Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Numbers 27:1

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Numbers 27:1” utilice nuestra app.

Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these [are] the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.

1. Since Manasseh is a tribe, and Machir and Gilead are tribal divisions, and Hepher (Num 26:32, 1Ki 4:10) is a family, it is probable that Zelophehad and his five ‘daughters’ are all names taken from smaller divisions or clans, settled in particular towns in Gilead. See Num 26:28-33 with Gray’s notes. But the incident here related is regarded as an historical occurrence in the life of individuals. Its purpose is to introduce the law of inheritance.

Fuente: The Cambridge Bible for Schools and Colleges

1 11. A law on the inheritance of property. The Hebrews always adhered firmly to the principle that landed property must not be alienated from the tribe or family to which it belonged. In early days, inheritance by daughters was not contemplated. If a man died without children, his widow might be married to his brother in order to bear sons who should inherit the property (Deu 25:5-10; cf. Mat 22:24). Or if a man wished to sell land, his next-of-kin had the first right of purchase (Jer 32:8). And the same principle underlies the law of the Jubile (Lev 25:10; Lev 25:31). The present law is also based upon the principle, but marks a new departure in the privileges accorded to women.

Fuente: The Cambridge Bible for Schools and Colleges

Women in Israel had not, up to the present time, enjoyed any distinct right of inheritance. Yet a father, whether sons had been born to him or not, had the power, either before or at his death, to cause part of his estate to pass to a daughter; in which case her husband married into her family rather than she into his, and the children were regarded as of the family from which the estate had come. Thus, Machir, ancestor of Zelophehad, although he had a son Gilead, left also, as is probable, an inheritance to his daughter, the wife of Hezron of the tribe of Judah, by reason of which their descendants, among whom was Jair, were reckoned as belonging to the tribe of Manasseh (Num 32:41; 1Ch 2:21 ff).

Fuente: Albert Barnes’ Notes on the Bible

Num 27:1-11

The daughters of Zelophehad.

Womens rights–a parable

I want to use this incident for a twofold purpose.

I. In respect to its general teaching.

1. I would exhibit for your imitation the faith which these five young women, the daughters of Zelophehad, possessed with regard to the promised inheritance.

2. There was this feature, too, about the faith of these five women–they knew that the inheritance was only to be won by encountering great difficulties.

3. I commend the faith of these women to you because, believing in the land, and believing that it would be won, they were not to be put about by the ill report of some who said that it was not a good land.

4. Being thus sure of the land, and feeling certain about that, we must next commend them for their anxiety to possess a portion in it. Why did they think so much about it? I heard some one say the other day, speaking of certain young people, I do not like to see young women religious; they ought to be full of fun and mirth, and not have their minds filled with such profound thoughts. Now, I will be bound to say that this kind of philosophy was accredited in the camp of Israel, and that there were a great many young women there who said, Oh, there is time enough to think about the good land when we get there; let us be polishing up the mirrors; let us be seeing to our dresses; let us understand how to put our fingers upon the timbrel when the time comes for it; but as for prosing about a portion among those Hivites and Hittites, what is the good of it? We will not bother ourselves about it. But such was the strength of the faith of these five women that it led them to feel a deep anxiety for a share in the inheritance. They were not such simpletons as to live only for the present. These women were taken up with prudent anxious thoughts about their own part in the land. And let me say that they were right in desiring to have a portion there, when they recollected that the land had been covenanted to their fathers. They might well wish to have a part in a thing good enough to be a covenant-blessing.

5. But I must commend them yet again for the way in which they set about the business. I do not find that they went complaining from tent to tent that they were afraid that they had no portion. Many doubters do that; they tell their doubts and fears to others, and they get no further. But these five women went straight away to Moses. He was at their head; he was their mediator ; and then it is said that Moses brought their cause before the Lord. You see, these women did not try to get what they wanted by force. They did not say, Oh, we will take care and get our share when we get there. They did not suppose that they had any merit which they might plead, and so get it; but they went straight away to Moses, and Moses took their cause, and laid it before the Lord. Dost thou want a portion in heaven, sinner? Go straight away to Jesus, and Jesus will take thy cause, and lay it before the Lord.

II. With a view of giving the whole incident a particular direction–

1. Does it not strike you that there is here a special lesson for our unconverted sisters? Here are five daughters, I suppose young women, certainly unmarried, and these five were unanimous in seeking to have a portion where God had promised it to His people. Have! any young women here who would dissent from that? I am afraid I have! Do you not desire a portion in the skies? Have you no wish for glory? Can you sell Christ for a few hours of mirth? Will you give Him up for a giddy song or an idle companion? Those are not your friends who would lead you from the paths of righteousness.

2. Has it not a loud voice, too, to the children of godly parents? I like these young women saying that their father did not die with Korah, but that he only died the ordinary death which fell upon others because of the sin of the wilderness; and also, their saying, Why should the name of our father be done away from among his family because he had no son? It is a good thing to see this respect to parents, this desire to keep up the honour of the family. (C. H. Spurgeon.)

The request of the daughters of Zelophehad; the rights of women

I. The request of the daughters of Zelophehad.

1. Was presented in an orderly and becoming manner. They stood before Moses and before Eleazar the priest, &c. (Num 27:2). The made their request a regular manner, and to the proper authorities!

2. Was eminently fair and reasonable While their father, by reason of sin, was, in common with the generation to which he belonged, excluded from the promised land, yet he had not done anything for which his children should be deprived of an inheritance therein.

3. Indicated becoming respect for their father. They vindicate him from the guilt of sharing in any of the rebellions except the general one; and they evince an earnest desire for the perpetuation of his name and family.

4. Implied faith in the promise of God to give Canaan to the Israelites.

5. Implied an earnest desire for a portion in the promised land.

II. The Divine answer to their request.

1. Was given by Jehovah to Moses in response to his inquiries. Notice here–

(1) The humility of Moses. He does not presume to decide the case himself, &c.

(2) The direction which God grants to the humble. The meek will He guide in judgment, &c.

2. Commended the cause of the daughters of Zelophehad. The daughters of Zelophehad speak right.

3. Granted the request of the daughters of Zelophehad. Thou shalt surely give them a possession, &c. (Num 27:7).

4. Included a general law of inheritance. And thou shalt speak unto the children of Israel, &c. (Num 27:8-11). Thus a great benefit accrued to the nation from the request of the daughters of Zelophehad. (W. Jones.)

The daughters of Zelophehad

A rightful claim

It does the heart good to read such words as these at a time like the present, when so little is made of the proper standing and portion of Gods people, and when so many are content to go on from day to day, and year to year, without caring even to inquire into the things which are freely given to them of God. Nothing is more sad than to see the carelessness with which many professing Christians treat such allimportant questions of the standing, walk, and hope of the believer and the Church of God. If God, in the aboundings of His grace, has been pleased to bestow upon us precious privileges, as Christians, ought we not to seek earnestly to know what these privileges are? Ought we not to seek to make them our own, in the artless simplicity of faith? Is it treating our God and His revelation worthily, to be indifferent as to whether we are servants or sons–as to whether we have the Holy Ghost dwelling in us or not–as to whether we are under law or under grace–whether ours is a heavenly or an earthly calling? Surely not. If there be one thing plainer than another in Scripture, it is this, that God delights in those who appreciate and enjoy the provision of His love–those who find their joy in Himself. And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fathers brethren; and thou shalt cause the inheritance of their father to pass unto them (Num 27:5-7). Here was a glorious triumph, in the presence of the whole assembly. A bold and simple faith is always sure to be rewarded. It glorifies God, and God honours it. Need we travel from section to section, and from page to page of the holy volume to prove this? Need we turn to the Abrahams, the Hannahs, the Deborahs, the Rahabs, the Ruths of Old Testament times? or to the Marys, the Elizabeths, the centurions, and the Syro-phoenicians of the New Testament times? Wherever we turn, we learn the same great practical truth that God delights in a bold and simple faith–a faith that artlessly seizes and tenaciously holds all that He has given–that positively refuses, even in the very face of natures weakness and death, to surrender a single hairs breadth of the Divinelygiven inheritance. Hence, then, we are deeply indebted to the daughters of Zelophebad. They teach us a lesson of inestimable value. And more than this, their acting gave occasion to the unfolding of a fresh truth which was to form the basis of a Divine rule for all future generations. The Lord commanded Moses, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. Here we have a great principle laid down, in reference to the question of inheritance, of which, humanly speaking, we should have heard nothing had it not been for the faith and faithful conduct of these remarkable women. If they had listened to the voice of timidity and unbelief–if they had refused to come forward, before the whole congregation, in the assertion of the claims of faith; then, not only would they bare lost their own inheritance and blessing, but all future daughters of Israel, in a like position, would have been deprived of their portion likewise. Whereas, on the contrary, by acting in the precious energy of faith, they preserved their inheritance; they got the blessing; they received testimony from God; their names shine on the page of inspiration; and their conduct furnished, by Divine authority, a precedent for all future generations. Thus much as to the marvellous results of faith. But then we must remember that there is moral danger arising out of the very dignity and elevation which faith confers on those who, through grace, are enabled to exercise it; and this danger must be carefully guarded against. This is strikingly illustrated in the further history of the daughters of Zelophehad, as recorded in the last chapter of our book. And the chief fathers, &c. (Num 36:1-5). The fathers of the house of Joseph must be heard as well as the daughters. The faith of the latter was most lovely; but there was just a danger lest, in the elevation to which that faith had raised them, they might forget the claims of others, and remove the landmarks which guarded the inheritance of their fathers. This had to be thought of and provided for. It was natural to suppose that the daughters of Zelophehad would marry; and moreover it was possible they might form an alliance outside the boundaries of their tribe; and thus in the year of jubilee–that grand adjusting institution–instead of adjustment, there would be confusion, and a permanent breach in the inheritance of Manasseh. This would never do; and therefore the wisdom of those ancient fathers is very apparent. We need to be guarded on every side, in order that the integrity of faith and the testimony may be duly maintained. (C. H. Mackintosh.)

Woman is the conscience of the world

Now, to live as one wishes, is said to be the rule of children. To live as one ought is the rule of men. And it is the office of woman in the world to assist men to live as they ought; to lift them to those higher levels of moral attainment, moral beauty, and power, which of themselves they will not gain. Woman has been said to be the conscience of the world, and there is a profound truth in that. Her moral intuition is clearer, her moral affection is apt to be sweeter and more powerful. It was the startled conscience of a Roman woman that almost held Pilate back from his transcendent crime. It was the conscience of Blanche of Castile which melted the noblest king France ever had, Louis IX. It was the sense of righteousness in the Scotch, in the Dutch, in the French, in the German women which upheld the Reformation and would not let it sink and die. It was the conscience of the American women which was the one invulnerable, irresistible, unsilenced enemy of American slavery. Whatever statesmen might plan about it, whatever political economists might think about it, whatever merchants might dream about it, every womans heart knew, that was not blighted and overshadowed by the influence of the present system, that it rested on a lie, and it was that conscience in the American women sending half a million of men out, its instruments and ministers, on the bloody field, which finally overcame and swept from existence that detestable system. That conscience of woman is the tower which society will always need to have developed and regnant within it, and there is no other office so great. I do not care what philosopher is expanding his vast system of philosophic thought; I do not care what statesman is planning for his countrys future; I do not care what architect is lifting the edifice into the air or is strewing the canvas with the splendour of his own spirit, there is no other office so grand on earth as that committed to woman–Christianly culture, in fellowship with God, of bringing up her acute and dominant moral sense into contact with the minds of men, that ultimate and supremest law of the universe, the law of righteousness, for which the planets and the stars were builded; she glorifies herself and she glorifies God in that sublime ministry. (R. S. Storrs, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XXVII

The daughters of Zelophehad claim their inheritance, 1-4.

Moses brings their case before the Lord, 5.

He allows their claim, 6, 7;

and a law is made to regulate the inheritance of daughters,

8-11.

Moses is commanded to go up to Mount Abarim, and view the

promised land, 12;

is apprised of his death, 13;

and because he did not sanctify God at the waters of Meribah, he

shall not enter into it, 14.

Moses requests the Lord to appoint a person to supply his place

as leader of th Israelites, 15-17.

God appoints a Joshua, commands Moses to lay his hands upon him,

to set him before Eleazar the priest, and give him a charge in

the sight of the people, 18-20.

Eleazar shall ask counsel for him by Urim, and at his command

shall the Israelites go out and come in, 21.

Moses does as the Lord commanded him, and consecrates Joshua,

22, 23.

NOTES ON CHAP. XXVII

Verse 1. The daughters of Zelophehad] The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus:

1. On the demise of the father the estate goes to the sons;

2. If there be no son, the daughters succeed;

3. If there be no daughter, the brothers of the deceased inherit;

4. If there be no brethren or paternal uncles, the estate goes to the brothers of his father;

5. If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance.

Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Perceiving that the males only were numbered, and that the land was to be divided to them only, they put in their claim for a share in their fathers inheritance.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Then came the daughters of Zelophehad,…. Who are mentioned among the families of Manasseh, under that of the Hepherites,

Nu 26:33, their father being dead, and they having no brethren, when they heard the land was to be divided among those that were numbered, and who were only males of twenty years old and upwards, were concerned, lest they should have no share in the division of the land; and therefore came, according to the Targum of Jonathan, to the house of judgment, or court of judicature, where Moses, the princes, c. were now sitting: the genealogy of Zelophehad is given

he was the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, the son of Joseph; by which it appears he was of the tribe of Manasseh, and of the fourth generation from him:

and these are the names of his daughters, Mahlah, Noah, ann Hoglah, and Milcah, and Tirzah; in the same order their names are given in

Nu 26:33, but in Nu 36:11, it is a little altered, Noah and Tirzah change places, which Jarchi says shows they were upon an equality one with another.

Fuente: John Gill’s Exposition of the Entire Bible

Claims of Zelophehad’s Daughters to an Inheritance in the Promised Land. – Num 27:1-4. The divine instructions which were given at the mustering of the tribes, to the effect that the land was to be divided among the tribes in proportion to the larger or smaller number of their families (Num 26:52-56), induced the daughters of Zelophehad the Manassite of the family of Gilead, the son of Machir, to appear before the princes of the congregation, who were assembled with Moses and Eleazar at the tabernacle, with a request that they would assign them an inheritance in the family of the father, as he had died in the desert without leaving any sons, and had not taken part in the rebellion of the company of Korah, which might have occasioned his exclusion from any participation in the promised land, but had simply died “through his (own) sin,” i.e., on account of such a sin as every one commits, and such as all who died in the wilderness had committed as well as he. “ Why should the name of our father be cut off (cease) from the midst of his family? ” This would have been the case, for example, if no inheritance had been assigned him in the land because he left no son. In that case his family would have become extinct, if his daughters had married into other families or tribes. On the other hand, if his daughters received a possession of their own among the brethren of their father, the name of their father would be preserved by it, since they could then marry husbands who would enter upon their landed property, and their father’s name and possession would be perpetuated through their children. This wish on the part of the daughters was founded upon an assumption which rested no doubt upon an ancient custom, namely, that in the case of marriages where the wives had brought landed property as their dowry, the sons who inherited the maternal property were received through this inheritance into the family of their mother, i.e., of their grandfather on the mother’s side. We have an example of this in the case of Jarha, who belonged to the pre-Mosaic times (1Ch 2:34-35). In all probability this took place in every instance in which daughters received a portion of the paternal possessions as their dowry, even though there might be sons alive. This would explain the introduction of Jair among the Manassites in Num 32:41; Deu 3:14. His father Segub was the son of Hezron of the tribe of Judah, but his mother was the daughter of Machir the Manassite (1Ch 2:21-22). We find another similar instance in Ezr 2:61 and Neh 7:63, where the sons of a priest who had married one of the daughters of Barzillai the rich Gileadite, are called sons of Barzillai.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Daughters of Zelophehad.

B. C. 1452.

1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. 2 And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, 3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. 4 Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. 5 And Moses brought their cause before the LORD. 6 And the LORD spake unto Moses, saying, 7 The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. 8 And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9 And if he have no daughter, then ye shall give his inheritance unto his brethren. 10 And if he have no brethren, then ye shall give his inheritance unto his father’s brethren. 11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.

Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (ch. xxxvi.) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos 17:3; Jos 17:4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of.

Here is, I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, v. 2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Ps. lxxxii. 3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe,

1. What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, v. 4. What God had said to Moses (ch. xxvi. 53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luke xii. 13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered, (1.) A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Psa 60:6; Psa 60:7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane. (2.) An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal. iii. 28. (3.) A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother.

2. What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (v. 3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children’s claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children.

II. Their case determined by the divine oracle. Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (v. 5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will. 1. The petition is granted (v. 7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown. 2. The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (v. 8); not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, v. 9-11. “If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father’s brethren; and, if there be no such, then to his next kinsman.” With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce.

Fuente: Matthew Henry’s Whole Bible Commentary

NUMBERS – TWENTY-SEVEN

Verses 1-5:

This text agrees with Nu 26:29-33 and Jos 17:3, regarding the offspring of Zelophehad. He died leaving no sons to carry on his family lineage. His five daughters came before Moses and Eleazar and the magistrates of Israel, with a petition that they be granted their father’s territorial rights among his brethren, when the Land was apportioned to the tribes.

Zelophehad apparently died from natural causes in the wilderness. His daughters affirmed his innocence of complicity in the rebellion of Korah, to allay any suspicion that his death without leaving a male heir was the result of this sin. Their concern was that their father’s name not be lost from Israel’s history.

This was the first such incident to be brought before Israel’s governing body. No precedent was extant to govern its settlement. Moses postponed action on the request, to consult the Lord for disposition.

This illustrates a need for today: when a problem has no known precedent, one should wait upon the Lord for clear direction.

Fuente: Garner-Howes Baptist Commentary

1. Then came the daughters of Zelophehad. A narrative is here introduced respecting the daughters of Zelophehad, of the family of Machir, who demanded to be admitted to a share of its inheritance; and the decision of this question might have been difficult, unless all doubt had been removed by the sentence of God Himself. For, since in the law no name is given to women, it would seem that no account of them was to be taken in the division of the land. And, in fact, God laid down this as the general rule; but a special exception is here made, i.e., that whenever a family shall be destitute of male heirs, females should succeed, for the preservation of the name. I am aware that this is a point which is open to dispute, since there are obvious arguments both for and against it, but let the decree that God pronounced suffice for us.

Although (the daughters of Zelophehad) plead before Moses for their own private advantage, still the discussion arose from a good principle; inasmuch as they would not have been so anxious about the succession, if God’s promise had not been just as much a matter of certainty to them as if they were at this moment demanding to be put in possession of it. They had not yet entered the land, nor were their enemies conquered; yet, relying on the testimony of Moses, they prosecute their suit as if the tranquil possession of their rights were to be accorded them that very day. And this must have had the effect of confirming the expectations of the whole people, when Moses consulted God as respecting a matter of importance, and pronounced by revelation that which was just and right; for the discussion, being openly moved before them all, must have given them encouragement, at least to imitate these women.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

The request made by the daughters of Zelophehad arose naturally out of the census, which was taken with a view to the distribution of the land amongst the people, and the Divine directions for the distribution, both of which are recorded in the previous chapter.

Num. 27:1 (comp. Num. 26:29; Num. 26:33).

Num. 27:2. All the congregation denotes the college of elders, which represented the congregation and administered its affairs.

The door of the tabernacle, i.e., where the elders met in solemn assembly.

Num. 27:3. Died in his own sin. Zelophehad had not taken part in any of the rebellions which had been avenged by special judgments, but had died under the general sentence of exclusion from the land of promise passed on all the older generation.

Num. 27:12. This mount Abarim (see notes on Num. 21:20).

Num. 27:13 (see Num. 20:23-29.

Num. 27:14 (see Num. 20:7-13).

Num. 27:16 (comp. Num. 16:22).

Num. 27:18. In whom is the spirit, i.e., The spiritual endowment requisite for the office he was called to fill.

Num. 27:20. Of thine honour; i.e. of thy dignity and authority. Joshua was constituted forthwith vice-leader under Moses, by way of introduction to his becoming chief after Mosess death.Speakers Comm.

Num. 27:21. He shall stand before Eleazar, &c. In this respect Joshua did not enjoy the exalted privilege of Moses (comp. Num. 12:6-8; Deu. 34:10).

The judgment of Urim, &c. Rather, the judgment of the Urim before Jehovah. Urim is an abbreviation for Urim and Thummim, and denotes the means with which the high priest was instructed of ascertaining the Divine will and counsel in all the important business of the congregation.Keil and Del. What these means were we do not know. Light and perfection would probably be the best English equivalent for the words Urim and Thummim. See an excellent article on the subject by Professor Plumptre in Dr. Smiths Dict. of the Bible.

THE REQUEST OF THE DAUGHTERS OF ZELOPHEHAD: THE RIGHTS OF WOMEN

(Num. 27:1-11)

Consider

I. The request of the daughters of Zelophehad.

1. Was presented in an orderly and becoming manner. They stood before Moses and before Eleazar the priest, &c. (Num. 27:2). They made their request in a regular manner, and to the proper authorities.

2. Was eminently fair and reasonable. While their father, by reason of sin, was in common, with the generation to which he belonged, excluded from the Promised Land, yet he had not done anything for which his children should be deprived of an inheritance therein. And it certainly does not seem reasonable that they should be so deprived because they were all daughtersthat they should be disqualified because of their sex. (a)

3. Indicated becoming respect for their father. They vindicate him from the guilt of sharing in any of the rebellions except the general one; and they evince an earnest desire for the perpetuation of his name and family. If no inheritance were granted to them as his heirs, then his name would cease from among his family. But if a possession among the brethren of their father were granted to them, then his name would be preserved: for when an heiress of landed property became a wife, her husband married into her family rather than she into his, and the sons who inherited the maternal property were received through this inheritance into the family of their mother, i.e., of their grandfather on the mothers side. We have examples of this in the case of Jair, who was reckoned a Manassite, though his father was a descendant of Judah (Num. 32:41; Deu. 3:14; 1Ch. 2:21-22), and in the case of Jarha and his wife, the daughter of Sheshan (1Ch. 2:34-35).

4. Implied faith in the promise of God to give Canaan to the Israelites. Though the Canaanites were in full possession of the land, and the Israelites had not even entered therein, yet they ask for their portion as if the land were already possessed by their people.

5. Implied an earnest desire for a portion in the Promised Land.

II. The Divine answer to their request.

1. Was given by Jehovah to Moses in response to his enquiries. And Moses brought their cause before the Lord. And the Lord spake unto Moses, &c. Notice here

(1) The humility of Moses. He does not presume to decide the case himself, &c.
(2) The direction which God grants to the humble. The meek will He guide in judgment, &c.
2. Commended the cause of the daughters of Zelophehad. The daughters of Zelophehad speak right.

3. Granted the request of the daughters of Zelophehad. Thou shalt surely give them a possession, &c. (Num. 27:7). (b)

4. Included a general law of inheritance. And thou shalt speak unto the children of Israel, &c. (Num. 27:8-11). Thus a great benefit accrued to the nation from the request of the daughters of Zelophehad.

ILLUSTRATIONS

(a) Some disabilities still accrue to woman, especially in respect to property, and just payment for her labour. Tasks that she is fully competent to every way, public opinion and false custom will not let her do, cruelly telling her she shall sooner starve; and for work that she actually does as well and as rapidly as her companion, man, she receives only a quarter of his wages; both of which are wrongs that Christianity rebukes as clearly as it does slavery or defalcation, and wrongs that Christian men must speedily remedy, or else cease to be Christians, and well-nigh cease to be men.

For the wrongs that remain to her position, and the disabilities that mans too selfish and partially Christianized nature has not yet removed, let her not, in the name of all that is lovely and all that is skilful, go to separatist conventions, nor to the platform, nor to the novel schemes of political economy, or social re-organization; out to that moral tribunal, where she is as sure to win her cause at last as the sunlight is to compel a summer. Let her take up and wield the spiritual sovereignty that is her everlasting birthright. Let her understandwhat so few of her sex have been willing to learn to this hourthe power lodged in her whole spirit and voice and look and action for or against the kingdom of Heaven. Let her be content with the possession and exercise of power, in all its higher forms, without that appendage which unhallowed pride is for ever insisting onthe name of it. Let her unfold every nobler faculty that our imperfect social state invites; and then be sore that the social state will ripen into more perfect humanities, and full justice come at last. Let her be the brave domestic advocate of every virtue, the silent but effectual reformer of every vice, the unflinching destroyer of falsehood, the generous patroness of intelligence, the watcher by slandered innocence, the guardian of childhood, the minister of Heaven to home, the guide of orphans, the sister of the poor, the disciple of Christs holy Church. On Jesus of Nazareth,all fails except for this,on the Saviours heart, let her rest her unchangeable and unassailable hope, her unquestioning trust, her unconquerable love.F. D. Huntington, D.D.

(b) Is it nothing for woman to remember, when her sex is made the type and tabernacle of Love, that we have ascribed the loftiest glory even to the Almighty Father when we have said that His name is Love? Is it nothing to her that her place in society and her powers in the world correspond to her character? That while she shares with man, in honourable and often equal measure, certainly in these modern times, every intellectual privilege, literary accomplishment, and public functionauthorship, the chair of science, the throne of stateshe yet has a realm all her own, sacred to her peculiar ministry, where she reigns by a still diviner right? Is it nothing that it is her face which first bends over the breathing child, looks into his eyes, welcomes him to life, steadies his uncertain feet until they walk firmly on the planet? Suppose man were the natural enemy of woman; consider that from his birth, for the first ten years of his life, he is put into her hands, with scarcely a reservation or exception, to be impressed, moulded, fashioned into what she will,so that, if he were born a wild tiger, her benignity would have its opportunity to tame him; consider that it has been historically demonstrated that scarcely a single hero, reformer statesman, saint, or sage, has ever come to influence or adorn his age, from Jacob to Washington, who was not reared by a remarkable mother that shaped his mind; and then ask whether it is not equal folly for woman to claim the name of power, and for man to deny her the possession.

There is hardly a walk of public or private life where female talent is not heartily honoured, and does not command its deserved success. The fine arts, the sciences, classical learning, social reform, philosophy, education, empire,all are represented at this day by accomplished women. Do they suffer detriment, or loss of influence, because they are women? Is Mrs. Somerville, or Miss Mitchell, less esteemed among the scientific minds of the age for her sex? Does not the whole British kingdom learn a heightened regard for woman from the womanly character it beholds in its Queen? Is there a department of knowledge from which woman is now, by our modern systems of education, shut out? Must it not be very soon true that her power shall be proportioned to her energy, and her influence be measured only by her merit? Probably the larger proportion of scholarship and public enterprise will still be with menthe providential constitution of the sexes justifies that expectation; but when exceptions appear, the demand of Christian liberty is, that they be welcomed, recognised and rewarded.Ibid.

THE SERVANT OF GOD SUMMONED HOME

(Num. 27:12-14)

The intimation here given to Moses of his approaching death suggests the following observations:

I. That sin is an evil of the greatest gravity.

The Lord here informs the great leader of Israel that he must shortly relinquish his charge and lay down his bodily life. But why must Moses die at this time? Not because he was worn out either physically or mentally: his eye was not dim, nor his natural force abated; and his splendid valedictory charge to the people shows that his mind had lost nothing either of force or of fire. Nor has he to die at this time because he has outlived his usefulness, he is still the most useful man of all the thousands of Israel. He has to die because of his sin at the water of Meribah. Ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify Me at the water before their eyes (comp. Num. 20:2-13, and see pp. 372, 373). Moses besought the Lord that he might be permitted to enter the good land that is beyond Jordan; but the Lord would not hear him (Deu. 3:23-27). Thus God manifests His abhorrence of sin, and testifies to its heinousness. (a)

II. That God is the absolute Sovereign of human life.

This great truth is strikingly illustrated in the death of Moses. Neither from disease, nor from the exhaustion of the vital forces, nor from accident, nor from external violence, does the great and good man die; but because God wills his death. To the man who recognises and obeys Gods laws, and seeks to live in harmony with His will, death cannot come either prematurely or accidentally. Is there not an appointed time to man upon earth? His days are determined, the number of his months are with Thee, Thou hast appointed his bounds that he cannot pass. All the days of my appointed time will I wait till my change come. Thou prevailest for ever against him, and he passeth, &c. Thou hast made my days as an hand-breath. Thou turnest man to destruction, &c. My times are in Thy hand. (b)

This sovereignty of God over our life should

1. Lead us to seek for conformity to His will. Manifestly it is both our duty and interest so to do.

2. Encourage us in the prosecution of worthy aims. Man is immortal till his work is done.

III. That inspiring visions are often granted to the good as they approach the close of their earthly career.

The Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. It was in mercy that God permitted him to survey the goodly land. Vast and splendid was the prospect from the heights of Nebo. Even the city of Heshbon itself, stood upon so commanding an eminence, that the view extended at least thirty English miles in all directions, and towards the south probably as far as sixty miles. As to Moses it was granted to behold the extent and beauty of the Promised Land before his death (Deu. 34:1-4), so the most glorious spiritual prospects are often vouchsafed to godly souls as they draw near the close of their pilgrimage. This was the case with Stephen: he being full of the Holy Ghost, looked up steadfastly into heaven, &c. (Act. 7:55-60). And with Paul: I am now ready to be offered, &c. (2Ti. 4:6-8). See p. 419. (c)

IV. That through the gates of death the good enter upon scenes of congenial social life.

And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. See p. 379. (d)

ILLUSTRATIONS

(a) When Moses, instead of giving prompt and cheerful obedience to the command of God, yielded in an evil moment to the peevishness and the pettishness of his own temper, not only did he come short of the Divine purpose, and fail to glorify God in the sight of His people, but He became subject to serious privation and peculiar loss. As the punishment of his disobedience, he was precluded from entering the Promised Land. Though permitted to come to its very border, and though, from Pisgahs proud and lofty height, he was allowed to cast his eye over its fair and enchanting scenery, his feet never pressed its sacred soil, and ere his favoured nation had taken possession of the long-looked-for inheritance, his eyes were closed in death. Nothing is more natural than to suppose that after the toils and the strifesthe struggles and the sufferings of an arduous and devoted life, his heart thrilled with delight in the prospect of the earthly Canaan, and that it would have added much to the happiness of his old age had he been suffered to enter the good land, and there to have found a home and a grave. But this was denied to Him.R. Ferguson, LL.D.

It seems certain that this death on Pisgah, and this sight of the Promised Land, was designed partly to humble and partly to gratify Moses; partly as a mortification, and partly as an honour; partly as a punishment and partly as a pleasure. It must have mortified him somewhat to be brought to the verge of the object of his long ambition and deep-felt desire, and then to have it removed out of his sight; to say to himself, Not a child in all that camp, but is more favoured than I: never shall I cross that Jordan, or visit those sacred spots where my fathers lived, worshipped and died: I alone, amongst these millions, am denied this privilege. But, on the other hand, while Aaron was not permitted to behold that land, but died with the great and terrible wilderness around him, Moses saw its beauty, felt a breeze wafted from its balmy air upon his dying brow, and expired while embracing it, as it were in the arms of his love and admiration. He saw, too, on the other hand, his people compacted into a powerful community, girt and armed for the contest; pawing like a lion ere setting their terrible feet upon the enemies soil, led by a man and warrior after his own heart, with the tabernacle of God in their midst, and the cloud of the pillar hovering over them, and this sight serves to give an additional consolation and joy to his departing spirit. What an honour, too, to be watched over and tended so carefully by the Most High! Moses stripped off Aaron a garments, and Eleazar assisted him; but the whole circumstances of the scene at Pisgah were arranged by the hand of God. He breathed on His servant and gave him death.G. Gilfillun, M.A.

(b) For an illustration on this point, see on p. 381, 382. (b)

(c) Privilege as well as punishment is often connected with the death of Gods people, and He often proves how precious in His sight is the death of His saints, by giving them in their last moments bursts of insight and glimpses of glory. Moses was alone on the mount at the time, and perhaps he was the only man, at all events the only eminent saint of God, who on the literal Pisgah ever died. But the path to the spiritual Pisgah is well worn, and many a pious soul has found it a Mount Clear, and seen from it a little of the glory of the land. Words of rapture, of calm and sober yet profound and thrilling joy, have come forth from the lips of the departing children of God. Biography teems with these. How the martyred reformers and covenanters died, each of them with some cheering Scripture word, like a scroll of glory, on his lips, such as, Lord Jesus, receive my spirit; Come, Lord Jesus; come quickly; I have a desire to depart, and be with Christ; None but Christ; none but Christ. The famous Thomas Halyburton lay for weeks on his death-bed, and it seemed to have been uplifted by the hands of angels nearer to heaven as he lay upon it, and breathed out his ardent soul in words of ecstasy. In later times we find a Payson speaking of the Sun of Righteousness becoming larger, brighter, and broader to his soul as he was drawing nigh it; a Hall crying, I have a humble hope, which I would not exchange for all worlds; the young and lovely Mrs. Shepherd, whose interest in his salvation almost melted the heart of Byron himself, saying, as she lay a dying, Gods happiness, Gods happiness, words which seemed to mean, That is the only happiness deserving the name, and I am going to inherit it above; and the great Coleridge, who amidst many aberrations of intellect and life died at last a meek disciple of Jesus, and dictated on his death-bed these lines as his epitaph:

Mercy for praiseto be forgiven for fame, He asked and hoped through Christdo thou the same.
These persons were verily in their last hours exalted to one or other of the peaks of Pisgah, and received extraordinary testimonies of the presence and favour of God.Ibid.

For additional illustrations on this point, see p. 420. (b)

(d) For an illustration on this point, see p. 382. (e)

A MODEL ORDINATION SERVICE

(Num. 27:15-23)

In this paragraph there are several things which deserve notice.
i. The solicitude of Moses for the carrying on of Gods work. This was his great concern when he knew that the time of his departure was at hand. Moses spake unto the Lord saying, Let the Lord, the God of the spirits, &c. (Num. 27:15-17).

ii. The noble unselfishness of Moses. He does not seek the appointment of one of his sons as his successor. Already the high priesthood has been settled in the family of Aaron, and it would have been a very natural thing if Moses had asked that one of his sons might succeed him in his office; but he leaves the appointment entirely with the Lord.

iii. The directions of the Lord for the ordination of the successor of Moses (Num. 27:18-21).

iv. The carrying out of these directions by Moses (Num. 27:22-23).

Although the ordination of Joshua was to the office of chief magistrate, yet we may regard it as illustrating a Model Ordination Service to the Christian Ministry. What an interesting ordination service this was! With Canaan so near, and the great leader so soon to pass away, and the recollections of the sinful strife at Meribah and of his sin there, which caused his passing away at this time, so clearthis service must have been deeply impressive. What a charge Moses would give! And how solemn would it be to Joshua as he pondered on the reason why Moses was leaving them then! And how full of instruction and warning to the congregation!
In our day an ordination is regarded by some as merely a thing of ecclesiastical etiquette; and by others as a kind of religious banquet, at which able men will preach eloquent sermons, and an intellectual and emotional feast will be provided. Let us correct such notions by the consideration of this ordination, the directions for which were given by God. This ordination suggests

I. That the person ordained should be chosen of God for his work.

Moses asked the Lord to set a man over the congregation, &c. (Num. 27:16-17). And the Lord said unto Moses, Take thee Joshua, &c. So now the Christian minister should be

1. Called by God to His work. (a)

2. Appointed by God to his sphere of work. As the Head of the Church, Christ is deeply concerned in the selection and appointment of its ministers. He both calls His under-shepherds, and appoints them their spheres. The minister himself should feel that he holds his commission and appointment from the Lord. Such a conviction will be to Him an inspiration and strength, &c.

There is one distinguishing characteristic in every man whom God calls; they are all, like Joshua, men in whom is the Spirit. They are endowed by God with the spiritual qualifications for the discharge of their sacred duties. The Divine call and the Divine qualification are invariably associated. (b)

II. That the ordination is to the most important work.

Joshua was ordained to preside over the Israelites and direct them in all their affairs. Set a man over the congregation, which may go out before them, &c.
How unspeakably important are the duties of the Christian minister! It is his to publish the glad tidings, to instruct the people of his charge, to counsel, to warn, to rebuke, to encourage, &c. (c)

Tis not a cause of small import

The pastors care demands;

But what might fill an angels heart,

And filled a Saviours hands.

Doddridge.

III. That the ordination should be conducted by tried men.

Joshua was ordained by Moses alone. But in the ordination of Timothy, Paul was assisted by the elders of the Church (1Ti. 4:14). The cases were different. Joshua was to be chief magistrate; but Timothy was ordained to a purely spiritual ministry. The forms of government also were much altered. Mosess time joined on to the days of patriarchal government; but it was far otherwise in Pauls day. But in both cases they were proved men, men of experience and of good reputation, holy and honoured men. So should it ever be in ordinations to the Christian ministry.

IV. The ordination should be accompanied with the imposition of hands.

Take thee Joshua and lay thine hand upon him. This was done as a sign of the transference of the government to him, and of the conference of the Holy Ghost upon him. Joshua was full of the spirit of wisdom; for Moses had laid his hands upon him (Deu. 34:9). The imposition of hands is a natural and impressive form for the expression of benediction; and seems to have been so used in all ages (comp. Gen. 48:14; Mat. 19:13; Mat. 19:15; Act. 6:6; Act. 8:17; Act. 9:17; 1Ti. 4:14; 1Ti. 5:22; 2Ti. 1:6. (d)

V. That the ordination should include a charge to the ordained.

Give him a charge. The duties and responsibilities of the office should be laid before those who are being set apart to it; and the experience of godly and approved men should be made available for the direction of the inexperienced. What wise and inspiring things Moses would say to Joshua in this charge! What sage counsels drawn from his ripe experience, &c.! Nothing is more natural and becoming than to give a charge to any one entering upon new and solemn relationships and duties. The parent gives a charge to his son as he goes forth from home to the battle and burden of life, &c. The veteran who has been in many a battle is well able to counsel the recent recruit, who is about to gird on the armour for the first time.

VI. That the ordination should be conducted in the presence of the people.

Set him before Eleazar the priest, and before all the congregation, and give him a charge in their sight. The Christian minister should be ordained in the presence of the congregation, because the office to which he is being set apart is one involving mutual obligations. Moreover, such an arrangement

1. Is more impressive to the person being ordained. There present with him are the immortal souls for whom he has to live and labour.

2. Tends to influence the people beneficially. As they hear of the important duties and solemn responsibilities of their minister, they should be awakened to deeper solicitude and more earnest prayer on his behalf, and to heartier co-operation with him. (e)

VII. The ordination should confer honour upon the person ordained.

Thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient (comp. Deu. 34:9).

To serve God in the ministry of redemptive truth is a great honour, even to the holiest and ablest of mento be an ambassador for Christ, &c. (f) But in addition to this, when a number of experienced and honoured ministers, who know the person they are about to lay hands on, unite to ordain him before all the congregation, by that act they declare that they, knowing him, regard him as a fit and proper person for the holy office of the Christian minister; and so they put of their honour upon him, that the people of his charge may have ampler ground for respecting and trusting him. For this reason, those who take the chief duties in an ordination service should be personally acquainted with him whom they ordain.

VIII. That a person so chosen of God, should seek special direction from Him, and seeking, shall obtain it.

And he shall stand before Eleazar the priest, &c. (Num. 27:21). The general principle here suggested we take to be this,that every man who is called of God to special responsibilities, should seek and shall obtain special help to fit him for those responsibilities. That such was the case with the Apostles, we see from Mat. 28:18-20; Joh. 14:26; and Joh. 16:12-13. This should serve

1. As a warning against self-sufficiency. The great Apostle of the Gentiles writes, Not that we are sufficient of ourselves to think anything as of ourselves, &c. (2Co. 3:5-6). Again he asks, Who is sufficient for these things?

2. As a source of encouragement and strength. We have access to the infinite resources of the Most High God. If any man lack wisdom, let him ask of God, &c. Our sufficiency is of God, &c. (g).

ILLUSTRATIONS

(a) For illustrations on this point, see pp. 23 (a), 50 (c), and 326 (a).

(b) For illustrations on ministerial qualifications, see pp. 328, 329.

(c) For illustrations on this point, see p. 62 (a) and (b).

(d) The laying-on of hands had been, from the time when Moses was directed to lay hands upon Joshua, the regular recognized manner of appointing to an office in the Church of God; and it was just adopted by the Christian Church from having prevailed by Gods own command in the Jewish. It is of course a significant appointment; an appointment signifying the delegation of authority to do that which the person appointing is empowered thus to appoint another to perform. Further than that we cannot say respecting it. It is accompanied always with prayer: and the laying on of hands would probably be considered to denote that that which was applied for in the prayer was granted to the prayer and conveyed to the person appointed. That would seem to be the explanation of the gesture in thus appointing, in the simplicity of the primitive Church.H. Alford, D.D.

(e) It is a popular error to suppose that a gig can go on one wheel. The minister most have the co-operation of his hearers. They must be workers together. The minister cannot beg, and organize, and visit, and preach, and presideget up bazaars, establish societies, collect for chapel debts, tell anecdotes at sewing meetings, and reconcile all the differences which arise between two-and-ninepence and half-a-crown. He is called to preach the Gospelwork enough for the strongest powers! Let him be encouraged and honoured in his holy vocation.Joseph Parker, D.D.

(f) Let those who sustain the character of Christian ministers, think what a Master they serve, and in how great a work they are engaged! How little all the titles which the princes of this world can give must appear, when compared with that of the ministers of Jesus, and a servant of God, in the salvation of souls! How low the employments of secular life are, even those in which the nobles and kings of the earth are engaged, in comparison with theirs!Philip Doddridge, D.D.

(g) Brothers! our sufficiency is of God. Let us betake ourselves to the throne of the heavenly grace, for our strength must be maintained by prayer. The suppliant leaves the altar clothed with power; the breath of his own prayer is returned into his spirit as an inspiration from heaven. The hope of the ministry is in PRAYER. To the devout mind, the sacred page is lighted with unearthly splendour; on the prayerful intellect, the noblest thoughts alight in their descent from the Eternal Intelligence; on the contrite heart, God bestows the most enriching bliss. Minister of Christ! wouldst thou study profitably? Pray much. Wouldst thou preach with soul-arousing energy? PRAY MUCH. Wouldst thou edify the believer, reclaim the wanderer, abash the blasphemer, and thrill the indifferent? PRAY MUCH. Them that honour Me I will honour. The pulpit of the prayerful minister will be the scene of most brilliant conquest,from it will stream the banner of glorious triumph; and instead of appropriating the honour to himself, the minister will exclaim, I can do all things through Christ which strengtheneth me.Joseph Parker, D.D.

THE GOD OF THE SPIRITS OF ALL FLESH.[2]

[2] For another homiletic sketch and illustrations on this text see pp. 302305

(Num. 27:16)

The God of the spirits of all flesh.
Various ways in which we become impressed by Scripture with a sense of the value of the soulhistories of Scripturepromises of Scripturegreat transactions of ScriptureRedemption. Now let us learn the same lesson by contemplating the powers of the soul itself, especially in its connection with God.
Our text brings God and man togetherspirits and the God of spirits.

I. The affecting view here furnished of the agency and dominion of God in connection with the human mind.

It is affecting. The power of other agents extends chiefly to the body. The oppressor holds the body bound; but knows not what a range the spirit takes unconscious of a chain.

1. God imparts the powers of the spirit. We have nothing self-derived. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit. But what is spirit? Of its essence we know nothingonly its properties. We know only the properties and attributes of matter,hard, soft; hot, cold; wet, dry; resistance, &c. So of the spiritby its properties, powers, affections. I see that God has made it like Himselfa being of intellectual order; capable of knowledge, wisdom, devotion; and, like its Author, capable of communicating its own happiness and impressions; and especially, like its Author, capable of purity.

2. He claims the affections of the spirit.

3. He heals the disorders and sympathises with the sorrows of the spirit.

4. He alone can constitute the happiness of the spirit.

5. He will decide upon the future destiny of the spirit.

II. The moral uses of these contemplations.

1. Let them teach you reverence for the human mind.

2. Let them impress you with thoughts of the vast importance of personal religion.

3. Let it inspire you with practical efforts to benefit and bless society. By educationby missions, &c.

4. Let it kindle hope for the prospects of the human race.Samuel Thodey.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

G. THE PLEA OF ZELOPHEHADS DAUGHTERS, AND GODS ANSWER (Num. 27:1-11)

TEXT

Num. 27:1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. 2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, 3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons. 4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. 5. And Moses brought their cause before the Lord.

6. And the Lord spake unto Moses, saying, 7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fathers brethren; and thou shalt cause the inheritance of their father to pass unto them. 8. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9. And if he have no daughter, then ye shall give his inheritance unto his brethren. 10. And if he have no brethren, then ye shall give his inheritance unto his fathers brethren. 11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses.

PARAPHRASE

Num. 27:1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of the daughters: Mahlah, Noah, Hoglah, Milcah and Tirzah. 2. And they stood before Moses and Eleazar the priest, and before the leaders and all the assembly, at the doorway of the Tent of Meeting, saying, 3. Our father died in the wilderness, although he was not in the company of those who gathered themselves together against the Lord in the company of Korah; but he died in his own sin, and had no sons. 4. Why should the name of our father be lost to his family because he had no son? Give us a possession among the brothers of our father. 5. And Moses brought their case before the Lord.

6. Then the Lord spoke to Moses, saying, 7. The daughters of Zelophehad speak properly. You shall surely give them a possession as an inheritance among the brothers of their father, and you shall transfer their fathers inheritance to them. 8. Also, you shall speak to the children of Israel and say, If a man dies having no son, then you shall transfer his inheritance to his daughter. 9. And if he has no daughter, then you shall give his inheritance to his brothers. 10. And if he has no brothers, then you shall give his inheritance to his fathers brothers. 11. And if his father has no brothers, then you shall give his inheritance to his nearest relative in his own family, and he shall possess it; and it shall be a law of judgment to the children of Israel, just as the Lord commanded Moses.

COMMENTARY

A very real problem presents itself in the situation before us. Zelophehad died without male issue, which would have ended the chain of inheritance to his family. What should be done? Ought the situation end here, and the land be divided otherwise among near relatives? Was there some method by which the family name and inheritance could be preserved? Only God could give an adequate answer, so He is consulted via Moses. The five daughters of Zelophehad petition to have the land given them rather than have it lost to the family, and God honors their request.
In other nations in the ancient world, women seldom had any rights of inheritance: but it would not be so among Gods people, if there were no male heir. Presumably, the women married and, upon so doing, they lost their original family identity; their children inherited from the fathers household. But in this instance, with no brothers to preserve their fathers name and estate, the daughters accept both the inheritance and the responsibilities which accompany the inheritance; clearly, the first-born son of the oldest will establish the primary line of lineage. The law would secure the ancient principle: land is not to be permanently given up by that family to which it has been allocated.
Would the decision have been different if Zelophehad had been involved in the extraordinary sins and rebellious conduct for which severe punishment had been meted out? We have only inferences to draw from silence, but the fact is that there is no record of an inheritance which was ever denied to the child of a rebellious father on this basis alone. Gods judgment upon the offending Israelites had already been pronounced and exacted: they would die outside of the Promised Land. The situation and decision anticipate the immediate future, when Israel will actually occupy the land toward which they have been led.

QUESTIONS AND RESEARCH ITEMS

497.

Why should there have been any question whether or not Zelophehads daughters might inherit their fathers land?

498.

Is it important that Zelophehad had not been among those who had rebelled against the Lord?

499.

Show what the consequences would have been if the inheritance had not been passed through the daughters.

500.

In what manner was Zelophehads name to have been preserved?

501.

Why is it relevant to settle this question even before the Israelites had entered into the land of Canaan?

502.

Can you think of any nation or circumstances where the details of inheritance resemble those given in Gods instructions to Moses?

Fuente: College Press Bible Study Textbook Series

ZELOPHEHAD’S DAUGHTERS LAW OF INHERITANCE, Num 27:1-11.

The Hebrew law of inheritance, in common with the usage of most Oriental nations, endowed the sons only, the eldest having a double portion, the daughters all being supposed to be married and cared for by their husbands. Up to this time no provision had been made for daughters in case of failure of male issue, nor for perpetuating the father’s name. The supplementary legislation in this chapter and in xxxvi, in striking resemblance to Athenian laws, endows the brotherless daughter till she marries a near relative and brings forth a son, who bears the name, not of his father, but of his maternal grandfather, and inherits his mother’s portion. These heiresses married their “father’s brother’s sons,” and their inheritance remained in the tribe of their father. Num 36:11-12; Jos 17:4. For the intermingling of legislation with the narrative, see Introduction, (1.)

Fuente: Whedon’s Commentary on the Old and New Testaments

1, 2. The five daughters of Zelophehad, discovering the defect in the order for the division of Canaan given in the last chapter, by which they were disinherited, sons only being named, (see Gen 31:14,) confident in the justice of their claim, with commendable enterprise determined to appeal to the highest human tribunal. Their appearance at the door of the tabernacle, before the supreme court of their nation, pleading the rights of their sex, presents a scene worthy the brush of the historical painter. It is the first woman’s rights convention on record. Their success justifies the efforts of their successors in modern times to secure a removal of all disabilities which are oppressive to their sex, and illustrates the nobility of the law-making sex, who have but to be clearly shown the injustice of any of their statutes in order to be moved to a rectification of the wrong.

Fuente: Whedon’s Commentary on the Old and New Testaments

Chapter 27 Regulation In Respect Of Land To Be Inherited By Women and Relatives Where There Is No Full Blood Male Heir And The Provision Of a Shepherd For The People of Israel ( Num 27:12-23 ).

This chapter divides into three sections, the provision concerning land to be granted to a man’s family posthumously where he died before entering the land and had no male heir to receive his portion; the command to Moses to ascend a mountain in Abarim (Mount Nebo – Deu 32:48-52) to behold the land and possess it by sight before he died, and the appointment of a new Shepherd for the people, at Moses’ request, in the person of Joshua, a man in whom is the Spirit, in liaison with Eleazar the Priest. Joshua was one of the two men of the old generation who was not to die.

So these three incidents deal with three different types of men in their dealings with life and death. The first deals with one who was of the new generation, but who died in the wilderness (for he died for his own sins not because of the sin of the people). And yet in his daughters he would inherit the land. The second deals with the one who would die without entering the land, but not as those who died in the wilderness as a punishment had died. He (Moses) would be ‘gathered to his fathers’ as Aaron had been. But he would inherit the land by seeing it with his eyes. And the third deals with a member of the old generation who would enter the new land alive and would indeed inherit the land.

One question that was raised by the closing verses of the last chapter was, what about those who died in the wilderness who were not of the older generation, who did not die because of that sin? Were they to be equally punished by not receiving a portion of the new land if they had no male heirs? Of course if they had male heirs those would receive their portion. A portion of the new land would be allocated to their families. But what if they died without a male heir? Their family would receive no portion of the land that had been promised to the man prior to his dying. Their name would not be remembered in Israel, for they would possess no land, even though they had daughters. Could that be right in the eyes of Yahweh? The answer was to be ‘no, it is not right’.

It is not accidental that this comes immediately after the description of those who through their unbelief died in the wilderness. They had been faced with a challenge, had been unable to trust God, and had drawn back from obedience, and had been sentenced to die miserably in the wilderness. How great a contrast there was between them and these five brave young women of the tribe of Manasseh. They too were faced up with a challenge as the Manassites began to discuss the distribution of their new possessions. They saw themselves as being frozen out, as being thrust to one side, and their father’s name as dying out from Israel. But they believed in Yahweh. They believed that He would not allow them to be treated unfairly and allow their father’s name to perish unjustly. And with great boldness and trepidation they approached Moses and the congregation of Israel to seek to have this great wrong righted. We cannot imagine what huge courage it would have taken, for rarely did young women such as they come to the door of the tent of meeting. But they believed in Yahweh and refused to be daunted, and He saw and gave them what they asked.

They also stand in stark contrast to the women of Moab. It was not theirs to seek to lead men astray after other gods, and to drag men to destruction. Rather they would fight to ensure the preservation of their father’s name , and were deeply concerned for the inheritance that Yahweh had for them. This was the quality of the new generation, and Moses knew that the story would serve as an inspiration to Israel to take their courage in both hands and move forward to establish their names in the land which Yahweh had in store for them.

The Provisions For Inheritance When They Have Entered The Land Where There Was No Male Heir ( Num 27:1-11 ).

Analysis.

a The young unmarried daughters of Zelophehad draw near for a judgment by Moses (Num 27:1-2).

b The case is put of their father who died having no sons before entry into the land had established his family’s portion in the land (Num 27:3).

c The daughters request that he be granted a portion posthumously so that they may receive it as his inheritance among their father’s brothers and this preserve his name in Israel (Num 27:4).

d The case is brought before Yahweh (Num 27:5).

d Yahweh answers the case to Moses (Num 27:6).

c The daughters were to receive their inheritance among their brothers (Num 27:7).

b Provisions concerning what is to happen when a man dies having no son to ensure the carrying on of his name (Num 27:8-11 a).

a The judgment is established as Yahweh commanded Moses (Num 27:11 b).

The Daughters of Zelophehad Draw Near For a Judgment by Moses ( Num 27:1-2 ).

What follows deals with an important question. Here was a man who had obeyed Yahweh and fought for Him, and yet whose name would die because he died without a male heir before land could be granted his family. Thus no land would be allocated to his name, and his name would die out in Israel. And his family would seemingly receive no lasting inheritance. Would this be right?

A further reason behind this passage was to enthuse Israel as they sought to enter the land by making them see that Yahweh would ensure that all were blessed. Even if they were slain in battle and had no male heir, their family would not be allowed to suffer. When the portions were allocated, none of the new generation would be omitted except those who had openly rebelled, even if they had died prior to the distribution without a male heir. Land would be allocated to them for their families.

Num 27:1

‘Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.’

In this passage five women of one family approached Moses concerning their rights of inheritance, and the continuing of the name of their father. As he had had no son the continuation of his name would depend on their receiving land in his name. So taking their courage in both hands they appealed to the tribunal of Israel. They were alone in the world. There was no male ready to come and stand with them. But they had each other, and they trusted in Yahweh.

The details are given of their tribal and clan connections in view of the matter in hand, that is, their share in the inheritance of the land. Manasseh was the tribe, Gilead the sub-tribe, Hepher the clan and Zelophehad the family head. All would be important in determining what they inherited. This information would thus be laid before the judges.

It should be noted that this was at this time a red hot issue. The lands of Gilead and Bashan from the Arnon northwards were being allocated to the Reubenites, the Gadites, and the descendants of Machir, one of whom had been the father of these five young, unmarried women. And they thought that they had reason to fear that they would be excluded from receiving a portion of that land. Discussion would undoubtedly already be taking place, and they may already have been informed that in view of their position they did not come into the reckoning. Their quality was shown in that they were not willing to accept this situation which would mean their father’s name being forgotten in Israel because no land was connected with it.

For it was in order to obtain land that Israel had journeyed all this way. It was the hope of land that had partially sustained them. Surely then just because he had died without a male heir, that did not mean that his family was excluded from owning land?

Num 27:2

‘And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying,’

What courage they had. Following correct procedure they brought their request officially so that it could be considered by all Israel, although more strictly by Moses, Eleazar and the chieftains. That it was at the door of the tent of meeting demonstrated that they sought a decision before Yahweh. They came hesitantly and shyly, bolstering each other up, as the representatives of their family name. They clearly had a deep certainty that Yahweh would deal rightly with them. What could have been a better example to Israel at this time than this? In context it is full of meaning. Out of context it becomes just another dispute about land.

It should be noted here, as it will be noted later, that this very approach brings out that womenfolk were thus not of necessity excluded from having their part in such important matters. As with the widows and divorcees mentioned later in regard to oaths (Num 30:9), where they were the ‘head’ of their particular family grouping they had equal rights to all other family heads. The reason that men usually took prominence was simply because it was they who were usually the heads of the family and responsible for their welfare and protection. But that did not totally exclude women in the right circumstances.

Yet it would not be easy for them. Standing in that holy place, facing the great men of the nation, they must have quailed. The courage that they mustered exceeded far that which was required to face up to the Anakim. These men of Israel whom they had to face were ‘giants’ indeed. But they believed that they were in the right. And they believed in Yahweh.

Fuente: Commentary Series on the Bible by Peter Pett

Num 27:21 And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.

Num 27:21 Word Study on “the Urim and Thummim” The Hebrew word “urim” (H224) literally means “lights,” or “revelation.” The Hebrew word “thummim” (H8550) literally means “perfection,” or “truth.”

Num 27:21 Comments – The Urim and Thummim were stones kept in a pouch on the high-priest’s breastplate, used in determining God’s decision in certain questions and issues. Adam Clarke cites the Latin poet Ovid, who writes of just such a casting of stones. In the ancient custom of casting lots, two stones of black and white were used in casting a vote. The white stone was a symbol of good fortune or of innocence while the black stone symbolized bad luck or guilt.

“It was the custom in ancient times to use white and black pebbles, the black for condemning prisoners and the white for freeing them from the charge. At this time also the fatal vote was taken in this way; and every pebble that was dropped into the pitiless urn was black! But when the urn was turned and the pebbles poured out for counting, the colour of them all was changed from black to white; and so, by the will of Hercules, the vote was made favourable, and Alemon’s son was freed.” ( Metamorphoses 15.41) [35]

[35] Ovid, Metamorphoses, vol. 2, trans. Frank J. Miller, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann Ltd, 1958), 367-368. See Adam Clarke, Revelation, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Revelation 2:17.

Listed are all uses of the Urim and Thummim in the Holy Bible:

Exo 28:30, “And thou shalt put in the breastplate of judgment the Urim and the Thummim ; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.”

Lev 8:8, “And he put the breastplate upon him: also he put in the

breastplate the Urim and the Thummim .”

Num 27:21, “And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”

Deu 33:8, “And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;”

1Sa 28:6, “And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim , nor by prophets.”

Ezr 2:63, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim .”

Neh 7:65, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim .”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Grievance of the Daughters of Zelophehad Adjusted.

v. 1. Then came the daughters of Zeiophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh, the son of Joseph; and these are the names of his daughters, the ones who were concerned in this question: Mahlah, Noah, and Hogiah, and Milcah, and Tirzah.

v. 2. And they stood before Moses and before Eleazar, the priest, and before the princes and all the congregation, by the door of the Tabernacle of the Congregation, they stepped before the official representatives of the people with a petition, saying,

v. 3. Our father died in the wilderness, as did all the other men of the older generation, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah, he had not joined the ranks of the rebels at that time, Num 16:11; but died in his own sin, the common transgression of all those that died in the wilderness, and had no sons.

v. 4. W hy should the name of our father be done away, cut off, extirpated, and thus destroyed and forgotten, from among his family because he hath no son? Give unto us, therefore, a possession among the brethren of our father. Their petition was that in such circumstances as those in which they found themselves the female heirs could represent and take the place of male. Without being conscious of it, they really demanded an elevation of woman in her social dignity. In the case of the marriage of a daughter into a different tribe the name of her father would have died out among the people, whereas, if their petition Would be granted, a girl could marry a man who would enter upon her possession, the children of such a union preserving the name and continuing the inheritance of the grandfather on the maternal side.

v. 5. And Moses brought their cause before the Lord, for it was a case which required divine adjustment.

v. 6. And the Lord spake unto Moses, saying,

v. 7. The daughters of Zeiophehad speak right, the justice of their plea was recognized by the Lord; thou shall surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father, that which he would have received, had he remained alive, to pass unto them. To this was afterwards added a precept concerning the marriage of such a woman within her own tribe, Num 36:8.

v. 8. And thou shalt speak unto the children of Israel, saying, If a man die and have no son, then ye shall cause his inheritance to pass unto his daughter (or daughters).

v. 9. and if he have no daughter, then ye shall give his inheritance unto his brethren.

v. 10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.

v. 11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it, the order thus being: son, daughter, brothers, uncles, nearest relative beyond this circle; and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses. Instances of the application of this law are found Num 32:41; Deu 3:14; 1Ch 2:21-22; Ezr 2:61; Neh 7:63. Note that these women were striking examples of faith, for they firmly believed that the land of Canaan would be inherited by Israel and made arrangements accordingly.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE DAUGHTERS OF ZELOPHEHAD (Num 27:1-11).

Num 27:1

The daughters of Zelophehad. The genealogy here given agrees with those in Num 26:29-33 and in Jos 17:3. These women would appear to have been in the eighth generation from Jacob, which hardly accords with the 470 years required by the narrative; some links, however, may have been dropped.

Num 27:2

By the door of the tabernacle of the congregation, i.e; evidently by the entrance of the sacred enclosure. Here, in the void space, in the midst of the camp, and close to the presence-chamber of God, the princes (i.e; the tribe princes who were engaged upon the census) and the representatives of the congregation assembled for the transaction of business and for the hearing of any matters that were brought before them.

Num 27:3

He was not in the company of them that gathered themselves together against the Lord. He had not been amongst the two hundred and fifty who gathered themselves together in support of Korah s pretensions. It does not appear why they should have thought it necessary to make this statement, unless they felt that the fact of his having died without sons might raise suspicion against him as one who had greatly provoked the wrath of God. But died in his own sin. This cannot mean that Zelophehad was one of those who died in the wilderness in consequence of the rebellion at Kadesh (see the next note). Apparently his daughters meant to acknowledge that they had no complaint against the Divine justice because of their father’s death, but only against the law because of the unnecessary hardship which it inflicted upon them.

Num 27:4

Give unto us a possession among the brethren of our father. The daughters of Zelophehad did not ask for any share of what had been their father’s, but they asked that the lands which would have been assigned to their father in the settlement of Canaan might still be assigned to them, so that their father’s name might attach to those lands, and be handed down with them. The request assumes that the “brethren” of Zelophehad would receive an inheritance in the promised land, either personally or as represented by their sons; hence it seems clear that Zelophehad was not of the elder generation, which had forfeited all their rights and expectations in Canaan, but of the younger, to whom the inheritance was transferred (Num 14:29-32). This is confirmed by the consideration that these women were not married until some time after this (Num 36:11; cf. Jos 17:8, Jos 17:4), and must, therefore, according to the almost invariable custom, have been quite young at this time. It is reasonable to suppose that the heads of separate families to whom the land was distributed would be at this time men of from forty-five to sixty years of age, comprising the elder half of the generation which grew up in the wilderness. Zelophehad would have been among these, but that he was cut off, perhaps in the plague of serpents, or in the plague of the Arboth Mesh, and left only unmarried girls to represent him.

Num 27:5

Moses brought their cause before the Lord. Presumably by going into the tabernacle with this matter upon his mind, and awaiting the revelation of the Divine will (cf. Exo 18:19; Num 12:8).

Num 27:8

If a man die, and have no son. On this particular case a general rule of much wider incidence was founded. The Mosaic law of succession followed the same lines as the feudal law of Europe, equally disallowing disposition by will, and discouraging, if not disallowing, alienation by grant. Upon the land was to rest the whole social fabric of Israel, and all that was valued and permanent in family life and feeling was to be tied as it were to the landed inheritance. Hence the land was in every case so to pass that the name and fame, the privilege and duty, of the deceased owner might be as far as possible perpetuated. Unto his daughter. Not for her maintenance, but in order that her husband might represent her father. In most cases he would take her name, and be counted as one of her father’s family. This had no doubt already become customary among the Jews, as among almost all nations. Compare the cases of Sheshan and Jarha (1Ch 2:34, 1Ch 2:35), of Jair (Num 32:41), and subsequently of the Levitical “sons of Barzillai” (Ezr 2:61). The question, however, would only become of public importance at the time when Israel became a nation of landed proprietors.

Num 27:11

A statute of judgment, . Septuagint, . A statute determining a legal right.

HOMILETICS

Num 27:1-11

THE CERTAINTY OF THE PROMISED INHERITANCE

The case of Zelophehad’s daughters is no doubt in keeping with that favourable consideration of women, as capable of claiming rights and holding a position of their own, which certainly distinguished the Mosaic legislation, and affected for good the Jewish character. But the one thing which we may spiritually discern here is the security of the heavenly inheritance and the faithfulness with which it is Divinely reserved for them that have received the promise. Zelophehad died, and that through sin, but since he was not of the disinherited, therefore his name did not cease, neither was his portion taken away from among the people of the Lord. Consider, therefore

I. THAT ZELOPHEHAD, AS ONE OF THE YOUNGER GENERATION, HAD A PROMISE OF AN INHERITANCE IN CANAAN TO BE HIS (i.e; HIS FAMILY‘S) FOR EVER. Even so we, in that we belong to “this generation” (cf. Mat 24:34), which has received the promise of eternal life, and a kingdom which cannot be moved (Heb 12:28), are without question heirs of salvation, and look forward to a portion amongst the faithful.

II. THAT ZELOPHEHAD HIMSELF DIED IN THE WILDERNESS, AND THAT BY REASON OF SOME SIN WE KNOW NOT WHAT. Even so we die without having received the promised glory; in all probability we shall all so die; and death is the wages of sin, and the body is turned to corruption because of sin.

III. THAT THE DEATH OF ZELOPHEHAD SEEMED TO BAR Ills CLAIM TO ANY INHERITANCE AMONGST HIS BRETHREN, SEEING HE HAD NO SON TO TAKE HIS PLACE AND NAME. Even so death seems at first sight, and in the eyes of the unwise, to cut off hope and to separate from the living, and to deprive those that “are not” of the reward to which they looked. And this was thought to be the case even by them that believed in the first days (1Th 4:13, sq.).

IV. THAT BY THE WILL OF GOD, HIS NAME AND INHERITANCE WERE PRESERVED IN ISRAEL BY MEANS OF HIS DAUGHTERS. Even so, neither death nor failure in this world will be permitted to deprive us of that inheritance in a better world which the mercy of God reserves for us, not because we have deserved it, but because he has promised it.

Consider again, with respect to the daughters of Zelophehad

I. THAT THEY RECEIVED THE REWARD OF FAITH, IN THAT THEY DOUBTED NOT THAT THE LORD‘S PEOPLE WOULD RECEIVE EVERY MAN HIS PORTION IN THE LAND OF PROMISE; although they were yet on the other side of Jordan. It is in perfect faith of the fulfillment of God’s promises that we must so ask as to receive.

II. THAT THEY RECEIVED THE REWARD OF COURAGE, IN THAT THEY BEING WOMEN WITHOUT ANY NATURAL PROTECTOR, BROUGHT THEIR CAUSE OPENLY BEFORE MOSES, AND SO BEFORE GOD. It is with boldness, not confounded by our own weakness, that we are to make our requests known unto God (Eph 3:12; Heb 10:19), assured that no one is unimportant with him, and no cause disregarded by him.

HOMILIES BY D. YOUNG

Num 27:1-11

THE DISABILITIES OF SEX

I. THE POSSIBLE INJUSTICE CONSEQUENT ON A STRICT ADHERENCE TO SOCIAL TRADITIONS. Try to imagine how this appeal of the daughters of Zelophehad arises. Canaan is now very near, the borders of it visible across the flood; and God has just told Moses the great general principles on which it is to be allotted. Thus the minds of the people are naturally filled with the thoughts of the inheritance. They can no longer complain of being in desolate places. There was good land even before they crossed Jordan (Num 32:1-42), and so Canaan was looked forward to with great expectations. In such circumstances, every family would be on the look-out to anticipate and assert its share. The disciples after they had heard Jesus discoursing so frequently and earnestly on the coming kingdom of heaven, fell to in hot rivalry as to who should be greatest in the kingdom. So here we may well suppose that the sons of Hepher were only too ready to reckon the daughters of their brother Zelophehad as outside any right to the land that would fall to Hepher’s children. Natural relations are only too easily trampled on in the greed of gain. Disputes over the division of property breed and sustain deadly quarrels among kindred (Luk 12:13). Very possibly the brothers of Zelophehad told their nieces that they had no claim to inherit, it being the settled custom that inheritances were to go to sons. Let them be satisfied with marriage into some other family. But the daughters felt pride in their father’s name. They do not claim great things for him, feeling that such a claim would not accord with the lot of one who belonged to the doomed generation; but at all events they can say that he died in his own sin; he was free from the taint of that great rebellion which left so deep an impression on Israel’s mind. Why then should his name perish from among his family, because he had no son? The answer which we are led to infer is very simple; very worldly also, it is true, but all the more conceivable because of that, “We cleave to our customs; we cannot even give way to feelings which are so creditable to daughters.” This perhaps openlythen in their own hearts they would add, “They are only women; they can do nothing.”

II. A BOLD REVOLT AGAINST THE ARTIFICIAL DISABILITIES OF SEX. We have imagined an actual refusal to let these women share in the possession. But even if it were not actual, they have a shrewd idea of what will happen, and come appealing to Moses, in the most public manner, so that they may have his weighty authority to settle the matter before he goes. They were but women, yet they had all a man’s decision and courageand more than belongs to most mento break away from all conventional notions rather than tamely submit to injustice. Paul’s disapproval of women speaking in the churches was of course very good as pointing out a general rule, but probably he would have allowed, on a prudent occasion for allowing it, that it was a rule not without exceptions. He may have reckoned it well at the time, for reasons drawn from the state of a particular church, to make the injunctions express and decided. Who were to speak for these women, if not they themselves? When the down-trodden find no sufficient advocate among spectators, it is time for them to raise their own voices. Is it not plain that these women were the best judges of their own position? So in the pressure of modern social life, is it not very inconsistent with the maintenance of liberty and truth, to hinder women from asserting their claims in whatever way they deem best? They may indeed be unfit for many fields of labour which they profess their fitness and anxiety to occupy, but at all events let them discover the unfitness for themselves. Has it not been said beforehand of many achieved and glorious facts that they were impossible of attainment? Modern history abounds with such disgraced predictions. Paul said, “Let every man be fully persuaded in his own mind,” which is surely every whit as needful and every whit as serviceable for the woman as the man.

III. THE ACTION OF THESE WOMEN WAS JUSTIFIED BY THE RESULT. God approves their action, as they gain from him the authoritative laying down of a general principle, applied indeed to property, but surely of equal application to all disabilities of sex which arise in other ways than from the impassable limits of nature. God has written for the woman, in her own nature, certain laws she must not transgress, but he never gave man the right to construe these laws, certainly not after the domineering fashion he so frequently adopts. It is undoubtedly true that God made the woman for the man; human nature finds here its completeness, derives hence the means of its continuance, and that diversity of personality and character which constitute so much of the peculiar riches of humanity. But man is not therefore to settle the woman’s sphere with his strong and irresponsible hand. Is it not a thing almost certain that many disabilities of sex have arisen through man being from the first the stronger? In the days when might made right

He took advantage of his strength to be
First in the field.

There is a parallel between much in man’s treatment of woman and his treatment of the Sabbath. Christ had to free the Sabbath, in his day, from Pharisees. It had been so fettered up by opinionated, obstinate clingers to the traditions of the fathers, as to have become useless for its original purposes, a burden and a terror more than anything else. He freed it by the great declaration that the Sabbath was made for man, and now we have those who rush to the other extreme, and quote his words for purposes utterly alien from his own. So there are the two extremes in judging the place of woman and the scope of her life and service. Some, blindly wedded to custom, would shut woman up in strict limitations, which though not as degrading as those of a Turkish harem, are quite as unjust and injurious in their own way. Others there are who seem inclined to claim for women more than nature in its utmost kindliness will ever yield. Women, who know their own nature best, can be the only true judges, ever under the guidance of God himself, as to the capabilities of their sex. Paul pleading for oneness in Christ Jesus, says, that in relation to him, as there is neither Jew nor Greek, bond nor free, so there is neither male nor female. The woman is on the same level as the man in the sight of Christ. To Christ she is directly responsible, bound to serve him with the fullness of her powers. Hence to take the highest ground, that of allegiance to Christ, it is unfaithfulness to him to put even the smallest obstacles in the way of women acting as their own hearts tell them they may best serve their Master.

IV. WE SEE A GOD OF EQUITY SHOWING HIS DISREGARD FOR MERE LEGAL RIGHTS. Nowhere is it shown more clearly than in the Scriptures that law is one thing and equity another. How should a world ignorant of the righteousness of God, and full of the selfish and domineering, make laws such as he will sanction and uphold? “We have law with us,” the uncles may have said. Possibly so; but not the law of him who spoke from Sinai. Any law of men which contradicts the law of love to God, and love to the neighbour, is doomed in the very making of it. And is it not a blessed thing that such laws get broken and ultimately destroyed by the energy of an expanding life which cannot be contained within them? (Mat 9:10-13; Mat 12:1-13; Mat 15:1-20; Mat 19:8-9; Mat 22:34-40; Rom 14:5; Gal 3:28).Y.

Num 27:3

THE MAN WHO DIED IN HIS OWN SIN

I. A PLEA FOR FAVOURABLE CONSIDERATION. The daughters of Zelophehad felt that if he. had been numbered among the conspirators with Korah, it would have been very difficult for them to stand forward and make this claim. It is one of the saddest things in a world of sad things that the innocent children of guilty parents are made to inherit the shame of the parental offence. The parental name, instead of being one of the sweetest sounds to fall upon their ears, becomes one of the most hideous and torturing. Not seldom they are looked upon with suspicion, and though it be admitted they cannot help the parents’ crime, yet they begin life with a millstone round their necks. The words of these women, meant only as a plea for themselves, inflicted at the same time a blow, none the less severe because unconsciously given, on any children of Korah (Num 26:11) or of his confederates who might be present. Not that it made any real difference to the principle of the matter in question, whether Zelophehad died in his own sin or as partaker in a huge rebellion, but it did make a difference in the spirit with which these women presented their case. The fact that they were women did not make them afraid to go into the face of the whole congregation, but if they had been children of Korah, the chances are that a sense of shame would have compelled them to suffer wrong. What an admonition to those who stand among temptations to some shameless and heinous deed to ponder well the consequent stain and difficulty that may come to their innocent progeny! That the sins of the fathers are visited on the children is a fact apparent in nature, but society heartily accepts the principle, and only too often works it out in the most unsparing fashion.

II. IT WAS THE RIGHT SPIRIT OF APPROACH TO GOD IN THE CIRCUMSTANCES. Zelophehad belonged to the doomed generation. He may indeed have been a better man than most, but a census had just been taken which revealed the fact that there was not a single survivor of the generation; and it was not the time to say more in way of commendation than that Zelophehad died in his own sin. A deferential humble recollection of the holiness of Jehovah we may well believe to have marked the present approach of these women. He would hardly have connected the assertion of a general principle with their request if there had been anything unseemly or insolent in the manner of it. We shall do well not to claim too much for men in the way of commendation, when we are thinking of them in relation to God. We must neither abase them too low nor exalt them too high, but preserve the golden mean of a loving, charitable, and Christian appreciation. How offensive in the hearing of God many eulogies of men must sound, where not only superlative is piled on superlative, but altogether erroneous principles of judgment are adopted. There is a time and a need to praise devoted servants of God, and to maintain their reputation for fidelity, zeal, and spiritual success, but never let it be forgotten that the very best of men, to say the least of him, dies in his own sin. That will be largely his own consciousness. Whatever his services may have been, it is in the grace, wisdom, and ample preparedness of God in Christ Jesus that he will find his only hope. It only needs a little thought to see the impropriety of praising men, because they are laden with the free gifts of God’s grace, and at the very time when the suitability of those gifts is especially made manifest. Any sort of praise of human excellence and service which even for a moment pushes into the background the universal depravity of man and the universal necessity of God’ s grace and mercy, is thereby self-condemned.

III. THOUGH A MAN DIE IN HIS OWN SIN ONLY, YET THAT IS ENOUGH TO WORK IRREPARABLE MISCHIEF. It was well to be able to say of Zelophehad that he had kept out of Korah’s conspiracy, but it was a poor thing to say, if there was nothing better behind. Out of negations, nothing but negations will ever come. It is of no avail to keep out of ten thousand wrong ways, unless we take the one right way. The sum of human duty is to leave undone all the things which ought to be left undone, and to do all the things which ought to be done. Your own sin, small as it may seem in your present consciousness, is enough to bring death. The mustard seed of inborn alienation from God will grow to a mighty and everlasting curse if you do not stop it in time. Those who have passed through untold agonies because of conviction of sin, once laughed at sin as a little thing. They did not dream it would give them such trouble, and drive them about incessantly till they got the question answered, “What must I do to be saved?” Sin sleeps in most, as far as the peculiar consciousness of it is concerned, but when it wakes it will prove itself a giant. Look at the analogy in physical life. A man says that he is full of health and vigour, and he looks it; he even gets complimented upon it. Suddenly, in the midst of these compliments, he is stricken down with a fierce disease, and a few days number him among the dead. Why? The real disease was in him already, even with all his consciousness of health. There must have been something in his body to give the outward cause a hold. Our present consciousness is no criterion of our spiritual state. The word of God in the Scriptures, humbly apprehended and obeyed, is the only safe guide to follow.

IV. THOUGH A MAN MUST NEEDS DIE IN HIS OWN SIN, HE MAY ALSO DIE IN THE FULNESS OF CHRIST‘S SALVATION FROM SIN. The end of life, with all its gloom, with all its manifestations of despair, callousness, and self-righteousness in some, is in others an occasion to manifest in great beauty the power of God in the spirits of men. One must die in his own sin, yet he may also experience the cleansing of that blood which takes away all sin. One must die in his own sin, yet this very necessity may also lead to dying in the faith of Jesus, in the hope of glory, and in the arms of infinite love.

V. WE SHOULD AIM THAT NOTHING WORSE THAN DYING IN OUR OWN SIN MAY BE SAID OF US. It is bad enough that sin should be dominant, even without compelling us to leave the ordinary paths of life; those reckoned, among men, useful and harmless. It is bad enough to feel that in us there are the possibilities of the most abandoned and reckless, of the worst of tyrants, sensualists, and desperadoes; only lacking such temptations, associations, and opportunities: as may make the possible actual. Be it ours, if we cannot show a spotless record, if we cannot claim a personality that started from innocence, at all events to show as little of harm to the world as possible. We cannot keep out of Zelophehad’s company; let us keep out of Korah’s. There is a medium between being a Pharisee and a profligate.Y.

Fuente: The Complete Pulpit Commentary

Num 27:1-2. Then came the daughters of Zelophehad, &c. In the last register of the Israelitish families, notice was taken of Zelophehad, son of Hepher, in the tribe of Manasseh, who died without male issue, and left five daughters his only heirs, chap. Num 26:33. These women, being informed that the land of Canaan was to be divided among the heads of families of tribes, mentioned in that register, which consisted only of males, imagined that they, being females, were to be excluded from all settled inheritance in the lands and estates in that country, and, consequently, that the name and family of the Hepherites would become utterly extinguished; whereupon they drew up a representation of their case, which they laid before Moses in a full court of the high priest and judges, assembled with him at the tabernacle. See Exo 18:25. By all the congregation is meant the seventy elders, or representatives of the people, chap. Num 11:24.

Fuente: Commentary on the Holy Bible by Thomas Coke

FOURTH SECTION
The Preservation of the family Life, and the elevation of Woman by the establishment of the rights of Female Heirs (the Daughters of Zelophehad)

Num 27:1-11

6And the Lord spake unto Moses, saying, 7The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fathers brethren; and thou shalt cause the inheritance of their father to pass unto them. 8And thou shalt speak unto the children of Israel, saying, If a man die, and 9have no son, then ye shall cause his inheritance to pass unto his daughter. And 10if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto his fathers brethren. 11And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses.

TEXTUAL AND GRAMMATICAL

[Num 27:4. Lange: extinguished. Keil: out off, cease. Bunsen: withdrawnA. G.]

EXEGETICAL AND CRITICAL

The section finds its legal enlargement and completion in chap. 36. As the inalienable character and security of the separate tribes is established in the previous section, so here the sure fixed continuity in the tribe branches or families. But in all, the dominant and fundamental thought, is the personal dignity and worth of the imperishable personal name. In a conditional sense Canaan shall belong to the people forever, for the sake of the name of Israel; the heritage of Judah because of the name Judah; and so also every branch of each tribes inheritance, for the sake of the name of the ancestral house, or fathers house. The daughters of Zelophehad understand the direction in this way, and speak not for themselves particularly, but that the memory of their father Zelophehad may be preserved in a corresponding inheritance.
Yet in so doing they act indirectly for themselves, i. e., for their own womanly dignity. They establish the claim that a family name could be preserved through a female generation merelythat in a conditional method female heirs could represent and take the place of male. They thus secured the law with respect to the inheritance of daughters, and with it a significant elevation of woman in her social dignity; although it did not amount to an equality with man. Their common and confident appearance before Moses, before the high-priest, the elders and the whole congregation, was itself an act of true moral elevation, which must have had a lasting effect, and therefore they well deserved to have their names rescued from oblivion, by a double record here and in Num 36:10 : Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.

That the law of inheritance was still in a forming state was owing doubtless to the fact, that in the so-called father-houses the patriarchal customs, the right of destination exercised by the patriarchal family head, modified perhaps by the views of the family council, were still to a large extent preserved. Thus here there is nothing said as to the right of inheritance of daughters when there are sons also; and the contingency of a daughter carrying her inheritance over into another tribe is left unprovided for, until the restrictions and limitations are fixed in chap. 36. The very question whether there was any right of inheritance for females was still so novel that even Moses felt constrained to seek a special decision upon it from the Lord (Num 27:5). These daughters surely had the purpose to preserve the memory of their fathers house through their possessions, i. e., by taking husbands only on the condition that the sons who might be born should be designated as descendants of their father Zelophehad. The provision, however, in chap. 36. seems to prove that this was not the universal custom, as Keil, Knobel [Bible Com.: suppose, citing as practical examples of it Jarha (1Ch 2:34), Jair (Num 32:41; Deu 3:14), Barzillai (Ezr 2:61; Neh 7:63). The fuller explication of the law, however, as to the inheritance of daughters, which, as an ordinance of God, fixed definitely the status of the right, truly led to this custom. If the sire of a house die without sons, his inheritance passed to his daughters. But in what sense the following regulations reveal: the heir next in succession shall be his brother, etc. In any case the inheritance must remain in the tribe. [Bible Com.: A father, whether sons had been born to him or not, had the power, either before or at his death, to cause part of his estate to pass to a daughter; in which case her husband married into her family rather than she into his, and the children were regarded as of the family from which the estate had come. Thus Machir, ancestor of Zelophehad, although he had a son Gilead, left also, as is probable, an inheritance to his daughter, the wife of Hezron, of the tribe of Judah, by reason of which their descendants, among whom was Jair, were reckoned as belonging to the tribe of Manasseh (1Ch 2:21 sq.). Thus Sheshan also, who had no sons, married his daughter to his Egyptian servant Jarha, and so had by them a long line of posterity (1Ch 2:34 sq.). Other earlier nations had like customs. The daughters of Laban complain of having no portion or inheritance in their fathers house (Gen 31:14), intimating apparently that Laban might have given them such had he so pleased, and thus bound their husband by ties which would have prevented them from leaving his father-in-law. So of the daughters of Job it is specially noted that their father gave them inheritance among their brethren (Job 42:15).A. G.]

The daughters of Zelophehad based their demand upon their fathers right, which he had not forfeited. He was not in the company of Korah, but died in his own sin [i. e., the sin which he had committed with others in the wilderness, and for which he died without entering the land of promise.A. G.] His destruction with the company of Korah would have forfeited his heritable right, but since he died in his own sin, i.e., from the universal connection between sin and death, he was on the same level with all the others. Had the daughters of Zelophehad intended to hint even, that he had through special transgressions hastened his death, they still knew well that that had involved a curse which rested upon his race. Indeed these daughters of Zelophehad possessed a fair faculty for doctrinal discriminations. Death without sin going before it, was for them at any rate inconceivable. For the law of inheritance among other Oriental nations see Knobel, p. 161; and J. Selden, de success. ad leges Hebr. in bona defunctorum, Frankfort, 1645 [also Keil, Archol., 142, Vol. II., pp. 212, 213; and Wines, Laws of the Hebrews.A. G.].

DOCTRINAL AND ETHICAL

The vindication of the right of inheritance for daughters shows not only the elevation in dignity and honor of women in Israel, but also the great value of continued and preserved genealogies, the dynamic force of the consecrated family tree, of a moral nobility.
[Wordsworth: Regard these women as striking examples of faith. They believe that the promised land would be inherited by Israel; and also of the working of Gods grace perfecting itself in human weakness, and cherishing the weak things of this world to confound the mighty.A. G.]

HOMILETICAL HINTS

Their renown. Woman also shall stand up for her rights, and have them recognized. The ignoring of these rights, as also their exaggeration. The elevation of the female sex in the Old Testament. Its complete restitution in the New Testament. The dignity and glory of woman consists in the inviolableness of her domestic destination. [They discovered: 1. A strong faith in the power and promise of God. 2. An earnest desire for a place and name in the land of promise, which was a type of heaven. 3. A true respect and honor for their father. Henry.]

Footnotes:

[1]Heb. diminished.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Chapter contains the private history of the daughters of Zelophehad suing for an inheritance among the other tribes of Israel. The LORD’S determination in their favour. Moses is admonished of his death: and Joshua nominated by the LORD, as his successor.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The case of this family was very singular. And no doubt was ordered to be so by the Divine appointment. But it gave occasion to manifest the faith and piety of those five sisters; for it is very evident they had faith in the promises of GOD, that Canaan should be divided to Israel: and they had grace to desire an inheritance among the people of GOD. While the Reader hath made these observations on the conduct of the daughters of Zelophehad, I would call upon him also, to attend to another instruction, arising out of their circumstances. Moses was commanded to number the people, and this he did in the foregoing Chapter; and GOD promised that those which were numbered should be the possessors of Canaan. Num 26:53 . But the daughters of Zelophehad were not numbered, and consequently had no claim in this promise. We shall see in the sequel, however, what the LORD’S will concerning them was; though, from not being enrolled, they had no pretensions on this ground. What is said of their father’s dying in his own sin, and not in the company of Korah, to whose tribe he belonged, means that he died, not for that rebellion, but from the general cause of death, which is from sin: for when sin first entered into the world, death came by sin, and so death passed upon all men, because all have sinned. Rom 5:12 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Mahlah, Noah, Hoglah, Milcah, and Tirzah

Num 27:1

These are the names of five women; the five women were five sisters; the five sisters were daughters of a man called Zelophehad. This man had five girls, but no boys. He was a quiet man, and took no part in a certain great rebellion against the Lord, in which Korah and his company justly perished. This man Zelophehad died in his own bed; he had committed no public sins; he had only sinned in the usual way, and died in the usual way, and so far there was an end of him. One day these five women put their heads together on a family subject. There was something that disturbed them, took away their sleep, and made them grievously discontented. The result of their deliberation was that they determined to make a public speech, and a great audience they had, viz., Moses, and Eleazar the priest, and the princes, and all the congregation of Israel, and they stood by the door of the tabernacle of the congregation and made their statement. They said, with wonderful conciseness of manner, keeping themselves strictly to facts, and coming to the point with admirable brevity: Our father died in the wilderness: he was not one of those who took part in the sin of Korah; he died quietly, not tragically; he had no sons, and according to the present law of Israel the name of our father dies, and it is just as if he had never lived, though he has left five girls who bear his name and love his memory; now we ask you to look at this case; it is peculiar; see if anything can be done under such extraordinary circumstances; and give us, women though we be, give us a possession in Israel, give us property in the land, create a legal status for us amongst the brethren of our father. It was a practical speech, and, as our judges say, it started quite a novel point. It was for Moses to say what should be done, but he could not speak on the spur of the moment, so he took time to consider, and “brought their cause before the Lord.” The answer from heaven was, Certainly: the women ask only for that which is right; thou shalt cause the inheritance of their father to pass to them, and out of this particular instance there shall arise a new law of succession in Israel, “If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter, and if he have no daughter, then ye shall give his inheritance unto his brethren, and if he have no brethren, then ye shall give his inheritance unto his father’s brethren, and if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses.” These are the circumstances which furnish us with our subject, and it will be for us now to discover what there is in them to instruct and comfort us.

1. The rectification of things that are wrong sometimes seems to come from man and not from God. Look at this case. It was the women themselves who began the reform. Providence did not stir first. The five women gave this reform to the economy of Israel. So it would seem on the face of the story, and many people look at the face and go no farther, and so they blunder and lie. Suggestions are from God. The very idea which we think our own is not our own, but God’s. “Every good gift and every perfect gift… cometh down from the Father of lights.” He inspires the prayer which he means to answer. He says, Arise, when he is prepared to meet us. An idea occurs to you, and you think it admirable, and call it your own; you will change your policy; enlarge your business; go to another town; strike out another line: you will alter the machinery, patent an invention, introduce yourself to a firm, and you think this is all your own doing. That is the fatal error. “We are fellow-workers with God.” “He is Lord of all,” of all good ideas, noble impulses, holy inspirations, sudden movements of the soul upward into higher life and broader liberty. This is his plan of training men. He seems to stand aside, and to take no part in some obviously good movements, and men say, “This is a human movement, a political movement, a non-religious movement,” not knowing what they are talking about, forgetting that the very idea out of which it all sprang, came down from the Father of lights, that the very eloquence by which it is supported is divinely taught, that the very gold which is its sinew is his: they do not go far enough back in their investigation into the origin of things, or they would find God in movements which are often credited to human genius alone. We do not see all. The finest threadlets are hidden from us. Now and again, in a dream, we may catch a sight of the ladder connecting heaven and earth, but it is always there, the highway of angels, the path into the skies.

2. Everywhere the Bible is full of the very spirit of justice. It is the Magna Charta of the civilised world. This is the spirit that gives the Bible such a wonderful hold upon the confidence of mankind. Look at this case as an example. The applicants were women. All the precedents of Israel might have been pointed to as the answer to their appeal. Why create a special law for women? Why universalise a very exceptional case? Why not put these people down as sensational reformers? Yet, the case was heard with patience, and answered with dignity. O women, you should love the Bible! It is your friend. It has done more for you than all other books put together. Wherever it goes it claims liberty for you, justice for you, honour for you. Repay is service by noble endeavour to make it everywhere known. Not only were the applicants women, they were orphans. Their father dead, no brother to take their part, nothing left them but the memory of a man dead and gone. Yet the God of the Bible is their friend. He says, “They are right.” He will not break the bruised reed. The weak are as the strong before him, and the friendless as those who are set in families. A God so just, so pitiful, so mindful of individual cases and special desires, is the God who will save the world! This God of justice is the God of love. We shall see more of him as we go from page to page of his book; one day we may see him on a Cross dying for man! Give any nation the Bible, and let that nation make the Bible its statute book, and every class in the community will have justice: masters will be just to their servants; servants will be just to their masters; family peace will be protected; social relations will be purified; common progress will be guaranteed. This spirit of justice is the social strength of the Bible. No life is to be tampered with; the small cause as well as the great is to be heard; no kid is to be seethed in its mother’s milk; no fruit tree is to be cut down even in time of war; no bird’s nest is to be wantonly destroyed; all men are to be honoured, helped, and saved. A book with a tone like this should be protected from the sneers of persons who have never actually studied its ennobling pages.

3. Every question should become the subject of social sympathy and matter of religious reference. These women were heard patiently. It is something to get a hearing for our grievances. Sometimes those grievances perish in the very telling; sometimes the statement of them brings unexpected help to our assistance. This case is what may be called a secular one; it is about land and name and inheritance; and even that question was made in Israel simply a religious one. It was not political. It was not an outside question. The Lord was King of Israel, and to the King the appeal must be made. Is Christianity farther from God than was Judaism? Are there some questions which we now take into our own hands? Does God take no interest in our merchandise, in our land, in our professions? Can he not still tell the physician what to do, the merchant what to buy, the mariner how to go, the lawyer how to plead? In ancient Israel, with its priestly system, men had to go to the leader and the priest first; in Christianity we can go straight to God; we have no priesthood but Christ; the way to the throne is open night and day. O wronged and suffering woman, tell thy case to the Father! O man, carrying a burden too heavy for thy declining strength, speak to God about the weight, and he will help thee with his great power.

Selected Note

In no history can there be found, save in the Bible, an equal number of charming female portraits. But the formative influence of female character as seen in the Bible must be referred to the pure and lofty religious ideas which the Biblical books in general present. If woman there appears as the companion and friend of man, if she rises above the condition of being a bearer of children to that noble position which is held by the mother of a family, she owes her elevation in the main to the religion of Moses and that of Jesus…. Bringing to bear on the domestic ties his own doctrine of immortality, our Lord made the marriage bond co-existent with the undying soul, only teaching that the connection would be refined with the refinement of our affections and our liberation from these tenements of clay in which we now dwell (Mat 5:32 ; Mat 19:3 , seq .; Mat 22:23 , seq .). With views so elevated as these, and with affections of the tenderest benignity, the Saviour may well have won the warm and gentle hearts of Jewish women. Accordingly, the purest and richest human light that lies on the pages of the New Testament comes from the band of high-minded, faithful, and affectionate women who are found in connection with Christ from his cradle to his cross, his tomb, and his resurrection. These ennobling influences have operated on society with equal benefit and power. Woman, in the better portions of society, is now a new being. And yet her angelic career is only just begun. She sees what she may be, and what under the gospel she ought to be; and ere very long, we trust, a way will be found to employ in purposes of good energies of the finest nature, which now waste away from want of scope, in the ease and refinements of affluence, if not in the degradations of luxury a most precious offering made to the Moloch of fashion, but which ought to be consecrated to the service of that God who gave these endowments, and of that Saviour who has brought to light the rich capabilities, and exhibited the high and holy vocation, of the female sex.

Prayer

Almighty God, teach us that a man must first come to himself before he can come to thee. Give us a considering mind. Help each of us to lock at himself as he really is, and to spare no searching into his condition, so that he may come to know that from the crown of the head to the sole of the foot all is wrong. We are only driven to prayer by hunger; we are turned towards heaven by pain and sharpness of discipline; for wherein we tread green pastures and rich wheatfields we soon become foolish, waxing fat and kicking against God. We are arrested by poverty; we are made to think by sickness; when the pain and fear of solitude seize the soul, then we begin to grope for thee. All this has meaning in it. Thou hast many servants; thy ministry is an incalculable host; fire, and sword, and vapour, and hail, and thick cloud, and all the beasts of the field are thine, and the stars in their courses fight against evil men, and the whole creation sets itself upon thy side. Thou hast made all things to wound the evil-doer. Thy universe becomes a serpent to bite the man who thrusts himself through a hedge. This is glorious; it is security; it is a proof of eternal defence. Thy throne is set in verity and judgment, and cannot be overturned; and they who set themselves against thee shall at last be flung down in mortal defeat. No man can fight against God and conquer. Thou art the Lord of hosts, the God of battle, a man of war; and to thy thunder there is no reply. But how good thou art to those that show themselves towards thee as children! Then thy grace is higher than heaven, more beautiful than summer, more persuasive than all we have ever known of music; then all things support and comfort them, and promise them immortality and heaven. May we be found in Christ; may we be found at the Cross; may our attitude be one of adoration and expectancy; and may our souls be satisfied with the words of heaven. We bless thee for a hunger which earth cannot appease, for a thirst which can drink up the rivers, and still be mad with the sensation of fire. This is our immortality; this is the declared image and likeness of God. Pity us wherein we are weak and foolish, and vain and self-considering; and pardon us wherein we are guilty before God of the breach of the whole law, and let the ministry of the Cross avail to redeem and reinstate, and to rekindle in the heart the lamp of hope. Be merciful unto us yea, so condescending as to touch us, to sit beside us, to breathe upon us, to explain secretly the word to our attentive hearts; and may we know of a surety that the Lord is near by a burning heart, a glowing love, an irrepressible desire to ascend into heavenly places, and a deep and sacred contempt for everything that would draw us downward, and fix our vision on perishable things. Amen.

Fuente: The People’s Bible by Joseph Parker

ISRAEL’S SIN AND PHINEHAS’ ACT OF RIGHTEOUSNESS, AND OTHER THINGS

Numbers 25-36

The twenty-fifth chapter of Numbers on many accounts is one of the most remarkable chapters of the Old Testament. In its notable character it is equal to the chapters on Balaam. Here are the children of the Promised Land with their pilgrimage ended. They have reached the banks of the Jordan. They are encamped there just over against Jericho. Nothing to do but go over and possess the land when God tells them. Just at this time Balak, the king of Moab, brings Balaam to curse them by divinations. Having failed in that, he makes the horrible suggestion that the Moabitish and Midianitish women be used as instrumentalities to cause Israel to sin and go into idolatry. Among the women mentioned was a princess, daughter of one of the five kings of Midian. They did what they did under the prompting of their religious instruction and they succeeded.

Very many of the people were seduced from their allegiance to God and not only sinned in a bodily respect but sinned in idolatrous worship and the heads of the people did not interfere to stop it. A plague went out from God on account of it. Moses, discovering the fearful demoralization of the people, gives the commandment that all the heads of the tribes shall be hanged up, either for active participation in this matter or for not using their authority to repress this very great disloyalty to God. It is as when a regiment has rebelled through connivance of its officers. There is the responsibility of leadership in a case of this kind and in military matters any officer, no matter bow high his grade, who would stand idle and see his troops go into rebellion without an effort to stay it, would be shot by the most summary process of court martial.

So Moses commands the leaders to be killed and hung up in the sight of the people. Whoever was hanged on a tree was accursed. Having disposed of the chiefs, he ordered the judges, you remember when two sets of seventy were appointed to help Moses in administrative and judicial affairs, to put to death every man who had committed a sin in that way. But the plague did not stop, though the chiefs of the nation were hanging on a tree, all the judges punishing every man with death, all the people weeping before the tabernacle. “But drops of grief can ne’er repay the debt of love I owe.”

Just at this time a son of one of the princes of the tribes comes openly into the camp with a princess of one of the five kings of Midian, in the sight of Moses and Eleazar; in sight of the weeping people; in full view of the dead hanging up and others dying, and brings his irreligious debauchery right into the very presence of God. Whereupon Phinehas, son of Eleazar, without command from anyone, without being especially appointed officer, in his holy wrath for God’s sake and bearing in his heart that indignation against sin that God bears, and God says of him, “Having my zeal,” takes a spear and goes into the tent and thrusts both of them through and kills them.

The most remarkable part of the transaction is in what God says. He uses language just like he uses when he said Abraham believed in Jehovah and it was counted to him for righteousness. As Abraham’s faith was counted to him for righteousness, the zeal of Phinehas so perfectly expressed God’s wrath against sin that it is reckoned unto him for eternal righteousness.

But that is not the strangest part of it, but that this display through Phinehas of the wrath of God against sin made an atonement for his sin. You strike a use of the word “atonement” there which stalls the commentators and theological seminary professors. Offhand I am going to give you my explanation of it. It is the most remarkable scripture in the Bible. Surely atonement for sin cannot be made which does not placate the wrath of God against sin.

A good many sentimentalist preachers tell you that the sole object of Christ’s work was to reconcile men to God, that God was already reconciled and did not have to be placated. This scripture is unquestionably the strongest in the Bible to show that Christ’s sacrifice was both toward God and toward men, toward God in that the sinner’s bodily and spiritual death for sin took place and otherwise there could have been no atonement. Hence Phinehas, in a very high sense, is a type of the Lord Jesus Christ. The everlasting priesthood is promised to him. The covenant of peace is promised to him.

When we come to the study of the life of our Lord Jesus Christ, we will see an expression in the casting out of the money-changers from the temple, where Jesus takes a scourge and scourges out of God’s house those who are defiling that house, whereupon it is stated that the scripture was fulfilled, “The zeal for thy house shall eat me up.” Such a shame against the sanctity of that house must be punished or it can never be forgiven. There must be a penal sanction to law. We see it repeated again when he comes to cleanse the temple the second time, and then when he comes to die that death of the cross, under the wrath of God, forsaken of the Father, unsaved from the sword of divine justice, unsaved from the lion, Satan, who goeth about to devour, unsaved from the bite of the serpent, that is, to placate by expiation the death penalty of sin. Now, Phinehas could in a typical way represent that.

What was the use for these people to come there and weep before the tabernacle with such an impious, presumptuous, daring sin committed right in the presence of God and nobody rebuking it? It wouldn’t do simply to hang a few of the officers. It wouldn’t do for the judges to put one or two, here and there, to death. There had to be some signal, sudden, utter display of divine wrath and that was furnished by Phinehas. If Phinehas had had a motive that was not exactly correspondent to God’s idea of wrath against sin, he would have been a murderer.

The only trouble about it is that men began to imagine long afterwards that they stood in the place of Phinehas and could kill those whom they thought to be violators of the law, and with inferior motives and without an express sanction of God, they committed sin. The case of Phinehas in that respect stands alone. Samuel, when he hacked to pieces the king, David when he said that the seven sons of Saul must be hanged on a tree to make atonement, represent somewhat the idea But it is not said with reference to them that it was imputed to them for righteousness.

In the case of Jesus, instead of striking the sinner that committed the sin, Jesus let God strike him after the sinner’s sins had been put on him. “Save me from the sword; save me from the lion. If it be possible let this cup pass from me, but nevertheless, not my will but thine be done. My God! My God! Why hast thou forsaken me?” There never could have been any forgiveness of sin that was not based upon a penal sanction. The justice of God must be vindicated in some way. People will tell you that you are not punished because you have sinned but to keep other people from sinning. But sin is demerit and merits death. “The wages of sin is death.” And that death must come to the sinner himself, or it must come to the one upon whom his transgressions have been laid. See Psa 106:28-31 .

We turn now to Numbers 26-27 and include with them Num 36 . In this case you have the second numbering of the people. They are just ready to enter the Holy Land, and with the exception of the death of Moses, which came as a result of another principle, there is fulfilled the death threatened to all the grown men that came out of Egypt. This great sin committed on the banks of the Jordan was by the new generation and 24,000 of them perished in the plague. They did not number quite so many as in the first enumeration; then 603,550, now only 601,730. The only thing worthy of mention you can do for yourself. Take the numbers for each tribe as given in the two enumerations and put them down opposite each other. Some you will find have increased. The tribe of Simeon with others has fearfully decreased. You have the reason, viz.: this tribe suffered more than any other in this plague.

This enumeration is not merely for war, but the basis of the land allotment. The tribe which has the most men will get the most land. The daughters of a certain man who died want to know if their name is to perish in Israel and they are to be without inheritance. They are to have their father’s inheritance, and in Num 36 it shows how to safeguard the father’s part of the inheritance to the tribe, by permitting them to marry only in their own tribe.

In this chapter is the announcement to Moses that on account of his sin he is to die. He asks that a successor be appointed and Joshua is appointed. We come to the Numbers 28-29, which are upon one point unlike any other chapters. While they refer to a great many things in the previous books of Exodus and Leviticus, there is nothing like those two chapters anywhere else. They commence at the beginning of the year and show what offerings are to be made day by day, week by week, moon by moon, year by year, seventh year by seventh year, and Jubilee by Jubilee. These chapters constitute the basis of the poem of Keble, “The Christian Year,” as it is called by the Episcopalians, derived from the Old Testament, a matter that Paul condemns thus in the letter to the Colossians: “Ye observe months, days, weeks, seasons; touch not, taste not, handle not.” God nailed all that system to the cross of Christ.

The only thought in Num 30 that needs to be dwelt on is the bringing up of the vow question again. If a daughter makes a vow before she has attained to full age, it cannot be exacted of her, if her father does not sanction it. A wife cannot make a vow without her husband’s sanction. This chapter discusses the principle upon which the exceptions are made, and you can read it.

Num 31 is devoted to the war against Midian. God commanded Moses to make a holy war against Midian, who, acting on the suggestion of Balaam, had through their chief women brought about this great sin, when Israel had committed no provocation. This war is unlike other wars because of the number. Only 1,000 men from each tribe, or 12,000, are sent out to conduct the war. A priest, not a general, commands them. They suffer no loss. The destruction wrought is God’s destruction. God has condemned Midian for their awful sin and they are smitten. The spoils of the war are devoted to God because it was God’s war, not man’s. Everybody that looks at it will say that it was God’s war.

As they were encamped by the Jordan and ready to pass over, it was intensely important that they leave the rear safe. Midian is smitten clear to the Euphrates. Sihon and Og had been destroyed and Moab and Ammon and Edom are incapable of war. A vast portion of territory lying on the east of the Jordan is captured. That brings us to Num 32 . This captured land is the best pasturage in the whole country; two tribes and a half express the desire that they be allotted that eastern portion. Moses is very indignant because he understands that they mean this, that while the whole nation has captured this territory these tribes propose to stay over here and leave the other tribes to capture the remainder of the country. But they explain that they simply wanted to safeguard their women and children and villages and send their army on across the Jordan to fight with the others. So the allotment is made to Reuben, Gad, and one-half of the tribe of Manasseh.

In Num 33 there is only one thing to which your attention needs to be called. That chapter is devoted to the whole itinerary from Egypt to the Jordan. God tells Moses to impress one fact upon the minds of the people: “No terms can be made with these inhabitants of the land, for the territory was originally yours when the division was made in the days of Peleg, after the flood. But they took possession of the country.” God has not cast them out because their iniquity was not full. But their iniquity is full now and they are going to be cast out and “you are the executors of the divine will and if you leave corners around I give you warning that they will be thorns in your side forever. When you make war they will rise up in your rear. When you relax in watchfulness, they will lead you into sin.”

I preached a sermon on that once, in which I took the matter spiritually thus: Take a Christian who is regenerated, but he stops trying to expel the old inhabitants. He says, “I am all right if I am a Christian. That is enough.” He does not continue his war against the sinful nature. A large part of him he does not seek to bring under subjection through sanctification. Then he is going to have a thorn in the flesh. Say you take an occasional spree. Whenever you quit making a fight on the lower nature, you are going to be badly fooled. By careful analysis anyone can find out his weak point. Woe to the man who does not make war on that besetting sin. I do not say he will be lost in hell, but he will get some hard falls and be badly hurt.

Num 34 is devoted to a description of the border. You can take a map and trace it out. No particular skill is required.

Num 35 is devoted to two points well worthy of special study. It is a provision for the forty-eight Levite cities who were to have no part of the land for an inheritance, and also for the six cities of refuge; three east of the Jordan and three west. You ought carefully to note the purpose of these cities of refuge and how the roads are to be kept open.

QUESTIONS

1. Having failed to turn Jehovah against Israel by divination, how did Balaam turn Israel against Jehovah?

2. What penalty did Jehovah visit upon them and how many died?

3. What two efforts were made to stay the plague and the results?

4. What act of presumption was committed just at this time, the act of Phinehas and the result?

5. Expound the remarkable reference to Phinehas and particularly bring out the atonement idea in connection with his zeal.

6. Give result of second census. How many tribes had fewer than at first? Why the great difference in the tribe of Simeon?

7. What question came up respecting Zelophehad’s daughters and how settled?

8. Give the law of inheritance in Israel.

9. What announcement here made to Moses and his request?

10. What specially qualified Joshua for this place?

11. Describe the ceremony of the appointment and what the signification of the laying on of hands?

12. Try your hand on forming the calendar for the Jewish Holy Year.

13. What exceptions here to the law of vows previously given?

14. The war against Midian the character of it, why made, how unlike other wars and what was done with the spoils?

15. Give an account of the settlement of the territory east of the Jordan.

16. What terms were they to make with the inhabitants of the land?

17. What was the penalty for violating this command?

18. What right did the Israelites have thus to deal with the inhabitants?

19. Apply the case of these people in their new relation to the individual Christian.

20. Bound the Land of Canaan as promised to Israel. (See Atlas.)

21. What provision was made for the Levites in the land?

22. How many cities of refuge? Name and locate them. What was their purpose?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

daughters. Compare Num 26:33. Jos 17:3.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 27

Chapter twenty-seven, we have the beginning of a woman’s lib organization.

Then there came the daughters of Zelophehad, the son of Hepher ( Num 27:1 ),

Now what had happened is that the dad had seven daughters but no sons. And as they were dividing off the land they were giving the sons the portions. The oldest son would get the portions and so forth. And so these gals said, “Hey now wait a minute. It’s not fair. We have equal rights you know, and our dad didn’t have any son. If you don’t give us any land then my father’s name will die in Israel”. So Moses said, “Well, we’ll take it before the Lord”. So the Lord said, the Lord says, “These gals are right. Give them the inheritance of the family”. And so, they won their case and the daughters of Zelophehad received the inheritance.

And so, God’s with you gals and He’s looking after ya and you got a just cause. But unfortunately these radical women are taking it far beyond God’s, you know, there is that which is right but then there is that taking it beyond and far beyond what God ever intended. So balance is such an important thing.

So he gave the law then of the inheritance. If there is no son then it goes to the daughters. If there are no daughters or sons then it goes to a man’s brothers. If he has no brothers then it will go to his father’s brothers. And if his father has no brothers then it comes to the next of kin, whoever is closest in the family to him.

Now the LORD said to Moses, Get up to the mount Abarim, and see the land which I have given the to children of Israel. And when you have seen it, there also you will be gathered to your people, as Aaron your brother was gathered. For you rebelled against my commandment in the desert of Zin, in the strife of the congregation, to properly represent me at the water before their eyes: that is the waters of Meribah in Kadesh in the wilderness of Zin ( Num 27:12-14 ).

So Moses, get up the mountain, you get to look at the land but then you’re gonna die. You’re not gonna be able to go in because of your misrepresenting of me there at the water of Meribah, the waters of strife.

Moses said unto the LORD, Let the LORD, the God of the spirits of all flesh, set a man over the congregation ( Num 27:15-16 ),

Now this is an interesting little verse,

“Let the LORD, the God of the spirits of all flesh, set a man over the congregation.”

From this little verse, the Mormons have developed their whole doctrine of the eternal spirit of men. That you actually existed in heaven, your spirit existed there in heaven and then God made a body for you and put your spirit in it to see whether or not you would-could become a god by becoming a Mormon. And you have no memory of your pre-existence in heaven but all of you pre-existence in heaven as spirits but there is no way of telling up there whether or not you would be a good or bad, so he put you in a body and let you prove yourself down here. And if you become a good Mormon, wear your underwear and all then you will be god. And you and your wives that are sealed to you can go to some planet and you can have your own little kingdom that you can watch over and you’ll be god over that planet and you can develop it however you want-wish and so forth.

So, that whole doctrine comes out of this one little verse. I really don’t see it in this verse. “Let the Lord, the God of the spirits of all flesh,” but it doesn’t say anything about the spirits pre-existing with God being in heaven before or anything; He’s just the God of the spirits of all flesh.

set a man over the congregation, which may go before them, which may lead them out, which may bring them in, that the congregation of the LORD will not be like a sheep, like sheep without a shepherd. And so the LORD said to Moses, Take Joshua the son of Nun, a man in whom is the spirit, and lay your hand upon him; And set him before Eleazar the priest, and before the congregation; and give him charge in their sight. And thou shalt put some of thine honour upon him, that all of the children of Israel may be obedient. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of the Urim before the LORD ( Num 27:16-21 ):

Now the Urim was a little thing that the priest wore, a little pouch of some kind, that they sought counsel from God through the use of the Urim and the Thummim. Lights and perfections is what the words Urim and Thummim mean. And some believe that they were just a little pouch and one had a white stone and a black stone and that when they would ask the Lord a question the priest would say, “Now God, show us which one” and he would pull out a stone. If it was the white stone, God would say yes, then they would ask the next question. And you know, they’d mix up the stones and you’d pull a stone again and they would get yes-no answers. So it’s sort of a twenty-one question kind of a thing where you get yes-no answers to then ascertain the will of the Lord. Now, God had a more direct relationship with Moses. God said, “Hey, there’s no one like this before after where I really speak to the fellow sort of face to face,” I mean direct speaking, a very powerful way.

Now Joshua who is to lead the people, he is to come before Eleazar the priest who will inquire of the Lord in questions. David so often would go to the priest, inquire “Should we go into battle against them?” and then “What time of the day should we start the battle?” And they would ask all of these questions of God in order to determine the will of the Lord. And it was oftentimes determined by the priest inquiring and by the use of the Urim, these lights and perfection. So just what the Urim and Thummim actually is, is not told to us. That’s what people surmise what it was, but exactly we don’t know. Surely it wasn’t a pair of glasses by which you could read hieroglyphics when you put them on. Hocus pocus.

So Moses did as the LORD commanded him: he took Joshua, set him before Eleazar, and before all the congregation: he laid his hands upon him, and gave him the charge of the LORD, as he was commanded ( Num 27:22-23 ).

So he brought Moses laid his hand-I mean Joshua, laid his hands upon him and signifying that Joshua was now to begin to take Moses’ place as the leader of the people.

“

Fuente: Through the Bible Commentary

An interesting historic incident is here recorded during the wilderness wanderings. One Zelophehad had died, leaving no sons but five daughters. These now petitioned that they might have an inheritance in the land and their petition was granted.

The time for the passing of Moses had now come. In the plan of God it was necessary that the people should pass into the land from which they had been so long excluded. Moses could not enter with them. There is a great tenderness in all God’s dealings with him in those closing scenes. The final account of his death is found at the close of Deuteronomy. Here we see him permitted publicly to appoint his successor.

When the call of God came to him to ascend the mountain and view the land and be gathered to his people, the final passion of his heart was that which had so long sustained him in the midst of all the trying circumstance of his work as leader. He thought of the great congregation and of them as the “congregation of Jehovah.” He knew, as no other man, their weakness and the necessity for one to succeed him who would lead them according to the will of God. They were indeed but a flock of sheep, and to the mind of Moses, sheep without a shepherd, as they were to the mind of Jesus so long after-men helpless and hopeless.

Moses’ last prayer, then, was that Jehovah would appoint his successor.

The prayer was immediately answered and he had not only the satisfaction already referred to of appointing his successor, but, what was far more important to him, that of knowing that the one so appointed was the man of God’s own choice.

Fuente: An Exposition on the Whole Bible

Joshua Appointed Moses Successor

Num 27:1-23

Up to the last Moses was faithful as a servant to Him that had appointed him in all his house, Heb 3:2. Notice that he did not attempt to legislate for these young girls, who pleaded for a possession in their fathers right; but he brought their case before God. It was ever as the Lord commanded Moses, Num 27:11; Num 22:1-41. And when he was bidden to ascend the mountain and die his main anxiety was to secure a successor to shepherd the people. Notice that expressive phrase, the God of the spirits of all flesh! See Heb 12:9.

The great Lawgiver may bring the people to the borders of the land of rest, but there he must resign his charge. The law, with its demands for an obedience which we cannot give, cannot bring the soul to rest. That is the prerogative of Joshua-Jesus, Heb 4:8.

Fuente: F.B. Meyer’s Through the Bible Commentary

4. The Daughters of Zelophehad, the Death of Moses and His Successor Announced

CHAPTER 27

1. The daughters of Zelophehad (Num 27:1-11)

2. Moses death announced and his request (Num 27:12-17)

3. Joshua appointed (Num 27:18-23)

The question of the daughters of Zelophehad was concerning their inheritance. Their father had died in the wilderness and there were no sons. They expected and claimed a possession among the brethren of their father. They fully counted on the Lord and His goodness, though their case was not met by the previous instructions. It is impossible for God to be like a poor man, who says, You expect more good than I am prepared to bestow. God could not make such an answer. He always gives more. Whatever may be the petition of faith, the answer of grace never fails to go beyond it. The answer given to Moses was that they were surely to receive their inheritance.

Moses departure is announced by Jehovah. He cannot go over Jordan on account of his sin. But the Lord graciously permits him to go upon the mountain and view the land of promise in all its glory. Beautiful is Moses answer to Jehovah. He does not speak of himself, nor does he think of his own interest. The people of God and their need are upon his heart. If they are taken care of he is satisfied and content with his own lot. What a blessed spirit of unselfishness he manifested! Joshua is the appointed successor, who is to lead the people into the land as Moses had led them out of Egypt. Moses and Joshua are both the types of Christ. Verse 21 is the key to understand the typical significance. And he (Joshua) shall stand before Eleazar, the priest, who shall ask counsel for him. Aarons priesthood, as we learned in Exodus and Leviticus, is the type of Christ in His sacrificial work on the cross. Eleazar, his successor, typifies the resurrection–heavenly priesthood of Christ. Moses is in different ways the type of Christ, as we have seen in his official and personal character; Joshua is the type of Christ in Spirit, who acts in His people by the Holy Spirit. Therefore Joshua has to stand before Eleazar the priest. He had, so to speak, to depend upon Eleazar, as the work of the Holy Spirit in the believer is dependent on the priesthood of Christ in glory.

Fuente: Gaebelein’s Annotated Bible (Commentary)

the daughters: In the orders for the division of the land, just given, no provision had been made for females, in case of failure of male issue. The five daughters of Zelophehad, therefore, considered themselves as destitute, having neither father nor brother, and being themselves entirely overlooked; and they agreed to refer the case to Moses and the rulers, whether it were not equitable that they should inherit their father’s portion. This led to the enactment of an additional law to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. This law, which is as reasonable as it is just, stands thus –

1. On the demise of the father, the estate descends to the sons.

2. If there be no son, the daughters succeed.

3. If there be no daughter, the brothers of the deceased inherit.

4. If there be no brethren, or paternal uncles, the estate goes to the grand uncles, or brothers of his father.

5. If there be no grand uncles, then the nearest of kin succeeds to the inheritance.

Beyond this fifth degree the law does not extend, because there must always have been some among the Israelites who could be called kinsmen.

Zelophehad: Num 26:33, Num 36:1-12, Jos 17:3-6, 1Ch 7:15, Gal 3:28

Reciprocal: Num 35:29 – General Num 36:2 – The Lord commanded Num 36:11 – General Jos 17:1 – Machir 1Ch 2:21 – Machir 1Ch 7:14 – Machir

Fuente: The Treasury of Scripture Knowledge

In verse 33 of the previous chapter it was noted that Zelophehad of the tribe of Manasseh had no son, but daughters only. In Num 27:1-23 we find that this gave rise to legislation in Israel, though as yet they had not reached the land where the inheritance was to be. Evidently then these daughters were women of faith who relied on the promise of God. They took it for granted that the inheritance would materialize, and asked that their father’s portion should not be lost. The answer of God was, “The daughters of Zelophehad speak right.” Faith is always right and it commands a blessing. The inheritance was to be theirs.

But the latter part of the chapter confirms the fact that Moses in the disciplinary ways of God was not permitted to lead the people into the inheritance. Accepting this discipline, he besought God to appoint the man who should lead them in, and Joshua was indicated. His qualification consisted in that he was, “a man in whom is the Spirit.” Yet, as verse Num 27:21 shows he was to differ from Moses in being more dependent upon Eleazer the priest, who had the Urim and the Thummim, through which counsel and judgment should be given.

Here then we have in shadowy outline a type of Christ as “the Captain” of our “salvation,” who by His Spirit is “bringing many sons unto glory” (Heb 2:10). Only here, as so often, the Antitype so far exceeds the type that we are struck by the contrasts rather than by the resemblance The Lord Jesus is Himself both the Captain and the High Priest: not only the Possessor of the Spirit but One who sheds Him forth upon others: the Leader to glory above, and not merely to an inheritance below.

By laying his hands upon Joshua, Moses identified himself with him in a public way, and thus his appointment was confirmed in the sight of the people. Yet we do not reach the historic record of the death of Moses until the end of Deuteronomy. From this point therefore we meet with but little in the way of recorded history, and are occupied mainly with further legislation and with moral instruction.

In Num 28:1-31 and Num 29:1-40, we have very full instructions as to the various sacrifices that were to be offered – day by day, both morning and evening; on the sabbaths; at the beginning of the months; and on the occasion of the great feasts that marked the Israelitish year. In verse Num 27:2 they are spoken of as “My offering,” “My bread,” “My sacrifices.” Thus God claimed them as His right. They were not optional but compulsory.

In the main they were burnt offerings with their accompanying meat and drink offerings, all of which were “a sweet savour.” They set forth typically the excellence of Christ in His sacrifice, which is such a delight to the heart of God. But with these there was also an offering for sin, which shows that the sinful state of the people was never forgotten, but was met by sacrifice.

The feasts of the Lord were specified in Lev 23:1-44 and the offering of sacrifices mentioned, but now we have these given to us in full detail. Nothing was left to the discretion or feelings of the people; rather God was to be acknowledged and honoured according to His pleasure. In this we see a principle of importance. We draw near to God today and worship Him in another order of things. Later in Israel’s history one of their prophets said, “Receive us graciously; so will we render the calves of our lips” (Hos 14:2); thus recognizing that something coming out of their hearts through their lips would be more acceptable than the mechanical presentation of an animal. Today, they that worship God “must worship Him in spirit and in truth” (Joh 4:24). And the way in which spiritual worship is publicly to be offered is prescribed in 1 Corinthians, chapters 12-14, It is not left for us to prescribe for ourselves.

When we reach Num 29:12, we come to the offerings for the feast of Tabernacles, which sets forth in type the Millennial rest, for which Israel still waits. If we examine the succeeding verses we notice the steady reduction in the number of bullocks offered from the first day to the seventh. If the bullocks indicate the appreciation of God’s benefits in Christ on the part of the offerers, this fits in with what we learn of the “thousand years” in the Revelation. As the centuries pass there is deterioration, which culminates in rebellion directly Satan is once more active.

Verse 35 brings us to the eighth day of the feast, which according to Lev 23:1-44 was “an holy convocation,” and “a solemn assembly.” On this day only one bullock was to be offered, and the lambs only seven instead of fourteen: similar to what was ordered for the day of atonement in verse Num 27:8. So we are carried back in thought to that great day.

It was however, we understand “that great day of the feast” (Joh 7:37), on which Jesus cried aloud as to the rivers of living water, which would flow as the result of the indwelling Holy Spirit. No dwindling, no depreciation of energy here!

We pass from what was compulsory to what was optional when we read Num 30:1-16. The making of vows was not imposed upon any but, if made by a man, the vow was binding; if by a woman, it might be disallowed by father or husband. It has been remarked that in Scripture a woman often stands figuratively for a system or a community, and it may be so here. Israel as a community pledged themselves to obedience to the law of God. This vow of theirs was not disallowed and to this day they suffer the governmental consequences of their failure. On the other hand, when our Lord said, “Lo, I come to do Thy will, O God,” there could be no annulment, had He desired it. He did not desire it, or say, “Father, save Me from this hour,” He said rather, “Father, glorify Thy name,” as we read in Joh 12:1-50.

In Num 31:1-54 we resume a little history. Moses was not to pass off the scene until the Midianites, which included Moab, were destroyed. The normal path of Israel was to pass peacefully through these peoples that dwelt in lands on the fringe of the land of promise, just as the normal path of a Christian is to be an inoffensive pilgrim on his heavenward way. But here were the people that had seduced Israel to fornication, which is a figure of that unholy intercourse and alliance with the world-system which is such a danger to the Christian. In our chapter, death fell upon every male and only the youngest females were allowed to live. Balaam died also. A portion of the spoil had to be offered to the Lord.

The weapons of the Christian are not carnal. He does not slay the foes who tempt him but learns to apply the death of Christ to himself, so that in practice he becomes dead to sin. Only then is it that there is fruit of a kind that can be offered to God. We may give of our substance for the work of the Lord and His workmen in such a way as to be, “a sacrifice acceptable, wellpleasing to God” (Php 4:18); as well as offering “the sacrifice of praise…. the fruit of our lips, giving thanks to His name (Heb 13:15).

Typical instruction of a very searching sort is brought home to us as we read Num 32:1-42. Two tribes, Reuben and Gad, and half the tribe of Manasseh petitioned Moses to be allowed to settle down on the conquered lands to the east of Jordan and not find their portion in that which was definitely the land of God’s promise. What particularly moved them to desire this was the abundance of cattle that they had acquired. The good things that God had granted took away their desire for Canaan.

We have already seen how unbelief excluded multitudes from the land, though afterwards they wanted to go in. We now see how the good things of earth may lead people to exclude themselves. If the land was to be entered the Jordan had to be crossed, and the crossing of Jordan, which is recorded in Jos 3:1-17, is typical of death and resurrection with Christ, as the way of entrance into the realization of the heavenly portion to which we are called, as we see in Col 3:1-25. Then it is that we can really seek those things that are above and not on the earth, setting our minds upon them, and finding our portion where Christ sits at the right hand of God.

The proposal made by the two and a half tribes, which was finally accepted by Moses, was that, while their wives and children together with much cattle and other possessions should settle comfortably in the land of Jazer and Gilead, the men should cross with the other tribes in order to help fight their battles and see them settled in the land of promise, yet find their own inheritance outside the place of God’s promise.

The lesson that is furnished by this type is very clear, and should be inwardly digested by each of us. In the New Testament we are plainly told that those that have riches enter with much difficulty into the kingdom of God, and that not many wise and mighty and noble are called; but here we see that the rich and good things of earth make it difficult for those who possess them to lay hold upon their heavenly possessions. It is so easy for us, while we assent to the truth of our heavenly calling, to settle down in our comfortable earthly circumstances, and fail to lay hold upon it as a matter of faith’s experience.

These men had had experience of battles, which by the power of God and at very little loss to themselves, had been easily won; so they were not averse to more fighting in the land. Some of us may be like them. We are told to contend earnestly for the faith, and to some of us a bit of controversial fighting makes an appeal, but – mark it well – it is possible to contend earnestly for what we may call the heavenly side of truth, and yet be living lives mainly governed by the good things of earth which we have by the mercy of God. We may accept the fact that, “Our conversation [associations of life] is in heaven” (Php 3:20), and yet have the practical associations of our lives very much in earthly things.

One thing more we must observe. When Israel declined, captivity began with the two and a half tribes. Even in the days of Ahab Ramoth in Gilead was in the hands of the Syrians, and later those parts were the first to fall captive to Assyria. Just so, the earthly minded Christian is captivated most easily by the spirit of the world.

The people now being on the very edge of the land, Moses was commanded to put on record all the places where they encamped during the forty years of their wanderings, and a long list it proves to have been, occupying the first 49 verses of Num 33:1-56. God marked all their wanderings, and they were never to forget them, inasmuch as all bore witness to the forbearing and providing kindness of God. At the end of this chapter they are directed to dispossess completely the nations of Canaan, when they went in, and destroy every trace of their idolatries, and warned that if they did not do it, it would be their own undoing. There was to be no compromise with the power of Satan reigning there. Similarly, as Eph 6:1-24 shows, there can be no compromise with the world rulers of this darkness and the spiritual wickedness in heavenly places.

Num 34:1-29 assumes that the people have arrived victoriously in the land and obtained possession and so the borders of the land are specified, and how it was to be divided. It is noticeable that the border eastward was to run from the east side of the sea of Chinnereth – the Lake of Galilee – down the Jordan to the east side of the salt sea. So the portion of the two and a half tribes was not included in it.

The division of the land among the other tribes is not mentioned here: what is mentioned is the provision of cities for the Levites and then the provision of cities of refuge for the manslayer. Both these things occupy Num 35:1-34.

The males of the tribe of Levi were specially called to the service of God and therefore they had no definite section of the promised land allotted to them. They were to be given forty eight cities and these were to be scattered throughout the portions given to the other tribes. Moreover they were to possess land round each of these cities extending to a depth of 2,000 cubits – which means at least 1,000 yards, and probably a little more. This land was to be for their cattle and for their goods; that is, we suppose, for their subsistence by reason of cultivation. The land attached to each city may seem to us restricted and insufficient, but we must remember that these cities were very small, judged by our standards, as has been demonstrated by the recent excavation of ancient Jericho.

In these provisions we see the gracious care of God for those whom He calls to devote their lives to His service. We have already seen how they were to be supported by the system of tithing that was instituted and now we find that their very dwelling places were divinely arranged. God places His servants as it seems good to Him. He does not leave them to pick and choose for themselves.

All this, we are assured, contains salutary lessons for ourselves. There is of course this important difference; the Levites were called in the mass to service without any stipulation as to their spiritual state. Their position stood upon a tribal basis. God has His servants today, but their calling rests upon another basis altogether – neither national nor tribal, but spiritual. Only those who have been redeemed and born again have the ability to serve Him, and even so, the effectiveness of their service depends upon their spiritual state.

Of the forty eight Levitical cities six were to be selected as cities of refuge, as the latter part of the chapter indicates. The law concerning them is also given in full. The prime thought underlying the whole matter is that life belongs to the God who gave it. No man has any right to take it away. Hence in verse 30 the death penalty is plainly pronounced upon anyone convicted of murder on the testimony of two or more witnesses, thus reaffirming the primitive enactment of Gen 9:6. The death sentence upon the murderer is to be executed by properly constituted authority. The wilful shedding of man’s blood pollutes and defiles the land, and it is only cleansed as the blood of the murderer is shed. So it is stated at the end of our chapter. In the light of this, we are clearly living in an earth that is terribly defiled, and that supremely by the death of the Son of God.

But many cases would occur accidental in nature, where man’s will had not been at work, and for such manslayers the cities of refuge were to be provided. There sanctuary was to be found from the avenger of blood available until the death of the high priest of those days, after which sanctuary would not be needed. We have to pass on to Jos 20:1-9 to find the names of the six cities, and if we read that chapter we shall note how wisely they were selected. They were distributed on both sides of Jordan in such a manner that the manslayer would never be very far from one of the cities, no matter where the accident took place. Here again we note the tender mercy of our God.

These things have a typical import as is made quite plain by the closing verses of Heb 6:1-20. Palestine has been defiled by the shedding of blood, and supremely by the blood of God’s dear Son. Was His death to be accounted as murder or manslaughter? The dying prayer of our Lord, recorded in Luk 23:34, was in effect a request that it be treated by God as manslaughter only; and Peter’s declaration, recorded in Act 3:17, was in effect an announcement that God had accepted the prayer. Hence in the exaltation of Christ in heaven, before He comes in glory to crush His foes on earth, a city of refuge has been opened. When the Epistle to the Hebrews was written, Jews who had believed could be described as those “who have fled for refuge to lay hold upon the hope set before us.” The hope set before the manslayer, incarcerated in a city of refuge, was the death of the high priest. Our High Priest can never die, but there will be a change in the exercise of His priesthood, when He comes again in glory, and this is the hope set before the believer today.

One thing more let us note: the refuge was provided, but the manslayer had to make the effort to avail himself of it. If he did not, his blood would be upon his own head. This exactly figures the situation as the Gospel is preached today. Take for example, Paul’s address in the synagogue at Antioch, reported in Act 13:1-52. In verses 38 and 39 he showed that refuge was provided, but in verses 40 and 41 he warned those who were inclined to ignore or despise it.

The last chapter (Num 36:1-13) reverts to the daughters of Zelophehad, and provision was made as to their marriage affairs so that the inheritance vested in them should not be alienated from the tribe to which they belonged. This might seem to us a trivial matter, but God took notice of it and provided for it. It was included among the “commandments and judgments” that the Lord laid down through Moses. Nothing that concerned His people was overlooked by Him.

Reaching the end of the Book of Numbers, we ask our readers to note that the first word of Exodus is, “Now.” The first word of Leviticus is, “And.” The first word of Numbers is, “And.” That is, there is no real break between the first four books. Deuteronomy however does not so begin. It evidently inaugurates a new series, which does not end till we finish the Second Book of Kings, since again the books begin with a similar copulative expression. Deuteronomy is concerned with the farewell words of Moses, in which a recapitulation of their history has a large place.

If permitted to continue these studies, we may therefore pass from Numbers to consider the book of Job, which carries us back to, or even beyond the time of Moses, rather than continue with. the recapitulation afforded in Deuteronomy.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Num 27:3. Our father died in the wilderness. These five daughters of Zelophehad allow that their father would not only have forfeited life but estate also, had he joined himself to the company of Korah. The magistrate and the church should be careful to protect the rights of females, who cannot contend as men for many of their equitable claims.

Num 27:18. Joshua. Moses had sons, and it is natural for a father to wish his place to be filled by a son, but Joshua was more qualified; and Moses, perfectly absorbed in the divine pleasure, cheerfully assisted at the investiture of Joshua, as his successor in the high and arduous office.

Num 27:21. Eleazar shall ask counsel. Livy, the Roman historian, says, Nothing of importance is to be undertaken without consulting the gods. Consulting the oracle was therefore anterior to the Mosaic economy, and ancient as the altar.The judgment of Urim. What the Urim and Thummim were, many of the rabbins have confessed their ignorance; why then should we enquire? But others affirm, that these were the twelve stones in the pectoral or breastplate; and that the answers made to enquiries proceeded from the coruscations, or glitterings of the stones. Others think that the answers proceeded from the rising up, or sparkling of certain letters which expressed the answer. It is however plain enough, from 1 Samuel 23., that David received his answers by a voice; and that none but an eminent person was allowed to consult heaven in this way.

REFLECTIONS.

This chapter opens with a new trait of the excellence of the Hebrew Theocracy, and of the superior protection the law afforded to the weaker branches of families. No sooner were the people numbered for inheritance, than the five orphan daughters of Zelophehad saw that they would be dependent, in case of not marrying, on their nearest relatives, their father having died under the common sentence which passed on Israel at Kadesh- Barnea. With equal modesty and wisdom they prevent an objection which might have been made against their father, as one of the infidel and rebel class. How great a joy to children, when they can mention a parent without either fear or shame: and this portion the poorest man may leave to his children. This case was undefined by law; for no law can express every case to which it may be applied. Moses laid it before the Lord; and the Lord applauded the plea of the women, and awarded the inheritance which should have fallen to their father. So this became a statute in Israel, for the daughters to inherit when there is no son. How happy, concise, and equitable was the administration of justice in Israel, when the bench was filled with worthy princes and elders. How preferable to the chambers of our lawyers, and the tedious and expensive process of our courts.

We have at last the gracious word of kind release to Moses. The Lord bid him ascend the range of hills called Abarim, of which Nebo and Pisgah were the chief, that he might see the land, and die. And what can a pilgrim desire more than to see the land, and leave it to others? The particulars of his triumphant exit we shall leave to Deuteronomy 34. Suffice to say here, that he felt no anxiety but for Israel. The patriarch of his country, having loved the people, he loved them still. His sole concern was for a successor divinely appointed. Seeing Israel guided by the cloud, and commanded by Gods vicegerent, he could then cheerfully resign his charge; and putting off a body little impaired with age and cares, triumphantly ascend to the holy patriarchs, and to God.

The Lord was most graciously pleased to nominate and anoint Joshua to succeed Moses as chief magistrate and general of Israel. The pillars fall, but the house stands, because God is the rock of his people. The seventy elders are gone, Aaron has resigned his breastplate and mitre, and Moses has cheerfully surrendered his charge: yet Israel prospers, and is just ready to enter the long expected inheritance. Let the church learn to trust and to rejoice in all calamities; for the Lord can readily heal a breach, and more than repair every loss.

The inauguration of Joshua was peculiarly solemn. Moses brought him to the door of the tabernacle, for nothing must be done without God. He laid his hands upon him, which act implied the transfer of civil power and authority, and by the consent and congratulations of the elders and the people. This, in addition to the divine call, was no small honour; for the voice of the people, in such cases, is the voice of God. Moses by the imposition of hands, and by a divine charge, conferred on him a portion of his excellent spirit, or qualifications to govern and command. Happy is a prince when his throne is surrounded by wise and aged men, who have long been accustomed to share in the successful government of their country. Happier still when that prince shall so acquaint himself with the law of the Lord, with history and human nature, that he shall bring to the throne a mind fraught with the wisdom of antiquity, and a heart adorned with every manly and regal virtue. The auspices of such a reign are a rising throne, and a happy empire.

In addition to all these endowments, the Lord provided for Joshua, the judgment of the Urim, as already explained. Exo 28:30. The knowledge of the wisest men is very much circumscribed; their experience limited; and their speculations, beyond a certain point, dubious and dark. Hence we should pray for kings and ministers with unfeigned and fervent piety. The great actions of a state, whether respecting war or peace; alliances abroad, or regulations at home, intimately involve the happiness of posterity. And what mind can adequately trace the combinations and contingencies of those actions, but the Eternal Mind? Hence we should pray that providence would bless, guide, and counsel our sovereign, and our rulers; that the Urim of heaven directing all their consultations, we may, like Israel while in covenant with God, be infallible in judgment, and for ever happy under the high defence of JEHOVAHS wings.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Numbers 27

The conduct of the daughters of Zelophehad, as recorded in the opening section of this chapter, presents a striking and beautiful contrast to the unbelief on which we have just been commenting. They, most assuredly, belonged not to the generation of those who are ever ready to abandon divine ground, lower the divine standard, and forego the privileges conferred by divine grace. No; those five noble women had no sympathy with such. They were determined, through grace, to plant the foot of faith on the very highest ground, and, with holy yet bold decision, to make their own of that which God had given. Let us read the refreshing record.

“Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters, Mahlah, Noah, and Hoglah, and Milcah, and Tirzah, and they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord, in the company of Korah; but died in his own sin, and had no sons. Why should the name of our father be done away from among his family because he hath no son? Give unto us, therefore, a Possession among the brethren of our father.” Verses 1-4.

This is uncommonly fine. It does the heart good to read such words as these at a time like the present, when so little is made of the proper standing and portion of God’s people, and when so many are content to go on from day to day, and year to year, without caring even to inquire into the things which are freely given to them of God. Nothing is more sad than to see the carelessness, the utter indifference, with which many professing Christians treat such great and all important questions as the standing, walk, and hope of the believer and the Church of God. It is not, by any means, our purpose to go into these questions here. We have done so repeatedly in the other volumes of the series of “Notes.” We merely desire to call the reader’s attention to the fact, that it is at once sinning against our own rich mercies, and dishonouring the Lord, when we! evince a spirit of indifferentism in reference to any one point of divine revelation as to the position and portion of the Church, or of the individual believer. If God in the aboundings of His grace, has been pleased to bestow upon us precious privileges, as Christians, ought we not to seek earnestly to know what these privileges are? Ought we not to seek to make them our own, in the artless simplicity of faith? Is it treating our God and His revelation worthily, to be indifferent as to whether we are servants or sons – as to whether we have the Holy Ghost dwelling in us or not – as to whether we are under law or under grace – whether ours is a heavenly or an earthly calling?

Surely not. If there be one thing plainer than another in scripture, it is this, that God delights in those who appreciate and enjoy the provision of His love – those who find their joy is Himself. The inspired volume teams with evidence on this point. Look at the case now before as in our chapter. Here were those daughters of Joseph – for such we must call them – bereaved of their father – helpless and desolate, as viewed from nature’s standpoint. Death had snapped the apparent link which connected them with the proper inheritance of God’s people. What then? Were they content to give up? – to fold their arms, in cold indifference? Was it nothing to them whether or not they were to have a place and a portion with the Israel of God? Ah! no, reader; these illustrious women exhibit something totally different from all this – something which we may well study and seek to imitate – something which, we are bold to say, refreshed the heart of God. They were sure there was a portion for them in the land of promise, of which neither death nor anything that happened in the wilderness could ever deprive them. “Why should the name of our father be done away from among his people because he hath no son?” Could death – could failure of male issue-could anything – frustrate the goodness of God? Impossible. “Give unto us: therefore, a possession among the brethren of our father.”

Noble words! words that went right up to the throne and to the heart of the God of Israel. It was a most powerful testimony delivered in the ears of the whole congregation. Moses was taken aback. Here was something beyond the range of the Lawgiver. Moses was a servant, and a blessed and honoured servant too. But, again and again, in the course of this marvellous Book of Numbers, this wilderness volume, questions arise with which he is unable to deal, as for example, the defiled men in chapter 9, and the daughters of Zelophehad in the section before us.

“And Moses brought their cause before the Lord. And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.” Verses 5-7.

Here was a glorious triumph, in the presence of the whole assembly. A bold and simple faith is always sure to be rewarded. It glorifies God, and God honours it. Need we travel from section to section, and from page to page of the holy volume to prove this? Need we turn to the Abrahams, the Hannahs, the Deborahs, the Rahabs, the Ruths of Old Testament times? or to the Marys, the Elizabeths, the centurions, and the Syro-phoenicians of The New Testament times? Wherever we turn, we learn the same great practical truth that God delights in a bold and simple faith – a faith that artlessly seizes and tenaciously holds all that He has given – that positively refuses, even in the very face of nature’s weakness and death, to surrender a single hair’s breadth of the divinely given inheritance. What though Zelophehad’s bones lay mouldering in the dust of the wilderness; what though no male issue appeared to sustain his name? faith could rise above all these things, and count on God’s faithfulness to make good all that His word had promised.

“The daughters of Zelophehad speak right.” They always do so. Their words are words of faith, and, as such, are always right in the judgement of God, it is a terrible thing to limit “the Holy One of Israel.” He delights to be trusted and used. It is utterly impossible for faith to overdraw its account in God’s bank. God could no more disappoint faith than He could deny Himself. He can never say to faith, “You have miscalculated; you take too lofty – too bold a stand; so lower down, and lessen your expectations.” Ah! no; the only thing in all this world that truly delights and refreshes the heart of God is the faith that can simply trust him; and we may rest assured of this, that the faith that can trust Him is also the faith that can love Him, and serve Him, and praise Him.

Hence, then, we are deeply indebted to the daughters of Zelophehad. They teach us a lesson of inestimable value. And more than this, their acting gave occasion to the unfolding of a fresh truth which was to form the basis of a divine rule for all future generations. The Lord commanded Moses, saying, “If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.”

Here we have a great principle laid down, in reference to the question of inheritance, of which, humanly speaking, we should have heard nothing had it not been for the faith and faithful conduct of these remarkable women. If they had listened to the voice of timidity and unbelief – if they had refused to come forward, before the whole congregation in the assertion of the claims of Faith; then, not only would they have lost their own inheritance and blessing, but all future daughters of Israel, in a like position, would have been deprived of their portion likewise. Whereas, on the contrary, by acting in the precious energy of faith, they preserved their inheritance; they got the blessing; they received testimony from God; their names shine on the page of inspiration; and their conduct furnished, by divine authority, a precedent for all future generations.

Thus much as to the marvellous results of faith. But then we must remember that there is moral danger arising out of the very dignity and elevation which faith confers on those who, through grace, are enabled to exercise it; and this danger must be carefully guarded against. This is strikingly illustrated in the further history of the daughters of Zelophehad, as recorded in the last chapter of our book. “And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of The children of Israel: and they said, The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the Lord to give the inheritance of Zelophehad our brother unto his daughters. And if they be married to any of the sons, of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they were received: so shall it be taken from the lot of our inheritance. And when the jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers. And Moses commanded the children of Israel according to the word of the Lord, saying, “The tribe of the sons of Joseph hath said well.” Numbers 36: 1-5.

The “fathers” of the house of Joseph must be heard as well as the “daughters.” The faith of the latter was most lovely; but there was just a danger lest, in the elevation to which that faith had raised them, they might forget the claims of others, and remove the landmarks which guarded the inheritance of their fathers. This had to be thought of and provided for. It was natural to suppose what the daughters of Zelophehad. would marry; and moreover it was possible they might form an alliance outside the boundaries of their tribe; and thus in the year of jubilee – that grand adjusting institution instead of adjustment, there would be confusion, and a permanent breach in the inheritance of Manasseh. This would never do; and therefore the wisdom of those ancient fathers is very apparent. we need to be guarded on every side, in order that the integrity of faith and the testimony may be duly maintained. We are not to carry things with a high hand and a strong will, though we have ever such strong faith, but be ever ready to yield ourselves to the adjusting power of the whole truth of God.

“This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best, only to the family of the tribe of their father shall they marry; so shall not the inheritance of the children of Israel remove from tribe to tribe; for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers…….. Even as the Lord commanded Moses, so did the daughters of Zelophehad; for they [the five daughters] were married unto their father’s brothers’ sons. And they were married into the families of the sons of Manasseh, the son of Joseph; and their inheritance remained in the tribe of the family of their father.” Verses 6-12.

Thus all is settled. The activities of faith are governed by the truth of God, and individual claims are adjusted in harmony with the true interests of all; while, at the same time, the glory of God is so fully maintained, that at the time of the jubilee, instead of any confusion in the landmarks of Israel, the integrity of the inheritance is secured according to the divine grant.

Nothing can be more instructive than this entire history of the daughters of Zelophehad. May we really profit by it!

The closing paragraph of our chapter is full of deep solemnity. The governmental dealings of God are displayed before our eyes in a manner eminently calculated to impress the heart. “The Lord said unto Moses, Get thee up into this mount Abarim and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh, in the wilderness of Zin.” verses 12-14.

Moses must not go over Jordan. It is not only that he cannot officially bring the people over, but he cannot even go himself. Such was the enactment of the government of God. But, on the other hand, we see grace shining out, with uncommon lustre, in the fact that Moses is conducted, by God’s own hand, to the top of Pisgah, and from thence he sees the land of promise, in all its magnificence, not merely as Israel afterwards possessed it, but as God had originally given it.

Now, this was the fruit of grace, and it comes out more fully in the close of Deuteronomy, where we are also told that God buried His dear servant. This is wonderful. Indeed there is nothing like it in the history of the saints of God. we do not dwell upon this subject here, having done so elsewhere;* but it is full of the deepest interest. Moses spake unadvisedly with his lips, and for that he was forbidden to cross the Jordan. This was God in government. But Moses was taken up to Pisgah, there, in company with Jehovah, to get a full view of the inheritance; and then Jehovah made a grave for His servant and buried him therein. This was God in grace – marvellous, matchless grace! grace that has ever made the eater yield meat and the strong sweetness. How precious to be the subjects of such grace! May our souls rejoice in it more and more, in the eternal fountain whence it emanates, and in the channel through which it flows!

{*See an article entitled “Grace and Government” in “Things New and Old,” Vol., 4. p. 111. G, Morrish, 20, Paternoster Square.}

We shall close this section by a brief reference to the lovely unselfishness of Moses in the matter of appointing a successor. That blessed man of God was ever characterised by a most exquisite spirit of self-surrender – that rare and admirable grace. we never find him seeking his own things; on the contrary, again and again, when opportunity was afforded him of building up his own fame and fortune, he proved, very distinctly, that the glory of God and the good of His people so occupied and filled his heart that there was no room for a single selfish consideration.

Thus it is in the closing scene of our chapter. When Moses hears that he is not to go over Jordan, instead of being occupied in regrets as to himself, he only thinks of the interests of the congregation. “And Moses spake unto the Lord saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.”

Whet unselfish breathings are here How grateful they must have proved to the heart of that One who so loved and cared for His People! Provided that Israel’s need were met Moses was content. If only the work was done he cared not who did it. self, his interest, and his destinies, he could calmly leave all in the hand of God. He would take care of him, but oh! his loving heart yearns over the beloved people of God; and the very moment he sees Joshua ordained as their leader, he is ready to depart and be at rest forever. Blessed servant! Happy man! Would there were even a few amongst us characterised, in some small degree, by his excellent spirit of self-abnegation, and jealous care for God’s glory and His people’s good. But alas! alas! we have to repeat, with deepening emphasis, the words of the apostle, “All seek their own, not the things that are Jesus Christ’s.” O Lord, stir up all our hearts to desire a more earnest consecration of ourselves, in spirit, soul, and body, to thy blessed service! May we, in good truth, learn to live, not unto ourselves, but unto Him who died for us – who came from heaven to earth about our sins; and is gone back from earth to heaven about our infirmities; and who is coming again for our eternal salvation and glory.

Fuente: Mackintosh’s Notes on the Pentateuch

Num 27:1-11. The Right of Daughters to Inherit, in Default of Male Issue.To guard against the alienation of property from a family through the absence of male heirs by natural descent, the system of the Levirate marriage was instituted (Deu 25:5-10*, p. 109); and that law, which assumed that only males could inherit, is here supplemented by another law allowing daughters, in default of sons, to become heirs. For a qualification of the present law, see Numbers 36; and for the fulfilment of the claim made by Zelophehads daughters, see Jos 17:3 f *.

Num 27:3. The denial that Zelophehad (a Manassite) was implicated in the rebellion of Korah presumes that Korah led a movement of the secular tribes against the Levites, not a movement of the Levites against Aaron. This passage thus agrees with the earlier, not the later, version of the Korah story in Numbers 16.

Num 27:4. Zelophehad, being no worse than the rest of his generation, did not deserve to have his name extinguished through the want of male heirs.

Num 27:12-23. The Nomination of Joshua to be Moses Successor.Between the announcement of Moses approaching death and the account of its occurrence, not only the rest of Nu. but the whole of Dt. intervene, this being due to the arrangement of the Pentateuch (or Hexateuch) by the final compiler. Num 27:12-14 is virtually repeated in Deu 32:48-52. Though Joshua is named as Moses destined successor, the position which he is to enjoy is inferior to that of Moses; for whereas Moses received Yahwehs communications directly (Num 12:8), Joshua is to receive them through Eleazar the priest.

Num 27:12. this mountain: i.e. Nebo (so LXX); cf. Deu 32:49.

Num 27:14. See Num 20:2-13.

Num 27:18. lay . . . upon him: here the action is doubtless symbolical (cf. Act 6:6; Act 13:3), but originally such physical contact was probably thought to be a magical means of conveying special powers

Num 27:21. the Urim: Exo 28:30*, pp. 100f.

Fuente: Peake’s Commentary on the Bible

LAWS OF INHERITANCE

(vs.1-11)

This section is an appendix to chapter 26, for it bears directly on the question of the inheritance of the tribes. Five daughters of one man who had died in the wilderness came to Moses to tell him that their father had no sons to inherit his property. Of course the property had not been allotted to any Israelite at that time, but what would be done in the case of a man who expected to receive property and had no sons? Were his daughters to be left with no inheritance?

The Lord gave an answer positively in favor of the daughters . Moses was to see that they received a possession in the land: the possession intended for their father should pass to his daughters (v.7).

Further, the Lord instructed that the normal practice in Israel would require an inheritance to be given to a daughter if there were no son to inherit it (v.9). If a man had no daughter, then his inheritance would pass to his brothers, or failing this, it would pass to the nearest living relative or relatives (vs.8-11).

In chapter 36:6-9, however, the Lord guarded against the danger of property being transferred from one tribe to another by decreeing that the daughters must marry within their own tribe.

In all of this it is taught that there is to be no difference as regards the inheritance of men and women. Though there are differences in responsibility and order in family life, in the assembly and in public life, yet all believers share alike in the great blessing of God in providing an inheritance “incorruptible and undefiled, and that does not fade away, reserved in heaven for you” (1Pe 1:4). In the epistle to the Ephesians, before the question of relationships is considered — husbands, wives, parents, children, servants and masters (ch.5:22-6:9) — the first chapter (vs.1-6) shows every believer is given the same spiritual blessings.

JOSHUA APPOINTED TO TAKE MOSES PLACE

(vs.12-23)

Though Moses continued in leading Israel through nine chapters in Numbers following the occasion mentioned here, and though all the book of Deuteronomy was an address given by Moses to Israel, yet here we find God in advance giving instruction to Moses to appoint Joshua to take his place, telling him also to go up to the Mount Abarim, see the land of Israel from there, and there be taken away in death. This vision of the land and Moses’ death are recorded in Deu 34:1-12.

The Lord reminded Moses that the reason he could not go over Jordan was that he had rebelled against the word of the Lord at Meribah, striking the rock in anger instead of speaking to it (v.14). Moses must therefore submit to the governmental results of his own failure. Such a lesson should speak deeply to the people of God today, that we may learn to bow to God’s governmental dealings.

Moses, not discouraged because he was to be no longer the leader of Israel, but concerned still as to the welfare of the nation, appealed to “the Lord, the God of the spirits of all flesh” to set a man over the congregation (vs.15-16). Because he realized that God knew well the spirits of all mankind, he desired that God would choose one whose spirit was willing and able to meet the challenge of this great work. Thus in Moses we see one whose spirit was similar to that of Peter and Paul later on, both of whom were much concerned, not for their own honor, but for the welfare of the saints from whom they were called away by death (2Pe 1:13; Act 20:27-32).

Moses knew that Israel needed a dependable leader, not one only who would tell them what to do, but one to go before them as an example to follow, whether going out or coming in, that Israel would not be like sheep without a shepherd (v.17).

God had already prepared His man, Joshua, who had learned by close companionship with Moses for many years. His name is the name as Jesus in the Greek language, meaning “Jehovah Savior,” for under his leadership Israel experienced the salvation of the Lord from all their enemies in the land of promise.

Moses then was told to lay his hand on Joshua, set him before Eleazar the priest and before all the congregation of Israel, and inaugurate him publicly (vs.18-20). In doing so, Moses indicated that his authority was to be shared with Joshua, that all Israel should be obedient to Joshua just as fully as to Moses.

Moses willingly did as the Lord commanded, though it was not at that time that Moses was taken away in death (vs.22-23), so that it was still Moses through whom the Lord spoke through chapters 28 to 36, and it was Moses whose address to Israel occupied the whole book of Deuteronomy, except for chapter 34, which records his death and burial by the Lord.

The leader of the people, Moses, is clearly typical of the Lord Jesus, and just as Moses through death gave place to Joshua, so Christ told His disciples, “It is to your advantage that I go away; for if I do not go away, the Helper will not come to you, but if I depart, I will send Him to you” (Joh 16:7). Joshua had been constantly the companion of Moses, just as the Spirit of God had been always with the Lord Jesus. We may rightly regard Joshua as a type of Christ also, but not Christ objectively, rather as “Christ in you, the hope of glory” (Col 1:27). Christ is in us by the power of the Spirit of God, and it is in this way that He leads us into our heavenly inheritance, which is symbolized by Joshua’s leading Israel into Canaan.

Joshua was to stand before Eleazar the priest, a type of Christ as High Priest in resurrection. Eleazar was to inquire for Joshua as to God’s leading. This insists on the fact that though the saints of God have the Spirit dwelling in them, they still require the guidance of the heavenly Priest, by means of the Word of God. The Spirit within us must not be separated from Christ above us: both work in perfect unity.

Fuente: Grant’s Commentary on the Bible

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

"Just as the censuses of chs. 1, 3, and 4 led to a flurry of preparations for departure from Sinai, so the second censuses in ch. 26 lead to preparations for departure from the plains of Moab and entry into the land of Canaan." [Note: Ashley, p. 547.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The inheritance of women in the land 27:1-11

The writer probably included this incident in the text because it resulted in a further definition of the laws governing inheritance in the land in a common situation. It also shows the faith of these women. They believed God would bring them into the land. Furthermore it reveals the fairness and compassion of God in His provision for these women whose father had died in the wilderness.

Normally when a father died, his sons divided his property with the eldest receiving a double portion. Daughters did not receive an inheritance other than their dowry. The dowry was a substantial present their father gave them when they married. The term dowry also refers to a gift the groom gave to his father-in-law when he married his daughter.

Notice that after Moses heard the women’s complaint he took their case to the Lord (Num 27:5). This is another mark of Moses’ spiritual leadership.

God decreed that in Israel when a man had no sons his daughters would divide his property (Num 27:8). If he had neither sons nor daughters, the father’s nearest relative would receive his inheritance (Num 27:9-11). Later (ch. 36) the Lord placed a restriction on daughters who inherited their father’s estate. They had to marry within their own tribe to keep the inheritance within that tribe as it would have remained if the father had had sons.

This passage is interesting because it shows how case law developed in Israel. When a situation not covered by existing laws arose, like this one, the people involved would go to Moses and the high priest who would inquire of God. God would reveal what the people should do. This revelation then became precedent for similar cases that might arise later.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A NEW GENERATION

Num 26:1-65; Num 27:1-23

THE numbering at Sinai before the sojourn in the Desert of Paran has its counterpart in the numbering now recorded. In either case those reckoned are the men able to go forth to war, from twenty years old and upward. Once, an easy entrance into the land of promise may have been expected; but that dream has long passed away. Now the Israelites are made clearly to understand that the last effort will require the whole warlike energy they can summon, the best courage of every one who can handle sword or spear. There has been hitherto comparatively little fighting. The Amalekites at an early stage, afterwards the Amorites and the Bashanites, have had to be attacked. Now, however, the serious strife is to begin. Peoples long established in Canaan have to be assailed and dispossessed. Let the number of capable men be reckoned that there may be confidence for the advance.

Nothing is to be won without energy, courage, unity, wise preparation and adjustment of means to ends. True, the battle is the Lords and He can give victory to the few over the many, to the feeble over the strong. But not even in the case of Israel are the ordinary laws suspended. This people has an advantage in its faith. That is enough to support the army in the coming struggle; and the Israelites must make Canaan theirs by force of arms. For, surely, in a sense, there is right on the other side, the right of prior possession at least. The Canaanites, Hittites, Jebusites, Hivites have tilled the land, planted vineyards, built cities, and fulfilled, so far, their mission in the world. They, indeed, never feel themselves secure. Often one tribe falls on the territory of another, and takes possession. The right to the soil has to be continually guarded by military power and courage. It is not wonderful to Amorites that another race should attempt the conquest of their land. But it would be strange, humanly speaking impossible, that a weaker, less capable people should master those who are presently in occupation.

By the great laws that govern human development, the dominant laws of God we may call them, this could not be. Israel must show itself powerful, must prove the right of might, otherwise it shall not even yet obtain the inheritance it has long been desiring. The might of some nations is purely that of animal physique and dogged determination. Others rise higher in virtue of their intellectual vigour, splendid discipline, and ingenious appliances. Man for man, Israelites should be a match for any people, bet cause there is trust in Jehovah, and hope in His promise. Now the trial of battle is to be made; the Hebrews are to realise that they will need all their strength.

Do we ever imagine that the law of endeavour shall be relaxed for us, either in the physical or in the spiritual region? Is it supposed that at some point, when after struggling through the wilderness we have but a narrow stream between us and the coveted inheritance, the object of our desire shall be bestowed in harmony with some other law, having been procured by other efforts than our own? Thinking so, we only dream. What we gain by our endeavour-physical, intellectual, spiritual-can alone become a real possession. The future discipline of humanity is misunderstood, the forecast is altogether wrong, when this is not comprehended. In this world we have that for which we labour; nothing more. So-called properties and domains do not belong to their nominal owners, who have merely “inherited.” The literature of a country does not belong to those who possess books in which it is contained; it is the domain of men and women who have toiled for every ell and inch of ground. And spiritually, while all is the gift of God, all has to be won by efforts of the soul. Before humanity lies a Canaan, a Paradise. But no easy way of acquisition shall ever be found, no other way indeed than has all along been followed. The men of God able to go forth to war need to be numbered and brought under discipline for the conquests that remain. And what is yet to be won by moral courage and devotion to the highest shall have to be kept in like manner.

The second numbering of the people showed that a new generation filled the ranks. Plagues that swept away thousands, or the slow, sure election of death, had taken all who left Egypt excepting a few. It was the same Israel, yet another. Is, then, the nation of account, and not the individuals who compose it? Perhaps the two numberings may be intended to guard us against this error; at all events, we may take them so. Man by man, the host was reckoned at Sinai; man by man it is reckoned again in the plains of Moab. There were six hundred and three thousand five hundred and fifty: there are six hundred and one thousand seven hundred and thirty. The numberings by the command of Jehovah could not but mean that His eye was upon each. And when the new race looked back along the wilderness way, each group remembering its own graves over which the sand of the desert was blown, there might at least be the thought that God also remembered, and that the mouldering dust of those who, despite their transgression, had been brave and loving and honest, was in His keeping. Israel was experiencing a singular break in its history. It would begin its new career in Canaan without memorials, except that cave at Machpelah where, centuries before, Abraham and Sarah, Isaac and Jacob, had been buried, and the field at Shechem where the body of Joseph was laid. No graves but these would be the monuments of Israel. In Jehovah, the Ancient of Days, lay the history, with Him the career of the tribes.

The past receding, the future advancing, and God the sole abiding link between them. For us, as for Israel, notwithstanding all our care of the monuments and gains of the past, that is the one sustaining faith; and it is adequate, inspiring. The swift decay of life, the constant flux of humanity, would be our despair if we had not God.

“Thou carriest them away as with a flood; they are as asleep: In the morning they are like grass which groweth up, In the morning it flourisheth and groweth up; In the evening it is cut down and withereth.”

So the “Prayer of Moses the man of God,” under the saddening thought of mortality. But God is “from everlasting to everlasting,” “the dwelling place of His people in all generations.” The life that begins in the Divine will, and enjoys its day under the Divine care, blends with the current, yet is not absorbed. A generation or a people lives only as the men and women that compose it live. Such is the final judgment, Christs judgment, by which all providence is to be interpreted. An Israelite might enter much into the national hope, and to some extent forget himself for the sake of it. But his proper life was never in that forgetfulness: it was always in personal energy of will and soul that contributed to the nations strength and progress. The tribes, Reuben, Simeon, Judah, and the rest, are mustered. But the men make the tribes, give them quality, value; or rather, of the men, those who are brave, faithful, and true.

That each life is a fact in the Eternal overflowing Life, conscious of all-in this there is comfort for us who are numbered among the millions, with no particular claim to reminiscence, and aware, at any rate, that when a few years pass the world will forget us. In vain the most of us seek a niche in the Valhalla of the race, or the record of a single line in the history of our time. Whatever our suffering or achieving, are we not doomed to oblivion? The grave-yard will keep our dust, the memorial stone will preserve our names-but for how long? Until in the evolutions that are to come the ploughshare of a covetous age tears up the soil we imagine to be consecrated for ever. But there is a memory that does not grow old, in which for good or evil we are enshrined. “We all live unto God.” The Divine consciousness of us is our strength and hope. It alone keeps the soul from despair-or, if the life has not been in faith, stings with a desperate reassurance. Does God remember us with the love He beareth to His own? In any case each human life is held in an abiding consciousness, a purpose which is eternal.

The page of Israels history, we are reading preserves many names. It is in outline a genealogy of the tribes. Reubens sons are Hanoch, Pallu, Hezron, Carmi. The son of Pallu is Eliab. The sons of Eliab are Nemuel, Dathan, and Abiram. And of Dathan and Abiram we are reminded that they strove against Moses and Aaron in the company of Korah; and the earth opened her mouth and swallowed them up. The judgment of evildoers is commemorated. The rest have their praise in this alone, that they held aloof from the sin. Turn to other tribes, Zebulun, Asher, Naphtali, for instance, and in the case of each the names of those who were heads of families are given. In the First Book of Chronicles the genealogy is extended, with various details of settlement and history. In what are we to find the explanation of this attempt to preserve the lineage of families, and the ancestral names? If the progenitors were great men distinguished by heroism, or by faith, the pride of the descendants might have a show of reason. Or again, if the families had kept the pure Hebrew descent we should be able to understand. But no greatness is assigned to the heads of families, not a single mark of achievement or distinction. And the Israelites did not preserve their purity of race. In Canaan, as we learn from the Book of Judges, they “dwelt among the Canaanites, the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite: and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods”. {Jdg 3:5-6}

The sole reason we can find for these records is the consciousness of a duty which the Israelites felt; but did not always perform-to keep themselves separate as Jehovahs people. In the more energetic minds, through all national defection and error, that consciousness survived. And it served its end. The Bene-Israel, tracing their descent through the heads of families and tribes to Jacob, Isaac, Abraham, realised their distinctness from other races and entered upon a unique destiny which is not yet fulfilled. It is a singular testimony to what on the human side appears as an idea, a sentiment; to what on the Divine side is a purpose running through the ages. Because of this human sentiment and this Divine purpose, the former maintained apparently by the pride of race, by genealogies, by traditions often singularly unspiritual, but really by the over-ruling providence of God, Israel became unique, and filled an extraordinary place among the nations. Many things co-operated to make her a people regarding whom it could be said: “Israel never stood quietly by to see the world badly governed, under the authority of a God reputed to be just. Her sages burned with anger over the abuses of the world. A bad man, dying old, rich, and at ease, kindled their fury; and the prophets in the ninth century B.C. elevated this idea to the height of a dogma. The childhood of the elect is full of signs and prognostics, which are only recognised afterwards.” A race may treasure its ancient records and venerated names to little purpose, may preserve them with no other result than to mark its own degeneracy and failure. Israel did not. The Unseen King of this people so ordered their history that greater and still greater names were added to the rolls of their leaders, heroes, and prophets, until the Shiloh came.

By the computations that survive, a diminished yet not greatly diminished number of fighting men was reckoned in the plains of Moab. Some tribes had fallen away considerably, others had increased; Simeon notably among the former, Judah and Manasseh among the latter. The causes of diminution and increase alike are purely conjectural. Simeon may have beer involved in the sin of Baal-peor more than the others and suffered proportionately. Yet we cannot suppose that, on the whole, character had much to do with numerical strength. Assuming the transgressions of which the history informs us and the punishments that followed them, we must believe that the tribes were on much the same moral plane. In the natural course of things there would have been a considerable increase in the numbers of men. The hardships and judgments of the desert and the defection of some by the way are general causes of diminution. We have also seen reason to believe that a proportion, not perhaps very great, remained at Kadesh, and did not take the journey round Edom. It is certainly worthy of notice with regard to Simeon that the final allocation of territory gave to this tribe the district in which Kadesh was situated. The small increase of the tribe of Levi is another fact shown by the second census; and we remember that Simeon and Levi were brethren (Gen 49:5).

The numbering in the plains of Moab is connected in Num 26:54 with the division of the land among the tribes. “To the more thou shalt give the more inheritance, and to the fewer thou shalt give the less inheritance: to every one according to those that were numbered of him shall his inheritance be given.” The principle of allocation is obvious and just. No doubt the comparative value of different parts of Canaan was to be taken into account. There were fertile plains on the one hand, barren highlands on the other. These reckoned for, the greater the tribe the larger was to be the district assigned to it. An elementary rule; but how has it been set aside! Vast districts of Great Britain are almost without inhabitants; others are overcrowded. An even distribution of people over the land capable of tillage is necessary to the national health. In no sense can it be maintained that good comes of concentrating population in immense cities. But the policy of proprietors is not more at fault than the ignorant rush of those who desire the comforts and opportunities of town life.

The twenty-seventh chapter is partly occupied with the details of a case which raised a question of inheritance. Five daughters of one Zelophehad of the tribe of Manasseh appealed to Moses on the ground that they were the representatives of the household, having no brother. Were they to have no possession because they were women? Was the name of their father to be taken away because he had no son? It was not to be supposed that the want of male descendants had been a judgment on their father. He had died in the wilderness, but not as a rebel against Jehovah, like those who were in the company of Korah. He had “died in his own sins.” They petitioned for an inheritance among the brethren of their father.

The claim of these women appears natural if the right of heirship is acknowledged in any sense, with this reservation, however, that women might not be able properly to cultivate the land, and could not do much in the way of defending it. And these, for the time, were considerations of no small account. The five sisters may of course have been ready to undertake all that was necessary as occupiers of a farm, and no doubt they reckoned on marriage. But the original qualification that justified heirship of land was ability to use the resources of the inheritance and take part in all national duties. The decision in this case marks the beginning of another conception – that of the personal development of women. The claim of the daughters of Zelophehad was allowed, with the result that they found themselves called to the cultivation of mind and life in a manner which would not otherwise have been open to them. They received by the judgment here recorded a new position of responsibility as well as privilege. The law founded on their case must have helped to make the women of Israel intellectually and morally vigorous.

The rules of inheritance among an agricultural people, exposed to hostile incursions, must, like that of Num 27:8, assume the right of sons in preference to daughters; but under modern social conditions there are no reasons for any such preference, except indeed the sentiment of family, and the maintenance of titles of rank. But the truth is that inheritance, so-called, is every year becoming of less moral account as compared with the acquisitions that are made by personal industry and endeavour. Property is only of value as it is a means to the enlargement and fortifying of the individual life. The decision on behalf of the daughters of Zelophehad was of importance for what it implied rather than for what it actually gave. It made possible that dignity and power which we see illustrated in the career of Deborah, whose position as a “mother in Israel” does not seem to have depended much, if at all, on any accident of inheritance; it was reached by the strength of her character and the ardour of her faith.

The generation that came from Egypt has passed away, and now {Num 27:12} Moses himself receives his call. He is to ascend the mountain of Abarim and look forth over the land Israel is to inhabit; then he is to be gathered to his people. He is reminded of the sin by which Aaron and he dishonoured God when they failed to sanctify Him at the waters of Meribah. The burden of the Book of Numbers is revealed. The brooding sadness which lies on the whole narrative is not cast by human mortality but by moral transgression and defect. There is judgment for revolt, as of those who followed Korah. There are men who like Zelophehad die “in their own sins,” filling up the time allowed to imperfect obedience and faith, the limit of existence that fails short of the glory of God. And Moses, whose life is lengthened that his honourable task may be fully done, must all the more conspicuously pay the penalty of his high misdemeanour. With the goal of Israels great destiny in view the narrative moves from shadow to shadow. Here and throughout, this is a characteristic of Old Testament history. And the shadows deepen as they rest on lives more capable of noble service, more guilty in their disbelief and defiance of Jehovah.

The rebuke which darkens over Moses at the close and lies on his grave does not obscure the greatness of the man; nor have all the criticisms of the history in which he plays so great a part overclouded his personality. The opening of Israels career may not now seem so marvellous in a sense as once it seemed, nor so remote from the ordinary course of Providence. Development is found where previously the complete law, institution, or system appeared to burst at once into maturity. But the features of a man look clearly forth on us from the Pentateuehal narrative; and the story of the life is so coherent as to compel a belief in its veracity, which at the same time is demanded by the circumstances of Israel. A beginning there must have been, in the line which the earliest prophets continued, and that beginning in a single mind, a single will. The Moses of these books of the exodus is one who could have unfolded the ideas from which the nationality of Israel sprang: a man of smaller mind would have made a people of more ordinary frame. Institutions that grow in the course of centuries may reflect their perfected form on the story of their origin; it is, however, certain this cannot be true of a faith. That does not develop. What it is at its birth it continues to be; or, if a change takes place, it will be to the loss of definiteness and power. Kuenen himself makes the three universal religions to be Judaism, Mohammedanism, and Christianity. The analogy of the two latter is conclusive with regard to the first-that Moses was the author of Israels faith in Jehovah.

And this involves much, both with regard to the human characteristics and the Divine inspiration of the founder, much that an after-age would have been utterly incapable of imagining. When we find a life depicted in these Penta-teuchal narratives, corresponding in all its features with the place that has to be filled, revealing one who, under the conditions of Israels nativity, might have made a way for it into sustaining faith, it is not difficult to accept the details in their substance. The records are certainly not Moses own. They are exoteric, now from the peoples point of view, now from that of the priests. But they present with wonderful fidelity and power what in the life of the founder went to stamp his faith on the national mind. And the marvellous thing is that the shadows as well as the lights in the biography serve this great end. The gloom that falls at Meribah and rests on Nebo tells of the character of Jehovah, bears witness to the Supreme Royalty which Moses lived and laboured to exalt. A living God, righteous and faithful, gracious to them that trusted and served Him, who also visited iniquity-such was the Jehovah between whom and Israel Moses stood as mediator, such the Jehovah by whose command he was to ascend the height of Abarim to die.

To die, to be gathered to his people-and what then? It is at death we reckon up the account and estimate the value and power of faith. Has it made a man ready for his change, ripened his character, established his work on a foundation as of rock? The command which at Horeb Moses received long ago, and the revelation of God he there enjoyed, have had their opportunity; to what have they come?

The supreme human desire is to know the nature, to understand the distinctive glory of the Most High. At the bush Moses had been made aware of the presence with him of the God of his fathers, the Fear of Abraham, Isaac, and Jacob. His duty also had been made clear. But the mystery of being was still unsolved. With sublime daring, therefore, he pursued the inquiry: “Behold when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them? “The answer came in apocalypse, in a form of simple words:-“I AM THAT I AM.” The solemn Name expressed an intensity of life, a depth and power of personal being, far transcending that of which man is conscious. It belongs to One who has no beginning, whose life is apart from time, above the forces of nature, independent of them. Jehovah says, “I am not what you see, not what nature is, standing forth into the range of your sight; I Am in eternal separation, self-existent, with underived fulness of power and life.” The remoteness and incomprehensibility of God remain, although much is revealed. Whatever experience of life each man sums up for himself in saying “I am,” aids him in realising the life of God. Have we aspired? have we loved? have we undertaken and accomplished? have we thought deeply? Does any one in saying “I am” include the consciousness of long and varied life?-the “I Am” Of God comprehends all that. And yet He changes not. Beneath our experience of life which changes there is this great Living Essence. “I AM THAT I AM,” profoundly, eternally true, self-consistent, with whom is no beginning of experience or purpose, yet controlling, harmonising, yea, originating all in the unfathomable depths of an eternal Will.

Ideas like these, we must believe, shaped themselves, if not clearly, at least in dim outline before the mind of Moses, and made the faith by which he lived. And how had it proved itself as the stay of endeavour, the support of a soul under heavy burdens of duty, trial, and sorrowful consciousness? The reliance it gave had never failed. In Egypt, before Pharaoh, Moses had been sustained by it as one who had a sanction for his demands and actions which no king or priest could claim. At Sinai it had given spiritual strength and definite authority to the law. It was the spirit of every oracle, the underlying force in every judgment. Faith in Jehovah, more than natural endowments, made Moses great. His moral vision was wide and clear because of it, his power among the people as a prophet and leader rested upon it. And the fruit of it, which began to be seen when Israel learned to trust Jehovah as the one living God and girt itself for His service, has not even yet been all gathered in. We pass by the theories of philosophy regarding the unseen to rest in the revelation of God which embodies Moses faith. His inspiration, once for all, carried the world beyond polytheism to monotheism, unchallengeably true, inspiring, sublime.

There can be no doubt that death tested the faith of Moses as a personal reliance on the Almighty. How he found sufficient help in the thought of Jehovah when Aaron died, and when his own call came, we can only surmise. For him it was a familiar certainty that the Judge of all the earth did right. His own decision went with that of Jehovah in every great moral question; and even when death was involved, however great a punishment it appeared, however sad a necessity, he must have said, Good is the will of the Lord. But there was more than acquiescence. One who had lived so long with God, finding all the springs and aims of life in Him, must have known that irresistible power would carry on what had been begun, would complete to its highest tower that building of which the foundation had been laid. Moses had wrought not for self but for God; he could leave his work in the Divine hand with absolute assurance that it would be perfected. And as for his own destiny, his personal life, what shall we say? Moses had been what he was through the grace of Him whose name is “I AM THAT I Am” He could at least look into the dim region beyond and say, “It is Gods will that I pass through the gate. I am spiritually His, and am strong in mind for His service. I have been what He has willed, excepting in my transgression. I shall be what He wills; and that cannot be ill for me; that will be best for me.” God was gracious and forgave sin, though He could not suffer it to pass unjudged. Even in appointing death the Merciful One could not fail to be merciful to His servant. The thought of Moses might not carry him into the future of his own existence, into what should be after he had breathed his last. But God was His; and he was Gods.

So the personal drama of many acts and scenes draws to a close with forebodings of the end, and yet a little respite ere the curtain falls. The music is solemn as befits the night-fall, yet has a ring of strong purpose and inexhaustible sufficiency. It is not the “still sad music of humanity” we hear with the words, “Get thee up into this mountain of Abarim, and behold the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.” It is the music of the Voice that awakens life, commands and inspires it, cheers the strong in endeavour and soothes the tired to rest. He who speaks is not weary of Moses, nor does He mean Moses to be weary of his task. But this change lies in the way of Gods strong purpose, and it is assumed that Moses will neither rebel nor repine. Far away, in an evolution unforeseen by man, will come the glorification of One who is the Life indeed; and in His revelation as the Son of the Eternal Father Moses will share. With Christ he will speak of the change of death and that faith which overcomes all change.

The designation of Joshua, who had long been the minister of Moses, and perhaps for some time administrator of affairs, is recorded in the close of the chapter. The prayer of Moses assumes that by direct commission the fitness of Joshua must be signified to the people. It might be Jehovahs will that, even yet, another should take the headship of the tribes. Moses spake unto the Lord, saying, “Let Jehovah, the God of the spirits of all flesh, appoint a man over the congregation which may go out before them, and which may come in before them, and which may lead them out and which may bring them in: that the congregation of Jehovah be not as Sheep which have no shepherd.” One who has so long endeavoured to lead, and found it so difficult, whose heart and soul and strength have been devoted to make Israel Jehovahs people, can relax his hold of things without dismay only if he is sure that God will Himself choose and endow the successor. What aimless wandering there would be if the new leader proved incompetent, wanting wisdom or grace! How far about might Israels way yet be, in another sense than the compassing of Edom! Before the Friend of Israel Moses pours out his prayer for a shepherd fit to lead the flock.

And the oracle confirms the choice to which Providence has already pointed. Joshua the son of Nun, “a man in whom is the spirit,” is to have the call and receive the charge. His investiture with official right and dignity is to be in the sight of Eleazar the priest and all the congregation. Moses shall put of his own honour upon Joshua and declare his commission. Joshua shall not have the whole burden of decision resting upon him, for Jehovah will guide him. Yet he shall not have direct access to God in the tent of meeting as Moses had. In the time of special need Eleazar “shall inquire for him by the judgment of the Urim before Jehovah.” Thus instructed, he shall exercise high authority.

“A man in whom is the spirit”-such is the one outstanding personal qualification. “The God of the spirits of all flesh” finds in Joshua the sincere will, the faithful heart. The work that is to be done is not of a spiritual kind, but grim fighting, control of an army and of a people not yet amenable to law, under circumstances that will try a leaders firmness, sagacity, and courage. Yet, even for such a task, allegiance to Jehovah and His purpose regarding Israel, the enthusiasm of faith, high spirit, not experience-these are the commendations of the chief. Qualified thus, Joshua may occasionally make mistakes. His calculations may not always be perfect, nor the means he employs exactly fitted to the end. But his faith will enable him to recover what is momentarily lost; his courage will not fail. Above all, he will be no opportunist guided by the turn of events, yielding to pressure or what may appear necessity. The one principle of faithfulness to Jehovah will keep him and Israel in a path which must be followed, even if success in a worldly sense be not immediately found. The priest who inquires of the Lord by Urim has a higher place under Joshuas administration than under that of Moses. The theocracy will henceforth have a twofold manifestation, less of unity than before. And here the change is of a kind which may involve the gravest consequences. The simple statement of Num 27:21 denotes a very great limitation of Joshuas authority as leader. It means that though on many occasions he can both originate and execute, all matters of moment shall have to be referred to the oracle. There will be a possibility of conflict between him and the priest with regard to the occasions that require such a reference to Jehovah. In addition there may be the uncertainty of responses through the Urim, as interpreted by the priest. It is easy also to see that by this method of appealing to Jehovah the door was opened to abuses which, if not in Joshuas time, certainly in the time of the judges, began to arise.

It may appear to some absolutely necessary to refer the Urim to a far later date. The explanation given by Ewald, that the inquiry was always by some definite question, and that the answer was found by means of the lot, obviates this difficulty. The Urim and Thummim, which mean “clearness and correctness,” or as in our passage the Urim alone, may have been pebbles of different colours, the one representing an affirmative, the other a negative reply. But inquiry appears to have been made by these means after certain rites, and with forms which the priest alone could use. It is evident that absolute sincerity on his part, and unswerving loyalty to Jehovah, were an important element in the whole administration of affairs. A priest who became dissatisfied with the leader might easily frustrate his plans. On the other hand, a leader dissatisfied with the responses would be tempted to suspect and perhaps set aside the priest. There can be no doubt that here a serious possibility of divided counsels entered into the history of Israel, and we are reminded of many after events. Yet the circumstances were such that the whole power could not be committed to one man. With whatever element of danger, the new order had to begin.

Moses laid his hands on Joshua and gave him his charge. As one who knew his own infirmities, he could warn the new chief of the temptations he would have to resist, the patience he would have to exercise. It was not necessary to inform Joshua of the duties of his office. With these he had become familiar. But the need for calm and sober judgment required to be impressed upon him. It was here he was defective, and here that his “honour” and the maintenance of his authority would have to be secured. Deuteronomy mentions only the exhortation Moses gave to be strong and of a good courage, and the assurance that Jehovah would go before Joshua, would neither fail him nor forsake him. But though much is recorded, much also remains untold. An education of forty years had prepared Joshua for the hour of his investiture. Yet the words of the chief he was so soon to lose must have had no small part in preparing him for the burden and duty which he was now called by Jehovah to sustain as leader of Israel.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles