And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.
Israel joined himself unto Baal-peor. Baal was a general name for 'lord,' and Peor either for a hill in Moab, or derived from a verb signifying to open, to uncover, with reference to the abominable priapism which was the favourite worship in that temple. The idol was sometimes called simply Peor (Numbers 25:18; Numbers 31:16; Joshua 22:17). [The Septuagint has: Beelfegoor. Wayitsaamed (H6775) Yisraa'eel (H3478), and Israel was joined; but since it was a voluntary act on the part of those who did it, the passive form of the verb has here a reflex signification, and is equivalent to, Israel served, or worshipped Baal; so that by participating in the rites of Peor they committed the double offence of idolatry and licentiousness, not by a single or occasional act merely, but by oft-repeated contact, until they acquird the habit; and, in the strong language of Hosea (Hosea 9:10, wayinaazªruw (H5144)), they separated themselves-like Nazarites, who, withdrawing from certain observances, pleasures, and pursuits devoted themselves to God-these Israelites gave themselves to Baalbosheth-shame (2 Samuel 11:21).]
It is observable, however, that although it is said, "the people began to commit whoredom," a portion of them only fell into this sin (Deuteronomy 4:3-4; 1 Corinthians 10:8). Even with regard to them, such a consummation was probably gradual. They probably intended only, by visiting the Moabite dames at their houses, to enjoy a little pleasant conversation; but "evil communications corrupt good manners"; and the women who had been instigated to put forth all their arts of pleasing, no sooner found themselves successful in gaining the favour of Israelite men, than they allured them, by insinuating arts, to repair to the temples, and thus seduced one and another, until these profligates became numerous, into the gross sensualities by which their high places were desecrated (cf. Psalms 106:28).
The 'bowing down to the gods' of Moab, whatever this may mean, seems to be noticed as a distinct act of religious homage. In fact, the mere participation in the sacrificial feast of the god in whose honour it was held was reckoned tantamount to actually engaging in idolatrous worship, and on that account had been strictly forbidden to the Israelites (Exodus 34:15-16). But that was a venial kind of idolatry compared with the gross licentiousness which was practiced in the purlieus of the Peor temple; and hence, conduct of those Israelites, who, disregarding all religious considerations, frequented them for the unbridled indulgence of their lusts, was a flagrant violation of the law given to their nation.
And the anger of the Lord was kindled against Israel. The comparison of anger to the kindling of a fire has been a common figure of speech in all languages. This phrase is frequently applied by the sacred writers to God, when, in His dealings with Israel, He was offended by some flagrant act of apostasy; and it always denotes the infliction of a severe and widespread judgment, either by the agency of material fire (Numbers 11:1; Leviticus 10:6), or by the outbreak of pestilence (Numbers 11:33; Deuteronomy 11:17; 2 Kings 22:13; 2 Kings 22:17; Psalms 78:58-64; Psalms 106:29). In this last passage, which contains a direct allusion to the Peor transaction, the word used denotes grief, as well as indignation.
Great cause was there, to speak in the anthropomorphic style, for sorrow as well as anger, that after the protracted patience of God with Israel, and His careful training in the wilderness of a seed to serve Him, when they had reached the borders of the promised land, and were about to be established in the happy possession of it, this generation, who had been so signally favoured, should peril their title to all the blessings of the covenant by a sudden fall into sottish idolatry. The evil was so great that it might have caused the Lord to abandon them entirely; but He mercifully spared them as a people, because, though a large number had broken the first commandment, the apostasy was not national. It was an offence perpetrated neither by the collective body of the people, nor by the leading magistrates, who were so far from having any tendency to err in the same direction, that they zealously executed the orders of Moses, and thus adequate reparation for the iniquity was made by the capital punishment of all the criminals.