TRV
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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 27:3 is a crucial declaration made by Zelophehad's daughters to Moses, clarifying the precise circumstances of their father's death. This statement distinguishes his demise from the severe judgment meted out to those who directly rebelled against the LORD, particularly Korah's company. This careful distinction forms the bedrock of their unprecedented petition to inherit their father's land, ensuring his name and legacy are preserved within Israel despite his lack of male heirs.
Context
Literary Context
This verse is situated within Numbers 27, immediately following the second census of Israel in Numbers 26. This census was conducted to prepare for the imminent distribution of the Promised Land by tribal inheritance, a process generally predicated on land passing through male heirs. Zelophehad, a descendant of Manasseh, had died without sons, leaving five daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. Their bold and revolutionary petition, initiated in Numbers 27:1-2, directly challenges the established legal framework of inheritance. Their statement in verse 3 is a pivotal component of their legal argument, meticulously crafted to preempt any objection that their father's death might disqualify them from inheritance due to a capital offense or direct rebellion against God. The narrative flow demonstrates a unique instance where a legal precedent is established based on a direct appeal to divine justice, highlighting God's dynamic interaction with His people and His law.
Historical & Cultural Context
Ancient Near Eastern societies, including Israel, were fundamentally patriarchal, with inheritance typically flowing from father to son to ensure the continuity of family lineage and economic stability. Land was not merely property but the primary source of wealth, identity, and tribal affiliation, deeply intertwined with covenantal promises. The profound fear of a family's name "perishing" or being "cut off" signified the loss of identity, legacy, and a share in the covenantal land. The wilderness generation, including Zelophehad, was under a divine judgment, prophesied in Numbers 14:29, that all those twenty years and older who had disbelieved would die in the wilderness and not enter the Promised Land. This historical backdrop underscores the daughters' courageous challenge to established norms and their deep concern for their father's enduring legacy within the context of God's covenant promises for the land. Their plea represents a significant moment of legal and social innovation, reflecting a deep understanding of both human law and divine justice.
Key Themes
The narrative surrounding Numbers 27:3 powerfully illuminates several key themes. First, Justice and Equity are paramount, as the daughters advocate for a fair application of inheritance law that considers their unique circumstances and prevents a profound injustice. Their plea highlights a gap in the existing legislation and appeals to a higher principle of divine justice. Second, the Nuance of Sin and Judgment is meticulously drawn. By clarifying that their father "died in his own sin" but "was not in the company of Korah," the daughters differentiate between the general consequence of the wilderness generation's disobedience and the specific, egregious rebellion of Korah, which carried a far more severe and exclusionary judgment. This distinction underscores the varying degrees of divine judgment and accountability. Third, Divine Attentiveness and the Flexibility of Law are profoundly evident. God's immediate and positive response to the daughters' petition, as seen in Numbers 27:6-7, demonstrates His willingness to hear appeals, expand His law, and ensure that justice and compassion prevail, even within a seemingly rigid legal framework. This highlights God's character as a compassionate and responsive Lawgiver.
Exposition and Analysis
Key Word Analysis
The Hebrew word חֵטְא (chêṭᵉʼ) for "sin" is a comprehensive term encompassing various forms of transgression, ranging from unintentional errors to deliberate rebellion. In the context of "died in his own sin," it refers to Zelophehad's participation in the general disobedience and unbelief of the wilderness generation, which led to their collective judgment of dying before entering the Promised Land. It implies a consequence of the general covenant breaking rather than a specific, capital offense that would merit being "cut off" from Israel or having one's name erased from the tribal register in a punitive way. This contrasts sharply with the specific, direct challenge to God's authority seen in Korah's rebellion.
The Hebrew word עֵדָה (ʻêdāh) refers to an "assembly," "congregation," or "company." When used in the phrase "company of Korah," it specifically denotes the organized, rebellious faction that "gathered themselves together against the LORD" and His appointed leaders, Moses and Aaron. The daughters' careful use of this term emphasizes that their father was not part of this particular, egregious, and divinely condemned collective act of insurrection, which resulted in a unique and devastating judgment (the earth swallowing them whole). This distinction is vital for their argument, as association with Korah's rebellion would have likely disqualified Zelophehad's family from any inheritance.
The Hebrew word בֵּן (bên) translates as "son," but in a broader sense, it encompasses descendants and is crucial for understanding the patrilineal inheritance system. In the context of "and had no sons," it highlights the legal predicament that necessitated the daughters' petition. The absence of male heirs meant that Zelophehad's name and portion of the Promised Land would be lost to his family, a significant concern in a society where land tenure and lineage were inextricably linked to identity and covenantal blessing.
Verse Breakdown
"Our father died in the wilderness"
This opening clause acknowledges the factual circumstance of Zelophehad's death. It places him squarely within the generation condemned to die outside the Promised Land as a consequence of their collective unbelief and rebellion at Kadesh-Barnea, as detailed in Numbers 14. This statement is not an accusation but a simple, direct declaration of his fate, setting the stage for the crucial distinction that follows.
"and he was not in the company of them that gathered themselves together against the LORD in the company of Korah;"
This is the core of the daughters' defensive and exculpatory argument. They emphatically distance their father from the most severe and publicly condemned rebellion in Israel's wilderness history—that of Korah, Dathan, and Abiram, recorded in Numbers 16. This rebellion was a direct challenge to God's divinely established authority in Moses and Aaron, resulting in a unique and terrifying judgment of being swallowed by the earth. By stating Zelophehad was not part of this "company," they assert that his death was not due to such a heinous, capital offense that would warrant the forfeiture of his family's land inheritance.
"but died in his own sin, and had no sons."
This concluding clause clarifies the nature of Zelophehad's death and succinctly states the legal predicament. "Died in his own sin" means his death was a consequence of his personal participation in the general sin of the wilderness generation (unbelief, grumbling), not a specific, direct act of rebellion against God's leadership or a capital crime. It implies a natural death within the parameters of the broader judgment, not an exclusionary one that would sever his family's rights. The final phrase, "and had no sons," succinctly states the legal vacuum that necessitated their plea, as male heirs were the traditional recipients of inheritance, leaving their family's name and land portion vulnerable to extinction.
Literary Devices
The verse employs several significant literary devices to convey its powerful message and argument. Distinction is paramount, as the daughters meticulously differentiate between the general consequence of the wilderness generation's sin and the specific, egregious rebellion of Korah. This careful delineation serves to elevate their father's standing and justify their claim. Negation ("he was not in the company of them...") is used powerfully to emphasize this distinction, explicitly ruling out any association with the most severe form of rebellion. This rhetorical strategy aims to preempt objections and strengthen their case. Furthermore, there is an element of Pleading and Petition, as the verse is part of a direct address to authority, crafted to evoke a just and compassionate response. The concise yet comprehensive nature of their statement also demonstrates a sophisticated form of Legal Argumentation, presenting the facts of their father's death in a way that precisely supports their revolutionary request for inheritance and the preservation of their family's legacy.
Theological and Thematic Connections
Numbers 27:3, and the subsequent divine ruling, profoundly illustrates God's character as both just and compassionate, willing to expand His law to address specific situations and ensure equity. It highlights that while sin always carries consequences, there are distinctions in the severity and nature of judgment. Zelophehad's death, though a result of "his own sin" (participating in the general unbelief), did not carry the same exclusionary penalty as the direct rebellion against God's appointed authority. This narrative teaches us that God is attentive to the cries of the marginalized and is not bound by rigid human interpretations of law when they lead to injustice. It underscores the importance of a name and legacy within God's covenant people, and how God provides a way to preserve it even when traditional means are absent, demonstrating His commitment to the flourishing of every family within the covenant.
Reflection and Application
The petition of Zelophehad's daughters, anchored by their careful statement in Numbers 27:3, offers profound lessons for contemporary believers. It challenges us to look beyond rigid interpretations of rules and customs, particularly when they lead to inequity or hardship for vulnerable groups. Their bold advocacy for justice, coupled with God's compassionate response, calls us to be agents of change in our own communities, speaking up for those whose voices might otherwise be unheard. It reminds us that our God is not an unyielding taskmaster but a loving Father who listens to the cries of His children and is willing to adapt or clarify His principles to ensure fairness and uphold the dignity of every individual. Furthermore, the distinction drawn between types of sin serves as a subtle reminder of the varying degrees of accountability and consequences, yet ultimately, all sin separates us from God, necessitating divine intervention. This narrative encourages a nuanced understanding of sin and judgment, fostering both humility and hope in God's redemptive plan and His unwavering commitment to justice and mercy for all.
Questions for Reflection
FAQ
What was the "sin" Zelophehad died in, if not Korah's rebellion?
Zelophehad's "own sin" refers to his participation in the general sin of the wilderness generation, which included widespread unbelief, murmuring, and disobedience against the LORD. This collective sin led to God's judgment that all Israelites twenty years and older, except for Joshua and Caleb, would die in the wilderness and not enter the Promised Land (as detailed in Numbers 14:29-35). His death was a consequence of this general judgment, not a specific, capital offense or a direct challenge to God's authority like Korah's rebellion. The daughters' point was that his death, while a consequence of sin, did not carry the additional penalty of being "cut off" from the community or forfeiting his family's inheritance rights, as was the case for those who actively rebelled with Korah.
Christ-Centered Fulfillment
The narrative of Zelophehad's daughters, and the divine ruling in Numbers 27, finds profound Christ-centered fulfillment in several ways. The daughters' plea for justice and the preservation of their father's name foreshadows the ultimate work of Christ, who secures a spiritual inheritance for those who would otherwise have none. Just as the daughters sought to prevent their father's name from perishing in Israel, Jesus Christ, through His atoning sacrifice, ensures that the names of believers are written in the Lamb's Book of Life, granting them an eternal inheritance that is imperishable and undefiled (1 Peter 1:3-4). Furthermore, the divine attentiveness to the daughters' unique situation reflects God's compassionate nature, which is fully revealed in Christ. Jesus, the ultimate advocate and mediator (1 Timothy 2:5), addresses the deepest injustices of humanity—our sin and separation from God—by bearing the consequences of "our own sin" on the cross, thereby securing our adoption as sons and daughters and making us co-heirs with Him (Romans 8:17). Through Christ, the barriers of gender, status, and even the consequences of sin are overcome, granting access to the full spiritual blessings and inheritance that God has prepared for His people (Galatians 3:28-29). He is the true and perfect fulfillment of God's justice and mercy, ensuring that no one who trusts in Him will have their name perish or be denied their rightful place in God's eternal family.