Numbers 27 commentary

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.

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? (Nu 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.

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

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

3. Our father died in the wilderness. The plea they allege is no contemptible one, i.e., that their father died after God had called His people to the immediate possession of the promised land; for, if the question had been carried back to an earlier period, it might have originated many quarrels. This restriction with respect to time, therefore, aided their cause. In the second place, they plead that their father had committed no crime whereby he might have been excepted from the general allotment of the land; for in the conspiracy of Dathan and Abiram, they include by synecdoche, in my opinion, the other sins, whose punishment affected the posterity of the criminals. His private sin is, therefore, contrasted with public ignominy; for so I interpret what they say of his having “died in his own sin.” And surely it is mere childish nonsense which the Jews S.M. refers to this Rabbinical gloss. R. Sal. Jarchi tells us: “R. Akiba says, that he collected the wood; but R. Simeon says that he was one of those who were contumacious.” — Edit. Breihthaupt, in loco, p. 1243, and notes. affirm of his having been the man who gathered sticks on the Sabbath-day, or one of the number of those who were slain by the bite of the serpents; and it is unnatural, too, to refer it to the curse under which the whole human race is laid. They distinguish, then, his private sin from any public crime, which would have caused him to deserve to be disinherited, lest the condition of their father should be worse than that of any other person. At the same time, they hold fast to the principle which is dictated to us by the common feelings of religion, that death, as being the curse of God, is the wages of sin.

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.

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) Added from Fr. might be more distinct and unclouded.

Numbers 36

Numbers 36:1-13

1. And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel.

1. Accesserunt vero principes patrum e familia filiorum Gilad filii Machir, filii Manasse de familiis filiorum Joseph, et loquuti sunt coram Mose, et cotare prineipibus capitibus patrum filiorum Israel:

2. And they said, The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the Lord to give the inheritance of Zelophehad our brother unto his daughters.

2. Ac dixerunt, Domino meo praecepit Jehova ut daret terram in possessionem sorte filiis Israel, etiam domino meo praeceptum est a Jehova ut daret possessionem Salphaad fratris nostri filiabus ejus.

3. And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance.

3. Quae si alicui de filiis aliarum tribuum filiorum Israel dentur in uxores, minuetur haereditas earum ah haereditate patrum nostrorum, addeturque haereditati tribus quibus nupserunt, et de sorte haereditatis nostrae minuetur.

4. And when the jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

4. Quumque fuerit jubilams fillis Israel, addetur haereditas earum haereditati tribus quibus nupserint: atque de haereditate tribus patrum nostrorum detrahetur haereditas earum.

5. And Moses commanded the children of Israel according to the word of the Lord, saying, The tribe of the sons of Joseph hath said well.

5. Princepit itaque Moses filiis Israel juxta sermonem Jehovae, dicendo, Rectum tribus filiorum Joseph loquitur.

6. This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best: only to the family of the tribe of their father shall they marry:

6. Hoc est quod praecepit Jehova de filiabus Salphaad, dicendo, Ut placebit illis, sint in uxores, veruntamen familiae tribus patris sui sint in uxores.

7. So shall not the inheritance of the children of Israel remove from tribe to tribe; for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.

7. Ne transferatur haereditas filiorum Israel de tribu ad tribum: nam filii Israel singuli adhaerebunt haereditatibus patrum suorum.

8. And every daughter that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.

8. Et omnis filia quae possederit haereditatem de tribubus filiorum Israel, uni de familia tribus patris sui erit in uxorem, ut possideant filii Israel singuli haereditatem patrum suorum:

9. Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance.

9. Ne transferatur possessio de tribu ad tribum aliam: sed singuli ex tribubus filiorum Israel haereditati sum adhaarebunt.

10. Even as the Lord commanded Moses, so did the daughters of Zelophehad:

10. Quemadmodum praeceperat Jehova Mosi sic fecerunt filiea Salphaad.

11. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father’s brothers’ sons.

11. Nam Mahalah, Thirsah, et Hoglah, et Milcah, et Noah, filiae Salphaad, filiis patruorum suorum fuerunt in uxores:

12. And they were married into the families of the sons of Manasseh the son of Joseph; and their inheritance remained in the tribe of the family of their father.

12. His qui erant de familia filiorum Manasse filii Joseph fuerunt in uxores, fuitque haereditas earum tribui familiaepatris earum.

13. These are the commandments and the judgments which the Lord commanded, by the hand of Moses, unto the children of Israel in the plains of Moab, by Jordan near Jericho.

13. Ista aunt praecepta et judicia quae princepit Jehova per manum Mosis filiis Israel in campestribus Moab juxta Jordanem Jericho.

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.

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 “De mettre l’Esprit pour les dons qui en previennent;” to put the Spirit for the gifts which proceed from it. — Fr. 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, See ante on Leviticus 8:10, vol. 3, p. 422. 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. (2 Timothy 1:6.) To the same effect is what follows, that Moses should put some of his glory A.V., “honor.” 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.

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, See on Exodus 28:4, vol 2, p. 196. 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 “Sa lecon;” his lesson. — Fr. 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.

A Repetition of the same History

Deuteronomy 3

Deuteronomy 3:21-29

21. And I commanded Joshua at that time, saying, Thine eyes have seen all that the Lord your God hath done unto these two kings: so shall the Lord do unto all the kingdoms whither thou passest.

21. Ipsi quoque Josua praecepi eo tempore, dicendo, Oculi tui viderunt quaecunque fecit Jehova Deus vester duobus regibus: sic facturus est Jehova omnibus regnis ad quae tu pergis.

22. Ye shall not fear them: for the Lord your God he shall fight for you.

22. Ne timeatis eos, quia Jehova Deus vester ipse est qui pugnat pro vobis.

23. And I besought the Lord at that time, saying,

23. Rogaveram autem Jehovam tempore illo, dicendo:

24. O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth that can do according to thy works, and according to thy might?

24. Domine Jehova, tu coepisti ostendere servo tuo magnitudinem tuam, et manum tuam validam. Quis enim Deus in coelo, aut in terra, qui faciat secundum opera tua, et secundum fortitudines tuas?

25. I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.

25. Transeam quaeso, et videam terram illam bonam, quae est trans Jordanem, montem istum bonum et Libanum.

26. But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter.

26. Iratus autem Jehova contra me propter vos, propterea non exaudivit me, sed dixit mihi, Sufficiat tibi, ne posthac addas verbum ad me super hac re.

27. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.

27. Ascende verticem Pisgah, et leva oculos tuos ad occidentem, ad aquilonem, ad meridiem, et ad orientem, ac vide oculis tuis, non enim transibis Jordanem istum.

28. But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.

28. Praecipe autem Josuae, et confirma eum, et robora eum, ipse enim transiturus est ante populum istum, et idem tradet illis terram possidendam, quam videbis.

29. So we abode in the valley over against Beth-peor.

29. Mansimus vero in valle e regione Beth-peor.

CHAPTER 27

Nu 27:1-11. The Daughters of Zelophehad Ask for an Inheritance.

3. Our father died in the wilderness, and he was not ... in the company of ... Korah--This declaration might be necessary because his death might have occurred about the time of that rebellion; and especially because, as the children of these conspirators were involved along with their fathers in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their lives or their inheritance.

died in his own sin--that is, by the common law of mortality to which men, through sin, are subject.

4. Give unto us a possession among the brethren of our father--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 Nu 36:5).

Nu 27:12-17. Moses Being Told of His Approaching Death, Asks for a Successor.

12. The Lord said unto Moses, Get thee up into this mount Abarim, and see the land--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 (Nu 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 [Nu 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 [Nu 27:15-17].

16. God of the spirits of all flesh, set a man over the congregation--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.

Nu 27:18-23. Joshua Appointed to Succeed Him.

18. Take thee Joshua ... a man in whom is the spirit, and lay thine hand upon him--A strong testimony is here borne to the personality of the divine Spirit--the imposition of hands was an ancient ceremony. (See Ge 48:14; Le 1:4; 1Ti 4:14).

20-21. Thou shalt put some of thine honour upon him--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.

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

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

2. If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit;

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

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

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

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.

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.

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

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

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.

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.

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.

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.

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, 2Pet 1:16, 2Pet 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.

By the door of the tabernacle - Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his direction.

In his own sin - For his own personal sins. It was a truth, and that believed by the Jews that death was a punishment for mens own sins.

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. Give us 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.

No brethren - Nor sisters, as appears from Nu 27:8.

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

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

Thou shalt be gathered unto thy people - 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.

And Moses spake unto the Lord - 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.

The Lord of the spirits of all flesh - 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.

Go out before them - 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.

The spirit - The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand - 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.

Before all the congregation - That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge - Thou shalt give him counsels and instructions for the right management of that great trust.

Put some of thine honour - 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.

Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest.

And Moses did as the Lord commanded him - 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.

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

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

Marginal references: chap. 26. 33. and 36. 11. Josh. 17. 3.

2 And they stood before Moses, and before Eleazar the priest, and before the princes, and all the congregation, by the door of the tabernacle of the congregation , saying,

Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his assistance and direction therein.

3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah : but died in his own sin , and had no sons.

Nor in any other rebellion of the people, which must be understood, because all of them are opposed to his own sin, in which alone he is said to die. But they mention this onely either 1. because he might possibly be accused to be guilty of this: Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others: Or 3. to gain the favour of Moses, against whom that rebellion was more particularly directed and more desperately prosecuted than any other. Or 4. because peradventure he died about that time, and therefore might be presumed guilty of that crime. Or, rather, 5. because that sin, and, as it may seem, that onely of all the sins committed in the wilderness, was of such a flagitious nature, that God thought fit to extend the punishment not onely to the persons of those rebels, but also to their children and families, Numb. 16. 27, 32. as was usual in like cases, as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah, that they died not, Numb. 26. 11. whereas the children of their confederates died with them. And this makes their argument here more proper and powerful, that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances, and therefore their claim was more just.

Either 1. for that sin mentioned Numb. 14. which they call his own sin, in opposition not to the rest of the people, for it was a common sin, but to his children, i. e. the sin for which he alone was to suffer in his person and not in his posterity, as God had appointed, Numb. 14. 33. Or rather 2. for his own personal sins, for 1. these were more properly his own sins. 2. it was a truth, and that believed by the Iews▪ that death was a punishment for mens own sins. 3. the punishment of that common sin was not directly and properly death, but exclusion from the land of Canaan, and death onely by way of consequence upon that.

Marginal references: chap. 14. 35. and 26. 64, 65.; chap. 16. 1.

4 Why should the name of our father be done away from among his family, because he hath no son? give unto us therefore a possession among the brethren of our father.

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 fathers name, by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married.

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.

Marginal references: Heb. diminished.

5 And Moses brought their cause before the LORD .

(i. e.) Into the Tabernacle, where God was pleased to speak with Moses upon occasions, Exod. 25. 22. Numb. 7. 89. For it was an hard case, and though their plea seemed reasonable, yet Moses shewed his humility and modesty, that he would not determine it himself without Gods particular direction.

7 The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fathers brethren, and thou shalt cause the inheritance of their fathers to pass unto them.

In Hebrew it is of the masculine gender, to shew that women in this case should enjoy the mans priviledge, and that the heavenly Canaan, whereof this was a type, did belong no less to women than to men, Gal. 3. 28.

(i. e.) Which belonged to their fathers, in case they had lived.

10 And if he have no brethren , then ye shall give his inheritance unto his fathers brethren.

Nor sisters, as appears from ver. 8.

11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman, that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment , as the LORD commanded Moses.

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

12 And the LORD said unto Moses, Get thee up into this mount Abarim , and see the land which I have given unto the children of Israel.

The whole tract of mountains was called Abarim, Numb. 33. 47. whereof one of the highest was called Nebo, Deut. 32. 49. and the top of that Pisgah, Deut. 34. 1.

Marginal references: Deut. 3. 2[illegible: 1+ letters]. and 32. 4[illegible: 1+ letters].

13 And when thou hast seen it, thou also shalt be gathered unto thy people , as Aaron thy brother was gathered.

Of which phrase see Gen. 15. 15. and 25. 8.

Marginal references: chap. 2[illegible: 1+ letters]. [illegible: 1 word] and 31. 2. Deut. 10. 6.

14 For ye rebelled against my commandment (in the desert of Zin, in the strife of the congregation) to sanctifie me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.

This is added, to distinguish this miscarriage of Moses from that of the people in Rephidim, Exod. 17. 7.

Marginal references: chap. [illegible: 1 word]. [illegible: 1 word] Deut. 1. 3[illegible: 1+ letters]. Psal. 1[illegible: 1+ letters]. [illegible: 1 word]; Exod. [illegible: 1 word]

15 And Moses spake unto the LORD , saying,

The words here following, and others too, which are recorded, Deut. 3. 23, 26.

16 Let the LORD God of the spirits of all flesh , set a man over the congregation;

(i. e.) Of all men: the searcher of spirits, that knowest who is fit for this great employment, the father and giver and governour of spirits, who canst raise and suit the spirits of men to the highest and hardest works, as thou didst those Numb. 11. 16, 17. See Numb. 16. 22.

Marginal references: chap. 16. [illegible: 1 word]

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; that the congregation of the LORD be not as sheep which have no shepherd.

(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 Deut. 28. 6. Act. 1. 21.

Marginal references: Zech. [illegible: 1 word] Matth. [illegible: 1+ letters]. [illegible: 1 word]

18 And the LORD said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit , and lay thine hand upon him .

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

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 Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb. 8. 10. 1 Tim. 4. 14.

19 And set him before Eleazar the priest, and before all the congregation : and give him a charge in their sight.

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

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.

20 And thou shalt put some of thine honour upon him , that all the congregation of the children of Israel may be obedient.

Thou shalt not now use him as a servant, as thou hast done, but as a brother and thy partner in the government, shewing 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 Ioshua had before, for in him was the spirit, ver. 18. and he received a further measure of the spirit by Moses his 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, Numb. 11. 17. And seeing the word honour here may very well be properly understood, why should we run to figurative significations?

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].

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

When he requires him to do so, and in important and difficult matters. See Ios. 9. 14. Iudg. 1. 1. and 20. 18. 1 Sam. 23. 9.

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 breast-plate of judgment, as it is called Exod. 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.

Understand, and of Thummim, for these two generally go together, onely here, as also 1 Sam. 28. 6. Urim is synecdochically put for both Urim and Thummim. For the manner of this enquiry and answer see on Exod. 28. 30.

Ordinarily in the Tabernacle near the second vail setting his face to the Ark, or otherwise presenting himself as in Gods presence, as Abiathar did by Davids direction, 1 Sam. 23. 9. when they were both banished from the Ark.

(i. e.) The word of the Lord, last mentioned, delivered to him by the High-priest.

Marginal references: Exod. 28. 30.

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.

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.

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.

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.

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.

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.

Num 27:22-23

Execution of the divine command.

The Daughters of Zelophehad. (b. c. 1452.)

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

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

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

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

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

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

Moses Warned of His Death. (b. c. 1452.)

12 And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. 13 And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. 14 For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.

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, v. 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, v. 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, v. 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?

Joshua Named as Moses's Successor. (b. c. 1452.)

15 And Moses spake unto the Lord , saying, 16 Let the Lord , the God of the spirits of all flesh, set a man over the congregation, 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; that the congregation of the Lord be not as sheep which have no shepherd. 18 And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; 19 And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. 20 And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. 21 And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord : at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. 22 And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: 23 And he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses.

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 (Deut. iii. 24, 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, Matt. ix. 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, Matt. ix. 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, Josh. iv. 1; vi. 2; vii. 10. Now here,

1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, v. 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 (Deut. xxxiv. 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, v. 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 (v. 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, v. 22, 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.

CHAP. XXVII.

THen came the daughters of Zelophehad the sonne of Hepher, the son of Gilead, the son of Machir, the son of Manasses, of the families of Manasses the son of Ioseph: and these are the names of his daughters; Machlah, Noah, & Hoglah, and Milcah, and Tirzah. And they stood before Moses, and before Eleazar the Priest, and before the Princes and all the congregation, at the doore of the Tent of the Congregation, saying; Our father died in the wildernesse, and he was not among the Congregation of them that gathered themselves together against Iehovah, in the congregation of Korah: but in his sinne he died, and hee had no sonnes. Why should the name of our father be done away from among his family, because he hath no sonne? Give unto us a possession among the brethren of our father. And Moses brought their cause before Iehovah.

And Iehovah said unto Moses, saying; The daughters of Zelophehad speake right; giving thou shalt give them a possession of an inheritance among the brethren of their father: and thou shalt cause the inheritance of their father to passe unto them. And thou shalt speake unto the sonnes of Israel, saying, If a man die, and he have no sonne, then ye shall cause his inheritance to passe unto his daughter. And if hee have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto the brethren of his father. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his familie, and he shall inherit it, & it shal be unto the sonnes of Israel for a statute of judgement, as Iehovah commanded Moses.

And Iehovah said unto Moses, Go thou up into this mountaine of Abarim, and see the land wch I have given to the sons of Israel. And thou shalt see it, and thou also shalt be gathered unto thy peoples, as Aaron thy brother was gathered. For ye rebelled against my mouth in the wildernesse of Zin, in the strife of the congregation, to sanctifie me at the water before their eyes; that is the water of Meribah of Kadesh, in the wildernesse of Zin.

And Moses spake unto Iehovah, saying; Let Iehovah the God of the spirits of all flesh, set a man over the congregation: Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in: that the congregation of Iehovah be not as sheep which have no shepherd. And Iehovah said unto Moses; Take unto thee Iosua the son of Nun, a man in whom is the spirit, and lay thine hand upon him. And cause him to stand before Eleazar the Priest, and before all the congregation, and charge thou him before their eyes. And thou shalt give of thine honour upon him, that all the congregation of the sonnes of Israel may heare.

And hee shall stand before Eleazar the Priest, and he shall aske (counsell) for him, by the judgement of Vrim, before Iehovah: at his mouth shall they goe out, & at his mouth shall they come in; hee, and all the sonnes of Israel with him, and all the congregation.

And Moses did as Iehovah commanded him: and he tooke Ioshua and caused him to stand before Eleazar the Priest, and before all the congregation. And he laid his hands upon him, and charged him, as Iehovah spake, by the hand of Moses.

Annotations. THen came] Hebr. And they came neere (or approached) to wit, unto Moses, &c. v. 2. Targum Ionathan saith, they came to the place of judgement. Zelophehad] or, Zelophchad; in Greeke, Salpaad son of Opher, son of Galaad, &c. See Nū. 26. 33. of the families] or with (among) the families of Manasseh; as comming before when all the other families came to be mustered, ch. 26. but the Greeke translateth, of the familie of Manasses. of Ioseph] what needeth he to be named here? Sol. Iarchi answereth, because Ioseph loved the land, as it is said (in Gen. 50. 25.) and ye shall carry up my bones from hence: and his daughters loved the land, as it is said, (in Num. 27. 4) Give unto us a possession, &c. Machlah] or Mahlah, Nognah, Choglah, &c. in Greeke, Maala, Noua, Aigla, &c. the Scripture nameth them foure times; here, and in ch. 26. 33. and 36. 11. & Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah, Tirzah, and Hoglah, &c. whereupon Iarchi here saith, they were all of like esteeme one as another, therefore the order of them is changed. Vers. 3. of Korah] who was a rebell, Num. 16. Zelophehad was not among other Rebels, whereby he and his posteritie might be deprived of his inheritance. in his sinne] in (or for) his owne sinne, as other men died in the wildernesse: and he had not beene a meane to draw other men into sinne, as did Korah, and other rebellious persons. Vers. 4. Why should the name of our father bee done away] or, be diminished; that is, let not his name be done away; as the Greeke translateth, Let not our fathers name be blotted out: see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished; as it is written, In the generation following let his name be b[illegible: 2 letters] ted out, Psal. 109. 13. Give unto us a possession] These daughters, as they honoured their father deceased, in seeking to have his name continued, so they shewed faith in God, beleeving that the land should bee given them for inheritance, which the men of Israel before beleeved not, and therefore could not come into it, but it was promised to their children, Num. 14. And though these were women, no warriers, not mustered among the armie, Num. 26. yet beleeved they the promise to belong unto them; as the inheritance was given to Abraham by promise, not by the Law, Gal. 3. 18. Wherfore in claiming right in the holy land, they figuratively claimed inheritance in the kingdome of heaven, which shall be given to them which worke not, but beleeve in him which justifieth the ungodly, Rom. 4. 5, 6. &c. So these five virgins may be considered as the five wise virgins, which tooke oyle in their vessels with their l[illegible: 1 letter]m[illegible: 1 letter]es, that they might be readie to goe in with the bridegroome to the marriage, Matth. 25. 1.—10. and they are our examples, that we should seeke comfort and assurance (in the wildernesse of this world, where we are weake and Orphans,) of our in heritance with those that are sanctified by faith in Christ: & to claime this portiō in the land of the living, without respecting either our works or weaknesse, by vertue of the covenant of grace confirmed by Christ, in whom there is neither Iew nor Gentile, bond nor free, male nor female; but all are one: and whosoever are Christs, are Abrahams seed, and heires according to the promise, Gal. 3. 28, 29. Their names also seeme to be not without mysterie: for Zelophehad by interpretation signifieth The shadow of feare, or of dread: his first daughter Machlah, Infirmitie; the second, Noghnah, Wandring; the third, Choglah, Turning about for joy, or Da[illegible: 2 letters]ing; the fourth, Milcah, a Queene; the fift, Tirzah, Welpleasing, or Acceptable. By these names we may observe the degrees of our reviving by grace in Christ: for wee all are borne as of the shadow of feare, being brought forth in sinne, and for feare of death were all our life time subject to bondage, Hebr. 2. 15. This begetteth Infirmitie, or Sicknesse, griefe of heart for our estate; after which, Wandring abroad for helpe and comfort, we find it in Christ, by whom our sorrow is turned into joy. He communicateth to us of his royaltie, making us Kings and Priests unto God his Father, Rev. 1. 6. and shall be presented unto him glorious, and without blemish, Ephes. 5. 27. So the Church is beautifull as Tirzah, Song 6. 3. Vers. 5. brought their cause] or, brought neere their judgement, that is, their cause to be judged of, as in difficult cases he used to doe. Foure principally are observed, of which this was one: see the Annotations on Num. 15. 34. Vers. 7. speake right] speake that which is just and meet to be done: so God approveth their desire and request of faith, and sheweth himselfe to bee the father of the fatherlesse, Psal. 68. 5. And of them Sol. Iarchi here observeth, that their eyes saw that which Moses eyes saw not. giving then shalt give them] that is, thou shalt surely give them without faile. This commandement was fulfilled in Ios. 17. 4. Here the word them, (as Chazkuni also noteth) is of the male or masculine gender, though he speaketh of females: which may bee either in respect of their faith and confidence, such as might beseeme men; or of Gods gift (especially of his grace in Christ hereby figured) which he giveth without difference of male and female, Gal. 3. 28. The Hebrewes (in Talmud Bab. in Baba hathra, ch. 8.) have recorded that The daughters of Zelophehad had three portions for inheritance; their fathers portion, because he was one of them that came out of Egypt; and his portion with his brethren in the goods of Hepher (his father) and because he was the first-borne, he had two portions. Which Rambam in his Annotations on that place, explaineth thus; All that came out of Egypt were to have part in the land; and if the father and his sonne both came out, each of them had a portion alike. And Zelophehad and Hepher were both of them that came out of Egypt: so Zelophehad was to have had his part, and to have had by inheritance of Hepher, two parts, because he was the first-borne, &c. Vers. 8. If a man] or, Any man when hee dieth and have no sonne: here God passeth from the speciall case of these virgins, and giveth a generall law for inheritances, that they should passe to the female, if the father died without male issue: but otherwise the daughters had no part in the inheritance with the sonnes: Vers. 11. unto his kinsman] or, unto his neere kin; of which words, see the notes on Levit. 18. 6. From this word, and that which followeth, next to him, Sol. Iarchi noteth he should be of his familie; and none is called a familie but on the fathers side. Touching the right of inheritances, the Hebrew Canons lay it downethus; Who so dieth, his children doe inherit that which is his, and they are before all other. And the males are before the females. But the female never inheriteth with the male. If he have no children, his father shall be his heire; or if it be a [illegible: 2 letters]ther, shee is heire to her children; and this thing is by tradition. And whosoever is first for inheritance, is of them that first come out of the thigh (that is, are begotten first.) Therefore whoso dieth, [illegible: 1 word] it man or woman, if they leave a sonne, hee inheriteth all; if his sonne be not found alive, they looke next to the seed of that sonne. If any of his seed be found, whether males or females, though it be the sonnes daughters daughters daughter to the end of the world, she inheriteth all. If he have no male issue, they turne to the daughter. If he have a daughter, she inheriteth all. If his daughter be not found in the world, they looke unto the daughters seed, which if any be found, whether males or females to the worlds end, it inheriteth all. If the daughter have no seed, the inheritance returneth to his father. If his father be not living, they looke next to the seed of the father, which are the brethren of him that is dead. If hee have a brother found, or brothers seed, he inherits all: if not, they turne to the sisters; if he have a sister or sisters seed, it inherits all. And if there be neither brothers seed nor sisters seed, forasmuch as the father hath no seed, the inheritance returneth to the fathers father. If the grandfather be not living, they looke to the grandfathers seed, which are the brethren of his father that is deceased: and there the males are before the females, and the seed of the males before the females, as was the right of the seed of the dead him-selfe. If none of his fathers brethren, nor of their seed be found, the inheritance returneth to the great grandfather: and after this manner it proceedeth upwards. Thus the sonne is before the daughter, and all the issue of the sonne before the daughter, and the daughter is before her grandfather, and all her issue are before her grandfather. And the father of the deceased is before the brethren of the deceased, and the brother before the sister, and all the brothers issue before the sister: and the sister before her grandfather, and all the sisters issue before her grandfather. The grandfather is before the brethren of the father of him that is deceased, and his fathers brethren are before his fathers sisters, and all that come out of the thigh of his fathers brother, are before his fathers sisters; and his fathers sisters are before the fathers grandfather of him that is deceased; and so all that come out of the thigh of his fathers sister are before his fathers grandfather: and after this manner it proceedeth and ascendeth untill the beginning of the generations. Therefore there is no man of Israel that is without heires. Who so dieth & leaveth a son, and a sons daughter, though it be a sons daughters daughters daughter, to the end of many generations, shee is for most and heire of all, and the (first mans) daughter hath nothing. And the same law is for the brothers daughter with the sister, and for the daughter of his fathers brothers son, with his fathers sister, and so all in like sort. Who so hath two sons, and they both die while he liveth, and the one son leave three sons, and the other son leave one daughter, afterward when the old man dieth, the three sons of his son shall inherit the halfe of his heritage, and the daughter of his (other) sonne shall inherit the (other) halfe; for cach of them was to inherit aportion of his father: and after this manner doe the sonnes of brethren divids, and the sonnes of the fathers brother, unto the beginning of the generations. The familie of the mother is not called a familie, neither is there inheritance but to the familie of the father: therefore brethren by the mother are not heires one of another, but brethren by the father are heires one of another: and this, whether it be his brother by his father onely, or his brother by his father and his mother. All that are neere (in bloud) by transgression doe inherit, as they which are lawfully begotten; as if one have a bastard son, or a bastard brother, loe they are as other sons and as other brethren for inheritance. But the sonnes of a bond-woman, or of a strange woman, is not counted a son for any matter, neither is he an heire at all. Maimony tom. 4. in Nachaloth (or treat. of Inheritances) ch. 1. sect. 1.—7. As the sons had their fathers inheritance divided among them, (the first-borne having a double portion, Deut. 21. 17.) so for releefe of the widow, and of the daughters, the Hebrewes had these lawes. A widow is to be sustained by the goods of the heires all the time of her widowhood, untill she receive her dowrie; and after shee hath received her dowrie in the judgement Hall, shee hath not that sustenance. As they sustaine her (with food) after her husbands death with his goods; so they give her raiment, and houshold-stuffe, and dwelling; or she remaineth in the dwelling which she had whiles her husband lived. If the widow die, her husbands heires are bound to bury her. Our wise men have commanded that a man should give a little of his goods to his daughter, &c. If a father die and leave a daughter, they measure his purpose how much was in his heart to give unto her for her livelihood, and they give it her: and his acquaintance are they that measure his purpose. If they know it not, the Magistrates rate it, and give her a tenth part of his goods for her livelihood. If he leave many daughters, every one of them when she commeth to be married, hath a tenth of his goods. And she which is after her, hath a tenth part of that which remaineth of the first: and she which is after her, hath a tenth of that which is left of the second. And if they come all to be married at once, the first receiveth a tenth part, and the second a tenth part of that which remaineth of the first, and the third a tenth of that which remaineth of the second; and so (the rest) though they be ten, &c. and the residue of the goods are the brethrens. If the brethren have sold or mortgaged their fathers lands, the daughter taketh her livelihood from the purchasers, even as a creditor taketh his debt of the purchasers. Who so commandeth at his death, that they should give his daughters no livelihood of his goods, they doe hearken unto him; for this is not of the nature of a dowrie. Maimony tom. 2. treat. of Wives, ch. 18. sect. 1. &c. and ch. 20. sect. 1. &c. Vers. 12. this mountaine of Abarim] There were many mountaines of Abarim, Num. 33. 47. by this mountaine therefore is meant one speciall, which was called Nebo, which was in the land of Moab, over against Iericho, Deut. 32. 49. And they were called Abarim, of the fords or passages which were by them over Iordan into the land of Canaan. Wherefore the Greeke version saith, Goe thou up into the mountaine which is on this side (Iordan) of mount Naban, (or this mount Nabais:) And Mos. Gerundens. explaineth it thus; The mountaine of Abarim is mount Nebo, as is expounded in Deut. 32. and is so called, because it is by the fords of Iordan, where they passe over into the land of Canaan. see the land] the land of Canaan, saith the Greeke: and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses, to see the land a farre off, and salute the same (as the faithfull fathers are said to doe the promises which they received not, Heb. 11. 13.) yet his desire and earnest suit unto the Lord was, that he might have gone over and seene it: but he would not grant it him, because he had sinned, and God had denounced his death before, Deut. 3. 23.—26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described. Vers. 13. be gathered unto thy peoples] in Greeke, be added unto thy people: meaning, that he should die there, and be buried, Deut. 32. 50. and 34. 5, 6. and his soule should be gathered unto his godly forefathers: see Num. 20. 24. Vers. 14. For ye rebelled] or, For as much as yet rebelled against my mouth, that is, as the Greeke and Chaldee expound it, against my word: so in Num. 20. 24. to sanctifie me] that is, which word and commandement of mine was, that ye by faith should sanctifie mee, but yee sanctified mee not. Wherefore the Greeke here translateth, ye sanctified me not: and so it is explained in Deut. 32. 51. because ye sanctified me not. Meribah of Kadesh] or, strife of Kadesh; as the Greeke translateth it, of the contradiction of Kades; & the Chaldee, the strife of Rekam. By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51. V. 15. of the spirits of all flesh] the Greeke translateth, of the spirits, and of all flesh: so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits, Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome, knowledge, grace, &c. as spirits are used for spirituall gifts, in 1 Cor. 14. 12. set] or, visit, that is, provide & constitute for Bishop or overseer; who therfore is called in v. 17. a shepherd, or Pastor. Though for the peoples sake the Lord was angry with Moses, and would not let him goe into the good land, Deut. 4. 21. yet such was Moses love unto them, and care for their welfare, that he procureth what in him lieth, their good after his decease, by having a faithfull governour set over them of God, which is a blessing unto a land or people, Eccles. 10. 17. Vers. 17. goe out before them] by this phrase of going out, and comming in, and that which followeth, leading out and bringing in, is signified the administration of the officer, and government of his people, both in time of peace and of warre: wherefore when Moses was old, and the time of his administration expired, he said, I can no more goe out and come in, Deut. 31. 2. So the Priests administration in the Lords house, is called a going in thereto, 1 Chron. 24. 19. The similitude is taken from a shepherd, whose dutie is to goe before the sheepe, and to lead them out, that by his guidance they may goe in and out and sinde pasture, as is spoken of our great shepherd, the Lord Iesus, whom this Iesus the successor of Moses prefigured, Iohn 10. 3, 4, 9. which have no shepherd] or, no Pastor: wch estate is miserable, as is noted of our Saviour, that when he saw the multitudes, he was moved with compassion on them, because they fainted & were scattered abroad, as sheep having no shepherd, Mat. 9. 36. Vers. 18. Iosua the son of Nun] in Greeke, Iesus the son of Naue: so in the new Testament he is called Iesus, Act. 7. 45. Heb. 4. 8. the spirit] to wit, the spirit of God; meaning the gifts and graces of the Spirit; as wisdome, Deut. 34. 9. and the like. The Chaldee expoundeth it, the spirit of prophesie; and Targ. Ionat. saith, the spirit of prophesie from before the Lord remaineth upon him: wch accordeth with Num. 11. 24. But whether in prophesie or other graces, he was but a shadow of Iesus the son of God, to whom he gave not the spirit by measure, Iob. 3. 34. lay thine hand] or, impose thine hand, that is, thine hands, as the Greeke translateth, and as Moses after sheweth in vers. 23. which was a signe of his calling and ordination to his office, as in Numb. 8. 10. with which also it seemeth he received a greater measure of the Spirit; as it is said, And Iosua the sonne of Nun was full of the spirit of wisdome; for Moses had laid his hands upon him, Deut. 34. 9. Vers. 19. charge thou him] or, command him; give him a charge for the faithfull executing of his office: such as we reade of in Deut. 31. 7, 8. Besides that which was now done by Moses, God himselfe did after give him a charge in the Tabernacle, Deut. 31. 14, 15. Vers. 20. give of thine honour] or, give (that is, put) of thy glory, or of thy Majestie: whereby the gifts fitting the government of Israel seeme to be meant, as wisdome, according to Deut. 34. 9. or some other exterior signe of his calling from God, whereby the people might be obedient to him. As it is said of Solomon, when he sate on the throne of the Lord, and all Israel obeyed him, that the Lord magnified Solomon exceedingly before the eyes of all Israel, and gave upon him the honour of the kingdom, (or royall majestie) such as had not beene on any king before him in Israel, 1 Chron. 29. 23, 25. And the contrary is spoken of Antiochus, that vile person, they shall not give upon him the honour of the kingdome; but he shall come in peaceably, and obtaine the kingdome by slatteries, Dan. 11. 21. The Chaldee translateth, thou shalt give of thy brightnesse (in Greeke, thy glory) upon him: as referring it to the shining of Moses face, spoken of in Exod. 34. 30, 35. and so other Hebrewes expound it, as Sol. Iarchi here saith, This is the shining of the skin of his face; and R. Menachem from the judgement of former Doctors, saith thus, of thine honour, and not all thine honour: Hereupon they say, The face of Moses was like the face of the Sunne; the face of Iosualike the face of the Moone. Though Iosua had not all the honour of Moses, for There arose not a Prophet since in Israel like unto Moses, Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses, Hebr. 3. 3. may heare] that is, heare him, as the Greeke translateth, and so obey his authority. Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him, and the sonnes of Israel hearkened unto him, that is, obeyed him: which is further manifested by their words unto him, in Ios. 1. 16, 17, 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God, of whom it is written, We were eyewitnesses of his Majesty, for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Sonne, in whom I am well pleased, HEARE YE HIM, 2 Pet. 1. 16, 17. Matth. 17. 5. Vers. 21. and he shall aske for him] that is, Eleazar shall aske counsell of God for Iosua in all doubtfull cases; in all their warres, &c. Or, and hee shall aske of him, that is, Iosua shall aske of Eleazar: this the Greeke favoureth, translating, and they shall aske of him the judgement of Vrim (or of manifestations.) by the judgement of Vrim] by the brest-plate of judgement, wherein were Vrim and Thummim; whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim, but hee answered him not, 1 Sam. 28. 6. at his mouth] in Chaldee, at his word; by his, understanding Gods mouth, or Eleazars mouth, speaking from the Lord: so in Targum Ionathan it is expounded, At the word of Eleazar the Priest they shall goe out. But then is implied the Lords word, by which the Priest was to give answer: for it is a rule among the Hebrew Doctors, Every Priest that speaketh not by the Holy Ghost, and the divine Majesty residing on him, they aske not (counsell) by him. Talmud Bab. in Ioma, cap. 7. in Gemara. For in such consultations, though they inquired by the Priest, yet the answer came from the Lord; as there is an example in David, 1 Sam. 23. 9, 10, 11, 12. shall they goe out] out to warre, and in againe from the same; and so in all weighty affaires which were extraordinary. Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites, and asked not (counsell at) the mouth of the Lord, Ios. 9. 14, 15. he] that is, Iosua himselfe, and all the people. Whereas the High Priest with Urim and Thummim, Lights and Perfections, was a figure of Christ, (as is shewed on Exod. 28. 30.) the Lord by this ordinance signified, that all governours and people should have their administrations directed by the mouth of Christ: For God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ, 2 Cor. 4. 6.