TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 27:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. It should seem, by the particular notice taken of it, that it was a singular case, and that the like did not at this time occur in all Israel, that the head of a family had no sons, but daughters only. Their case is again debated (Num 36:1-13) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos 17:3, Jos 17:4. One would suppose that their personal character was such as added weight to their case, and caused it to be so often taken notice of.
Here is, I. Their case stated by themselves, and their petition upon it presented to the highest court of judicature, which consisted of Moses as king, the princes as lords, and the congregation, or elders of the people who were chose their representatives, as the commons, Num 27:2. This august assembly sat near the door of the tabernacle, that in difficult cases they might consult the oracle. To them these young ladies made their application; for it is the duty of magistrates to defend the fatherless, Psa 82:3. We find not that the had any advocate to speak for them, but they managed their own cause ingeniously enough, which they could do the better because it was plain and honest, and spoke for itself. Now observe,
1.What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, Num 27:4. What God had said to Moses (Num 26:53) he had faithfully made known to the people, that the land of Canaan was to be divided among those that were now numbered; these daughters knew that they were not numbered, and therefore by this rule must expect no inheritance, and the family of their father must be looked upon as extinct, and written childless, though he had all these daughters: this they thought hard, and therefore prayed to be admitted heirs to their father, and to have an inheritance in his right. If they had had a brother, they would not have applied to Moses (as one did to Christ, Luk 12:13) for an order to inherit with him. But, having no brother, they beg for a possession. Herein they discovered,
(1.)A strong faith in the power and promise of God concerning the giving of the land of Canaan to Israel. Though it was yet unconquered, untouched, and in the full possession of the natives, yet they petition for their share in it as if it were all their own already. See Psa 60:6, Psa 60:7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane.
(2.)An earnest desire of a place and name in the land of promise, which was a type of heaven; and if they had, as some think, an eye to that, and by this claim laid hold on eternal life, they were five wise virgins indeed; and their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance, in the disposal of which, by the covenant of grace, no difference is made between male and female, Gal 3:28.
(3.)A true respect and honour for their father, whose name was dear and precious to them now that he was gone, and they were therefore solicitous that it should not be done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother.
2.What their plea is: That their father did not die under any attainder which might be thought to have corrupted his blood and forfeited his estate, but he died in his own sin (Num 27:3), not engaged in any mutiny or rebellion against Moses, particularly not in that of Korah and his company, nor in any way concerned in the sins of others, but chargeable only with the common iniquities of mankind, for which to his own Master he was to stand or fall, but laid not himself open to any judicial process before Moses and the princes. He was never convicted of any thing that might be a bar to his children's claim. It is a comfort to parents, when they come to die, if, though they smart themselves for their own sin, yet they are not conscious to themselves of any of those iniquities which God visits upon the children.
II.Their case determined by the divine oracle.
Moses did not presume to give judgment himself, because, though their pretensions seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only; he therefore brings their cause before the Lord, and waits for his decision (Num 27:5), and God himself gives the judgment upon it. He takes cognizance of the affairs, not only of nations, but of private families, and orders them in judgment, according to the counsel of his own will.
1.The petition is granted (Num 27:7): They speak right, give them a possession. Those that seek an inheritance in the land of promise shall have what they seek, and other things shall be added to them. These are claims which God will countenance and crown.
2.The point is settled for all future occasions. These daughters of Zelophehad consulted, not only their own comfort and the credit of their family, but the honour and happiness of their sex likewise; for on this particular occasion a general law was made that, in case a man had no son, his estate should go to his daughters (Num 27:8); not to the eldest, as the eldest son, but to them all in copartnership, share and share alike. Those that in such a case deprive their daughters of their right, purely to keep up the name of their family, unless a valuable consideration be allowed them, may make the entail of their lands surer than the entail of a blessing with them. Further directions are given for the disposal of inheritances, Num 27:9-11. "If a man have no issue at all, his estate shall go to his brethren; if no brethren, then to his father's brethren; and, if there be no such, then to his next kinsman." With this the rules of our law exactly agree: and though the Jewish doctors here will have it understood that if a man have no children his estate shall go to his father, if living, before his brethren, yet there is nothing of that in the law, and our common law has an express rule against it, That an estate cannot ascend lineally; so that if a person purchase lands in fee-simple, and die without issue in the life-time of his father, his father cannot be his heir. See how God makes heirs, and in his disposal we must acquiesce.
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Summary
Numbers 27:2 meticulously details the formal and public presentation of the five daughters of Zelophehad before the highest authorities of Israel—Moses, Eleazar the priest, the tribal princes, and the entire congregation—at the very entrance of the Tabernacle. This precise staging underscores the profound gravity and unprecedented nature of their legal petition, which sought to challenge established patriarchal inheritance norms and secure their family's legacy through divine intervention and communal acknowledgment.
Context
Literary Context
This pivotal verse immediately follows the introduction of the five daughters of Zelophehad in Numbers 27:1, whose father had died in the wilderness without male heirs. Under the prevailing patriarchal inheritance laws, this situation would have meant the forfeiture of their family's ancestral land portion in the Promised Land. The daughters' courageous act of approaching the supreme civil and spiritual leadership of Israel initiates a landmark legal case that not only secures their own inheritance but also establishes a significant new legal principle for future generations, a principle further elaborated and safeguarded in Numbers 36. The narrative in Numbers 27 highlights a crucial moment where existing legal frameworks are not merely applied but are expanded and refined through direct divine revelation, demonstrating God's responsiveness to just appeals.
Historical & Cultural Context
Ancient Israelite society, consistent with many cultures in the ancient Near East, was profoundly patriarchal, with land inheritance typically passing through the male lineage. Land was far more than mere property; it was an indispensable component of tribal identity, economic stability, and covenantal blessing, ensuring the perpetuation of family names and legacies within their divinely allotted territories. The "tabernacle of the congregation" (or Tent of Meeting) served as the central hub for worship, divine revelation, and judicial proceedings, powerfully symbolizing God's abiding presence among His people. Standing "by the door" of this sacred structure denoted a public forum where critical communal matters were addressed. Moses functioned as the supreme civil and judicial authority, Eleazar as the chief spiritual leader, and the princes represented the tribal leadership, collectively forming the highest court of appeal in Israel. The public nature of their petition at such a sacred and authoritative venue underscored both its seriousness and the daughters' unwavering conviction in the righteousness of their cause.
Key Themes
Numbers 27:2 introduces and develops several profound theological and narrative themes. Firstly, it prominently features the theme of Justice and Inheritance Rights, showcasing God's profound willingness to clarify and adapt His law to ensure the equitable distribution of the covenantal land, even when it challenges traditional gender-based norms, all for the sake of fairness and the preservation of family lines. Secondly, it powerfully underscores Access to Leadership and Advocacy, demonstrating that individuals, even those without conventional societal power or status, could directly approach the highest civil and spiritual authorities to seek redress for legitimate grievances. This act of bold, yet respectful, petitioning exemplifies the vital importance of seeking righteous counsel and advocating for the marginalized. Finally, the strategic setting at the Tabernacle emphasizes the overarching theme of Divine Guidance in Law. The case is not treated as a mere secular dispute but as a matter requiring God's direct input, as Moses subsequently brings their cause before the Lord, leading to a definitive divine ruling that significantly expands the existing legal framework (Numbers 27:6-7).
Exposition and Analysis
Key Word Analysis
The verb "stood" (עָמַד, H5975, ʻâmad') signifies more than mere physical presence; it denotes taking a deliberate, firm, and often authoritative or confrontational stance. In a legal context, it implies presenting oneself formally before a judge or authority to make a case or receive a verdict, as seen in Deuteronomy 19:17. For five women in a patriarchal society to "stand" before such a formidable assembly—Moses, Eleazar, the princes, and the entire congregation—is an act of remarkable courage, conviction, and resolve. It conveys their readiness to articulate their grievance and publicly defend their position.
This compound phrase (אֹהֶל, H168, ʼôhel' for "tent"; מוֹעֵד, H4150, môwʻêd' for "appointed time/place" or "assembly") literally means "tent of meeting" or "tent of appointed time." It highlights the Tabernacle's dual function: it was the designated place where God would "meet" with Moses and His people, and where the community would "meet" for worship, instruction, and the resolution of significant national and legal issues. Its location at the "door" or entrance (פֶּתַח, H6607, pethach') signifies a public, accessible forum, open to the community for witnessing and participating in important proceedings. This sacred setting underscores that the matter was not merely a civil dispute but one requiring divine consultation and the Lord's authoritative word.
Verse Breakdown
"And they stood before Moses"
This clause immediately establishes the direct and formal confrontation. The "they" refers to the five daughters of Zelophehad (Mahlah, Noah, Hoglah, Milcah, and Tirzah, as specified in Numbers 27:1). Their act of standing before Moses, the supreme leader, lawgiver, and judge of Israel, signifies their appeal to the highest human authority available.
"and before Eleazar the priest"
The explicit inclusion of Eleazar, the high priest, indicates that the matter was not purely secular but also held significant spiritual and theological implications. As the spiritual head, Eleazar represented the divine presence and the Mosaic covenant, suggesting that the case might necessitate priestly consultation or a divine oracle for resolution.
"and before the princes and all the congregation"
This expands the audience to include the tribal leaders ("princes") and the entire community. This highlights the public nature of the petition, ensuring transparency, communal awareness of the proceedings, and implying that the resolution would establish a precedent affecting all of Israel.
"[by] the door of the tabernacle of the congregation"
The precise location is crucial. The "door" (entrance) of the Tabernacle was the primary public space for judicial and communal gatherings. Its sacred nature underscored the gravity of the issue and the expectation that divine wisdom would guide the decision. It was the place where God's presence was most tangibly manifested and where His will was sought.
"saying,"
This concluding word serves as a direct transition, setting up the formal address that the daughters were about to articulate in Numbers 27:3-4, indicating their readiness to present their petition publicly and formally.
Literary Devices
Numbers 27:2 employs several potent literary devices to convey the profound significance of this moment. The Setting is paramount; placing the scene "by the door of the tabernacle of the congregation" imbues the event with immense religious and legal weight, signifying that this is a matter of divine concern and public consequence. This location functions as powerful Symbolism, representing the confluence of divine authority, communal gathering, and judicial process. The deliberate act of the daughters "standing" is a form of Dramatic Staging, immediately drawing the reader's attention to their courageous and resolute posture in the face of deeply entrenched societal norms. Furthermore, the verse serves as a subtle form of Foreshadowing, hinting at the groundbreaking nature of the petition that is about to be uttered, a petition that will challenge and ultimately expand the existing legal framework of Israel.
Theological and Thematic Connections
Numbers 27:2, by meticulously setting the scene for the daughters of Zelophehad's petition, powerfully illustrates God's profound attentiveness to justice, even for those marginalized by societal norms, and His divine willingness to reveal and refine His law in response to specific human needs. It challenges a rigid, legalistic application of the law, demonstrating that the spirit of justice and the preservation of family legacy can transcend the letter of existing statutes. This account reveals a God who is not bound by human conventions but is actively engaged in ensuring fairness and equity among His people. The public nature of the appeal and the subsequent divine ruling underscore the transparency and divine authority inherent in Israel's legal system, providing a timeless model for seeking righteous outcomes and advocating for those who might otherwise be overlooked or disadvantaged.
Reflection and Application
The scene depicted in Numbers 27:2 offers a timeless and profound lesson in courage, advocacy, and the unwavering pursuit of justice. The daughters of Zelophehad, facing a system that threatened to erase their family's legacy and disinherit them from the Promised Land, did not passively accept their fate. Instead, they boldly and respectfully presented their compelling case to the highest authorities in Israel, trusting that divine justice could prevail even against deeply entrenched customs and traditions. This narrative challenges us to critically examine our own lives and communities, prompting us to consider where we might be complacent in the face of injustice, whether for ourselves or for others. It calls us to embody a similar spirit of righteous advocacy, speaking up for the vulnerable, and diligently seeking equitable and compassionate solutions within our spheres of influence. Furthermore, Moses's immediate and faithful response to bring the matter directly before the Lord reminds us of the crucial importance of seeking divine wisdom and guidance when confronting complex ethical or legal dilemmas, trusting that God's ultimate justice transcends all human limitations and conventions.
Questions for Reflection
FAQ
Who were the daughters of Zelophehad and why was their case significant?
The daughters of Zelophehad—Mahlah, Noah, Hoglah, Milcah, and Tirzah—were five sisters whose father died in the wilderness without any sons. Under the traditional Israelite inheritance laws, this meant their family line would lose its allocated portion of the Promised Land. Their case was highly significant because they boldly petitioned Moses, Eleazar the priest, and the entire congregation at the Tabernacle, challenging this patriarchal custom. Their plea led to a divine ruling that established a new legal precedent, allowing daughters to inherit property when there were no sons, thus preserving family legacies and ensuring justice. This case demonstrated the adaptability of divine law and God's profound concern for individual rights and the preservation of family identity within the covenant community, as detailed in Numbers 27:6-7.
What was the "tabernacle of the congregation" and why was it important for this case?
The "tabernacle of the congregation," also known as the Tent of Meeting, was the portable sanctuary where God's presence resided among the Israelites during their wilderness wanderings. It served as the central place of worship, divine revelation, and judicial proceedings. Its importance for this case lies in its sacred and authoritative nature. By presenting their petition "by the door of the tabernacle," the daughters of Zelophehad elevated their plea from a mere civil dispute to a matter requiring divine consultation and communal witness. This setting underscored the gravity of their request and ensured that the subsequent ruling would carry the weighty authority of divine pronouncement and communal acceptance, impacting all of Israel's future legal framework.
How did this case impact Israelite law?
The case of the daughters of Zelophehad had a profound and lasting impact on Israelite inheritance law. God's direct ruling, delivered through Moses, established a new legal provision: if a man died without sons, his inheritance was to pass to his daughters. If he had no daughters, it would go to his brothers, then to his father's brothers, and finally to the nearest kinsman in his clan (Numbers 27:8-11). This ruling was a significant expansion of the existing law, demonstrating God's flexibility and profound concern for justice, especially for those who might be disadvantaged by strict adherence to tradition. Later, a further provision was added in Numbers 36, requiring such female heirs to marry within their own tribe to prevent the transfer of tribal land allotments, thereby balancing individual rights with the preservation of tribal boundaries and the integrity of the land distribution.
Christ-Centered Fulfillment
The groundbreaking legal precedent established through the courageous petition of the daughters of Zelophehad, initiated in Numbers 27:2, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as these women, initially marginalized by societal custom and facing potential disinheritance, found justice and secured an inheritance through divine intervention, so too does Christ radically break down all barriers and secure an eternal, spiritual inheritance for all who believe, regardless of their earthly status, gender, or social standing (Galatians 3:28). Jesus, our ultimate advocate and compassionate high priest, stands perpetually before the Father on our behalf, ensuring that we, who were once alienated from God's covenant and without hope (Ephesians 2:12), are now graciously adopted as beloved sons and daughters and become co-heirs with Him in glory (Romans 8:17). The Tabernacle, the sacred "tent of meeting" where the daughters sought and found justice, beautifully foreshadows Christ Himself, who is the true and perfect "tent of meeting," the very place where God perfectly meets and dwells among humanity (John 1:14). Through His perfect life, atoning sacrifice, and glorious resurrection, He has secured for us an eternal, imperishable, and undefiled inheritance that far surpasses any earthly land allotment (1 Peter 1:3-4), powerfully demonstrating God's radical justice, boundless grace, and unwavering faithfulness in providing for all His children.