, who brought in fish, and all kinds of wares, and sold on the Sabbath to the children of Judah, and in Jerusalem.
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Then I contended with the nobles of Judah, and said to them, "What evil thing is this that you do, and profane the Sabbath day?
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Didn't your fathers do thus, and didn't our God bring all this evil on us, and on this city? Yet you bring more wrath on Israel by profaning the Sabbath."
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It came to pass that, when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the doors should be shut, and commanded that they should not be opened until after the Sabbath. I set some of my servants over the gates, that no burden should be brought in on the Sabbath day.
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So the merchants and sellers of all kinds of wares lodged outside of Jerusalem once or twice.
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In those days also saw I the Jews who had married women of Ashdod, of Ammon, and of Moab:
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and their children spoke half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people.
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I contended with them, and cursed them, and struck certain of them, and plucked off their hair, and made them swear by God, "You shall not give your daughters to their sons, nor take their daughters for your sons, or for yourselves.
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His disciples remembered that it was written, "Zeal for your house will eat me up."
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Rejoice with those who rejoice. Weep with those who weep.
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Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.
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It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife.
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You are puffed up, and didn't rather mourn, that he who had done this deed might be removed from among you.
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For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing.
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In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ,
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are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
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I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers?
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But brother goes to law with brother, and that before unbelievers!
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Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?
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Don't you know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a prostitute? May it never be!
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Or don't you know that he who is joined to a prostitute is one body? For, "The two," says he, "will become one flesh."
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But he who is joined to the Lord is one spirit.
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Flee sexual immorality! "Every sin that a man does is outside the body," but he who commits sexual immorality sins against his own body.
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Therefore if food causes my brother to stumble, I will eat no meat forevermore, that I don't cause my brother to stumble.
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To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.
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What, don't you have houses to eat and to drink in? Or do you despise God's assembly, and put them to shame who don't have? What shall I tell you? Shall I praise you? In this I don't praise you.
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When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it.
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Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?
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But if there is no resurrection of the dead, neither has Christ been raised.
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If Christ has not been raised, then our preaching is in vain, and your faith also is in vain.
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Yes, we are found false witnesses of God, because we testified about God that he raised up Christ, whom he didn't raise up, if it is so that the dead are not raised.
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For if the dead aren't raised, neither has Christ been raised.
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If Christ has not been raised, your faith is vain; you are still in your sins.
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Then they also who are fallen asleep in Christ have perished.
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If we have only hoped in Christ in this life, we are of all men most pitiable.
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But now Christ has been raised from the dead. He became the first fruits of those who are asleep.
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For since death came by man, the resurrection of the dead also came by man.
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For as in Adam all die, so also in Christ all will be made alive.
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But each in his own order: Christ the first fruits, then those who are Christ's, at his coming.
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Then the end comes, when he will deliver up the Kingdom to God, even the Father; when he will have abolished all rule and all authority and power.
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For he must reign until he has put all his enemies under his feet.
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The last enemy that will be abolished is death.
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For, "He put all things in subjection under his feet." But when he says, "All things are put in subjection," it is evident that he is excepted who subjected all things to him.
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When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.
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Or else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead?
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Why do we also stand in jeopardy every hour?
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I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily.
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If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then "let us eat and drink, for tomorrow we die."
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Don't be deceived! "Evil companionships corrupt good morals."
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Wake up righteously, and don't sin, for some have no knowledge of God. I say this to your shame.
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You foolish one, that which you yourself sow is not made alive unless it dies.
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For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made sorry, but that you might know the love that I have so abundantly for you.
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But if any has caused sorrow, he has caused sorrow, not to me, but in part (that I not press too heavily) to you all.
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For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside.
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Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus;
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For such men are false apostles, deceitful workers, masquerading as Christ's apostles.
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And no wonder, for even Satan masquerades as an angel of light.
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It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.
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Who is weak, and I am not weak? Who is caused to stumble, and I don't burn with indignation?
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For we rejoice when we are weak and you are strong. And this we also pray for, even your perfecting.
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and there isn't another "good news." Only there are some who trouble you, and want to pervert the Good News of Christ.
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But even though we, or an angel from heaven, should preach to you any "good news" other than that which we preached to you, let him be cursed.
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As we have said before, so I now say again: if any man preaches to you any "good news" other than that which you received, let him be cursed.
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For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn't be a servant of Christ.
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This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage;
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to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you.
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But from those who were reputed to be important (whatever they were, it makes no difference to me; God doesn't show partiality to man)--they, I say, who were respected imparted nothing to me,
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But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Peter before them all, "If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
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Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified?
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I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith?
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Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
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However at that time, not knowing God, you were in bondage to those who by nature are not gods.
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But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
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You observe days, months, seasons, and years.
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I am afraid for you, that I might have wasted my labor for you.
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I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong,
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but you know that because of weakness of the flesh I preached the Good News to you the first time.
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That which was a temptation to you in my flesh, you didn't despise nor reject; but you received me as an angel of God, even as Christ Jesus.
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What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me.
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So then, have I become your enemy by telling you the truth?
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They zealously seek you in no good way. No, they desire to alienate you, that you may seek them.
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But it is always good to be zealous in a good cause, and not only when I am present with you.
"Il ne dit pas seulement : je prends part à leurs douleurs, mais je suis agité et ébranlé par leurs maux comme si j'y étais moi-même exposé. Vois encore la grandeur de sa souffrance par ce mot brûler. Je brûle intérieurement, dit-il. Toutes les peines du dehors, quelque cuisantes qu'elles soient, passent bientôt et produisent une joie qui ne se flétrit jamais ; mais ce qui le remplit d'angoisse, ce qui froisse son âme, c'est la pensée de chacun de ces faibles, quel qu'il soit. Car il ne s'occupe pas seulement des plus considérables en méprisant les petits, mais ce sont précisément ceux que d'autres rejettent qu'il porte sur son âme. C'est pourquoi il dit : "qui est faible ?" pour montrer que sa sollicitude s'étend à tous." Chrysostôme.
- Cependant, on peut aussi entendre ces mots d'une autre manière. Paul, en disant qu'il est faible (ou Grec : "malade") en présence des faibles, qu'il brûle là où d'autres trouvent des occasions de chute, peut vouloir parler de ses propres souffrances spirituelles, indépendamment de sa sympathie pour les misères des autres. Si le premier sens s'accorde mieux avec les paroles qui précèdent, (verset 28) le dernier paraît plus conforme à celles qui suivent, (verset 30) où le mot traduit par faiblesses est le même que nous avons ici.