Calvin’s CommentariesNumbers 27

John Calvin

Numbers 27:1

1. Then came the daughters of Zelophehad. A narrative is here introduced respecting the daughters of Zelophehad, of the family of Machir, who demanded to be admitted to a share of its inheritance; and the decision of this question might have been difficult, unless all doubt had been removed by the sentence of God Himself. For, since in the law no name is given to women, it would seem that no account of them was to be taken in the division of the land. And, in fact, God laid down this as the general rule; but a special exception is here made, i.e., that whenever a family shall be destitute of male heirs, females should succeed, for the preservation of the name. I am aware that this is a point which is open to dispute, since there are obvious arguments both for and against it, but let the decree that God pronounced suffice for us. Although (the daughters of Zelophehad) plead before Moses for their own private advantage, still the discussion arose from a good principle; inasmuch as they would not have been so anxious about the succession, if God’s promise had not been just as much a matter of certainty to them as if they were at this moment demanding to be put in possession of it. They had not yet entered the land, nor were their enemies conquered; yet, relying on the testimony of Moses, they prosecute their suit as if the tranquil possession of their rights were to be accorded them that very day. And this must have had the effect of confirming the expectations of the whole people, when Moses consulted God as respecting a matter of importance, and pronounced by revelation that which was just and right; for the discussion, being openly moved before them all, must have given them encouragement, at least to imitate these women.

Numbers 27:3

3. Our father died in the wilderness. The plea they allege is no contemptible one, i.e., that their father died after God had called His people to the immediate possession of the promised land; for, if the question had been carried back to an earlier period, it might have originated many quarrels. This restriction with respect to time, therefore, aided their cause. In the second place, they plead that their father had committed no crime whereby he might have been excepted from the general allotment of the land; for in the conspiracy of Dathan and Abiram, they include by synecdoche, in my opinion, the other sins, whose punishment affected the posterity of the criminals. His private sin is, therefore, contrasted with public ignominy; for so I interpret what they say of his having “died in his own sin.” And surely it is mere childish nonsense which the Jews (S.M. refers to this Rabbinical gloss. R. Sal. Jarchi tells us: “R. Akiba says, that he collected the wood; but R. Simeon says that he was one of those who were contumacious.” — Edit. Breihthaupt, in loco, p. 1243, and notes.) affirm of his having been the man who gathered sticks on the Sabbath-day, or one of the number of those who were slain by the bite of the serpents; and it is unnatural, too, to refer it to the curse under which the whole human race is laid. They distinguish, then, his private sin from any public crime, which would have caused him to deserve to be disinherited, lest the condition of their father should be worse than that of any other person. At the same time, they hold fast to the principle which is dictated to us by the common feelings of religion, that death, as being the curse of God, is the wages of sin.

Numbers 27:5

5. And Moses brought their cause before the Lord. It is probable either that there was a difference of opinion, or that the minds of the judges were in doubt, as respecting an obscure and uncertain point. At any rate, it was expedient that the law should be laid down by God, lest any future controversy should arise; for, if a sentence had been pronounced by human judgment on the matter before them, the obstinacy of many would not perhaps have been sufficiently set at rest. It is worth while to remark the pious modesty of Moses, who was not ashamed to confess his ignorance, until he had been instructed by the mouth of God. Although he had promulgated the law forty years before, still he was always ready to learn. Besides, there is no doubt but that God impelled him to inquire of Himself, whenever any serious matters were in question, until his doctrine was absolutely perfect. And, although God does not now deliver from heaven what is to be done, nevertheless rulers are reminded that they ought to have recourse to God in points of perplexity, in order that He may instruct them by the Spirit of wisdom; and assuredly they will not be without this, if they ask Him; since he is no less ready to listen to them, than He here shewed Himself to be to Moses.

Numbers 27:8

8. And thou shalt speak to the children of Israel. This question was the occasion of the delivery of a law, which was to be a perpetual and general rule as to the right of inheritance. But, although God prefers the daughters to all other relatives, when there is no male issue, still, with this single exception of the first degree, He admits none but males to the succession, and thus preserves the usual order. And surely it would be very unjust to exclude a man’s (natural) heirs on account of their sex; but when it became necessary to pass from his own children to other kindred, the prerogative of the male line began to be established. I speak of the land of Canaan, in which not only the name of Abraham but also that of the twelve tribes was to be preserved, in order that the memory (of God’s blessing) (Added from Fr.) might be more distinct and unclouded. Numbers 36

Numbers 36:1-13

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. 1. Accesserunt vero principes patrum e familia filiorum Gilad filii Machir, filii Manasse de familiis filiorum Joseph, et loquuti sunt coram Mose, et cotare prineipibus capitibus patrum filiorum 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. 2. Ac dixerunt, Domino meo praecepit Jehova ut daret terram in possessionem sorte filiis Israel, etiam domino meo praeceptum est a Jehova ut daret possessionem Salphaad fratris nostri filiabus ejus.

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. 3. Quae si alicui de filiis aliarum tribuum filiorum Israel dentur in uxores, minuetur haereditas earum ah haereditate patrum nostrorum, addeturque haereditati tribus quibus nupserunt, et de sorte haereditatis nostrae minuetur.

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. 4. Quumque fuerit jubilams fillis Israel, addetur haereditas earum haereditati tribus quibus nupserint: atque de haereditate tribus patrum nostrorum detrahetur haereditas earum.

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. 5. Princepit itaque Moses filiis Israel juxta sermonem Jehovae, dicendo, Rectum tribus filiorum Joseph loquitur.

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: 6. Hoc est quod praecepit Jehova de filiabus Salphaad, dicendo, Ut placebit illis, sint in uxores, veruntamen familiae tribus patris sui sint in uxores.

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. 7. Ne transferatur haereditas filiorum Israel de tribu ad tribum: nam filii Israel singuli adhaerebunt haereditatibus patrum suorum.

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. 8. Et omnis filia quae possederit haereditatem de tribubus filiorum Israel, uni de familia tribus patris sui erit in uxorem, ut possideant filii Israel singuli haereditatem patrum suorum:

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. 9. Ne transferatur possessio de tribu ad tribum aliam: sed singuli ex tribubus filiorum Israel haereditati sum adhaarebunt.

10. Even as the Lord commanded Moses, so did the daughters of Zelophehad: 10. Quemadmodum praeceperat Jehova Mosi sic fecerunt filiea Salphaad.

11. For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father’s brothers’ sons. 11. Nam Mahalah, Thirsah, et Hoglah, et Milcah, et Noah, filiae Salphaad, filiis patruorum suorum fuerunt in uxores:

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. 12. His qui erant de familia filiorum Manasse filii Joseph fuerunt in uxores, fuitque haereditas earum tribui familiaepatris earum.

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. 13. Ista aunt praecepta et judicia quae princepit Jehova per manum Mosis filiis Israel in campestribus Moab juxta Jordanem Jericho.

Numbers 27:15

15. And Moses spake. Moses here sets forth not only God’s providence in attending to the welfare of the people, but also his own zeal for them. Hence it appears how paternal was his affection for them, in that he not only performed his duty towards them faithfully and earnestly, and shunned no pains that it cost him, even to the end of his life, but he also makes provision for the future, and is anxious about a suitable successor, lest the people should remain without one, like a headless body. We perceive also his humility, when he does not arrogate the right of appointment to himself, nor on his own authority submit the matter to the election of the people, but establishes God as its sole arbiter. It was, indeed, permitted him to choose the officers, and this was a part of the political constitution; but this was too difficult a task, to find by man’s judgment one who should suffice for its performance; and, consequently, it behoved that the power should be intrusted to God alone, who did not indeed refuse to undertake it. And this special reason had much force in so difficult a point, viz., that the people should receive their leader at His hand, in order that the supreme power should always remain vested in Himself. As, therefore, He had chosen Moses in an extraordinary manner, and had appointed him to be His representative, so He continued the same grace in the case of Joshua. Already, indeed, had He designated him; but, out of modesty, Moses omits his name, and simply prays that God would provide for His people. The title, with which he honors God, has reference to the matter in question. It is true, indeed, that God may be often called “the God of the spirits of all flesh,” and for another reason, in chap. 16:22, Moses makes use of this expression; but he now alludes to this attribute, as much as to say, that there must be some one ready, and as it were in His hand, who should be appointed, since He has the making of all men according to His own will. Men often are mistaken and deceived in their opinions, and, even although the Spirit of God may enlighten them, they go no further than to discern the peculiar endowment for which a person is eminent; but God is not only the best judge of each man’s ability and aptitude, nor does He only penetrate to the inmost recesses of every heart; but He also fashions and refashions the men whom He chooses as His ministers, and supplies them with the faculties they require in order to be sufficient for bearing the burden. We gather from hence a useful lesson, i.e., that, when we are deprived of good rulers, they should be sought from the Maker Himself, whose special gift the power of good government is. And on this ground Moses calls Him not only the Creator of men, but “of all flesh,” and expressly refers to their “spirits.” When he compares the people to sheep, it is for the purpose of awakening compassion, so that God may be more disposed to appoint them a shepherd.

Numbers 27:18

18. And the Lord said unto Moses. We here see that Joshua was given in answer to the prayers of Moses, which is not stated elsewhere. But, in order that he may obtain his dignity with the consent of all, he is honored with a signal encomium: for, when God declares that the Spirit is in him, He does not merely intimate that he has a soul, but that he excels in the necessary gifts, such as intelligence. judgment, magnanimity, and skill in war: and the word “spirit” is used, in a different sense from that which it has just above, for that eminent and rare grace, which manifested itself in Joshua. For this metonymy (“De mettre l’Esprit pour les dons qui en previennent;” to put the Spirit for the gifts which proceed from it. — Fr.) is a tolerably common figure in Scripture. The solemn rite of his consecration by the imposition of hands follows, respecting which I have treated so fully elsewhere, (See ante on Leviticus 8:10, vol. 3, p. 422.) that it is now superfluous to say much upon it. It was in use before the giving of the Law, for thus the holy patriarchs blessed their sons. We have seen that the priests were inaugurated in their office, and that victims were offered to God, with this ceremony. The apostles followed this custom in the appointment of pastors. Moses, therefore, in order to testify publicly that Joshua was no longer his own master, but dedicated to God, and no longer to be regarded as a private individual, since he was called by God to the supreme command, laid his hands upon his head. There was also another reason, viz., that, according to the requirements of the office intrusted to him, God would more and more enrich him (with His gifts;(Added from Fr.)) for there is nothing to prevent God from conferring richer endowments upon His servants according to the nature of their vocation, although they may have previously been eminent for spiritual gifts. Thus to Timothy, when he was appointed a pastor, new grace was given by the imposition of the hands of Paul, although he had before attained to no ordinary eminence. (2 Timothy 1:6.) To the same effect is what follows, that Moses should put some of his glory (A.V., “honor.”) upon him, as if resigning his own dignity; for by the word glory, not only external splendor, but rather spiritual honor is signified, whereby God commands reverence towards His servants; not that he was stripped of his own virtues by transferring them to Joshua, but because, without diminution of his own gifts, he made the person who was about to be his successor his associate in their possession. It was fitting that this should be done before all the people, that all might willingly receive him as presented to them by God. The charge given to him partly tended to confirm the authority of Joshua, and partly to bind him more solemnly to discharge his duties; for, inasmuch as Moses commanded him what he was to do in the name of God, he exempted himself from all suspicion of temerity; and, on the other hand, by the introduction of this duly authorized engagement, Joshua must have been more and more encouraged to faith and diligence.

Numbers 27:21

21. And he shall stand before Eleazar the priest. Joshua is here subordinated to the priest on one point, viz., to inquire of him by the Urim and Thummim: for, as we have seen before, (See on Exodus 28:4, vol 2, p. 196.) the dignity of the priesthood was exalted by this symbol, that the prince should consult God by the mouth of the priest, who, being clothed in the sacred Ephod, the emblems of which were the Urim and Thummim, gave replies as the interpreter of God Himself. This passage, then, shows that the rule of Joshua was not profane; as in all legitimate dominion religion ought surely to hold the first place; for, since all things depend upon God, it is absurd that they should be separated from His service. משפט, mishphat, that is, judgment, is here used for a rule, or prescribed course of action, as if he were commanded to seek the Law (“Sa lecon;” his lesson. — Fr.) from the oracles of God, which the priest was to receive and deliver from him, and that in perplexing matters he was to follow nothing else. Moses adds, in conclusion, that he did what. God had enjoined, so that all might be fully assured that God would rule, no less than before, in the person of Joshua. A Repetition of the same History Deuteronomy 3

Deuteronomy 3:21-29

21. And I commanded Joshua at that time, saying, Thine eyes have seen all that the Lord your God hath done unto these two kings: so shall the Lord do unto all the kingdoms whither thou passest. 21. Ipsi quoque Josua praecepi eo tempore, dicendo, Oculi tui viderunt quaecunque fecit Jehova Deus vester duobus regibus: sic facturus est Jehova omnibus regnis ad quae tu pergis.

22. Ye shall not fear them: for the Lord your God he shall fight for you. 22. Ne timeatis eos, quia Jehova Deus vester ipse est qui pugnat pro vobis.

23. And I besought the Lord at that time, saying, 23. Rogaveram autem Jehovam tempore illo, dicendo:

24. O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth that can do according to thy works, and according to thy might? 24. Domine Jehova, tu coepisti ostendere servo tuo magnitudinem tuam, et manum tuam validam. Quis enim Deus in coelo, aut in terra, qui faciat secundum opera tua, et secundum fortitudines tuas?

25. I pray thee, let me go over and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. 25. Transeam quaeso, et videam terram illam bonam, quae est trans Jordanem, montem istum bonum et Libanum.

26. But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee; speak no more unto me of this matter. 26. Iratus autem Jehova contra me propter vos, propterea non exaudivit me, sed dixit mihi, Sufficiat tibi, ne posthac addas verbum ad me super hac re.

27. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. 27. Ascende verticem Pisgah, et leva oculos tuos ad occidentem, ad aquilonem, ad meridiem, et ad orientem, ac vide oculis tuis, non enim transibis Jordanem istum.

28. But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 28. Praecipe autem Josuae, et confirma eum, et robora eum, ipse enim transiturus est ante populum istum, et idem tradet illis terram possidendam, quam videbis.

29. So we abode in the valley over against Beth-peor. 29. Mansimus vero in valle e regione Beth-peor.

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