AM Bible Study Group; September 22, 2010
Numbers 27:1-23
Theme: This chapter describes some of the problems that God gave solutions to as the people prepared to enter the promised land.
Immediately after the second census was completed, problems that related to the people and their entry into the land were dealt with. Two of those problems—and the solutions that God provided—are the focus of this chapter.
I. A PROBLEM CONCERNING THE INHERITANCE OF THE LAND (vv. 1-11)
A. The beginnings of this problem were first hinted at when the second census was taken (see chapter 26). In Numbers 26:33, we’re told of a man named Zelophehad—a son of Hepher, a son of Gilead, a son of Machir, a son of Manasseh. He was the head of a clan of the tribe of Manasseh; but he had five daughters and no sons. Nevertheless, we find these five daughters specifically mentioned in the census. And now, we’re given greater detail about how they laid claim to the inheritance of their deceased father.
1. Note how, in verses 1-2, we’re told that these women were very bold and public in making their request to Moses. They stood, as we’re told, before Moses and Eleazar the priest and made their request of them “before the leaders and all the congregation, by the doorway of the tabernacle of meeting”. They didn’t engage in any kind of rebellion in their action; but went where they should go and spoke to whom they were to speak. The fact that they could do so speaks of the higher place women were given under the faith of the God of Israel than in the false religions of the surrounding nations!
2. In verse 3, they specify that their father died in the wilderness (as a part of the first generation); but not among the company of those who had rebelled with Korah (see chapter 16). He was said to have died “in his own sin”—which may have been a reference to the original rebellion of the first generation in not entering the land (see chapters 13-14). In any event, we’re told that he died having no sons to whom the inheritance of the land would ordinarily pass.
3. Note that their concern was not simply about what they might get. They said, “Why should the name of our father be removed from among his family because he had no son? Give us a possession among our father’s brothers” (v. 4). Their concern was of a very high nature—that the promised inheritance of their clan not be lost among the tribes of Israel. This speaks of their faith in the promise of God to truly divide the land to His people. Their action of faith is honored by being forever recorded in the pages of Scripture for us (see also Matthew 26:13). How distinctly they stand in their confident faith in God from that first generation who would not enter the promised land!
B. Moses set an important precedent in his response to their concern. He “brought their case before the LORD” (v. 5; see also Numbers 15:32-36; Leviticus 24:10-23). Perplexing problems are always solved when we take them to the Lord (see James 1:5). And the Lord’s response to this action was to declare “The daughters of Zelophehad speak what is right” (vv. 6-7); and to order that the possession of their father be passed on to them. (Later on, in 36:1-12, other chiefs of the families of Gilead expressed concern that these daughters might marry someone from another tribe, and thus pass on the inheritance of their tribe to another. And so, the Lord would later add that they were to marry whoever they wished but only within the tribe of Manasseh.)
C. The immediate solution to this problem led to the establishing an inheritance law for all the people of Israel—that in the case of the death of a head of a family who had no son, the land was to be passed on first to his daughters; and if no daughters, then on to his brothers; and if no brothers, then on to his ‘father’s brothers’; and if no ‘father’s brothers’, then on to the closest relative. (This law gives us some of the background of the story of Ruth and Boaz—see Ruth 2:20; 3:9, 11-12; 4:1-6). But note in this that the daughters of Zelophehad were not at the end of the line, but at the front. In the context of the culture of the times, what a picture this is of the promise of the New Covenant in Christ—where there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28)!
II. A PROBLEM CONCERNING THE LEADERSHIP OF THE PEOPLE (vv. 12-23).
A. This second problem was hinted at to us way back in Numbers 20. The people had complained about their thirst; and Moses was commanded to speak to the rock that it might give forth water. But in frustration and anger, he struck it twice. He dishonored God before the people; and as a result, he lost the privilege of entering the promised land. This is a reminder to us that with greater leadership in the household of God comes greater accountability for obedience (see James 3:1).
1. It appears that sometime before this point, Moses had asked God that he nevertheless be permitted to enter the land. God told him, “Enough of that! Speak no more to Me of this matter.” But God did concede to allow Moses—when the time came—to go to the top of Mount Pisgah (called, in our passage, Mount Abarim; and in Deuteronomy 34:1 Mount Nebo) and see the land with his eyes (Deuteronomy 3:23-27).
2. And now, before the people entered the land, God renewed His promise to allow Moses to climb Mount Abarim and see it with his own eyes. It would be after doing so, however, that Moses would then be gathered to his people (vv. 12-14; see also Deuteronomy 34:1-6).
B. But note that Moses concern at this time wasn’t for his own opportunity to see the land. He had erred as a leader, and had thus lost the opportunity to enter the land; but he was nevertheless concerned that the people would not be without a qualified leader to help them claim their inheritance. And so, he asks, “Let the LORD, the God of the spirits of all flesh [see Numbers 16:22], set a man over the congregation, who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of the LORD may not be like sheep which have no shepherd” (vv. 15-17). Note how his compassion for the people was like that of our Lord’s (see Matthew 9:36), who’s heart is moved when He sees that His people have no shepherd to lead them (see Zechariah 10:2).
C. Moses’ concern was pleasing to the Lord; and so the Lord was pleased to answer his request. Note that this answer had already been settled by the Lord when He had told Moses he could not enter the land (See Deuteronomy 3:28—where God promises that Joshua would be Moses replacement). God never leaves His people without what they need! God thus commanded that Joshua be set aside to lead the people into their inheritance. Note the qualifications:
1. He was spiritually empowered. Moses was to lay his hands on Joshua; who was declared by God to be “a man in whom is the Spirit” (v. 18).
2. He was publically designated. He was set before Eleazar the priest and before all the congregation and ‘inaugurated’ (or ‘commissioned’) in their sight (v. 19; see also 22- 23).
3. He was officially authorized. While Moses still lived, he was to give some of his authority to Joshua that he may receive instruction from the Lord and that the people may learn to obey him (vv. 20-21). He was even to receive instruction from the Lord through Eleazer’s use of the Urim (see Exodus 28:30; Leviticus 8:8); though Moses spoke with the Lord directly.
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The situation of the people of Israel at that time reflects our own needs as believers today. We have an inheritance awaiting us in Christ; and we ought to be as eager to lay hold of it as God Himself is eager to give it to us. But we also have need of wise “shepherds” who help lead us to that inheritance in a way that pleases God. Praise God that He provides us not only a great inheritance in Christ, but also all that we need to enter in and take hold of it!