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 27:9 provides a crucial extension to the divine law of inheritance, specifically addressing the scenario where a man dies without sons (the customary heirs) and also without daughters. This verse meticulously outlines that in such a case, the deceased's inheritance, particularly his allotted portion of tribal land in the Promised Land, is to be transferred to his brothers. This legal provision underscores God's comprehensive and just framework for property succession, ensuring the preservation of family lineage, the integrity of tribal land allotments, and the continuity of identity within the nascent nation of Israel.
Context
Literary Context
Numbers 27:9 is an essential component of a detailed legal discourse initiated by the unique petition of Zelophehad's daughters, found in Numbers 27:1-5. Their father, Zelophehad, died in the wilderness without male heirs, presenting a challenge to the traditional patriarchal inheritance system. Their bold and righteous appeal to Moses, Eleazar, and the community leaders prompted divine intervention. God's direct response, recorded in Numbers 27:6-8, established a groundbreaking precedent: daughters could inherit their father's portion if no sons existed. Verse 9 then systematically extends this new law, addressing the subsequent contingency: if a man dies with no sons and no daughters, the inheritance passes to his brothers. This demonstrates the systematic, comprehensive, and divinely ordained nature of the Mosaic Law, anticipating various family structures to ensure justice and the perpetual preservation of tribal land within its designated lineage. The narrative continues to clarify these laws in Numbers 36 regarding the marriage of inheriting daughters.
Historical & Cultural Context
Ancient Israelite society, like many in the ancient Near East, was fundamentally patriarchal, with inheritance typically passing exclusively through the male line. The primary objective of inheritance, especially land, was to maintain the family's name, its social standing, and its designated portion within the tribal territory. This land was not merely property but a tangible manifestation of God's covenant promise to Abraham (Genesis 12:7) and an enduring expression of His faithfulness. The concept of nachalah (inheritance, often specifically referring to land) was inextricably linked to the covenant and the future settlement in Canaan. The revolutionary aspect of the Zelophehad case, and the subsequent laws in Numbers 27 and Numbers 36, lies in God's willingness to adapt and expand traditional norms. This divine intervention highlights a compassionate and just God who transcends human custom to ensure equitable outcomes and the preservation of family lines, particularly concerning the land, which was ultimately considered God's (Leviticus 25:23).
Key Themes
The passage in Numbers 27, and specifically verse 9, significantly contributes to several profound theological and narrative themes. Firstly, Divine Justice and Compassion are profoundly evident; God actively listens to the specific pleas of individuals and modifies existing customs to ensure fair outcomes, demonstrating His meticulous attentiveness to the needs of His people. Secondly, the Preservation of Family and Land is a paramount concern. These inheritance laws were meticulously designed to ensure that each tribal family maintained its divinely allotted portion of the Promised Land, preventing its dissolution and maintaining the social and economic order crucial for the stability of the nascent nation. Thirdly, the passage showcases Systematic Legislation; the Mosaic Law is presented as comprehensive, anticipating various scenarios and providing clear, hierarchical guidelines for succession, which was vital for the orderly establishment of the Israelite nation. Finally, the case of Zelophehad's daughters established a foundational Legal Precedent, which would continue to be clarified and reinforced, as seen in later chapters like Numbers 36, concerning marriage within the tribe to maintain land within family lines.
Exposition and Analysis
Key Word Analysis
This term (H1323) signifies a female offspring, but in the context of inheritance, it highlights the departure from the conventional male-line succession. The inclusion of "daughter" as a potential heir, under specific conditions, was a groundbreaking legal development that challenged patriarchal norms and demonstrated God's equitable concern for all members of the family unit, ensuring that family identity and land inheritance were not lost due to the absence of sons.
This Hebrew term (H5159) carries profound theological and practical weight. Far more than mere property, naḥălāh refers to an enduring, generational legacy, most significantly tied to the divinely allotted portion of the land of Canaan. It represents a permanent, inalienable possession that passes down through generations, crucial for the identity, stability, and covenantal relationship of Israelite families and tribes with God. It signifies God's faithfulness in providing for His people and their enduring place within His covenant community.
This term (H251) refers to the deceased man's brothers, indicating a specific shift in the line of succession from the immediate nuclear family (sons, then daughters) to the broader paternal lineage within the clan. This provision ensures that the naḥălāh (inheritance) remains within the original family unit and tribe, preventing its fragmentation or transfer to another tribal line, thereby preserving the divinely ordained tribal boundaries and the social order of Israel.
Verse Breakdown
"And if he have no daughter"
This clause directly follows the preceding legal precedent established in Numbers 27:8, which stipulated that if a man dies without sons, his daughters shall inherit. Therefore, this phrase implies that the prior condition of "no son" has already been met, and now, additionally, there are no daughters. It addresses the next level of contingency in the inheritance hierarchy, ensuring that the law covers all potential family structures and leaves no gap in the legal framework for land distribution.
"then ye shall give his inheritance"
This is a direct, authoritative command from God, mediated through Moses to the leaders responsible for the distribution of land in Israel. The imperative "ye shall give" underscores the divine origin and binding nature of this legal provision. It highlights that the allocation of land is not left to human discretion or custom alone but is governed by God's explicit will, ensuring justice and order in the nascent nation.
"unto his brethren"
This specifies the next rightful heirs in the absence of sons and daughters. The inheritance passes to the deceased's brothers, meaning his paternal uncles or male cousins within the same immediate family line. This ensures that the naḥălāh (ancestral land) remains within the broader family unit and the designated tribe, thereby maintaining the integrity of the tribal land allotments and the family's name within its designated territory in Canaan.
Literary Devices
Numbers 27:9, as part of the broader legal corpus, primarily employs Casuistic Law, which is characterized by an "if...then" structure (e.g., "And if he have no daughter, then ye shall give..."). This legal form addresses specific cases and provides clear, prescriptive rulings, demonstrating the practical and detailed nature of Mosaic legislation designed to govern the daily lives and societal structures of Israel. The verse also exhibits Logical Progression in its legal reasoning, systematically moving through different familial scenarios (sons, then daughters, then brothers) to establish a comprehensive and equitable system of inheritance. Furthermore, the implied Divine Fiat is present; though not explicitly stated as "Thus says the Lord," the command "ye shall give" carries the full weight of divine authority, underscoring God's active role in establishing justice and order within His covenant people.
Theological and Thematic Connections
Numbers 27:9, along with the entire inheritance narrative of Zelophehad's daughters, profoundly reveals God's character as a God of meticulous justice, order, and compassion. His willingness to hear the specific plea of Zelophehad's daughters and to establish a new legal precedent, then systematically extend it to cover all contingencies, demonstrates His deep concern for the well-being and equitable treatment of all His people, even those who might be disadvantaged by traditional patriarchal norms. This passage underscores that God's law is not rigid or arbitrary but is designed to promote fairness, preserve identity, and ensure the stability of the community, reflecting His wisdom in establishing a just society. The preservation of land was not just an economic matter but a theological one, symbolizing God's faithfulness to His covenant promises and the enduring legacy He intended for His people.
Reflection and Application
Numbers 27:9, situated within the broader narrative of Zelophehad's daughters, offers profound insights for believers today. It reminds us that God is not a distant deity but is intimately involved in the details of His people's lives, attentive to specific situations, and committed to justice. The willingness of God to modify traditional norms for a more equitable outcome challenges us to consider where our own customs or traditions might inadvertently create injustice and how we can seek divine wisdom to address them. The emphasis on preserving a legacy, whether it be family name, land, or spiritual heritage, calls us to be wise stewards of what God has entrusted to us, ensuring that our actions contribute to the well-being and flourishing of future generations. It also encourages us to boldly and respectfully advocate for justice, trusting that God hears and responds to the cries of His people, providing guidance even in complex matters.
Questions for Reflection
FAQ
Why was preserving the "inheritance" (land) so important in ancient Israel?
Preserving the land inheritance (nachalah) was paramount in ancient Israel for several interconnected reasons. Theologically, the land of Canaan was a direct fulfillment of God's covenant promise to Abraham (Genesis 12:7), making it a sacred trust and a tangible symbol of God's faithfulness. Each tribe and family's allotted portion was considered permanent and inalienable, reflecting God's ultimate ownership (Leviticus 25:23) and preventing the perpetual impoverishment of families. Practically, land provided economic stability, sustenance, and a fixed identity for each family within their tribal boundaries. Losing one's land meant losing one's place in the community, economic security, and even one's name or legacy in Israel. The meticulous laws ensured social order, prevented land accumulation by a few, and maintained the distinct identity of each tribe as they settled in the Promised Land.
How does this law relate to modern inheritance practices?
While the specific legal mechanisms and cultural context of Numbers 27:9 differ significantly from modern inheritance practices, the underlying principles remain highly relevant. The passage underscores the importance of clear, just, and comprehensive legal frameworks for the transfer of assets and property, ensuring fairness and preventing disputes. It highlights the divine concern for providing for dependents and ensuring the continuity of family well-being, even beyond immediate heirs. For believers, it prompts reflection on wise stewardship of resources, the importance of leaving a godly legacy (spiritual, relational, and material), and the responsibility to plan for the future of our families and communities in an orderly and equitable manner. It also reminds us that all earthly possessions are ultimately on loan from God, and our ultimate inheritance is spiritual.
Christ-Centered Fulfillment
The meticulous attention to earthly inheritance in Numbers 27:9, ensuring the preservation of family lineage and tribal land, beautifully foreshadows the far greater spiritual inheritance secured for believers in Christ. Just as the nachalah in Israel was a divinely promised and secured possession, so too is our spiritual inheritance in Christ. Through His perfect life, atoning death, and glorious resurrection, Jesus Christ has become the ultimate Heir, and by faith in Him, we are adopted into God's family, becoming "heirs of God and co-heirs with Christ" (Romans 8:17). This inheritance is not a physical plot of land but an eternal, incorruptible, and undefiled spiritual reality, "kept in heaven for you" (1 Peter 1:4). Christ, as the Mediator of a new covenant (Hebrews 9:15), has opened the way for all, regardless of earthly lineage or gender, to receive this divine legacy. The careful progression of inheritance laws in Numbers 27 points to God's perfect plan to ensure that His people receive their promised portion, culminating in the glorious spiritual "rest" and eternal life found in Christ, the true and lasting inheritance (Hebrews 4). Our ultimate belonging and security are not found in an earthly territory but in our union with Him, through whom we are "chosen... having been predestined according to the purpose of Him who works all things according to the counsel of His will, so that we who were the first to hope in Christ might be to the praise of His glory" (Ephesians 1:11-12).