Chapter 27

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

1. The daughters of Zelophehad. First mentioned in ch. 26:33, and here mentioned again in connection with the laws of inheritance (see Joshua 17:3).

The son of Joseph. The daughters of Zelophehad traced their ancestry back to Joseph, and sought an inheritance in the land their forefather loved and requested as his final resting place (Gen. 50:25).

Mahlah. The daughter of Hammoleketh (1 Chron. 7:18).

Noah. Compare Neah, a place name (Joshua 19:13).

Hoglah. A town named Beth-hogla is mentioned in Joshua 15:6.

Milcah. Another person by the same name was Milcah, daughter of Haran and wife of Nahor (Gen. 11:27–29).

Tirzah. Also a place name, the capital of Israel in the reign of Baasha and his immediate successors (1 Kings 15:21). In cases such as these, where a town or city is also the name of a person, if would be natural to expect that the person bearing the name, or his descendants, had some connection with the place, either in founding it or as owning property there.

2. The door of the tabernacle. Evidently it was a custom for Moses, Eleazar, and the princes assembled as a jury (Ex. 18:25, 26), to meet at the door of the tabernacle. This would mean that Moses, should occasion arise, might easily approach and consult with God.

3. Our father died. Perhaps the sisters had drawn up a petition to be read to the assembled jury. They began by drawing attention to the fact that their father was included among those spoken of in ch. 26:64, 65 who had already reached their 20th year when they came out of the land of Egypt.

Not in the company. Their father, Zelophehad, was a Manassite. The fact that he was not, but apparently, then, might have been, in the company of Korah, suggests that members of various tribes participated in that revolt. Inasmuch as their father had not provoked the divine anger upon that occasion (ch. 16:11), the daughters felt that they should receive an inheritance.

Died in his own sin. That is, personal sin of which all were guilty and not a sinof open defiance or of willful neglect. For the mistakes of the fathers the children could in no wise be held accountable (Num. 16:27–30; Eze. 18:20).

Had no sons. The daughters were legitimate issue, and therefore felt that an inheritance portion should be granted them. Compare the experience of Absalom, who had no male issue (2 Sam. 18:18). Unless further provision were made, their family name and line would die out. Even if they should marry and have sons to perpetuate their family name, they would have no property to pass on to the sons.

4. A possession. They were pleading for a share of land along with others descended from Manasseh. Then the name of their father could be perpetuated—by a son of one of them taking the name of his mother’s grandfather, Hepher (v. 1). A general law to this effect was afterward adopted (Deut. 25:6).

5. Moses brought their cause. The decision of the court assembled was considered inadequate to settle the matter. Inasmuch as Moses alone did not wish to make the decision, he referred the matter to God, as he had been commanded on various occasions (Ex. 25:22; Num. 7:89).

7. Speak right. Jehovah approved the cause of the daughters of Zelophehad. The case came up again after the entry into Canaan (Joshua 17:3–6).

Give them. In Hebrew the word “them” is masculine, referring to the prospective offspring. The daughters were considered representatives of their own expected sons.

The inheritance of their father. The daughters stood in the place of their deceased father and were therefore heirs to his portion. They presented their claim, and received their father’s portion when Canaan was divided (Joshua 17:2, 3).

8. If a man die. This case was made a precedent, and a formal statute was drafted to meet similar cases in the future.

9. If he have no daughter. In vs. 9–11 we find the formal statement of the amendment to the law of inheritance based on the precedent of the case of the daughters of Zelophehad. Dispute between brethren in respect to property can be the cause of great bitterness (Luke 12:13).

12. Abarim. The word ФAbarim is in the plural, and probably refers to the range of mountains that form the western rim of the Moabite tableland. Pisgah is an alternate name for Abarim, or refers to the northern section of the range (Deut. 3:27; 34:1). Mt. Nebo is a peak in the northern section (Deut. 32:49; 34:1). From the verb “to cross over,” the noun means “ford,” a place suitable for crossing over a stream. Thus the mountains were named ФAbarim, literally “fords,” because of being situated by the fords across the Jordan River opposite Jericho (cf. Num. 21:11).

See the land. From the elevation of Nebo he commanded a full view of the land of Canaan spread beneath his feet (Deut. 3:17; 34:1–4). Moses already knew that he was not to enter the Promised Land (Num. 20:12). The privilege of seeing Canaan was in answer to his prayer (Deut. 3:24–27).

13. Gathered unto thy people. Seen on Gen. 15:15; 25:8. The vicinity of Nebo was to be his temporary place of burial.

As Aaron. God had spoken to Moses and Aaron upon Mt. Hor (ch. 20:23, 24).

14. Ye rebelled. Compare ch. 20:1, 12, 24. The sin of Moses and Aaron recorded in ch. 20:8–13 is here called rebellion.

15. Moses spake. The stature of Moses as a leader is seen in the fact that he lost sight of himself and began to plan for God’s people.

16. Let the Lord. Compare ch. 16:21. God is fully acquainted with the spirit, or disposition, of all men, and well able to evaluate a person’s fitness for service.

Over the congregation. To assume the office and authority that Moses was about to lay down.

17. Go out. The expressions “to go out” and “to come in” are used to denote the ordinary experiences of life (Deut. 28:26; 31:2). To cause to go out and to cause to come in suggest the relationship of the shepherd to his flock (John 10:3–9). For the thought of sheep without a shepherd, see 1 Kings 22:17; Eze. 34:5; Zech. 10:2; 13:7; Matt 9:36; Mark 6:34.

18. Take thee Joshua. Joshua had been in close attendance upon Moses (Ex. 24:13), and was therefore acquainted with his administration.

In whom is the spirit. Literally, “inwhom is spirit” (see v. 16). The reference here is to the richness of spirit necessary, held in the fear of God and under the control of the Holy Spirit, who alone can fit man for responsibility in the Lord’s work.

Lay thine hand. A ceremony of blessing (Gen. 48:14) and consecration (Num. 8:10), attended and followed by the guidance and wisdom of the Holy Spirit (Deut. 34:9). In the Christian church the laying on of hands in the rite of ordination combines the three aspects of blessing, succession to office, and authority to teach (Acts 6:6; 13:3; 2 Tim. 1:6).

19. Set him before Eleazar. Eleazar had small part in this ceremony other than that of being a witness.

Before all the congregation. The ceremony was to be as public as possible, that there be no question or uncertainty as to Joshua’s authority.

Give him a charge. Literally, “command him” (see Deut. 31:7, 8, 14, 15, 23).

20. Some of thine honour. The word translated “honour” is often used of royal majesty and authority. Moses was to begin immediately to place some of his own responsibility and authority upon Joshua, that he might begin to exercise it concurrently with Moses.

Be obedient. That the people might begin to acknowledge and obey Joshua’s authority.

21. Before Eleazar. The authority of Joshua was in some respects less, apparently, than that of Moses. Moses received counsel directly from God, but Joshua was to go to the high priest as a mediator between him and God. The high priest, in turn, was to consult the Urim (Ex. 28:30; Lev. 8:8).

At his word. That is, the command of the high priest. Joshua was to lead the people, but under the direction of the high priest.

23. Laid his hands. Moses was anxious that Joshua should have a full measure of the wisdom and guidance that had been his. He was to be the shepherd of the flock, to bring rest and peace to the people.

Ellen G. White comments

16-20PP 462

21   SR 183

21-23PP 463