Numbers 36 commentary

The heads of the tribe of Manasseh represent the evil which might follow, if the daughters of Zelophehad should marry into any other tribes. They sought to preserve the Divine appointment of inheritances, and that contests and quarrels should not rise among those who should come afterwards. It is the wisdom and duty of those who have estates in the world, to settle them, and to dispose of them, so that no strife and contention may arise. (Nu 36:5-12)

Those who consult the oracles of God, concerning the making of their heavenly inheritance sure, shall not only be directed what to do, but their inquiries shall be graciously accepted. God would not have one tribe enriched at the expense of another. Each tribe was to keep to its own inheritance. The daughters of Zelophehad submitted to this appointment. How could they fail to marry well, when God himself directed them? Let the people of God learn how suitable and proper it is, like the daughters of Israel, to be united only to their own people. Ought not every true believer Israel, to be united only to their own people. Ought not every true believer in Jesus, to be very attentive in the near and tender relations of life, to be united only to such as are united to the Lord? All our intentions and inclinations ought to be subjected to the will of God, when that is made known to us, and especially in contracting marriage. Although the word of God allows affection and preference in this important relation, it does not sanction that foolish, ungovernable, and idolatrous passion, which cares not what may be the end; but in defiance of authority, determines upon self-gratification. All such conduct, however disguised, is against common sense, the interests of society, the happiness of the marriage relation, and, what is still more evil, against the religion of Christ.

These are the judgments the Lord commanded in the plains of Moab. Most of them related to the settlement in Canaan, into which the Israelites were now entering. Whatever new condition God, by his providence, brings us into, we must beg him to teach us the duties of it, and to enable us to do them, that we may do the work of the day in its day, the duty of a place in its place.

1. And the chief fathers of the families. It might appear strange that God had given an imperfect law with reference to succession, as if what will be now stated had not occurred to His mind until Moses was reminded by the chief men of the families (of Machir,) Added from Fr. that it was unjust that the inheritances should be alienated, which would have been the case if the daughters of Zelophehad had married into other tribes, whereas their portion had fallen in the lot of the tribe of Manasseh. For whatever fell into the hands of those of another tribe, was a diminution of that lot. As, therefore, God had lately made provision for preserving the rights of individuals, He now treats of the general advantage or loss. What, then, can be the meaning of the objection, that God only half considered what was right? In my opinion, He so arranged His replies, that only when inquired of He assigned to each one his rights. The daughters of Zelophehad come, and demand justice of Moses and the elders, and God complies with their prayers. Now the heads of the tribe come, and agitate the question respecting the loss they would incur by the alienation of the inheritances; and it is then provided that other tribes should not be enriched by their loss. In short, whereas God might have spontaneously anticipated this, He preferred to grant it at the request of those who asked nothing but what was just and equitable. For it cannot be said that in this case it happened, as it often does, that, whilst every one pertinaciously maintains his own cause, and is eager to advance his own interests, one question arises out of another; for, when God has taken cognizance of the case, He pronounces that both parties only demanded what was right. It follows, therefore, that God designedly withheld His decisions until they naturally arose out of the circumstances of the case. It is a common saying that the law makes no provision for those things which rarely occur. “De his, quae frequenter fieri solent, non quae raro, leges fieri debent.” 1. 3. et sequentibus ff. de legib.; 1. 3. Digest. si pars haeredit, petatur; 1.28 ff. de judiciis; 1. ea quae 64, de regul. juris. Thus it would have been commonly supposed that this law was superfluous; and especially it would have detracted somewhat from the authority of his teaching, if Moses had treated of this trifling matter, had not circumstances led to it. In fine, God allowed Himself to be interrogated familiarly with respect to doubtful points of no primary importance, in order that posterity might recognize His reply as a proof of His fatherly indulgence. Meanwhile, let us bear in mind that if heavenly things are the subject of as much anxiety to us, as earthly things were to the children of Manasseh, the rule that we should observe will always be made clear to us.

2. And they said, The Lord commanded my lord. They here allege a kind of discrepancy, in that the tribes had had the land allotted to them agreeably to God’s command, but now their lots would be thrown into confusion, when the inheritance should pass over to another tribe. They assume it, however, to be an acknowledged impossibility, that God should be inconsistent with Himself: hence it was necessary that an interpretation should be delivered in order to remove the legal contradiction (ἀντινομίαν) The Law of God, say they, which ought to remain inviolable, enjoins that the land should be distxibuted by lot; how, then, will it accord that women should carry elsewhere the inheritance of their own tribe? Thus, in seeking a remedy for this evil, they submit themselves to God’s governance, and reverently accept what He had prescribed. And further, they enlarge upon the absurdity which would arisen from hence; viz., that in the fiftieth year, when they were to return to their original lots, so much would be withdrawn from the portion of the tribe of Manasseh as the daughters of Zelophehad had taken away with them. Reasonably, therefore, do they demand that a decree should be given to reconcile the two former laws, which otherwise appeared to be at variance with each other.

5. And Moses commanded the children of Israel. The account here given is not identical with the previous one, that Moses referred the matter to God; yet the same thing is more briefly stated, viz., that Moses answered the people out of the mouth of God, from whence we infer that God was consulted by him. Moreover, God not only decides in favor of the children of Manasseh, but approves of their appeal, in that they were contented with their allotment, and claim for themselves what could not be alienated without the violation of the Divine decree. From this particular occasion, a general law is laid down, that no woman to whom an inheritance had fallen, was to marry out of her tribe, because she would defraud her own relatives of her marriage portion. In this way, however, a free permission to marry was accorded to females, provided they renounced their paternal inheritance. The words, indeed, seem to be of wider application, i e., that no man should marry a wife, except of his own kindred; but the meaning of the law is to be sought from the cause which led to its enactment. Moreover, there is no doubt but that promiscuous marriages are here forbidden, in so far as they confound the order of hereditary rights.

Numbers 31

Numbers 31:1-54

1. And the Lord spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Avenge the children of Israel of the Midianites: afterwards shalt thou be gathered unto thy people.

2. Ulciscere ultionem filiorum Israel de Madianitis, postea aggregaberis ad populos tuos.

3. And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the Lord of Midian.

3. Loquutus est itaque Moses ad populum, dicendo, Accingant se ex vobis viri ad bellum, et sint contra Madian, ut dent ultionem Jehovae.

4. Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war.

4. Mille de singulis tribubus, de omnibus tribubus Israel mittetis ad bellum.

5. So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.

5. Et traditi sunt ex millibus Israel mille per singulas tribus, duodecim millia accineti ad militiam.

6. And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.

6. Quos misit Moses, mille de singulis tribubus ad bellum: misit, inquam, illos et Phinees filium Eleazar sacerdotis ad bellum, et vasa sancta, et tubae clangoris erant in manu ejus.

7. And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males.

7. Et pugnaverunt contra Madian, quemadmodum praeceperat Jehova Mosi, et occiderunt omnem masculum.

8. And they slew the kings of Midian, besides the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hut, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.

8. Reges quoque Madian occiderunt cum occisis eorum, Evi et Recem, et Sur, et Hur, et Reba, quinque reges Madian: et Balaam filium Beor occiderunt gladio.

9. And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.

9. Abduxerunt autem captivas filii Israel uxores Madianitarum, et parvulos eorum, atque omnia jumenta eorum, omniaque pecora eorum, et omnem substantiam corum praedati sunt.

10. And they burnt all their cities wherein they dwelt, and all their goodly castles with fire.

10. Omnes quoque urbes eorum per habitationes eorum et omnes, aedes combusserunt igni.

11. And they took all the spoil, and all the prey, both of men and of beasts.

11. Tuleruntque crania spolia, et omnem praedam, tam de hominibus quam de jumentis.

12. And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.

12. Et adduxerunt ad Mosen et Eleazar sacerdotem, et ad congregationem fillerum Israel, captivitatem, et praedam, et spolia ad castra ipsa in campestribus Moab, quae sunt juxta Jordanem Jericho.

13. And Moses and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.

13. Egressi sunt ergo Moses et Eleazar sacerdos, et omnes principes congregationis in occursum eorum extra eastra.

14. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

14. Iratusque est Moses contra praefectos exercitus, tribunes et centuriones qui revertebantur de expeditione belli.

15. And Moses said unto them, Have ye saved all the women alive?

15. Et dixit els Moses, Reservastisne omnes mulieres?

16. Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.

16. Ecce, ipsae fuerunt filiis Israel, consilio Balaam ad tradendum in praevaricationem contra Jehovam in negotio Phogor, et fuit plaga in congregatione Jehovae.

17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

17. Nunc ergo occidite omnes mares in parvulis, et omnem mulierem qum cognoverit virum concubitu masculi, occidite.

18. But all the women-children, that have not known a man by lying with him, keep alive for yourselves.

18. Omnes autem parvulas inter mulieres, qum non cognoverint concubitum masculi, servate vivas vobis.

19. And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day.

19. Vos vero manete extra castra septem diebus: omnis qui occiderit aliquem, quicunqne item tetigerit occisum, purificabitis vos die tertia et die septima, vos et praeda vestra.

20. And purify all your raiment, and all that is made of skins, and all work of goats’ hair, and all things made of wood.

20. Omne quoque vestimentum, et omnem supellectilem pelliceam, et omne opus e pilis caprarum, et omne vas lineum purificabitis.

21. And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses;

21. Et dixit Eleazar sacerdos admilites qui iverant ad bellum, hoc est statutum legis quod praeceperat Jehova Mosi.

22. Only the gold, and the silver, the brass, the iron, the tin, and the lead,

22. Profecto aurum, et argentum, aes, ferrum, stannum, et plumbum, et quiequid ingreditur ignem, transire facietis per ignem, et mundabitur;

23. Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean; nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.

23. Veruntamen aqua expiationis purificabitur, quicquid autem non ingreditur ignem, transire facietis per aquam.

24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.

24. Lavabitis praeterea vestimenta vestra die septima, et mundi eritis, et postea intrabitis castra.

25. And the Lord spalke unto Moses, saying,

25. Loquutus est deinde Jehova ad Mosen, dicendo:

26. Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation;

26. Cape summam praedm captivitatis, tam de hominibus quam de jumentis, tu et Eleazar sacerdos, et capita patrum congregationis.

27. And divide the prey into two parts, between them that took the war upon them, who went out to battle, and between all the congregation;

27. Et partieris in duas partes praedam, inter bellatores qui egressi sunt ad pugnam, et inter universam congregationem.

28. And levy a tribute unto the Lord of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep:

28. Tollesque censum Jehovae a viris bellatoribus qui egressi sunt ad militiam, unam animam de quingentis, ex hominibus, et ex bobus, et ex asinis, et ex pecudibus.

29. Take it of their half, and give it unto Eleazar the priest, for an heave-offering of the l,ord.

29. De media parte illorum capietis: et dabitis Eleazaro sacerdoti oblationem Jehovae.

30. And of the children of Israel’s half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the Lord.

30. Et de media parte filiorum Israel capies unam portionem ex quinquaginta, ex hominibus, ex bobus, ex asinis, et ex pecoribus, id est ex omni jumento: et dabis illa Levitis custodientibus custodiam tabernaculi Jehovae.

31. And Moses and Eleazar the priest did as the Lord commanded Moses.

31. Et fecit Moses et Eleazar sacerdos quemadmodum praeceperat Jehova Mosi.

32. And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand, and seventy thousand, and five thousand sheep,

32. Et fuit praeda, residuum scilicet praedae quam praedati sunt milites, ovium sexcenta septuaginta quinque millia,

33. And threescore and twelve thousand beeves,

33. Et bovum septuaginta duo milIlia,

34. And threescore and one thousand asses,

34. Et asinorum unum et sexaginta millia,

35. And thirty and two thousand persons in all, of women that had not known man by lying with him.

35. Et animarum hominis e mulieribus qum non cognoverant coitum masculi: omnium, inquam, animarum, duo et triginta millia.

36. And the half, which was the portion of them that went out to war, was in number three hundred thousand, and seven and thirty thousand and five hundred sheep:

36. Fuit autem dimidia pars, portio eorum, qui egressi fuerant ad militiare, numerus ovium trecenta triginta septem millia et quingentae.

37. And the Lord’s tribute of the sheep was six hundred and threescore and fifteen.

37. Fuit vero census pro Jehova ex ovibus sexcentae septuagintaquinque.

38. And the beeves were thirty and six thousand, of which the Lord’s tribute was threescore and twelve.

38. Et bovum, sex et triginta millia: et census eorum Jehovae, duo et septuaginta.

39. And the asses, were thirty thousand and five hundred, of which the Lord’s tribute was threescore and one.

39. Et asinorum triginta millia, et quingenti: census autem eorum Jehovae unus et sexaginta:

40. And the persons were sixteen thousand, of which the Lord’s tribute was thirty and two persons.

40. Et animarum hominum sedecim millia: census vero eorum Jehovae, duae et triginta animae.

41. And Moses gave the tribute, which was the Lord’s heave-offering, unto Eleazar the priest; as the Lord commanded Moses.

41. Deditque Moses censum oblationis Jehovae ipsi Eleazar sacerdoti, quemadmodum praeceperat Jehova Mosi.

42. And of the children of Israel’s half, which Moses divided from the men that warred,

42. Et de dimidia parte filiorum Israel, quam deduxerit Moses a viris que militaverant:

43. (Now the half that pertained unto the congregation was three hundred thousand, and thirty thousand, and seven thousand and five hundred sheep,

43. Fuit autem dimidia pars congregationis de ovibus, trecenta et triginta septem millia et quingentae.

44. And thirty and six thousand beeves,

44. Et bovum sex et triginta millia.

45. And thirty thousand asses and five hundred,

45. Et asinorum triginta millia et quingenti.

46. And sixteen thousand persons,)

46. Et animarum hominum sedecim millia.

47. Even of the children of Israel’s half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses.

47. De dimidia, inquam, parte filiorum Israel tulit Moses portionem unam e quinquaginta ex hominibus et ex jumentis, et dedit eam Levitis custodientibus custodiam tabernaculi, Jehovae, quemadmodum praeceperat Jehova Mosi.

48. And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses:

48. Et accesserunt ad, ad Mosen praefecti militum militiae, tribuni et centuriones.

49. And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lackcth not one man of us.

49. Dixeruntque ad Mosen, Servi tui levarunt (vel, subduxerunt,) summam virorum bellatorum qui sunt in manu nostra, et non defuit in nobis quisquam.

50. We have therefore brought an oblation for the Lord, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, ear-rings, and tablets, to make an atonement for our souls before the Lord.

50. Propterea obtulimus oblationem Jehovae quisque quod invenit, vasa aurea, brachiale, et ornamentum manus, annulum in aurem, et subligaculum foemineum, ad expiandum animas nostras coram Jehova.

51. And Moses and Eleazar the priest took the gold of them, even all wrought jewels.

51. Et accepit Moses et Eleazar sacerdos aurum ab illis, omnia vasa operis.

52. And all the gold of the offering that they offered up to the Lord, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.

52. Fuitque omne aurum oblationis quod obtulerunt Jehovae, sedecim millia, septingenti et quinquaginta sicli, a tribunis et centurionibus.

53. (For the men of war had taken spoil, every man for himself.)

53. (Viri namque exereitus praedati fuerant quisque sibi.)

54. And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation,for a memorial for the children of Israel before the Lord.

54. Accepit inquam Moses et Eleazar sacerdos aurum a tribunis et centurionibus, et intulit illud in tabernaculum conventionis, in memoriam filiis Israel coram Jehova.

CHAPTER 36

Nu 36:1-13. The Inconvenience of the Inheritance.

1. the chief fathers of the families of the children of Gilead--Being the tribal governors in Manasseh, they consulted Moses on a case that affected the public honor and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of male heirs in their family, as entitled to inherit their father's property [Nu 27:1-11]; now the application was made on behalf of the tribe to which they belonged--that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the Jubilee could not afford a remedy. [See on Le 25:13].

5-12. Moses commanded the children of Israel according to the word of the Lord--The plea appeared just and reasonable; and, accordingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe--that is, one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in different circumstances (1Ch 23:22)--for they might marry into another tribe; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of progressive legislation (see also Ex 18:27) in Israel, the enactments made being suggested by circumstances. But it is deserving of special notice that those additions to, or modifications of, the law were confined to civil affairs; while the slightest change was inadmissible in the laws relating to worship or the maintenance of religion.

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--The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura--a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [Burckhardt]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree.

To give the inheritance of Zelophehad - unto his daughters - See this case spoken of at large on Numbers 27 (note).

Either the first eleven verses of Numbers 27 should come in before this chapter, or this chapter should come in immediately after those eleven verses; they certainly both make parts of the same subject.

Here Moses determines that heiresses should marry in their own tribe, that no part of the ancient inheritance might be alienated from the original family.

Let them marry to whom they think best - Here was latitude sufficient, and yet a salutary and reasonable restraint, which prevented a vexatious mixture of property and possession.

Every daughter that possesseth an inheritance - This law affected none but heiresses; all others were at liberty to marry into any of the other tribes. The priests and Levites, who could have no inheritance, were exempt from the operation of this law. Jehoiada had the king of Judah's daughter to wife, 2Chr 22:11. And another priest had for wife one of the daughters of Barzillai the Gileadite, Ezr 2:61. "By reason of such marriages," says Mr. Ainsworth, "there might be kindred between Elisabeth, the mother of John the Baptist, who was of the daughters of Aaron, and Mary the virgin, the mother of our Lord, who was of the lineage of David, and tribe of Judah;" Luk 1:5, Luk 1:36; Luk 3:23-31.

Mahlah, Tirza, etc. - For a curious account of these names, see the notes on Num 27:7.

And their inheritance remained in - the family - "By this example, and the law of inheritances in the Holy Land, the people of God," says Ainsworth, "are taught to hold fast their inheritance in his promises, and their right in Christ, which they hold by faith; that as the Father hath made them meet to be partakers of the inheritance among the saints in light, Col 1:12, so they may keep the faith and grace which they have received to the end."

These are the commandments, etc. - See these different terms analyzed and explained, Lev 26:15 (note).

Thus ends the book of Numbers, containing a series of astonishing providences and events. Scarcely any piece of history in the sacred writings is better calculated to impress the mind of a serious reader with a sense of the goodness and severity of God. In every transaction his holiness and justice appear in closest union with his benevolence and mercy. From such a Being what have the wicked not to fear! From such a Father and Friend what have the upright not to hope! His justice requires him to punish iniquity, but his mercy inclines him to pardon all who truly repent and believe in the Son of his love.

The journeyings of this people, from the time they left Egypt, exhibit a series of providential wonders. Every where, and in every circumstance, God appears: and yet there is no circumstance or occasion that does not justify those signal displays of his Grace and his Justice. The genuine history of God's providence must be sought for in this book alone; and as every occurrence happened as an example, we have authority to conclude that in every case where his own glory and the salvation of man are interested, he will interfere and give the fullest proofs that he is the same to-day that he was yesterday, and will continue unchangeable for ever and ever. Reader, are these matters ensamples to thee? Art thou, like the Israelites, come into the plains of Moab, on the very verge of the promised land? Jordan alone separates thee from the promised inheritance. O, watch and pray, that thou come not short of the glory of God. The last enemy that shall be destroyed is death; see then that the sting of death, which is sin, be extracted from thy soul, that, being justified by Christ's blood, thou mayest be made an heir according to the hope of an eternal life. Amen, amen. "I will bring you into the Wilderness of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the Wilderness of the land of Egypt. And I will cause you to pass under the rod, and bring you into the bond of the covenant," Eze 20:35-37. "He (Christ) is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance," Heb 9:15.

Sections In the Book of Numbers, carried on from Leviticus, which ends with the Thirty-Third.

The Thirty-Fourth, called במדבר bemidbar, begins Num 1:1, and ends Num 4:20.

The Thirty-Fifth, called נשא nasa, begins Num 4:21, and ends Num 7:89.

The Thirty-Sixth, called בהעלתך behaalothecha, begins Num 8:1, and ends Num 12:16.

The Thirty-Seventh, called שלח shelach, begins Num 13:1, and ends Num 15:41.

The Thirty-Eighth, called קרח korach, begins Num 16:1, and ends Num 18:32.

The Thirty-Ninth, called חקת chukkath, begins Num 19:1, and ends Num 22:1.

The Fortieth, called בלק balak, begins Num 22:2, and ends Num 25:9.

The Forty-First, called פינחס pinechas, begins Num 25:10, and ends Num 30:1.

The Forty-Second, called מטות mattoth, begins Num 30:2, and ends Num 32:42.

The Forty-Third, called מסעי masey, begins Num 33:1, and ends Num 36:13.

Our brother - Our kinsman.

To the family - They seem hereby to he confined not only to the same tribe, but also to the family of their tribe, as appears from the reason of the law, for God would have the inheritance of families as well as tribes kept entire and unmixed.

The inheritance of his fathers - This law was not general to forbid every woman to marry into another tribe, as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea sometimes of other nations, but restrained to heiresses, or such as were likely to be so. But if they had brethren, they were free to marry into any tribe, yet so that, if their brethren died, the inheritance went from them to the next a - kin of their father's tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too, out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.

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.

Who had the care and management of the publick affairs of that Tribe committed to them.

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.

(i. e.) Our kinsman, one of our Tribe, Ios. 17. 2, 3.

Marginal references: chap. 26. 55.; chap. 27. 1. Josh. 17. 3.

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.

For their inheritance will pass to their children, who will be of another Tribe by their fathers side, which alone is considered [illegible: 1+ letters]n this place.

Marginal references: Heb. unto whom they shall be.

4 And when the jubile 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.

Which God appointed principally for this end to preserve the inheritances in the hands of the Tribes and Families to which they were first given.

Marginal references: Lev. 2[illegible: 1+ letters]. 10.

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 .

Their plea is just and reasonable. God did not take particular care about every occurrence that happened or might happen, but left divers things to be found out by humane prudence, which being his own gift it was meet there should be opportunities left for the exercise of it, and God thought fit to approve and ratifie the prudent and profitable inventions of men by his own law or sanction, as in the case of Iethro, Exod 18. of Zelophehads Daughters, Num. 27. and here of their brethren. But it is observable, that God allowed this onely in civil affairs, but never in the matters of his worship, where he utterly forbids it.

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.

They seem hereby to be confined not only to the same Tribe, but also to the family of their Tribe, as appears from the reason of the Law, for God would have the inheritance of Families as well as Tribes kept intire and unmixed: and this was one reason of that Law of marrying the Brothers wife, Deut. 25. And although the next verse may seem to thwart this interpretation, the reason of this Law being there given that inheritances might not go from Tribe to Tribe, yet ver. 8. confirms it, where the very same phrase is repeated, and that more emphatically, that such shall marry one of the family of the Tribe of her Father; and this further reason and restriction is added, that they may enjoy every man the inheritance (not onely of his Tribe, but) of his Fathers, to wit, belonging to his fathers family.

Marginal references: Heb. [illegible: 1 word]

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.

By which clause it seems this Law was not general to forbid every woman to marry into another Tribe (as may be reasonably concluded from the practise of so many Patriarchs, Kings, Priests, and other holy men, who have married women of other Tribes, yea sometimes of other Nations, which it is not likely they would have done, if this had been a transgression of Gods Law) but restrained to heiresses, or such as were likely to be so. See 1 Chron. 23. 22. But if they had brethren, it is probable they were free to marry into any Tribe, yet so that, if their brethren dyed, their punishment was, that the inheritance went from them to the next a kin of their fathers Tribe and Family. And the principal reason why God was solicitous to preserve tribes and families unmixed was that the Tribe and Family too, out of which the Messiah was to come and by which he should be known, might be evident and unquestionable.

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

It is uncertain whether brothers or sons be taken strictly and properly, or more large, as those words are o[illegible: 1+ letters]t used in Scripture.

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

Num 36:1-3

The occasion for this law was a representation made to Moses and the princes of the congregation by the heads of the fathers’ houses (האבות for בּית־האבות, as in Exo 6:25, etc.) of the family of Gilead the Manassite, to which Zelophehad (Num 26:33) belonged, to the effect that, by allotting an hereditary possession to the daughters of Zelophehad, the tribe-territory assigned to the Manassites would be diminished if they should marry into another tribe. They founded their appeal upon the command of Jehovah, that the land was to be distributed by lot among the Israelites for an inheritance (Num 36:2 compared with Num 26:55-56, and Num 33:54); and although it is not expressly stated, yet on the ground of the promise of the everlasting possession of Canaan (Gen 17:8), and the provision made by the law, that an inheritance was not to be alienated (Lev 25:10, Lev 25:13, Lev 25:23.), they understood it as signifying that the portion assigned to each tribe was to continue unchanged to all generations. (The singular pronoun, my Lord, in Num 36:2, refers to the speaker, as in Num 32:27.) Now, as the inheritance of their brother, i.e., their tribe-mate Zelophehad, had been given to his daughters (Num 27:1), if they should be chosen as wives by any of the children of the (other) tribes of Israel, i.e., should marry into another tribe, their inheritance would be taken away from the tribe-territory of Manasseh, and would be added to that of the tribe into which they were received. The suffix להם (Num 36:3) refers ad sensum to מטּה, the tribe regarded according to its members.

Num 36:4

And when the year of jubilee came round (see Lev 25:10), their inheritance would be entirely withdrawn from the tribe of Manasseh. Strictly speaking, the hereditary property would pass at once, when the marriage took place, to the tribe into which an heiress married, and not merely at the year of jubilee. But up to the year of jubilee it was always possible that the hereditary property might revert to the tribe of Manasseh, either through the marriage being childless, or through the purchase of the inheritance. But in the year of jubilee all landed property that had been alienated was to return to its original proprietor or his heir (Lev 25:33.). In this way the transfer of an inheritance from one tribe to another, which took place in consequence of a marriage, would be established in perpetuity. And it was in this sense that the elders of the tribe of Manasseh meant that a portion of the inheritance which had fallen to them by lot would be taken away from their tribe at the year of jubilee.

Num 36:5-9

Moses declared that what they had affirmed was right (כּן), and then, by command of Jehovah, he told the daughters of Zelophehad that they might marry whoever pleased them (the suffix ־הם, attached to בּעיני, for ־הן, as in Exo 1:21; Gen 31:9, etc.), but that he must belong to the family of their father’s tribe, that is to say, must be a Manassite. For (Num 36:7) the inheritance was not to turn away the Israelites from one tribe to another (not to be transferred from one to another), but every Israelite was to keep to the inheritance of his father’s tribe, and no one was to enter upon the possession of another tribe by marrying an heiress belonging to that tribe. This is afterwards extended, in Num 36:8 and Num 36:9, into a general law for every heiress in Israel.

In Num 36:10-12 it is related that, in accordance with these instructions, the five daughters of Zelophehad, whose names are repeated from Num 26:33 and Num 27:1 (see also Jos 17:3), married husbands from the families of the Manassites, namely, sons of their cousins (? uncles), and thus their inheritance remained in their father’s tribe (על היה, to be and remain upon anything).

Num 36:13

The conclusion refers not merely to the laws and rights contained in Num 33:50-36:13, but includes the rest of the laws given in the steppes of Moab (ch. 25-30), and forms the conclusion tot he whole book, which places the lawgiving in the steppes of Moab by the side of the lawgiving at Mount Sinai (Lev 26:46; Lev 27:34) and bring sit to a close, though without in any way implying that the explanation (בּאר, Deu 1:5), further development, and hortatory enforcement of the law and its testimonies, statutes, and judgments (Deu 1:5; Deu 4:44., Num 12:1.), which follow in Deuteronomy, are not of Mosaic origin.

The Law of Inheritance. (b. c. 1452.)

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: 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. 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. 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.

We have here the humble address which the heads of the tribe of Manasseh made to Moses and the princes, on occasion of the order lately made concerning the daughters of Zelophehad. The family they belonged to was part of that half of the tribe of Manasseh which we yet to have their lot within Jordan, not that half that was already settled; and yet they speak of the land of their possession, and the inheritance of their fathers, with as great assurance as if they had it already in their hands, knowing whom they had trusted. In their appeal observe, 1. They fairly recite the former order made in this case, and do not move to have that set aside, but are very willing to acquiesce in it (v. 2): The Lord commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that hereafter it might be the case of their own families, and then their daughters would have the benefit of this law. 2. They represent the inconvenience which might, possibly, follow hereupon, if the daughters of Zelophehad should see cause to marry into any other tribes, v. 3. And it is probable that this was not a bare surmise, or supposition, but that they knew, at this time, great court was made to them by some young gentlemen of other tribes, because they were heiresses, that they might get footing in this tribe, and so enlarge their own inheritance. This truly is often aimed at more than it should be in making marriages, not the meetness of the person, but the convenience of the estate, to lay house to house, and field to field. Wisdom indeed is good with an inheritance; but what is an inheritance good for in that relation without wisdom? But here, we may presume, the personal merit of these daughters recommended them as well as their fortunes; however, the heads of their tribe foresaw the mischief that would follow, and brought the case to Moses, that he might consult the oracle of God concerning it. The difficulty they start God could have obviated and provided against in the former order given in this case; but to teach us that we must, in our affairs, not only attend God's providence, but make use of our own prudence, God did not direct in it till the themselves that were concerned wisely foresaw the inconvenience, and piously applied to Moses for a rule in it. For though they were chief fathers in their families, and might have assumed a power to overrule these daughters of Zelophehad in disposing of themselves, especially their father being dead and the common interest of their tribe being concerned in it, yet they chose rather to refer the matter to Moses, and it issued well. We should not covet to be judges in our own case, for it is difficult to be so without being partial. It is easier in many cases to take good advice than to give it, and it is a satisfaction to be under direction. Two things they aimed at in their representation:—(1.) To preserve the divine appointment of inheritances. They urged the command (v. 2), that the land should be given by lot to the respective tribes, and urged that it would break in upon the divine appointment if such a considerable part of the lot of Manasseh should, by their marriage, be transferred to any other tribe; for the issue would be denominated from the father's tribe, not the mother's. This indeed would not lessen the lot of the particular persons of that tribe (they would have their own still), but it would lessen the lot of the tribe in general, and render it less strong and considerable; they therefore thought themselves concerned for the reputation of their tribe, and perhaps were the more jealous for it because it was already very much weakened by the sitting down of the one half of it on this side Jordan. (2.) To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity.

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. 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. 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. 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. 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. 10 Even as the Lord commanded Moses, so did the daughters of Zelophehad: 11 For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father's brothers' sons: 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. 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.

Here is, I. The matter settled by express order from God between the daughters of Zelophehad and the rest of the tribe of Manasseh. The petition is assented to, and care taken to prevent the inconvenience feared: The tribe of the sons of Joseph hath said well, v. 5. Thus those that consult the oracles of God concerning the making of their heavenly inheritance sure shall not only be directed what to do, but their enquiries shall be graciously accepted, and they shall have not only their well done, but their well said, good and faithful servant. Now the matter is thus accommodated: these heiresses must be obliged to marry, not only within their own tribe of Manasseh, but within the particular family of the Hepherites, to which they did belong. 1. They are not determined to any particular persons; there was choice enough in the family of their father: Let them marry to whom they think best. As children must preserve the authority of their parents, and not marry against their minds, so parents must consult the affections of their children in disposing of them, and not compel them to marry such as they cannot love. Forced marriages are not likely to prove blessings. 2. Yet they are confined to their own relations, that their inheritance may not go to another family. God would have them know that the land being to be divided by lot, the disposal whereof was of the Lord, they could not mend, and therefore should not alter, his appointment. The inheritances must not remove from tribe to tribe (v. 7), lest there should be confusion among them, their estates entangled, and their genealogies perplexed. God would not have one tribe to be enriched by the straitening and impoverishing of another, since they were all alike the seed of Abraham his friend.

II. The law, in this particular case, was made perpetual, and to be observed whenever hereafter the like case should happen, v. 8. Those that were not heiresses might marry into what tribe they pleased (though we may suppose that, ordinarily, they kept within their own tribe), but those that were must either quit their claim to the inheritance or marry one of their own family, that each of the tribes might keep to its own inheritance, and one tribe might not encroach upon another, but throughout their generations there might remain immovable the ancient landmarks, set, not by their fathers, but by the God of their fathers.

III. The submission of the daughters of Zelophehad to this appointment. How could they but marry well, and to their satisfaction, when God himself directed them? They married their father's brothers' sons, v. 10-12. By this it appears, 1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not have countenanced these marriages. But, 2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely.

IV. The conclusion of this whole book, referring to the latter part of it: These are the judgments which the Lord commanded in the plains of Moab (v. 13), these foregoing, ever since ch. xxvi., most of which related to their settlement in Canaan, into which they were now entering. Whatever new condition God is by his providence bringing us into, we must beg of him to teach us the duty of it, and to enable us to do it, that we may do the work of the day in its day, of the place in its place.

CHAP. XXXVI.

AND the heads of the fathers of the family of the sons of Gilead, the son of Machir, the sonne of Manasses, of the families of the sonnes of Ioseph, came neere, and spake before Moses and before the Princes, the heads of the fathers of the sons of Israel. And they said, Iehovah commanded my lord to give the land for an inheritance, by lot, to the sonnes of Israel: and my lord was commanded by Iehovah to give the inheritance of Zelophehad our brother unto his daughters. And if they become wives to any of the sons of the tribes of the sons of Israel, then shall their inheritance be taken away from the inheritance of our fathers, and shall be put to the inheritance of the tribe, unto whom they shall be; so it shall be taken away from the lot of our inheritance. And when the Iubilee of the sonnes of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe, unto whom they shall be: so their inheritance shall be taken away from the inheritance of the tribe of our fathers.

And Moses commanded the sonnes of Israel according to the mouth of Iehovah, saying; The tribe of the sonnes of Ioseph speake right. This is the thing which Iehovah doth command concerning the daughters of Zelophehad, saying; Let them become wives to whom it is good in their eyes, onely to the family of the tribe of their father shall they become wives. And the inheritance of the sonnes of Israel shall not remove from tribe to tribe; for every man of the sonnes of Israel shall cleave to the inheritance of the tribe of his fathers. And every daughter that possesseth an inheritance of the tribes of the sons of Israel, shall be wife unto one of the family of the tribe of her father, that the sonnes of Israel may possesse, every man the inheritance of his fathers. And the inheritance shall not remove from one tribe to another tribe, but every man of the tribes of the sonnes of Israel shall cleave to his inheritance.

Even as Iehovah commanded Moses, so did the daughters of Zelophehad. For Machlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were wives unto their uncles sonnes. (To men) of the families of the sonnes of Manasses, the sonne of Ioseph, they became wives; and their inheritance was unto the tribe of the family of their father.

These are the commandements and the judgements which Iehovah commanded, by the hand of Moses, unto the sonnes of Israel, in the plaines of Moab, by Iordan, neere Iericho.

Annotations. THE heads] in Greeke, the Princes, that is, the chiefe fathers. God having designed the limits of the holy land which Israel should inherit, in Numb. 34. and appointed his owne portion out of the same, to be given unto the Priests and Levites, Numb. 35. doth now conclude his lawes with an ordinance for the setled continuing of the inheritances unto the tribes, as they should at first be allotted unto them. The occasion of this ordinance is a complaint made by some of the Manassites, concerning Zelophehads daughters, if they should be maried to men of other tribes. Gilead] in Greeke, Galaad, of whom see Numb. 27. 1. Vers. 2. my lord] meaning Moses, for to him was the commandement given, Numb. 26. 52, 53. &c. and 27. 6, 7. And by this title they give honour unto Moses, and shew their obedience; as the Scripture noteth by the like title given unto others, 1 Pet. 3. 6. Matth. 22. 44, 45. Zelophehad] in Greeke, Salpaad: See Numb. 27. 1, &c. Vers. 3. of the tribes] of any of the other tribes, beside their owne. be taken away] or, be diminished; contrary to adding or putting to, after mentioned: so the inheritances of this, and of other tribes by like accidents might in time be changed, disturbed, and come to confusion, contrary to the order before set of God. Vers. 4. the Iubilee shall be] which was every fiftieth yeare, in which the inheritances that were alienated to others, were by the law given in Lev. 25. to returne unto the first owners; which ordinance also should by such marriages be disanulled. Vers. 5. the mouth] that is, the word of the Lord, as the Chaldee translateth; in Greeke, by the commandement of the Lord. So the answer which Moses gave, was not of himselfe, but by advice from God: See Numb. 27. 5. Vers. 6. good in their eyes] that is, pleaseth them: Daughters are not to be forced to marry with such as they like not: See Gen. 24. 57, 58. to the family] to some of the family, or, in the family: See vers. 12. Vers. 7. shall cleave to the inheritance] keeping himselfe thereto, and (for the better performance hereof) marrying within his tribe. For this word cleave, is often used in case of marriage, Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritāces in his land, to be divided by lot, might continue throughout all generations; by which meanes strife also might be cut off, and peace preserved among his people. Vers. 8. that possesseth an inheritance] or, that is heire of a possession; by reason that her father had no sonne to inherit, as in this case of Zelophehad. So here is no restraint of other women, save such as had inheritance. The Priests also and Levites, (which might have no inheritance with Israel, Deut. 18. 1.) had liberty to marry with the women of any tribe; as Iehojada the Priest had to wife the Kings daughter of Iudah, 2 Chron. 22. 11. another tooke a wife of the daughters of Barzillai the Gileadite, Ezra 2. 61. and the like. By reason of such marriages there might be kindred betweene Elizabeth the mother of Iohn the Baptist, who was of the daughters of Aaron, and Mary the Virgin, the mother of our Lord Christ, who was of the linage of David, of the tribe of Iudah, Luke 1. 5. 36. and 3. 23,—31. Vers. 11. For Machalh] Hebr. And Machlah, &c. Of these daughters see Numb. 27. 1. their uncles sonnes] the sonnes of their fathers brethren. Compare Levit. 18. 12, 13, 14. Vers. 12. was unto the tribe] that is, remained unto (or in) the tribe. So Daniel was (that is, continued) even unto the first yeare of King Cyrus, Dan. 1. 21. and, they were (that is, continued) there, Ruth 1. 2. and sundry the like. By this example and observation of the Law for inheritances in the holy land, the people of God are taught to hold fast their inheritance in his promises, and right in Christ, which they enjoy by faith; that as the Father hath made them meet to be partakers of the inheritance of the Saints in light, Coloss. 1. 12. so they may keepe the faith and grace which they have obtained, unto the end, 1 King. 21. 3. Ezek. 46. 18. Iude vers. 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed, and out of Judah an inheritor of my mountaines, and mine elect shall inherit it, and my servants shall dwell there. EZEK. 20. 35, 36, 37. I will bring you into the wildernesse of peoples, and there will I plead with you face to face, like as I pleaded with your fathers in the wildernesse of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to passe under the rod, and I will bring you into the bond of the Covenant, &c. HEBR. 9. 15. Christ, he is the Mediator of the New Or, Testament. Covenant, that by meanes of death, for the redemption of the transgressions that were under the first Covenant, they which are called, might receive the promise of the eternall inheritance.