Text -- Numbers 27:4-23 (NET)

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.” 27:5 So Moses brought their case before the Lord. 27:6 The Lord said to Moses: 27:7 “The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father 27:8 And you must tell the Israelites, ‘If a man dies and has no son, then you must transfer his inheritance to his daughter; 27:9 and if he has no daughter, then you are to give his inheritance to his brothers; 27:10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, as the Lord commanded Moses.’”

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. 27:13 When you have seen it, you will be gathered to your ancestors, as Aaron your brother was gathered to his ancestors. 27:14 For in the wilderness of Zin when the community rebelled against me, you rebelled against my command to show me as holy before their eyes over the water– the water of Meribah in Kadesh in the wilderness of Zin.” 27:15 Then Moses spoke to the Lord: 27:16 “Let the Lord, the God of the spirits of all humankind, appoint a man over the community, 27:17 who will go out before them, and who will come in before them, and who will lead them out, and who will bring them in, so that the community of the Lord may not be like sheep that have no shepherd.” 27:18 The Lord replied to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, and lay your hand on him; 27:19 set him before Eleazar the priest and before the whole community, and commission him publicly. 27:20 Then you must delegate some of your authority to him, so that the whole community of the Israelites will be obedient. 27:21 And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.” 27:22 So Moses did as the Lord commanded him; he took Joshua and set him before Eleazar the priest and before the whole community. 27:23 He laid his hands on him and commissioned him, just as the Lord commanded, by the authority of Moses.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 27:4

As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father's name, by virtue of that law, Deu 25:6, whereby the brother's first son was to bear the name of his elder brother, whose widow he married.

Wesley: Num 27:4

In the land of Canaan upon the division of it, which though not yet conquered, they concluded would certainly be so, and thereby gave glory to God.

Wesley: Num 27:10

Nor sisters, as appears from Num 27:8.

Wesley: Num 27:11

A statute or rule, by which the magistrates shall give judgment in such cases.

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.

Wesley: Num 27:13

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 were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.

Wesley: Num 27:15

Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God's kingdom may be advanced among men, when we are in our graves.

Wesley: Num 27:16

God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.

Wesley: Num 27:17

That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.

Wesley: Num 27:18

The spirit of government, of wisdom, and of the fear of the Lord.

Wesley: Num 27:18

By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.

Wesley: Num 27:19

That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler.

Wesley: Num 27:19

Thou shalt give him counsels and instructions for the right management of that great trust.

Wesley: Num 27:20

Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more chearfully.

Wesley: Num 27:21

When he requires him to do so, and in important and difficult matters.

Wesley: Num 27:21

Urim is put for both Urim and Thummim.

Wesley: Num 27:21

Ordinarily in the tabernacle near the second veil setting his face to the ark.

Wesley: Num 27:21

The word of the Lord, delivered to him by the high priest.

Wesley: Num 27:22

It had been little to resign his honour to a son of his own. But with his own hands, first to ordain Eleazar high-priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of the greatness themselves possessed.

JFB: Num 27:4

Those young women perceived that the males only in families had been registered in the census. Because there were none in their household, their family was omitted. So they made known their grievance to Moses, and the authorities conjoined with him in administering justice. The case was important; and as the peculiarity of daughters being the sole members of a family would be no infrequent or uncommon occurrence, the law of inheritance, under divine authority, was extended not only to meet all similar cases, but other cases also--such as when there were no children left by the proprietor, and no brothers to succeed him. A distribution of the promised land was about to be made; and it is interesting to know the legal provision made in these comparatively rare cases for preserving a patrimony from being alienated to another tribe. (See on Num 36:5).

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].

JFB: Num 27:16

The request was most suitably made to God in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations.

JFB: Num 27:18

A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Gen 48:14; Lev 1:4; 1Ti 4:14).

JFB: Num 27:20-21

In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the Lord.

Clarke: Num 27:7

Thou shalt surely give them - an inheritance among their father’ s brethren - There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination הם hem , Their, is used instead of the feminine, הן hen , governed by בנות benoth , daughters. So להם lahem , to Them, and אביהם abihem , Their fathers, masculine, are found in the present text, instead of להן lahen and אביהן abihen , feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, "the masculine gender is used because these daughters are treated as if they were heirs male."Another, "that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men."Another, "that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;"and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and De Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists

While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters

"1.    Zelophehad’ s daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light

2.    These five virgins may be considered as the five wise virgins, (Mat 25:1-10), who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state

3.    They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance

4.    Their names are mysterious; for Zelophehad, צלפחד Tselophchad , signifies the shadow of fear or dread

    His first daughter, מחלה Machlah , infirmity

    the second, נעה Noah , wandering

    the third, חגלה Choglah , turning about or dancing for joy

    the fourth, מלכה Milcah , a queen

    the fifth, תרצה Tirtsah , well-pleasing or acceptable

By these names we may observe our reviving by grace in Christ; for we are all born of the shadow of fear, (Tselophchad), being brought forth in sin, and through fear of death being all our life time subject to bondage, Heb 2:15. This begets (Machlah ) infirmity or sickness - grief of heart for our estate. After which (Noah) wandering about for help and comfort we find it in Christ, by whom our sorrow is turned into joy (Choglah). He communicates of his royalty (Milcah) to us, making us kings and priests unto God and his Father, Rev 1:6. So we shall at last be presented unto him glorious and without blemish, being (Tirtsah) well-pleasing and acceptable in his sight."This is a specimen of pious Ingenuity, which has been endeavoring to do the work of an Evangelist in the Church of God from the time of Origen to the present day.

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.

Clarke: Num 27:14

Ye rebelled against my commandment - See the notes on Num 20:12.

Clarke: Num 27:16

The Lord, the God of the spirits of all flesh - See the notes on Num 16:22.

Clarke: Num 27:17

That the congregation of the Lord be not as sheep which have no shepherd - This is a beautiful expression, and shows us in what light Moses viewed himself among his people. He was their shepherd; he sought no higher place; he fed and guided the flock of God under the direction of the Divine Spirit, and was faithful in all his Master’ s house. To this saying of Moses our Lord alludes, Mat 9:36.

Clarke: Num 27:18

In whom is the spirit - This must certainly mean the Spirit of God; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.

Clarke: Num 27:20

And thou shalt put, etc. - מחודך mechodecha , of thine honor or authority upon him. Thou shalt show to the whole congregation that thou hast associated him with thyself in the government of the people.

Clarke: Num 27:21

Eleazar the priest - shall ask counsel for him - Here was a remarkable difference between him and Moses. God talked with Moses face to face; but to Joshua only through the medium of the high priest.

Clarke: Num 27:23

He laid his hands upon him - As a proof of his being appointed to and qualified for the work. So at the word of Joshua they were to go out, and at his word to come in, Num 27:21. And thus he was a type of our blessed Lord as to his mediatorial office, and Divine appointment as man to the work of our salvation; and to this circumstance of the appointment of Joshua to this work, and his receiving of Moses’ s honor and glory, St. Peter seems to refer in these words, 2Pe 1:16, 2Pe 1:17 : "We were eye-witnesses of his majesty; for he received from God the Father honor and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased; hear him."See Mat 17:5. But one infinitely greater than either Moses or Joshua is here.

Calvin: Num 27:5

5.And Moses brought their cause before the Lord It is probable either that there was a difference of opinion, or that the minds of the judges were in doubt, as respecting an obscure and uncertain point. At any rate, it was expedient that the law should be laid down by God, lest any future controversy should arise; for, if a sentence had been pronounced by human judgment on the matter before them, the obstinacy of many would not perhaps have been sufficiently set at rest. It is worth while to remark the pious modesty of Moses, who was not ashamed to confess his ignorance, until he had been instructed by the mouth of God. Although he had promulgated the law forty years before, still he was always ready to learn. Besides, there is no doubt but that God impelled him to inquire of Himself, whenever any serious matters were in question, until his doctrine was absolutely perfect. And, although God does not now deliver from heaven what is to be done, nevertheless rulers are reminded that they ought to have recourse to God in points of perplexity, in order that He may instruct them by the Spirit of wisdom; and assuredly they will not be without this, if they ask Him; since he is no less ready to listen to them, than He here shewed Himself to be to Moses.

Calvin: Num 27:8

8.And thou shalt speak to the children of Israel This question was the occasion of the delivery of a law, which was to be a perpetual and general rule as to the right of inheritance. But, although God prefers the daughters to all other relatives, when there is no male issue, still, with this single exception of the first degree, He admits none but males to the succession, and thus preserves the usual order. And surely it would be very unjust to exclude a man’s (natural) heirs on account of their sex; but when it became necessary to pass from his own children to other kindred, the prerogative of the male line began to be established. I speak of the land of Canaan, in which not only the name of Abraham but also that of the twelve tribes was to be preserved, in order that the memory (of God’s blessing) ²⁰⁰ might be more distinct and unclouded.

Calvin: Num 27:15

15.And Moses spake Moses here sets forth not only God’s providence in attending to the welfare of the people, but also his own zeal for them. Hence it appears how paternal was his affection for them, in that he not only performed his duty towards them faithfully and earnestly, and shunned no pains that it cost him, even to the end of his life, but he also makes provision for the future, and is anxious about a suitable successor, lest the people should remain without one, like a headless body. We perceive also his humility, when he does not arrogate the right of appointment to himself, nor on his own authority submit the matter to the election of the people, but establishes God as its sole arbiter. It was, indeed, permitted him to choose the officers, and this was a part of the political constitution; but this was too difficult a task, to find by man’s judgment one who should suffice for its performance; and, consequently, it behoved that the power should be intrusted to God alone, who did not indeed refuse to undertake it. And this special reason had much force in so difficult a point, viz., that the people should receive their leader at His hand, in order that the supreme power should always remain vested in Himself. As, therefore, He had chosen Moses in an extraordinary manner, and had appointed him to be His representative, so He continued the same grace in the case of Joshua. Already, indeed, had He designated him; but, out of modesty, Moses omits his name, and simply prays that God would provide for His people.

The title, with which he honors God, has reference to the matter in question. It is true, indeed, that God may be often called “the God of the spirits of all flesh,” and for another reason, in chap. 16:22, Moses makes use of this expression; but he now alludes to this attribute, as much as to say, that there must be some one ready, and as it were in His hand, who should be appointed, since He has the making of all men according to His own will. Men often are mistaken and deceived in their opinions, and, even although the Spirit of God may enlighten them, they go no further than to discern the peculiar endowment for which a person is eminent; but God is not only the best judge of each man’s ability and aptitude, nor does He only penetrate to the inmost recesses of every heart; but He also fashions and refashions the men whom He chooses as His ministers, and supplies them with the faculties they require in order to be sufficient for bearing the burden. We gather from hence a useful lesson, i.e., that, when we are deprived of good rulers, they should be sought from the Maker Himself, whose special gift the power of good government is. And on this ground Moses calls Him not only the Creator of men, but “of all flesh,” and expressly refers to their “spirits.”

When he compares the people to sheep, it is for the purpose of awakening compassion, so that God may be more disposed to appoint them a shepherd.

Calvin: Num 27:18

18.And the Lord said unto Moses We here see that Joshua was given in answer to the prayers of Moses, which is not stated elsewhere. But, in order that he may obtain his dignity with the consent of all, he is honored with a signal encomium: for, when God declares that the Spirit is in him, He does not merely intimate that he has a soul, but that he excels in the necessary gifts, such as intelligence. judgment, magnanimity, and skill in war: and the word “spirit” is used, in a different sense from that which it has just above, for that eminent and rare grace, which manifested itself in Joshua. For this metonymy ²³⁴ is a tolerably common figure in Scripture.

The solemn rite of his consecration by the imposition of hands follows, respecting which I have treated so fully elsewhere, ²³⁵ that it is now superfluous to say much upon it. It was in use before the giving of the Law, for thus the holy patriarchs blessed their sons. We have seen that the priests were inaugurated in their office, and that victims were offered to God, with this ceremony. The apostles followed this custom in the appointment of pastors. Moses, therefore, in order to testify publicly that Joshua was no longer his own master, but dedicated to God, and no longer to be regarded as a private individual, since he was called by God to the supreme command, laid his hands upon his head.

There was also another reason, viz., that, according to the requirements of the office intrusted to him, God would more and more enrich him (with His gifts;(Added from Fr.)) for there is nothing to prevent God from conferring richer endowments upon His servants according to the nature of their vocation, although they may have previously been eminent for spiritual gifts. Thus to Timothy, when he was appointed a pastor, new grace was given by the imposition of the hands of Paul, although he had before attained to no ordinary eminence. (2Ti 1:6.) To the same effect is what follows, that Moses should put some of his glory ²³⁶ upon him, as if resigning his own dignity; for by the word glory, not only external splendor, but rather spiritual honor is signified, whereby God commands reverence towards His servants; not that he was stripped of his own virtues by transferring them to Joshua, but because, without diminution of his own gifts, he made the person who was about to be his successor his associate in their possession.

It was fitting that this should be done before all the people, that all might willingly receive him as presented to them by God.

The charge given to him partly tended to confirm the authority of Joshua, and partly to bind him more solemnly to discharge his duties; for, inasmuch as Moses commanded him what he was to do in the name of God, he exempted himself from all suspicion of temerity; and, on the other hand, by the introduction of this duly authorized engagement, Joshua must have been more and more encouraged to faith and diligence.

Calvin: Num 27:21

21.And he shall stand before Eleazar the priest Joshua is here subordinated to the priest on one point, viz., to inquire of him by the Urim and Thummim: for, as we have seen before, ²³⁷ the dignity of the priesthood was exalted by this symbol, that the prince should consult God by the mouth of the priest, who, being clothed in the sacred Ephod, the emblems of which were the Urim and Thummim, gave replies as the interpreter of God Himself. This passage, then, shows that the rule of Joshua was not profane; as in all legitimate dominion religion ought surely to hold the first place; for, since all things depend upon God, it is absurd that they should be separated from His service.

משפט , mishphat, that is, judgment, is here used for a rule, or prescribed course of action, as if he were commanded to seek the Law ²³⁸ from the oracles of God, which the priest was to receive and deliver from him, and that in perplexing matters he was to follow nothing else.

Moses adds, in conclusion, that he did what. God had enjoined, so that all might be fully assured that God would rule, no less than before, in the person of Joshua.

Defender: Num 27:14

God's judgment against Moses here, in spite of his almost incredible spiritual and military leadership for forty years, indicates the seriousness of rebelling against God's Word. In one sense, however, it was appropriate for Moses, now 120 years old, to turn the responsibilities of leadership over to a younger man who was well prepared for the rigors of the Canaanite conquest looming ahead of them (Num 20:7-13)."

TSK: Num 27:4

Why : Exo 32:11; Psa 109:13; Pro 13:9

done away : Heb. diminished

Give : Jos 17:4

TSK: Num 27:5

Num 15:34; Exo 18:15-19, Exo 25:22; Lev 24:12, Lev 24:13; Job 23:4; Pro 3:5, Pro 3:6

TSK: Num 27:6

Psa 68:5, Psa 68:6; Gal 3:28

TSK: Num 27:7

Num 36:1, Num 36:2; Psa 68:5; Jer 49:11; Gal 3:28

TSK: Num 27:11

kinsman : Lev 25:25, Lev 25:49; Rth 4:3-6; Jer 32:8

a statute : Num 35:29; 1Sa 30:25

TSK: Num 27:12

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

TSK: Num 27:13

thou also : Num 31:2; Gen 25:8, Gen 25:17

as Aaron : Num 20:24-28, Num 33:38; Deu 10:6, Deu 32:50

TSK: Num 27:14

ye rebelled : Num 20:8-13; Deu 1:37, Deu 32:51, Deu 32:52; Psa 106:32, Psa 106:33

Meribah : Num 20:1, Num 20:13, Num 20:24; Exo 17:7

TSK: Num 27:16

the Lord : Yehowah elohey haroochoth lechol basar , ""Jehovah, the God of the spirits of all flesh.""This address sufficiently proves, that this holy man believed man to be compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the soul is a human fable, or, if it be a true doctrine, Moses did not pray under the influence of the Divine Spirit. There is a similar form of expression in Num 16:22: ""O God, the God of the spirits of all flesh;""and in Job 12:10, ""In whose hand is the soul (nephesh ) of all living; and the spirit (rooach ) of all flesh of man.""These seem decisive proofs, among many others, that the Old Testament teaches that there is an immortal spirit in man; for though rooach sometimes denotes breath or wind, yet it certainly has not that signification here, nor in the other passages cited.

the God : Num 16:22; Heb 12:9

set a man : Deu 31:14; 1Sa 12:13; 1Ki 5:5; Jer 3:15, Jer 23:4, Jer 23:5; Eze 34:11-16, Eze 34:23; Eze 37:24; Mat 9:38; Joh 10:11; Act 20:28; 1Pe 5:2-4

TSK: Num 27:17

go out : Deu 31:2; 1Sa 8:20, 1Sa 18:13; 2Sa 5:2; 1Ki 3:7; 2Ch 1:10; Joh 10:3, Joh 10:4, Joh 10:9

as sheep : 1Ki 22:17; 2Ch 18:16; Eze 34:5; Zec 10:2, Zec 13:7; Mat 9:36, Mat 10:6; Mat 15:24; Mar 6:34; 1Pe 2:25

TSK: Num 27:18

Take thee : Num 11:28, Num 13:8, Num 13:16; Exo 17:9; Deu 3:28, Deu 31:7, Deu 31:8, Deu 31:23, Deu 34:9

a man : Num 11:17; Gen 41:38; Jdg 3:10, Jdg 11:29; 1Sa 16:13, 1Sa 16:14, 1Sa 16:18; Dan 5:14; Joh 3:34; Act 6:3; 1Co 12:4-11

lay : Num 27:23; Deu 34:9; Act 6:6, Act 8:15-19, Act 13:3, Act 19:6; 1Ti 4:14, 1Ti 5:22; Heb 6:2

TSK: Num 27:19

give him : Deu 31:7; Luk 9:1-5, Luk 10:2-11; Act 20:28-31; Col 4:17; 1Ti 5:21; 1Ti 6:13-17; 2Ti 4:1-6

TSK: Num 27:20

put some : Num 11:17, Num 11:28, Num 11:29; 1Sa 10:6, 1Sa 10:9; 2Ki 2:9, 2Ki 2:10, 2Ki 2:15; 1Ch 29:23, 1Ch 29:25

may be : Jos 1:16-18

TSK: Num 27:21

he shall : Jos 9:14; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; 1Sa 22:10, 1Sa 23:9, 1Sa 28:6, 1Sa 30:7

Urim : Exo 28:30; Lev 8:8; Deu 33:8; 1Sa 28:6; Ezr 2:63; Neh 7:65

at his word : Num 27:17; Jos 9:14; 1Sa 22:10-15

TSK: Num 27:23

Num 27:19; Deu 3:28, Deu 31:7, Deu 31:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 27:4

Give unto us - As representing our father; that so he, through us his representatives, may enjoy a like inheritance with his brethren.

Barnes: Num 27:12

Mount Abarim - See Num 21:20 note.

Barnes: Num 27:16

The God of the spirits of all flesh - An acknowledgment that man, who is but flesh (compare Gen 6:3), is of himself helpless; and "lives and moves and has his being"in God Act 17:28. The words are suitably employed here to introduce an entreaty that God would not leave the congregation without a guide and leader, and in Num 16:22 as a preface to an intercession that the whole people should not suffer for the sin of a, few.

Barnes: Num 27:18

In whom is the spirit Compare Gen 41:38. Joshua was endowed by God with the requisite spiritual qualifications for the office. Moses howerer, was to lay his hands upon him, both in order to confer formal and public appointment, and also (compare Deu 34:9) to confirm and strengthen the spiritual gifts already bestowed. The previous reception of the inner grace did not dispense with that of the outward sign; compare the case of Cornelius Act 10:44-48; and Paul’ s baptism after his miraculous conversion Act 9:18.

Barnes: Num 27:20

Of thine honor - i. e., of thy dignity and authority (compare Num 11:17, Num 11:28). Joshua was constituted immediately vice-leader under Moses, by way of introduction to his becoming chief after Moses’ death.

Barnes: Num 27:21

And he shall stand before Eleazar the priest ... - Joshua was thus to be inferior to what Moses had been. For Moses had enjoyed the privilege of unrestricted direct contact with God: Joshua, like all future rulers of Israel, was to ask counsel mediately, through the High Priest and those means of inquiring of God wherewith the high priest was entrusted. Such counsel Joshua seems to have omitted to seek when he concluded his hasty treaty with the Gibeonites (Jos 9:3 ff).

Judgment of Urim - See Exo 28:30 note.

Poole: Num 27:4

Be done away as it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather that the first son of each of these heiresses was called by their father’ s name, by virtue of that law, Deu 25:6 , whereby the brother’ s first son was to bear the name of his elder brother, whose widow he married.

A possession in the land of Canaan upon the division of it, which, though not yet conquered, they concluded would certainly be so, and thereby gave glory to God by believing.

Poole: Num 27:5

i.e. Into the tabernacle, where God was pleased to speak with Moses upon occasions, Exo 25:22 Num 7:89 . For it was a hard case; and though their plea seemed reasonable, yet Moses showed his humility and modesty, that he would not determine it himself without God’ s particular direction.

Poole: Num 27:7

Give them: in Hebrew it is of the masculine gender, to show that women in this case should enjoy the man’ s privilege, and that the heavenly Canaan, whereof this was a type, did belong no less to women than to men, Gal 3:28 .

The inheritance of their fathers i.e. which belonged to their fathers in case they had lived.

Poole: Num 27:10

No brethren nor sisters, as appears from Num 27:8 .

Poole: Num 27:11

A statute of judgment a statute or rule by which the magistrate shall give judgment in such cases.

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 .

Poole: Num 27:13

Gathered unto thy people of which phrase see Gen 15:15 25:8 .

Poole: Num 27:14

In Kadesh: this is added to distinguish this miscarriage of Moses from that of the people in Rephidim, Exo 17:7 .

Poole: Num 27:16

All flesh i.e. of all men; the Searcher of spirits, that knowest who is fit for this great employment; the Father, and Giver, and Governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works, as thou didst those Num 11:16,17 . See Num 16:22 .

Poole: Num 27:17

i.e. Which may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, as it here follows, which in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again. Of this phrase see Deu 28:6 Act 1:21 .

Poole: Num 27:18

The spirit the spirit of government, of wisdom, and of the fear of the Lord, &c.

Lay thine hand upon him by which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment, as appears from Deu 34:9 . See of this custom Gen 48:14 Lev 1:4 Num 8:10 1Ti 4:14 .

Poole: Num 27:19

That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler.

Give him a charge: thou shalt command him in my name to undertake the government of my people, which otherwise he will be afraid and unwilling to do, and thou shalt give him counsels and instructions for the right management of that great trust.

Poole: Num 27:20

Thou shalt not now use him as a servant, as thou hast done, but as a brother and thy partner in the government, showing respect to him, and causing others to do so, and thou shalt impart to him the ensigns and evidences of thy own authority, whatsoever they be. Some understand this honour of those spiritual endowments which did adorn Moses, which Moses was now to confer upon him. But this Joshua had before, for in him was the spirit , Num 26:18 ; and he received a further measure of the spirit by Moses’ s laying on of hands, from both which this honour is distinguished; and, had he meant this, he would not have expressed it in so dark and doubtful a phrase, but have called it a putting not of honour, but of the spirit , upon him, as it is called, Num 11:17 . And seeing the word

honour here may very well be properly understood, why should we run to figurative significations?

Poole: Num 27:21

Who shall ask counsel for him, when he requires him to do so, and in important and difficult matters. See Jos 9:14 Jud 1:1 20:18 1Sa 23:9 .

After the judgment or, by or from the judgment , i.e. by seeking and receiving and communicating to him the judgment or sentence thereby given: or, by the judgment is here put defectively for by the breastplate of judgment, as it is called Exo 28:30 , as the testimony is oft put for the ark of the testimony . Or, concerning the judgment ; or sentence, i.e. what the mind and will of God is in the matter. Or, after the manner or rite, for so the Hebrew word mishpat here used oft signifies.

Urim understand, and of Thummim , for these two generally go together; only here, as also 1Sa 28:6 , Urim is synecdochically, put for both Urim and Thummim . For the manner of this inquiry and answer, see on Exo 28:30 .

Before the Lord ordinarily in the tabernacle near the second veil, setting his face to the ark, or otherwise presenting himself as in God’ s presence, as Abiathar did by David’ s direction, 1Sa 23:9 , when they were both banished from the ark.

At his word i.e. the word of the Lord, last mentioned, delivered to him by the high priest.

Haydock: Num 27:4-6

Their. The first of these pronouns is written larger than usual, the second is improperly masculine in Hebrew; both, it is pretended, to honour the young women. (Kennicott)

Haydock: Num 27:9

Him. The Jews observe, that if the father of the deceased were still alive, he would take the inheritance. (Selden, Success. xii. and xiii.) But if his wife were inclined to marry again, she might insist on his next relation taking her, before she could be required to give up his goods, Deuteronomy xxv. 5. Hence the Gemarra of Babylon says, "If we are the daughters of Salphaad, let them give us his estate; but if we are not his daughters, let them make the brother of Salphaad marry our mother."

Haydock: Num 27:11

Uncles. His nephews are at a greater distance from the original stock. The Phœnicians carried the same regulations into Africa. (Grotius, Jur. ii. 7.) The relations by the mother's side, could claim no part. The husband was heir to all his wife's goods, except her dowry, which went to her children. People born of a slave, or of a harlot or strange woman, were not lawful heirs. "These regulations have been adopted by all civilized nations." (Origen, hom. 22.) (Calmet)

Haydock: Num 27:13

People, in limbo. (Menochius) ---

He was not buried in the grave of his ancestors, but on some part of Mount Abarim, called Nebo, Deuteronomy xxxiv. 1, 6. (Haydock) ---

Moses, hoping that this sentence of exclusion from the promised land might be only a threat, had earnestly besought God to let him enter. But being forbidden to speak of the matter any more, he understood that it was as irrevocable as an oath, Deuteronomy iii. 26., and iv. 21. He turned, therefore, his whole solicitude to obtain of God some one, who might enjoy the honour and happiness of conducting the people, and putting them in possession of God's promises. He regards not flesh and blood on this occasion, (Philo, de caritate.; Salien,) but sets a noble pattern for all ecclesiastical superiors to imitate. (Du Hamel)

Haydock: Num 27:16

Flesh, who gives life, and penetrates the secrets of hearts, chap. xvi. 22.

Haydock: Num 27:17

Shepherd. Christ makes use of the same comparison, John x. 1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war. ---

To go in and out, means to govern, (3 Kings iii. 7,) and includes all the occurrences of life, Acts i. 21., and Psalm cxx. 8. (Calmet) ---

Thus, temporal princes are the shepherds of the people. But they are not, on that account, supreme in spiritual causes. For here Josue only receives part of the glory of Moses, while Eleazar is appointed to consult the Lord for him, and to direct him in all matters of importance, ver. 20, 21. (Worthington)

Haydock: Num 27:18

Spirit of God, which was given to him, when he was appointed a judge; (chap. xi. 17,) the spirit of prophesy, (Onkelos,) and of wisdom, (Deuteronomy xxxiv. 9,) of which he received a fresh increase, by the imposition of the hands of Moses. By the like ceremony people are confirmed, and ministers of religion are still ordained, Acts vi. 6., and 1 Timothy iv. 14. (Calmet) ---

God endues Josue with all the necessary qualifications for his high office. He makes choice of him, and not of any of the relations of Moses, that the people might not be offended at the supreme power being in a manner engrossed by one family; and he appoints one 93 year old, that the success of war might not be attributed to Josue, though he had been long at the head of the armies, and a man of greatest authority, even the vice-gerent of Moses. He declares his election before all the multitude, with the high priest at their head, that there might be no dispute about the matter; and, on this account, he requires various external ceremonies to be observed. (Salien)

Haydock: Num 27:20

Precepts, to accept of this office, (Calmet) and to discharge it with integrity. (Haydock) ---

Glory, not that which shone on the face of Moses, as Onkelos would have it, but all the marks of distinction due to a chief magistrate, (Calmet) the insignia of his office. See Exodus xviii. 21. (Salien) ---

Treat him with respect, as your successor. (Menochius) ---

Let him henceforward commence to exercise his authority before you, that all the people may hear and obey him. (Sararius) (Tirinus)

Haydock: Num 27:21

For him. Hebrew adds, "according to the judgment of Urim." See Exodus xxviii. 30. Nothing better shews the theocracy of the Hebrews, as Josephus styles it, (contra Apion, 2,) than this order for the chief magistrate in civil affairs, to consult and be guided by God's minister, and by the sentence which he should pronounce in his name. Till the reign of David, at least, we find few wars undertaken, without consulting God: (Calmet) and the Rabbins assert, that the kings could not declare any war of their own accord, without the consent of the high priest and Sanhedrim. (Selden, Syned. iii. 12.) Saul lost his crown and life for not complying with the injunctions of God, which were communicated to him by the prophet Samuel. (Haydock)

Haydock: Num 27:23

Commanded. This Moses executed on his birth-day, when he was 120 years old, (Deuteronomy xxxi. 2, 7,) having frequently before given proper instructions to Josue, Deuteronomy i. 38., and xxxii. 44. (Haydock)

Gill: Num 27:4

Why should the name of our father be done away from among his family, because he hath no son.... Or be withdrawn, and his family lose their part and share on that account; this they thought was unreasonable: according to the Targum of Jonathan, to prevent the name of their father being lost, and his part in the land, their motion was, that their mother might marry their father's brother, according to the law in Deu 25:5, with which Jarchi agrees; but it does not appear that that law was as yet in being; though how otherwise the name of their father would be preserved, than by raising up seed in that way, is not easy to say; except, as some think, it was done by a son of one of those heiresses, or by the first son of everyone of them, being called after the name of their grandfather Zelophehad, or their mother's grandfather Hepher; though the Jews ^t commonly by the "name" understand no other than the "inheritance", which seems to be confirmed by what follows:

give us therefore a possession among the brethren of our fathers; a part with their uncles, or their children; by which they express their faith that the children of Israel would inherit the land, though as yet it was not conquered, nor even entered into; and might signify, as some think, their concern to have a part and portion in the heavenly inheritance the land of Canaan was typical of; and if so, as Ainsworth observes, they may be considered as five wise virgins indeed.

Gill: Num 27:5

And Moses brought their cause before the Lord. For it seems it was too difficult for this court to decide; and it devolving upon Moses, as the president of it, and who only could have recourse to God at all times, he carried it to him and consulted with him about it: this, as the Targums of Jonathan and Jerusalem say, was one of the four causes that came before Moses the prophet, that he solved according to the mind of the Lord, which he consulted; one was concerning the blasphemer, Lev 24:11, the other concerning those defiled by the dead, Num 9:8, the third concerning the sabbath breaker, Num 15:34 and the fourth was this; See Gill on Lev 24:12.

Gill: Num 27:6

And the Lord spake unto Moses,.... From off the mercy seat, where he consulted him, and from whence he promised to commune with him about any difficult matter that came before him, Exo 25:22,

saying; as follows.

Gill: Num 27:7

The daughters of Zelophehad speak right,.... What is just and reasonable:

thou shalt surely give them a possession of an inheritance among their father's brethren; their uncles, or rather the children of them; for it is reasonable to suppose their father's brethren, or their uncles, were dead also: or "in giving thou shall give" ^u; which, according to Jarchi, denotes two parts or portions they should receive; the part of their father, who was of them that came out of Egypt, and his part with his brethren in the goods of Hepher: in the Misnah ^w, from whence he seems to have taken it, it is;"the daughters of Zelophehad took three parts for inheritance; the part of their father, who was with them that came out of Egypt, and his part with his brethren in the goods of Hepher, and because he was the firstborn he was to take two parts:''and though this strict command was given to Moses, yet it does not respect him personally, who lived not to enter into the land to see it divided; but him who should be his successor, and chief magistrate at the time of the division of it, which was Joshua, and of whom these ladies claimed their part, and had it, Jos 17:3,

and thou shalt cause the inheritance of their father to pass unto them; that is, that part which would have fallen to him by lot, had he been living, these were to take, they standing in his place; and so the portion of the land he would have had was to be divided between these live daughters of his.

Gill: Num 27:8

And thou shalt speak unto the children of Israel,.... The above affair occasioned a law to be made, in which all the people would have a concern, among whom such cases should happen, as after related:

saying, if a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter; as in the above case of the daughters of Zelophehad; what was determined as to their particular case was made into a general law.

Gill: Num 27:9

And if he have no daughter,.... Dies without any issue:

then ye shall give his inheritance unto his brethren; and the children descending from them; that is, if his father was dead; otherwise, if he was living, he was to be preferred to them, according to the Jewish writers; though, according to our law, no estate in fee simple ascends lineally, or goes from a son, who has made a purchase of it, to a father: in the Misnah it is said ^x, the order of inheritances is thus,"if a man dies and has no son, then they cause his inheritance to pass to his daughter; a son is before a daughter, and all that descend from the son are before the daughter; the daughter is before the brethren (of her father), and those that descend from the daughter are before the brethren; the brethren (of a man) are before his father's brethren (or his uncles); and they that descend from his brethren are before his father's brethren: this is the general rule, everyone that is before in the inheritance, those that descend from him are before others, and a father is before all that descend from him.''

Gill: Num 27:10

And if he have no brethren,.... Nor any descendants from them:

then ye shall give his inheritance unto his father's brethren; that is, to his uncles, and to their children.

Gill: Num 27:11

And if his father have no brethren,.... Nor any descending from them:

then ye shall give his inheritance unto his kinsman that is next to him of his family: that is nearest of kin to him, though ever so remote; that is, of his father's family, not his mother's, which was no family:

and he shall possess it: here the Jews have a saying, that an Israelite is never without heirs ^y:

and it shall be unto the children of Israel a statute of judgment; a judicial law, that should ever remain firm, and sure, and unalterable:

as the Lord commanded Moses; and therefore no man could dispose of his estate or inheritance by will, otherwise than is set forth by this command.

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.

Gill: Num 27:13

And when thou hast seen it,.... Which was all he was admitted to; for to go into it and see it was not allowed him, though he importuned it, Deu 3:25,

thou shalt be gathered unto thy people, as Aaron thy brother was gathered; die as he did, in the same sudden, easy, quiet, and cheerful manner; see Num 20:26.

Gill: Num 27:14

For ye rebelled against my commandment the desert of Zin,.... Both Moses and Aaron, which was the reason why they were not suffered to go into the land of Canaan, but died a little before the children of Israel came into it: what their sin was, called here a rebelling against the commandment of the Lord; See Gill on Num 20:12, and is next suggested:

in the strife of the congregation, to sanctify me before their eyes; when the congregation of Israel strove against the Lord for want of water, they did not sanctify the Lord by believing in him; but expressed some degree of diffidence before the congregation about fetching water out of the rock, or questioning whether the Lord would give it to such a rebellious people, though they had his order for it:

that is the water of Meribah in Kadesh, in the wilderness of Zin; so called to distinguish it from another Meribah, or water of strife, at Rephidim, Exo 17:7.

Gill: Num 27:15

And Moses spake unto the Lord,.... Having requested to go into the land and see it, which was denied him; and perceiving he must quickly die, and being a man of a public spirit, and concerned for the welfare of the people of Israel, prays that a successor might be nominated and appointed:

saying; as follows.

Gill: Num 27:16

Let the Lord, the God of the spirits of all flesh,.... The Maker of the souls of men, called the spirits of all flesh, or of corporeal beings, to distinguish them from the angels, who, though spirits, are incorporeal; and who knows the different qualities of the souls of men, their powers, and capacities, and fitness for service, what gifts and talents they have for business; and who can bestow such upon them, which will quality them for it:

set a man over the congregation: meaning in his room and stead.

Gill: Num 27:17

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,.... Which may lead them out, and go before them in war, and command them in battle and bring them in peace, having conquered their enemies; or these phrases only mean the administration of civil government among them, and diligence and assiduity in it, see 2Ch 1:10, unless it has any peculiar respect to the leading the people of Israel out of the wilderness, and introducing them into the land of Canaan:

that the congregation of the Lord be not as sheep which have no shepherd; and so wander about, having none to guide them into proper pastures, or to protect them from beasts of prey; which is to be in a most forlorn and distressed condition; see Mat 9:36.

Gill: Num 27:18

And the Lord said unto Moses,.... In answer to his request:

take thou Joshua the son of Nun, who had been a servant of his near forty years, and of whose humility, diligence, faithfulness and integrity he had sufficient proof, as well as of his skill and courage in military affairs, particularly at the battle with Amalek, Exo 17:9,

a man in whom is the Spirit: not only in whom is a spirit or soul, which is in every man; but the Spirit of God, and that not only as a spirit of grace and sanctification, which is in every good man; but as a spirit of prophecy, as the Targums of Onkelos and Jonathan; or rather it respects the more than ordinary gifts of the Spirit qualifying him for government, as courage and conduct, wisdom, prudence, and greatness of mind:

and lay thine hand upon him; thereby transferring the government to him, pointing him out to the people as his successor; to show to the children of Israel that he was in his place, as Aben Ezra notes; upon which followed a larger measure of the gifts of the Spirit of God; see Deu 34:9.

Gill: Num 27:19

And set him before Eleazar the priest, and before all the congregation,.... Declaring before them all that he was his successor, and that they might be witnesses of what was said and done unto him, and receive and acknowledge him as such, and as having power and authority over them, which it became them to submit unto:

and give him a charge in their sight: to take care of the people committed to him; to rule them in the fear of God, and according to his laws; and to be of good courage, and go before the people and introduce them into the land of Canaan; assuring him of the divine Presence and help, so that he need not fear any enemy whatever; of this charge, and as confirmed by the Lord himself, see Deu 31:7.

Gill: Num 27:20

And thou shalt put some of thine honour upon him,.... Meaning not the Spirit that was on Moses, and the gifts of the Spirit; for to do this was the work of the Lord, and not Moses, see Num 11:17, but of the honour of civil government; suggesting that he should give him a share in it, and use him not as a minister and servant, as he had been, but as his colleague and partner; and let him have some of the ensigns of power and authority, and some exercise of it; not only to inure him to government, but to make him respectable among the people:

that all the congregation of Israel may be obedient; to him as their ruler and governor, hearken to his words, and obey his commands.

Gill: Num 27:21

And he shall stand before Eleazar the priest,.... This was for the honour of God, whose priest Eleazar was, and whose oracle was consulted by him; for it is said ^z, the high priest did not come into the presence of the king but when he pleased; and he did not stand before him, but the king stood before the high priest, as it is said, "and before Eleazar the priest shall he stand"; though it is commanded the high priest to honour the king, and to rise up and stand when he comes unto him; and the king does not stand before him, but when he consults for him by the judgment of Urim; and his posture seems to be different from other persons that consulted; for the same writer ^a observes, in answer to a question,"how do they consult? the priest stands, and his face is before the ark, and he that consults is behind him, and his face to the back of the priest;''whereas here Joshua stood before the priest, and so any king or supreme governor:

who shall ask counsel for him after the judgment of Urim before the Lord: of the Urim and Thummim which were in the breastplate of judgment, and of consultation by them; see Gill on Exo 28:30 and from this place the Jews ^b infer that consultation was not made by them for a private person, but for a king, or for one the congregation stood in need of:

at his word shall they go out, and at his word shall they come in; go out to war, and return from it, or do any service enjoined them; that is, either at the word of the Lord, or rather at the word of Eleazar the priest, declaring the will of God, which comes to much the same sense; or at the word of Joshua, directed by the high priest, according to the oracle of God; and he being under such direction, the people could never do amiss in obeying him, or be in any fear or danger of being led wrong by him; but he is mentioned in the next clause, as included in those that went out, and came in:

both he, and all the children of Israel with him, even all the congregation; which Maimonides ^c interprets thus, "he", this is the king; "and all the children of Israel", this is the anointed for war, or he whom the congregation hath need of; "and all the congregation", these are the great sanhedrim, or seventy elders.

Gill: Num 27:22

And Moses did as the Lord commanded him,.... Being faithful and obedient to him in all things, though ever so contrary to his own private interest and to that of his family:

and he took Joshua and set him before Eleazar the priest, and before all the congregation; as his successor, whom God had named and appointed as such.

Gill: Num 27:23

And he laid his hands upon him,.... Jarchi observes, that he did this cheerfully, and did more than he was commanded; for the Lord said to him, "lay thine hand", but he laid both his hands:

and gave him a charge, as the Lord commanded Moses; Num 27:19, this is a clear proof that Moses was no imposter, since he sought not to aggrandize his family, or serve the interest of that; nor did he in the least repine or murmur that the priesthood was given to his brother Aaron and sons, and now the civil government to his servant of the tribe of Ephraim; and as for his own posterity, they were only common Levites that waited upon the priests.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 27:4

¹ tn That is, the possession of land, or property, among the other families of their tribe.

² tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

NET Notes: Num 27:7

¹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

² tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

³ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

NET Notes: Num 27:8

¹ tn Heb “a man, if he dies.”

NET Notes: Num 27:11

¹ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

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.

NET Notes: Num 27:13

¹ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

² tn Heb “people.”

³ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

NET Notes: Num 27:14

¹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

² tn The verb is the second masculine plural form.

³ tn Heb “mouth.”

⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

NET Notes: Num 27:16

¹ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

² tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

NET Notes: Num 27:17

¹ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

² tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

NET Notes: Num 27:18

¹ tn Or “said.”

² sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

³ sn This symbolic act would indicate the transfer of leadership to Joshua.

NET Notes: Num 27:19

¹ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

² tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

³ tn Heb “in their eyes.”

NET Notes: Num 27:20

¹ tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.

² tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.

³ tn Heb “hear.”

NET Notes: Num 27:21

¹ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

² tn Heb “ask.”

³ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

⁴ tn Heb “mouth,” meaning what he will say.

NET Notes: Num 27:22

¹ tn Heb “stood.”

NET Notes: Num 27:23

¹ tn Heb “spoke.”

² tn Heb “hand.”

Geneva Bible: Num 27:5

And Moses brought their ^{( b )} cause before the LORD.

^{( b )} That is, their matter to be judged, to know what he should determine, as he did all hard matters.

Geneva Bible: Num 27:11

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 ^{( c )} judgment, as the LORD commanded Moses.

^{( c )} Meaning, an ordinance to judge by.

Geneva Bible: Num 27:16

Let the LORD, the God of the ^{( d )} spirits of all flesh, set a man over the congregation,

^{( d )} Who as he has created, so he governs the hearts of all men.

Geneva Bible: Num 27:17

Which may ^{( e )} 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.

^{( e )} That is, govern them and do his duty, as in (2Ch 1:10).

Geneva Bible: Num 27:18

And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and ^{( f )} lay thine hand upon him;

^{( f )} And so appoint him governor.

Geneva Bible: Num 27:20

And thou shalt ^{( g )} put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient.

^{( g )} Commend him to the people as suitable for the office and appointed by God.

Geneva Bible: Num 27:21

And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the ^{( h )} 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.

^{( h )} According to his office: signifying that the civil magistrate could execute nothing but that which he knew to be the will of God.

Geneva Bible: Num 27:23

And he laid his hands upon him, and gave him a ^{( i )} charge, as the LORD commanded by the hand of Moses.

^{( i )} How he should govern himself in his office.

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 27:1-11

The five daughters of Zelophehad considered themselves as left destitute, having neither father nor brother to inherit any land. Their believing expectation that the word of the Lord would be performed in due season, and their desire of an interest in the promised inheritance; and the modest, candid manner in which they asked, without secret murmurs or discontents, are a good example. They ask for a possession in the land of Canaan. Herein they discovered, 1. Strong faith in the power and promise of God, concerning the giving of the land of Canaan to Israel. 2. And earnest desire of a place and name in the land of promise, which was a type of heaven. 3. Respect and honour for their father, whose name was dear to them now he was gone. He never had done any thing that might bar his children's claim. It is a comfort to parents when they come to die, if though they have smarted for their own sin, yet they are not conscious of any of those iniquities which God will visit on their children. God himself gives judgment. He takes notice of the affairs, not only of nations, but of private families, and orders them according to his will. The petition is granted. Those who seek an inheritance in the land of promise, shall have what they seek for, and other things shall be added to them.

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?

MHCC: Num 27:15-23

Envious spirits do not love their successors; but Moses was not one of these. We should concern ourselves, both in our prayers and in our endeavours, for the rising generation, that religion may be maintained and advanced, when we are in our graves. God appoints a successor, even Joshua; who had signalized himself by his courage in fighting Amalek, his humility in ministering to Moses, and his faith and sincerity in witnessing against the report of the evil spies. This man God appoints to succeed Moses; a man in whom is the Spirit, the Spirit of grace. He is a good man, fearing God and hating covetousness, and acting from principle. He has the spirit of government; he is fit to do the work and discharge the trusts of his place. He has a spirit of conduct and courage; he had also the Spirit of prophecy. That man is not fully qualified for any service in the church of Christ, who is destitute of the graces and gifts of the Holy Spirit, whatever human abilities he may possess. And in Joshua's succession we are reminded " that the law was given by Moses," who by reason of our transgression could not bring us to heaven; but " grace and truth came by Jesus Christ," for the salvation of every believer.

Matthew Henry: Num 27:1-11

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 (Num 36:1-13) 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, Num 27:2. 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, Psa 82:3. 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, Num 27:4. What God had said to Moses (Num 26:53) 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, Luk 12:13) 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 3:28. (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 (Num 27:3), 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 (Num 27:5), 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 (Num 27:7): 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 (Num 27:8); 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, Num 27:9-11. "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.

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?

Matthew Henry: Num 27:15-23

Here, I. Moses prays for a successor. When God had told him that he must die, though it appears elsewhere that he solicited for a reprieve for himself (Deu 3:24, Deu 3:25), yet, when this could not be obtained, he begged earnestly that the work of God might be carried on, though he might not have the honour of finishing it. Envious spirits do not love their successors, but Moses was not one of these. We should concern ourselves, both in our prayers and in our endeavours, for the rising generation, that religion may flourish, and the interests of God's kingdom among men may be maintained and advanced, when we are in our graves. In this prayer Moses expresses, 1. A tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, Mat 9:36. Magistrates and ministers are the shepherds of a people; if these be wanting, or be not as they should be, people are apt to wander and be scattered abroad, are exposed to enemies, and in danger of wanting food and of hurting one another, as sheep having no shepherd. 2. A believing dependence upon God, as the God of the spirits of all flesh. He is both the former and the searcher of spirits, and therefore can either find men fit or make them fit to serve his purposes, for the good of his church. Moses prays to God, not to send an angel, but to set a man over the congregation, that is, to nominate and appoint one whom he would qualify and own as ruler of his people Israel. Before God gave this blessing to Israel, he stirred up Moses to pray for it: thus Christ, before he sent forth his apostles, called to those about him to pray the Lord of the harvest that he would send forth labourers into his harvest, Mat 9:38.

II. God, in answer to his prayer, appoints him a successor, even Joshua, who had long since signalized himself by his courage in fighting Amalek, his humility in ministering to Moses, and his faith and sincerity in witnessing against the report of the evil spies; this is the man whom God pitches upon to succeed Moses: A man in whom is the Spirit, the Spirit of grace (he is a good man, fearing God and hating covetousness, and acting from principle), the spirit of government (he is fit to do the work and discharge the trusts of his place), a spirit of conduct and courage; and he had also the spirit of prophecy, for the Lord often spoke unto him, Jos 4:1; Jos 6:2; Jos 7:10. Now here,

1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, Num 27:18. This was done in token of Moses' transferring the government to him, as the laying of hands on the sacrifice put the offering in the place and stead of the offerer; also in token of God's conferring the blessing of the Spirit upon him, which Moses obtained by prayer. It is said (Deu 34:9), Joshua was full of the spirit of wisdom, for Moses had laid his hands on him. This rite of imposing hands we find used in the New Testament in the setting apart of gospel ministers, denoting a solemn designation of them to the office and an earnest desire that God would qualify them for it and own them in it. It is the offering of them to Christ and his church for living sacrifices. (2.) He must present him to Eleazar and the people, set him before them, that they might know him to be designed of God for this great trust and consent to that designation. (3.) He must give him a charge, v. 19. He must be charged with the people of Israel, who were delivered into his hand as sheep into the hand of a shepherd, and for whom he must be accountable. He must be strictly charged to do his duty to them; though they were under his command, he was under God's command, and from him must receive charge. The highest must know that there is a higher than they. This charge must be given him in their sight, that it might be the more affecting to Joshua, and that the people, seeing the work and care of their prince, might be the more engaged to assist and encourage him. (4.) He must put some of his honour upon him, Num 27:20. Joshua at the most had but some of the honour of Moses, and in many instances came short of him; but this seems to be meant of his taking him now, while he lived, into partnership with him in the government and admitting him to act with authority as his assistant. It is an honour to be employed for God and his church; some of this honour must be put upon Joshua, that the people, being used to obey him while Moses lived, might the more cheerfully do it afterwards. (5.) He must appoint Eleazar the high priest, with this breast-plate of judgment, to be his privy-council (Num 27:21): He shall stand before Eleazar, by him to consult the oracle, ready to receive and observe all the instructions that should be given him by it. This was a direction to Joshua. Though he was full of the Spirit, and had all this honour put upon him, yet he must do nothing without asking counsel of God, not leaning to his own understanding. It was also a great encouragement to him. To govern Israel, and to conquer Canaan, were two hard tasks, but God assures him that in both he should be under a divine conduct; and in every difficult case God would advise him to that which should be for the best. Moses had recourse to the oracle of God himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim, which, the Jews say, might not be enquired of but by the king or the head of the sanhedrim, or by the agent or representative of the people, for them, and in their name. Thus the government of Israel was now purely divine, for both the designation and direction of their princes were entirely so. At the word of the priest, according to the judgment of urim, Joshua and all Israel must go out and come in; and no doubt God, who thus guided, would preserve both their going out and their coming in. Those are safe, and may be easy, that follow God, and in all their ways acknowledge him.

2. Moses does according to these directions, Num 27:22, Num 27:23. He cheerfully ordained Joshua, (1.) Though it was a present lessening to himself, and amounted almost to a resignation of the government. He was very willing that the people should look off from him, and gaze on the rising sun. (2.) Though it might appear a perpetual slur upon his family. It would not have been so much his praise if he had thus resigned his honour to a son of his own; but with his own hands first to ordain Eleazar high priest, and then Joshua, one of another tribe, chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this was such an instance of self-denial and submission to the will of God as was more his glory than the highest advancement of his family could have been; for it confirms his character as the meekest man upon earth, and faithful to him that appointed him in all his house. This (says the excellent bishop Patrick) shows him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of that greatness which they themselves possessed; but hereby it appeared that Moses acted not from himself, because he acted not for himself.

Keil-Delitzsch: Num 27:1-4

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 .

Keil-Delitzsch: Num 27:5-7

This question of right ( Mishpat ) Moses brought before God, and received instructions in reply to give the daughters of Zelophehad an inheritance among the brethren of their father, as they had spoken right. Further instructions were added afterwards in Num 36:1-13 in relation to the marriage of heiresses.

Keil-Delitzsch: Num 27:8-11

On this occasion God issued a general law of inheritance, which was to apply to all cases as "a statute of judgment"(or right), i.e., a statute determining right. If any one died without leaving a son, his landed property was to pass to his daughter (or daughters); in default of daughters, to his brothers; in the absence of brothers, to his paternal uncles; and if there were none of them, to his next of kin. - On the intention of this law, see my Archaeol. §142 (ii. pp. 212, 213); and on the law of inheritance generally, see J. Selden, de success. ad leges Hebr. in bona defunctorum , Fkft. a. O. 1695.

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.

Keil-Delitzsch: Num 27:15-17

Consecration of Joshua as the Successor of Moses. - Num 27:15-17. The announcement thus made to Moses led him to entreat the Lord to appoint a leader of His people, that the congregation might not be like a flock without a shepherd. As "God of the spirits of all flesh,"i.e., as the giver of life and breath to all creatures (see at Num 16:22), he asks Jehovah to appoint a man over the congregation, who should go out and in before them, and should lead them out and in, i.e., preside over and direct them in all their affairs. ובוא צאת ("go out,"and "go in") is a description of the conduct of men in every-day life (Deu 28:6; Deu 31:2; Jos 14:11). והביא הוציא ("lead out,"and "bring in") signifies the superintendence of the affairs of the nation, and is founded upon the figure of a shepherd.

Keil-Delitzsch: Num 27:18-21

The Lord then appointed Joshua to this office as a man "who had spirit." רוּה ( spirit ) does not mean "insight and wisdom"( Knobel ), but the higher power inspired by God into the soul, which quickens the moral and religious life, and determines its development; in this case, therefore, it was the spiritual endowment requisite for the office he was called to fill. Moses was to consecrate him for entering upon this office by the laying on of hands, or, as is more fully explained in Num 27:19 and Num 27:20, he was to set him before Eleazar the high priest and the congregation, to command ( צוּה ) him, i.e., instruct him with regard to his office before their eyes, and to lay of his eminence ( הוד ) upon him, i.e., to transfer a portion of his own dignity and majesty to him by the imposition of hands, that the whole congregation might hearken to him, or trust to his guidance. The object to ישׁמעוּ (hearken) must be supplied from the context, viz., אליו (to him), as Deu 34:9 clearly shows. The מן (of) in Num 27:20 is partitive, as in Gen 4:4, etc. The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone (cf. Num 12:6-8), but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of the Urim , with which Eleazar was entrusted, so far as the supreme decision of the affairs of Israel was concerned. This is the meaning of Num 27:21 : " Eleazar shall ask to him (for him) the judgment of the Urim before Jehovah ." Urim is an abbreviation for Urim and Thummim (Exo 28:30), and denotes the means with which the high priest was entrusted of ascertaining the divine will and counsel in all the important business of the congregation. " After his mouth "(i.e., according to the decision of the high priest, by virtue of the right of Urim and Thummim entrusted to him), Joshua and the whole congregation were to go out and in, i.e., to regulate their conduct and decide upon their undertakings. "All the congregation,"in distinction from 'all the children of Israel,"denotes the whole body of heads of the people, or the college of elders, which represented the congregation and administered its affairs.

Keil-Delitzsch: Num 27:22-23

Execution of the divine command.

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 27:1-11

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 (v. 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 (v. 8). If he had neither sons nor daughters, the father's nearest relative would receive his inheritance (vv. 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.

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.