We have in this chapter the determination of another question
that arose upon the case of the daughters of Zelophehad. God had appointed that
they should inherit, ch. 27:7. Now here, I. An inconvenience is suggested, in
case they should marry into any other tribe (v. 1-4). II. It is prevented by a
divine appointment that they should marry in their own tribe and family (v.
5-7), and this is settled for a rule in like cases (v. 8, 9); and they did marry
accordingly to some of their own relations (v. 10-12), and with this the book
concludes (v. 13).
We have here the humble address which the heads of the tribe of
Manasseh made to Moses and the princes, on occasion of the order lately made
concerning the daughters of Zelophehad. The family they belonged to was part of
that half of the tribe of Manasseh which we yet to have their lot within Jordan,
not that half that was already settled; and yet they speak of the land of their
possession, and the inheritance of their fathers, with as great assurance as if
they had it already in their hands, knowing whom they had trusted. In their
appeal observe, 1. They fairly recite the former order made in this case, and do
not move to have that set aside, but are very willing to acquiesce in it (v. 2):
The Lord commanded to give the inheritance of Zelophehad to his daughters;
and they are very well pleased that it should be so, none of them knowing but
that hereafter it might be the case of their own families, and then their
daughters would have the benefit of this law. 2. They represent the
inconvenience which might, possibly, follow hereupon, if the daughters of
Zelophehad should see cause to marry into any other tribes, v. 3. And it is
probable that this was not a bare surmise, or supposition, but that they knew,
at this time, great court was made to them by some young gentlemen of other
tribes, because they were heiresses, that they might get footing in this tribe,
and so enlarge their own inheritance. This truly is often aimed at more than it
should be in making marriages, not the meetness of the person, but the
convenience of the estate, to lay house to house, and field to field. Wisdom
indeed is good with an inheritance; but what is an inheritance good for in
that relation without wisdom? But here, we may presume, the personal merit of
these daughters recommended them as well as their fortunes; however, the heads
of their tribe foresaw the mischief that would follow, and brought the case to
Moses, that he might consult the oracle of God concerning it. The difficulty
they start God could have obviated and provided against in the former order
given in this case; but to teach us that we must, in our affairs, not only
attend God's providence, but make use of our own prudence, God did not direct
in it till the themselves that were concerned wisely foresaw the inconvenience,
and piously applied to Moses for a rule in it. For though they were chief
fathers in their families, and might have assumed a power to overrule these
daughters of Zelophehad in disposing of themselves, especially their father
being dead and the common interest of their tribe being concerned in it, yet
they chose rather to refer the matter to Moses, and it issued well. We should
not covet to be judges in our own case, for it is difficult to be so without
being partial. It is easier in many cases to take good advice than to give it,
and it is a satisfaction to be under direction. Two things they aimed at in
their representation:—(1.) To preserve the divine appointment of inheritances.
They urged the command (v. 2), that the land should be given by lot to the
respective tribes, and urged that it would break in upon the divine appointment
if such a considerable part of the lot of Manasseh should, by their marriage, be
transferred to any other tribe; for the issue would be denominated from the
father's tribe, not the mother's. This indeed would not lessen the lot of
the particular persons of that tribe (they would have their own still), but it
would lessen the lot of the tribe in general, and render it less strong and
considerable; they therefore thought themselves concerned for the reputation of
their tribe, and perhaps were the more jealous for it because it was already
very much weakened by the sitting down of the one half of it on this side
Jordan. (2.) To prevent contests and quarrels among posterity. If those of other
tribes should come among them perhaps it might occasion some contests. They
would be apt to give and receive disturbance, and their title might, in process
of time, come to be questioned; and how great a matter would this fire kindle!
It is the wisdom and duty of those that have estates in the world to settle
them, and dispose of them, so as that no strife and contention may arise about
them among posterity.
Here is, I. The matter settled by express order from God between
the daughters of Zelophehad and the rest of the tribe of Manasseh. The petition
is assented to, and care taken to prevent the inconvenience feared: The tribe
of the sons of Joseph hath said well, v. 5. Thus those that consult the
oracles of God concerning the making of their heavenly inheritance sure shall
not only be directed what to do, but their enquiries shall be graciously
accepted, and they shall have not only their well done, but their well
said, good and faithful servant. Now the matter is thus accommodated: these
heiresses must be obliged to marry, not only within their own tribe of Manasseh,
but within the particular family of the Hepherites, to which they did belong. 1.
They are not determined to any particular persons; there was choice enough in
the family of their father: Let them marry to whom they think best. As
children must preserve the authority of their parents, and not marry against
their minds, so parents must consult the affections of their children in
disposing of them, and not compel them to marry such as they cannot love. Forced
marriages are not likely to prove blessings. 2. Yet they are confined to their
own relations, that their inheritance may not go to another family. God would
have them know that the land being to be divided by lot, the disposal whereof
was of the Lord, they could not mend, and therefore should not alter, his
appointment. The inheritances must not remove from tribe to tribe (v. 7),
lest there should be confusion among them, their estates entangled, and their
genealogies perplexed. God would not have one tribe to be enriched by the
straitening and impoverishing of another, since they were all alike the seed of
Abraham his friend.
II. The law, in this particular case, was made perpetual, and to
be observed whenever hereafter the like case should happen, v. 8. Those that
were not heiresses might marry into what tribe they pleased (though we may
suppose that, ordinarily, they kept within their own tribe), but those that were
must either quit their claim to the inheritance or marry one of their own
family, that each of the tribes might keep to its own inheritance, and one tribe
might not encroach upon another, but throughout their generations there might
remain immovable the ancient landmarks, set, not by their fathers, but by the God
of their fathers.
III. The submission of the daughters of Zelophehad to this
appointment. How could they but marry well, and to their satisfaction, when God
himself directed them? They married their father's brothers' sons, v. 10-12.
By this it appears, 1. That the marriage of cousin-germans is not in itself
unlawful, nor within the degrees prohibited, for then God would not have
countenanced these marriages. But, 2. That ordinarily it is not advisable; for,
if there had not been a particular reason for it (which cannot hold in any case
now, inheritances being not disposed of as then by the special designation of
Heaven), they would not have married such near relations. The world is wide, and
he that walks uprightly will endeavour to walk surely.
IV. The conclusion of this whole book, referring to the latter
part of it: These are the judgments which the Lord commanded in the plains of
Moab (v. 13), these foregoing, ever since ch. 26, most of which related to
their settlement in Canaan, into which they were now entering. Whatever new
condition God is by his providence bringing us into, we must beg of him to teach
us the duty of it, and to enable us to do it, that we may do the work of the day
in its day, of the place in its place.
Numbers 36 Bible Commentary
Matthew Henry Bible Commentary (complete)
We have in this chapter the determination of another question that arose upon the case of the daughters of Zelophehad. God had appointed that they should inherit, ch. 27:7. Now here, I. An inconvenience is suggested, in case they should marry into any other tribe (v. 1-4). II. It is prevented by a divine appointment that they should marry in their own tribe and family (v. 5-7), and this is settled for a rule in like cases (v. 8, 9); and they did marry accordingly to some of their own relations (v. 10-12), and with this the book concludes (v. 13).
Verses 1-4
We have here the humble address which the heads of the tribe of Manasseh made to Moses and the princes, on occasion of the order lately made concerning the daughters of Zelophehad. The family they belonged to was part of that half of the tribe of Manasseh which we yet to have their lot within Jordan, not that half that was already settled; and yet they speak of the land of their possession, and the inheritance of their fathers, with as great assurance as if they had it already in their hands, knowing whom they had trusted. In their appeal observe, 1. They fairly recite the former order made in this case, and do not move to have that set aside, but are very willing to acquiesce in it (v. 2): The Lord commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that hereafter it might be the case of their own families, and then their daughters would have the benefit of this law. 2. They represent the inconvenience which might, possibly, follow hereupon, if the daughters of Zelophehad should see cause to marry into any other tribes, v. 3. And it is probable that this was not a bare surmise, or supposition, but that they knew, at this time, great court was made to them by some young gentlemen of other tribes, because they were heiresses, that they might get footing in this tribe, and so enlarge their own inheritance. This truly is often aimed at more than it should be in making marriages, not the meetness of the person, but the convenience of the estate, to lay house to house, and field to field. Wisdom indeed is good with an inheritance; but what is an inheritance good for in that relation without wisdom? But here, we may presume, the personal merit of these daughters recommended them as well as their fortunes; however, the heads of their tribe foresaw the mischief that would follow, and brought the case to Moses, that he might consult the oracle of God concerning it. The difficulty they start God could have obviated and provided against in the former order given in this case; but to teach us that we must, in our affairs, not only attend God's providence, but make use of our own prudence, God did not direct in it till the themselves that were concerned wisely foresaw the inconvenience, and piously applied to Moses for a rule in it. For though they were chief fathers in their families, and might have assumed a power to overrule these daughters of Zelophehad in disposing of themselves, especially their father being dead and the common interest of their tribe being concerned in it, yet they chose rather to refer the matter to Moses, and it issued well. We should not covet to be judges in our own case, for it is difficult to be so without being partial. It is easier in many cases to take good advice than to give it, and it is a satisfaction to be under direction. Two things they aimed at in their representation:—(1.) To preserve the divine appointment of inheritances. They urged the command (v. 2), that the land should be given by lot to the respective tribes, and urged that it would break in upon the divine appointment if such a considerable part of the lot of Manasseh should, by their marriage, be transferred to any other tribe; for the issue would be denominated from the father's tribe, not the mother's. This indeed would not lessen the lot of the particular persons of that tribe (they would have their own still), but it would lessen the lot of the tribe in general, and render it less strong and considerable; they therefore thought themselves concerned for the reputation of their tribe, and perhaps were the more jealous for it because it was already very much weakened by the sitting down of the one half of it on this side Jordan. (2.) To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity.
Verses 5-13
Here is, I. The matter settled by express order from God between the daughters of Zelophehad and the rest of the tribe of Manasseh. The petition is assented to, and care taken to prevent the inconvenience feared: The tribe of the sons of Joseph hath said well, v. 5. Thus those that consult the oracles of God concerning the making of their heavenly inheritance sure shall not only be directed what to do, but their enquiries shall be graciously accepted, and they shall have not only their well done, but their well said, good and faithful servant. Now the matter is thus accommodated: these heiresses must be obliged to marry, not only within their own tribe of Manasseh, but within the particular family of the Hepherites, to which they did belong. 1. They are not determined to any particular persons; there was choice enough in the family of their father: Let them marry to whom they think best. As children must preserve the authority of their parents, and not marry against their minds, so parents must consult the affections of their children in disposing of them, and not compel them to marry such as they cannot love. Forced marriages are not likely to prove blessings. 2. Yet they are confined to their own relations, that their inheritance may not go to another family. God would have them know that the land being to be divided by lot, the disposal whereof was of the Lord, they could not mend, and therefore should not alter, his appointment. The inheritances must not remove from tribe to tribe (v. 7), lest there should be confusion among them, their estates entangled, and their genealogies perplexed. God would not have one tribe to be enriched by the straitening and impoverishing of another, since they were all alike the seed of Abraham his friend.
II. The law, in this particular case, was made perpetual, and to be observed whenever hereafter the like case should happen, v. 8. Those that were not heiresses might marry into what tribe they pleased (though we may suppose that, ordinarily, they kept within their own tribe), but those that were must either quit their claim to the inheritance or marry one of their own family, that each of the tribes might keep to its own inheritance, and one tribe might not encroach upon another, but throughout their generations there might remain immovable the ancient landmarks, set, not by their fathers, but by the God of their fathers.
III. The submission of the daughters of Zelophehad to this appointment. How could they but marry well, and to their satisfaction, when God himself directed them? They married their father's brothers' sons, v. 10-12. By this it appears, 1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not have countenanced these marriages. But, 2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely.
IV. The conclusion of this whole book, referring to the latter part of it: These are the judgments which the Lord commanded in the plains of Moab (v. 13), these foregoing, ever since ch. 26, most of which related to their settlement in Canaan, into which they were now entering. Whatever new condition God is by his providence bringing us into, we must beg of him to teach us the duty of it, and to enable us to do it, that we may do the work of the day in its day, of the place in its place.