Numbers 27:9














I. A PLEA FOR FAVOURABLE CONSIDERATION. The daughters of Zelophehad felt that if he. had been numbered among the conspirators with Korah, it would have been very difficult for them to stand forward and make this claim. It is one of the saddest things in a world of sad things that the innocent children of guilty parents are made to inherit the shame of the parental offence. The parental name, instead of being one of the sweetest sounds to fall upon their ears, becomes one of the most hideous and torturing. Not seldom they are looked upon with suspicion, and though it be admitted they cannot help the parents' crime, yet they begin life with a millstone round their necks. The words of these women, meant only as a plea for themselves, inflicted at the same time a blow, none the less severe because unconsciously given, on any children of Korah (Numbers 26:11) or of his confederates who might be present. Not that it made any real difference to the principle of the matter in question, whether Zelophehad died in his own sin or as partaker in a huge rebellion, but it did make a difference in the spirit with which these women presented their case. The fact that they were women did not make them afraid to go into the face of the whole congregation, but if they had been children of Korah, the chances are that a sense of shame would have compelled them to suffer wrong. What an admonition to those who stand among temptations to some shameless and heinous deed to ponder well the consequent stain and difficulty that may come to their innocent progeny! That the sins of the fathers are visited on the children is a fact apparent in nature, but society heartily accepts the principle, and only too often works it out in the most unsparing fashion.

II. IT WAS THE RIGHT SPIRIT OF APPROACH TO GOD IN THE CIRCUMSTANCES. Zelophehad belonged to the doomed generation. He may indeed have been a better man than most, but a census had just been taken which revealed the fact that there was not a single survivor of the generation; and it was not the time to say more in way of commendation than that Zelophehad died in his own sin. A deferential humble recollection of the holiness of Jehovah we may well believe to have marked the present approach of these women. He would hardly have connected the assertion of a general principle with their request if there had been anything unseemly or insolent in the manner of it. We shall do well not to claim too much for men in the way of commendation, when we are thinking of them in relation to God. We must neither abase them too low nor exalt them too high, but preserve the golden mean of a loving, charitable, and Christian appreciation. How offensive in the hearing of God many eulogies of men must sound, where not only superlative is piled on superlative, but altogether erroneous principles of judgment are adopted. There is a time and a need to praise devoted servants of God, and to maintain their reputation for fidelity, zeal, and spiritual success, but never let it be forgotten that the very best of men, to say the least of him, dies in his own sin. That will be largely his own consciousness. Whatever his services may have been, it is in the grace, wisdom, and ample preparedness of God in Christ Jesus that he will find his only hope. It only needs a little thought to see the impropriety of praising men, because they are laden with the free gifts of God's grace, and at the very time when the suitability of those gifts is especially made manifest. Any sort of praise of human excellence and service which even for a moment pushes into the background the universal depravity of man and the universal necessity of God''s grace and mercy, is thereby self-condemned.

III. THOUGH A MAN DIE IN HIS OWN SIN ONLY, YET THAT IS ENOUGH TO WORK IRREPARABLE MISCHIEF. It was well to be able to say of Zelophehad that he had kept out of Korah's conspiracy, but it was a poor thing to say, if there was nothing better behind. Out of negations, nothing but negations will ever come. It is of no avail to keep out of ten thousand wrong ways, unless we take the one right way. The sum of human duty is to leave undone all the things which ought to be left undone, and to do all the things which ought to be done. Your own sin, small as it may seem in your present consciousness, is enough to bring death. The mustard seed of inborn alienation from God will grow to a mighty and everlasting curse if you do not stop it in time. Those who have passed through untold agonies because of conviction of sin, once laughed at sin as a little thing. They did not dream it would give them such trouble, and drive them about incessantly till they got the question answered, "What must I do to be saved?" Sin sleeps in most, as far as the peculiar consciousness of it is concerned, but when it wakes it will prove itself a giant. Look at the analogy in physical life. A man says that he is full of health and vigour, and he looks it; he even gets complimented upon it. Suddenly, in the midst of these compliments, he is stricken down with a fierce disease, and a few days number him among the dead. Why? The real disease was in him already, even with all his consciousness of health. There must have been something in his body to give the outward cause a hold. Our present consciousness is no criterion of our spiritual state. The word of God in the Scriptures, humbly apprehended and obeyed, is the only safe guide to follow.

IV. THOUGH A MAN MUST NEEDS DIE IN HIS OWN SIN, HE MAY ALSO DIE IN THE FULNESS OF CHRIST'S SALVATION FROM SIN. The end of life, with all its gloom, with all its manifestations of despair, callousness, and self-righteousness in some, is in others an occasion to manifest in great beauty the power of God in the spirits of men. One must die in his own sin, yet he may also experience the cleansing of that blood which takes away all sin. One must die in his own sin, yet this very necessity may also lead to dying in the faith of Jesus, in the hope of glory, and in the arms of infinite love.

V. WE SHOULD AIM THAT NOTHING WORSE THAN DYING IN OUR OWN SIN MAY BE SAID OF US. It is bad enough that sin should be dominant, even without compelling us to leave the ordinary paths of life; those reckoned, among men, useful and harmless. It is bad enough to feel that in us there are the possibilities of the most abandoned and reckless, of the worst of tyrants, sensualists, and desperadoes; only lacking such temptations, associations, and opportunities: as may make the possible actual. Be it ours, if we cannot show a spotless record, if we cannot claim a personality that started from innocence, at all events to show as little of harm to the world as possible. We cannot keep out of Zelophehad's company; let us keep out of Korah's. There is a medium between being a Pharisee and a profligate. - Y.

Let the Lord, the God of the spirits of all flesh, set a man over the congregation.
Homilist.
I. THE WORLD'S NEED OF SPIRITUAL LEADERS.

1. The great majority of every generation are uninventive, unaspiring, cringing, servile, thoughtless, ignorant. They not only walk in moral darkness, but lack the desire, if not the capacity, to struggle into the light of moral principles.

2. Clearly, then, they require spiritual leaders, men who shall point out to them the way of honesty, truth, purity, and holiness, marching before them in all the stateliness of the Christly morality.

II. THE GENUINE TYPE OF SPIRITUAL LEADERS.

1. The true spiritual leader must be a man. Not an idiot, not a charlatan, not a functionary. A "man" is a person who has right convictions of moral duty, and honestly embodies them in his daily life.

2. The true spiritual leader must be a man inspired by God. No man can be a true moral leader of the people who has not within him, as the all-animating and directing force, an unutterable abhorrence of wrong and an invincible attachment to the right, whose whole nature does not beat and beam with the soul of Divine morality.

III. THE DIVINE SUCCESSION OF SPIRITUAL LEADERS. They are all in the hands of God.

1. He takes the greatest spiritual leaders away by death.

2. He raises others to supply their place. One enters into another's labours.

(Homilist.)

I. THAT THE PERSON ORDAINED SHOULD BE CHOSEN OF GOD FOR HIS WORK. Moses asked the Lord to "set a man over the congregation," &c. (vers. 16, 17). "And the Lord said unto Moses, Take thee Joshua," &c. So now the Christian minister should be —

1. Called by God to His work.

2. Appointed by God to his sphere of work.

II. THAT THE ORDINATION IS TO THE MOST IMPORTANT WORK.

III. THAT THE ORDINATION SHOULD BE CONDUCTED BY TRIED MEN.

IV. THE ORDINATION SHOULD BE ACCOMPANIED WITH THE IMPOSITION OF HANDS.

V. THAT THE ORDINATION SHOULD INCLUDE A CHARGE TO THE ORDAINED, "Give him a charge." The duties and responsibilities of the office should be laid before those who are being set apart to it; and the experience of godly and approved men should be made available for the direction of the inexperienced. What wise and inspiring things Moses would say to Joshua in this charge! What sage counsels drawn from his ripe experience! &c.

VI. THAT THE ORDINATION SHOULD BE CONDUCTED IN THE PRESENCE OF THE PEOPLE. Moreover, such an arrangement —

1. Is more impressive to the person being ordained. There present with him are the immortal souls for whom he has to live and labour.

2. Tends to influence the people beneficially. As they hear of the important duties and solemn responsibilities of their minister, they should be awakened to deeper solicitude and more earnest prayer on his behalf, and to heartier co-operation with him.

VII. THE ORDINATION SHOULD CONFER HONOUR UPON THE PERSON ORDAINED.

VIII. THAT A PERSON SO CHOSEN OF GOD, SHOULD SEEK SPECIAL DIRECTION FROM HIM, AND SEEKING, SHALL OBTAIN IT.

1. A warning against self-sufficiency.

2. A source of encouragement and strength.

(W. Jones.)

I. THE AFFECTING VIEW HERE FURNISHED OF THE AGENCY AND DOMINION OF GOD IN CONNECTION WITH THE HUMAN MIND.

1. God imparts the powers of the spirit. We have nothing self-derived.

2. He claims the affections of the spirit.

3. He heals the disorders and sympathises with the sorrows of the spirit.

4. He alone can constitute the happiness of the spirit.

5. He will decide upon the future destiny of the spirit.

II. THE MORAL USES OF THESE CONTEMPLATIONS.

1. Let them teach you reverence for the human mind.

2. Let them impress you with thoughts of the vast importance of personal religion.

3. Let them inspire you with practical efforts to benefit and bless society. By education-by missions, &c.

4. Let them kindle hope for the prospects of the human race.

(S. Thodey.).

After this manner ye shall offer daily.
All these laws were in a manner before handled while the people abode at Mount Sinai. If any ask the question, why then they are here repeated? I answer, first, because they were now come to enter into the land, being in a manner upon the borders thereof (Numbers 27:12). God would therefore put them in mind of this that, when they should possess the land, they must be mindful of His worship and their own duty. Secondly, because few at this time remained alive which had heard, or if they had heard, could remember these laws that then were published. Thirdly, the ceremonial worship had been intermitted in the wilderness for many years, as circumcision (Joshua 5.) and many other like ordinances by reason of their continual journeys, or at least continual expectation of them. Lastly, God doth hereby comfort and confirm His people after their manifold provocations and murmurings, testifying thereby that as a merciful Father He is reconciled unto them, and the remembrance of their sins buried, and that He hath determined to do them good all the days of their life. Now, the first thing to be considered is the daily sacrifice, in which was to be offered, morning and evening, a lamb, fine flour, wine, and oil; these were to be offered continually as a burnt offering upon the altar, which law was not to take place until they came into the land, as we heard before in the like case (Numbers 15:2), because in the desert they wanted many things necessary (Deuteronomy 12:8) which was a sufficient dispensation for the omitting of them; for when God doth require anything He giveth means to perform it, and did never impute it as a sin unto them when an inevitable necessity did hinder them, and the desire to obey is no less accepted than obedience itself. Of this daily sacrifice with the rites thereof to be performed every morning and evening we read at large (Exodus 29:38), they must do it day by day continually. So 1 Kings 18., when Elijah convinced Baal's priests, there is mention made of their choosing, dressing, and offering a bullock in the morning (ver. 26), and of his doing the like "at the time of the offering of the evening sacrifice" (ver. 36). Likewise "Peter and John went up together into the temple at the hour of prayer, being the ninth hour" (Acts 3:1). This was the time, being three of the clock in the afternoon, when the evening sacrifice was wont to be offered, unto which prayer also was wont to be joined. We see their practice what it was daily ; now let us come to the uses toward ourselves.

1. First, see from hence by consideration of this daily offering — "a lamb every morning and a lamb every evening" — a great difference between the Old and New Testament.

2. Secondly, we must understand from hence, that as all sacrifices under the law did as it were lead us to Christ, "who is the end of the law of righteousness to every one that believeth" (Romans 10:4); so did this daily sacrifice of "the two lambs offered morning and evening" most plainly. He is both the Altar and the Sacrifice (Hebrews 13:10).

3. Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer to God as our daily service due unto Him (1 Kings 18:36). And thus do the Hebrew doctors speak, "The continual sacrifice of the morning made atonement for the iniquities that were done in the night, and the evening sacrifice made atonement for the iniquities that were by day." It is there. fore required of us to pray unto God, not once in a month, or once a week, nor only upon the Sabbath day, or publicly in the assemblies of the faithful, but we must remember Him daily that remembereth us every hour.

(W. Attersoll.)

In the beginnings of your months.
The moon is no unapt emblem of the Church, shining in borrowed splendour, and deriving all her light, even when clearest and full-orbed, from the sun, whose glory she reflects as she travels through the night. And very fitly she represents the economy of the law, at its highest attainments only a faint resemblance of the glory to come, and from which in reality all its own splendour was derived, sometimes only but partly shining on the Church, and often obscured and dim. The beginning of every month bespoke renewal and increase. Filling her horn night after night, and becoming larger and larger, she increases in brightness to full-orbed beauty. As the moon increased, so increased the sacrifices of the economy she was an emblem of. The natural divisions of time, days multiplying into weeks, weeks into months, and months into years, became regulating signs to obligation and hope. But progress, as light increasing more and more, bespoke imperfection, and the repetition of every new moon, denoting inefficiency, waited for something to come. "It was not possible that the blood of bulls and of goats should take away sin." Had the offerings of holy times increased to ever such a number, and the cattle upon a thousand hills been sacrificed, all they could have affected would have been infinitely short of the results attributable alone to the death of Christ. Rivers of wine and oil could not be a libation ; neither was "Lebanon sufficient to burn, nor the beasts thereof sufficient for a burnt-offering." To redeem a soul, to cleanse from guilt and save from death, more than all the world is required, infinite excellence, Almighty love.

(W. Seaton.).

People
Aaron, Eleazar, Hepher, Hoglah, Israelites, Joseph, Joshua, Korah, Machir, Mahlah, Manasseh, Milcah, Moses, Noah, Nun, Tirzah, Zelophehad
Places
Abarim, Jericho, Kadesh-barnea, Meribah, Zin
Topics
Brethren, Brothers, Daughter, Heritage, Inheritance
Outline
1. The daughters of Zelophehad ask for an inheritance
6. The law of inheritances
12. Moses, being told of his death, asks for a successor
18. Joshua is appointed to succeed him

Dictionary of Bible Themes
Numbers 27:1-11

     5657   birthright
     7266   tribes of Israel

Numbers 27:3-11

     5476   property

Numbers 27:8-11

     5661   brothers

Library
The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction
John Knox—The First Blast of the Trumpet

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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