Text -- Numbers 27:12 (NET)

Leadership Change

27:12 Then the Lord said to Moses, “Go up this mountain of the Abarim range, and see the land I have given to the Israelites.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 27:12

The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.

JFB: Num 27:12

Although the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (Num 33:47). The privation of this great honor was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah [Num 20:12]; and while the pious leader submitted with meek acquiescence to the divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor [Num 27:15-17].

Clarke: Num 27:12

Get thee up into this Mount Abarim - The mountain which Moses was commanded to ascend was certainly Mount Nebo, see Deu 32:49, etc., which was the same as Pisgah, see Deu 34:1. The mountains of Abarim, according to Dr. Shaw, are a long ridge of frightful, rocky, precipitous hills, which are continued all along the eastern coast of the Dead Sea, as far as the eye can reach. As in Hebrew עבר abar signifies to pass over, Abarim here probably signifies passages; and the ridge in this place had its name in all likelihood from the passage of the Israelites, as it was opposite to these that they passed the Jordan into the promised land.

TSK: Num 27:12

mount : Num 33:47, Num 33:48; Deu 3:27, Deu 32:49, Deu 34:1-4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 27:12

Mount Abarim - See Num 21:20 note.

Poole: Num 27:12

The whole tract of mountains was called

Abarim Num 33:47 , whereof one of the highest was called Nebo , Deu 32:49 , and the top of that, Pisgah , Deu 34:1 .

Gill: Num 27:12

And the Lord said unto Moses,.... After the covenant made with Israel in the plains of Moab, and the song delivered to them, Deu 29:1.

get thee up to this Mount Abarim; which was a range of mountains, so called from the passages by them over Jordan into the land of Canaan; one part of which was Nebo, and the top of that Pisgah, from whence Moses had the view of the good land here directed to; see Num 33:47.

and see the land which I have given unto the children of Israel; for though he was now one hundred and twenty years old, his eyes were not dim, he could see at a great distance; and the height of this hill gave him an advantage of taking a prospect of the land, a great way into it; and very probably his sight might be greatly strengthened and increased at this time by the Lord, for the purpose; this may be an emblem of that sight by faith, which believers have at times of the heavenly Canaan, and sometimes are favoured with an enlarged one of it before their death.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 27:12

¹ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

² tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

³ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

⁴ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

Commentary -- Verse Range Notes

TSK Synopsis: Num 27:1-23

1 The daughters of Zelophehad sue for an inheritance.

6 The law of inheritances.

12 Moses, being told of his death, sues for a successor.

18 Joshua is appointed to succeed him.

MHCC: Num 27:12-14

Moses must die, but he shall have the satisfaction of seeing the land of promise. This sight of Canaan signified his believing prospect of the better country, that is, the heavenly. Moses must die, but death does not cut him off; it only brings him to rest with the holy patriarchs. It is but to die as they died, having lived as they lived; and as their end was peace, why should we fear any evil in the passage of that dark valley?

Matthew Henry: Num 27:12-14

Here, 1. God tells Moses of his fault, his speaking unadvisedly with his lips at the waters of strife, where he did not express, so carefully as he ought to have done, a regard to the honour both of God and Israel, Num 27:14. Though Moses was a servant of the Lord, a faithful servant, yet once he rebelled against God's commandment, and failed in his duty; and though a very honourable servant, and highly favoured, yet he shall hear of his miscarriage, and all the world shall hear of it too, again and again; for God will show his displeasure against sin, even in those that are nearest and dearest to him. Those that are in reputation for wisdom and honour have need to be constantly careful of their words and ways, lest at any time they say or do that which may be a diminution to their comfort, or to their credit, or both, a great while after. 2. He tells Moses of his death. His death was the punishment of his sin, and yet notice is given him of it in such a manner as might best serve to sweeten and mollify the sentence, and reconcile him to it. (1.) Moses must die, but he shall first have the satisfaction of seeing the land of promise, Num 27:12. God did not intend with this sight of Canaan to tantalize him, or upbraid him with his folly in doing that which cut him short of it, nor had it any impression of that kind upon him, but God appointed it and Moses accepted it as a favour, his sight (we have reason to think) being wonderfully strengthened and enlarged to take such a full and distinct view of it as did abundantly gratify his innocent curiosity. This sight of Canaan signified his believing prospect of the better country, that is, the heavenly, which is very comfortable to dying saints. (2.) Moses must die, but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that had gone before him. Abraham, and Isaac, and Jacob, were his people, the people of his choice and love, and to them death gathered him. (3.) Moses must die, but only as Aaron died before him, Num 27:13. And Moses had seen how easily and cheerfully Aaron had put off the priesthood first and then the body; let not Moses therefore be afraid of dying; it was but to be gathered to his people, as Aaron was gathered. Thus the death of our near and dear relations should be improved by us, [1.] As an engagement to us to think often of dying. We are not better than our fathers or brethren; if they are gone, we are going; if they are gathered already, we must be gathered very shortly. [2.] As an encouragement to us to think of death without terror, and even to please ourselves with the thoughts of it. It is but to die as such and such died, if we live as they lived; and their end was peace, they finished their course with joy; why then should we fear any evil in that melancholy valley?

Keil-Delitzsch: Num 27:12-14

The Death of Moses Foretold. - After these instructions concerning the division of the land, the Lord announced to Moses his approaching end. From the mountains of Abarim he was to see the land which the Israelites would receive, and then like Aaron to be gathered to his people, because like him he also had sinned at the water of strife at Kadesh. This announcement was made, "that he might go forward to his death with the fullest consciousness, and might set his house in order, that is to say, might finish as much as he could while still alive, and provide as much as possible what would make up after his death for the absence of his own person, upon which the whole house of Israel was now so dependent"( Baumgarten ). The fulfilment of this announcement is described in Deu 32:48-52. The particular spot upon the mountains of Abarim from which Moses saw the land of Canaan, is also minutely described there. It was Mount Nebo, upon which he also died. The mountains of Abarim (cf. Num 33:47) are the mountain range forming the Moabitish table-land, which slope off into the steppes of Moab. It is upon this range, the northern portion of which opposite to Jericho bore the name of Pisgah , that we are to look for Mount Nebo , which is sometimes described as one of the mountains of Abarim (Deu 32:49), and at other times as the top of Pisgah (Deu 3:27; Deu 34:1; see at Num 21:20). Nebo is not to be identified with Jebel Attarus , but to be sought for much farther to the north, since, according to Eusebius ( s. v. Ἀβαρείμ ), it was opposite to Jericho, between Livias , which was in the valley of the Jordan nearly opposite to Jericho, and Heshbon ; consequently very near to the point which is marked as the" Heights of Nebo "on Van de Velde's map. The prospect from the heights of Nebo must have been a very extensive one. According to Burckhardt ( Syr . ii. pp. 106-7), "even the city of Heshbon ( Hhuzban ) 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."On the expression, "gathered unto thy people,"see at Gen 25:8, and on Aaron's death see Num 20:28. מריתם כּאשׁר : "as ye transgressed My commandment." By the double use of כּאשׁר ( quomodo , "as"), the death of Aaron, and also that of Moses, are placed in a definite relation to the sin of these two heads of Israel. As they both sinned at Kadesh against the commandment of the Lord, so they were both of them to die without entering the land of Canaan. On the sin, see at Num 20:12-13, and on the desert of Zin, at Num 13:21.

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 26:1--32:42

A. Preparations for entering the Promised Land from the east chs. 26-32

The first section of this second part of the book records God's gracious preparation of the younger generation for their entrance into their inheritance.

Constable: Num 27:1--30:16

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."²⁵²

Constable: Num 27:12-23

Moses' successor 27:12-23

Another preparation for entering Canaan involved appointing a new leader to take Moses' place.

God foretold that Moses would die without entering the land (cf. 20:1-13). Graciously He allowed His servant to see the Promised Land from Mt. Nebo (Deut. 32:48-52). Nebo was one of the mountains of the Abarim range that runs north and south just east of the Jordan River and the Dead Sea in Moab's territory. Pisgah (21:20; Deut. 3:27; 34:1) is the name of the northern part of this mountain range. The plains of Moab sloped down from the Abarim mountains toward the Jordan River.

Moses' reaction to God's announcement of his death was admirable. He did not panic like King Saul (1 Sam. 28:20) or even pray for a few more years like King Hezekiah (2 Kings 20:1-3). Instead he prayed for the welfare of Israel, the nation that had caused him so much grief. Many leaders prefer to select their successor, but Moses asked God to make this crucial choice. In so doing he gave practical testimony to his acceptance of Yahweh's sovereignty over Israel.

Joshua was a likely choice since he had served Moses and worked closely with him for years. Most importantly, as one of the two loyal spies, he was a man of faith. Moses laid his hands on him (v. 18) symbolically imputing his authority to him.

"This spirit was not something that now came upon Joshua, or was temporary (such as the coming of the spirit on the elders in 11:17, 25-26); it already existed in Joshua and was the basis of God's choice of him. Deut. 34:9 applies the phrase full of the spirit of Wisdom' to Joshua, confirming the thought here."²⁵³

Joshua served as an associate leader of Israel with and under Moses from this time until Moses died (v. 20). When Joshua began sole leadership he functioned differently from Moses. Whereas God had given Moses directions for Israel "face to face" Joshua would normally receive his divine guidance through the high priest who would obtain this by using the Urim and Thummim. Only rarely did the Lord speak to Joshua directly.

Conflict for the leadership of Israel occurred frequently in the later history of the Northern Kingdom following the split between Judah and Israel. Moses wisely anticipated the problems that might arise if God removed him before the Lord had identified his successor. Therefore he interceded again, and again God granted his request by identifying Joshua at this time. This action by Moses was extremely important because it precluded countless problems for Israel that might have arisen when Moses died.

"The portrayal of Moses' passing his authority (splendor or majesty) over to Joshua and Joshua's reception of the Spirit is noticeably similar to the transition of prophetic office from Elijah to Elisha in 2 Kings 2:7-15. It appears that the writer of the book of Kings has intentionally worked some of these themes into his narrative to draw out the comparison. . . . The type of leadership exhibited by Moses and Joshua is the same as that of Elijah and Elisha. It is a leadership that is guided by the Spirit of God."²⁵⁴

Guzik: Num 27:1-23

Numbers 27 - Inheritance and the Next Leader

A. The case of Zelophehad's daughters.

1. (1-5) The request of Zelophehad's daughters.

Then came the daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, from the families of Manasseh the son of Joseph; and these were the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses, before Eleazar the priest, and before the leaders and all the congregation, by the doorway of the tabernacle of meeting, saying: "Our father died in the wilderness; but he was not in the company of those who gathered together against the LORD, in company with Korah, but he died in his own sin; and he had no sons. Why should the name of our father be removed from among his family because he had no son? Give us a possession among our father's brothers." So Moses brought their case before the LORD.

a. Then came the daughters of Zelophehad: Normally, the land inheritance should be passed from a father to his sons in Israel, not to the daughters. What then in the case of Zelophehad's daughters, whose father had no sons? Will their father's inheritance simply be assumed by someone else, or will his name live on through his inheritance?

i. In generally, the system was not completely unfair to women. A woman received a dowry from her father as a wedding present. Typically, the father required his potential son-in-law to provide much if not all of the dowry. A dowry might consist of clothes, jewelry, money, furniture or more, and it was thought that the dowry could help provide for the woman if her husband left her or unexpectedly died.

b. So Moses brought their case before the LORD: Moses did what he should when faced with a new situation: He sought God.

2. (6-11) The settlement.

And the LORD spoke to Moses, saying: "The daughters of Zelophehad speak what is right; you shall surely give them a possession of inheritance among their father's brothers, and cause the inheritance of their father to pass to them. And you shall speak to the children of Israel, saying: 'If a man dies and has no son, then you shall cause his inheritance to pass to his daughter. If he has no daughter, then you shall give his inheritance to his brothers. If he has no brothers, then you shall give his inheritance to his father's brothers. And if his father has no brothers, then you shall give his inheritance to the relative closest him in his family, and he shall possess it.' " And it shall be to the children of Israel a statute of judgment, just as the LORD commanded Moses.

a. The daughters of Zelophehad speak what is right: God seemed pleased that the daughters of Zelophehad brought this issue before Moses. God declared that if a father had no sons, the inheritance then could go to the daughters.

i. "Allowing daughters to inherit, where there were no sons in the family, created another problem though. When they married, they would take the family land with them, thus destroying the father's estate. To deal with this, chapter 36 brings in additional rules governing the marriage of heiresses." (Wenham)

b. If he has no daughter, then you shall give his inheritance to his brothers: However, if there were no daughters, the inheritance then went to the father's brothers. If there were no brothers, the inheritance went to the next of kin.

c. And it shall be to the children of Israel a statute of judgment: The remarkable thing about these laws is that they were all made in anticipation - in faith - of coming into the inheritance of land in the Canaan. This was a real issue - at this time - for the daughters of Zelophehad shows they were real women of faith, concerned about dividing up what they did not yet have in their hands, but knew they would possess by faith.

B. The passing of Moses and the appointment of a new leader.

1. (12-14) God tells Moses of his coming death.

Now the LORD said to Moses: "Go up into this Mount Abarim, and see the land which I have given to the children of Israel. And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes." (These are the waters of Meribah, at Kadesh in the Wilderness of Zin.)

a. You also shall be gathered to your people: Moses was first told he would die before coming to the Promised Land in Numbers 20. It was still many months until Moses would climb to the top of the mountain, able to see the Promised Land but not able enter it, and die there (Deuteronomy 34). Yet God told him of it here, so as to prepare his heart for the right time.

2. (15-17) Moses' response to God's announcement.

Then Moses spoke to the LORD, saying: "Let the LORD, the God of the spirits of all flesh, set a man over the congregation, who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of the LORD may not be like sheep which have no shepherd."

a. Let the LORD . . . set a man over the congregation: After hearing of his coming fate, Moses does not try to talk God out of it, or complain - his only concern seems to be for the congregation, for the people, not for himself.

b. That the congregation of the LORD may not be like sheep which have no shepherd: Sheep without a shepherd are in constant danger; they face slim provisions of food and water, and they are never led to where they should be. God still wants His sheep to have a shepherd!

i. In the ultimate sense, this is fulfilled by Jesus Christ, who is the Good Shepherd, as was prophesied in the Old Testament (Micah 5:2-4), and revealed in the New Testament: I am the good shepherd. The good shepherd gives His life for the sheep. (John 10:11)

ii. In an additional sense, this is also fulfilled by the New Testament office of pastor-teacher - because the Greek word for pastor is the word for shepherd (Acts 20:28, 1 Peter 5:2). As 1 Peter 5:4 puts it, Jesus is the Chief Shepherd, and pastors are under-shepherds.

iii. The job of shepherds is simple: To feed (John 21:15-17), and to lead; to lead them out and bring them in, that is, to give guidance and direction for the sheep to follow.

iv. Jesus was also moved with compassion when He saw the people as sheep without a shepherd (Mark 6:34); Moses is showing the nature of Jesus by his concern.

3. (18-23) Joshua chosen and given authority.

And the LORD said to Moses: "Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. He shall stand before Eleazar the priest, who shall inquire before the LORD for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him; all the congregation." So Moses did as the LORD commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation. And he laid his hands on him and inaugurated him, just as the LORD commanded by the hand of Moses.

a. Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him: Up to this point, Joshua was mostly known by his servant-like association with Moses (Exodus 24:13). That time as Moses' humble servant prepared him to take the leadership he was now called to.

b. And he laid his hands on him and inaugurated him: This public presentation and laying of hands on Joshua was important. It let the whole nation know that Joshua was now the leader and the nation should expect to follow him.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 27 (Chapter Introduction)

Overview

Num 27:1, The daughters of Zelophehad sue for an inheritance; Num 27:6, The law of inheritances; Num 27:12, Moses, being told of his death, sues for a successor; Num 27:18, Joshua is appointed to succeed him.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 27 (Chapter Introduction)

CHAPTER 27

The law of inheritance: for daughters on defect of sons; and on defect of them to the brother; and if there be none, to the next kinsman, Num 27:1-11 . God commands Moses to go up into a mountain to view the land of Canaan, and die there: the reason, Num 27:12-14 . Moses prays to the Lord to appoint an able successor, Num 27:15-17 . Joshua chose, and confirmed in his office by imposition of hands before all the people, Num 27:18-23 .

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 father’ s inheritance.

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 27 (Chapter Introduction)

(Num 27:1-11) The daughters of Zelophehad apply for an inheritance, The law of inheritances.

(Num 27:12-14) Moses warned of his death.

(Num 27:15-23) Joshua appointed to succeed Moses.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 27 (Chapter Introduction)

Here is, I. The case of Zelophehad's daughters determined (Num 27:1-11). II. Notice given to Moses of his death approaching (Num 27:12-14). III. Provision made of a successor in the government, 1. By the prayer of Moses (Num 27:15-17). 2. By the appointment of God (Num 27:18, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

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

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 27 (Chapter Introduction)

INTRODUCTION TO NUMBERS 27

This chapter relates, that, upon a petition of the daughters of Zelophehad, the affair of inheritances was settled; and it is directed that, in case of want of male issue, inheritances should pass to females, and in failure of them to the next of kin, whether father's brethren or any near kinsman, Num 27:1, also an order to Moses to go up to the Mount Abarim, and take a view of the good land, and die; with the reason of it, Num 27:12, upon which Moses desires a successor of him might be appointed, Num 27:15, in answer to which Joshua is nominated, and being presented before the high priest and the people, was invested with his office, by imposition of hands, and had his charge given him, Num 27:18.