Numbers · Chapter 36

Verses 1-3. The chief fathers of the families, &c. — We read before of a provision made for the family of the heiresses of Zelophehad, a branch of the tribe of Manasseh, chap. 27.; and though Moses had secured them a distinct inheritance, yet some of the chief heads of that family, foreseeing that a great inconvenience might possibly happen in the marriage of these women, made a new petition to Moses, in the presence of the princes, or chief fathers of Israel, for a proper law to prevent it. They represented to him, that in case these heiresses should marry into other tribes, the estates they were invested in would, of course, be alienated from their own tribe, and be incorporated into that in which they married, by the right of their husbands.

V. 2. Our brother-Our kinsman.

Verse 2. To give the inheritance of Zelophehad-unto his daughters.] See this case spoken of at large on Numbers 27:1-11. Either the first eleven verses of Numbers 27:1-11 should come in before this chapter, or this chapter should come in immediately after those eleven verses; they certainly both make parts of the same subject. Here Moses determines that heiresses should marry in their own tribe, that no part of the ancient inheritance might be alienated from the original family.

Verses 1-3. The chief fathers of the families, &c. — We read before of a provision made for the family of the heiresses of Zelophehad, a branch of the tribe of Manasseh, chap. 27.; and though Moses had secured them a distinct inheritance, yet some of the chief heads of that family, foreseeing that a great inconvenience might possibly happen in the marriage of these women, made a new petition to Moses, in the presence of the princes, or chief fathers of Israel, for a proper law to prevent it. They represented to him, that in case these heiresses should marry into other tribes, the estates they were invested in would, of course, be alienated from their own tribe, and be incorporated into that in which they married, by the right of their husbands.

2. My lord — Moses, who had specially consulted Jehovah in reference to this case. Numbers 27:5, 6, note. The Hebrews, in their use of the singular pronoun my instead of our before lord, follow the established custom. Numbers 32:27.

Verses 1-3. The chief fathers of the families, &c. — We read before of a provision made for the family of the heiresses of Zelophehad, a branch of the tribe of Manasseh, chap. 27.; and though Moses had secured them a distinct inheritance, yet some of the chief heads of that family, foreseeing that a great inconvenience might possibly happen in the marriage of these women, made a new petition to Moses, in the presence of the princes, or chief fathers of Israel, for a proper law to prevent it. They represented to him, that in case these heiresses should marry into other tribes, the estates they were invested in would, of course, be alienated from their own tribe, and be incorporated into that in which they married, by the right of their husbands.

Verse 4. When the jubilee shall be, &c. — The jubilee itself, they remonstrate, though designed, among other purposes, to preserve a perfect distinction of estates, tribes, and families, would afford no remedy for this inconvenience, since these inheritances would descend, at the jubilee, by the common right of marriage, to the heirs of these women, should they marry into another tribe.

4. The jubilee — Leviticus 25:8-55, notes. “Strictly speaking, the hereditary property would pass at once, when the marriage took place, to the tribe into which an heiress married, and not merely at the year of jubilee. But up to the year of jubilee it was always possible that the hereditary property might revert to the tribe of Manasseh, either through the marriage being childless, or through the purchase of the inheritance. But in the year of jubilee all landed property that had been alienated was to return to its original proprietor or his heir. Leviticus 25:33, etc. In this way the transfer of an inheritance from one tribe to another, which took place in consequence of a marriage, would be established in perfect unity.” — Keil and Delitzsch.

5. Tribe of the sons of Joseph — Nominally there was no tribe of Joseph, but really two tribes, Ephraim and Manasseh; so that Joseph was treated as the firstborn, so far as the inheritance was concerned. Genesis 48:5; 1 Chronicles 5:2, note. The text specially refers to the tribe of Manasseh, to which these heiresses belonged.

V. 6. To the family-They seem hereby to be confined not only to the same tribe, but also to the family of their tribe, as appears from the reason of the law, for God would have the inheritance of families as well as tribes kept entire and unmixed.

Verse 6. Let them marry to whom they think best] Here was latitude sufficient, and yet a salutary and reasonable restraint, which prevented a vexatious mixture of property and possession.

Verse 6. Only to the family — They were not confined to any particular person, but might have their choice among such as solicited their consent, who were descended from the same stock. But they were restrained from marrying men of another tribe or of another family of the same tribe; for God would have the inheritance of families, as well as of tribes, kept entire and distinct. And accordingly they actually did marry their cousin-germans, verse 11.

6. Only to the family — This is the only limitation of matrimony from expediency. The other restrictions relate to kindred, (Leviticus xviii,) and to the doomed Canaanites, intermarriage with whom was forbidden in the interest of loyalty to Jehovah. Exodus 34:15.

V. 8. The inheritance of his fathers-This law was not general to forbid every woman to marry into another tribe, as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea sometimes of other nations, but restrained to heiresses, or such as were likely to be so. But if they had brethren, they were free to marry into any tribe, yet so that, if their brethren died, the inheritance went from them to the next a-kin of their father’s tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too, out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.

Verse 8. Every daughter that possesseth an inheritance] This law affected none but heiresses; all others were at liberty to marry into any of the other tribes. The priests and Levites, who could have no inheritance, were exempt from the operation of this law. Jehoiada had the king of Judah’s daughter to wife, 2 Chronicles 22:11. And another priest had for wife one of the daughters of Barzillai the Gileadite, Ezra 2:61. “By reason of such marriages,” says Mr. Ainsworth, “there might be kindred between Elisabeth, the mother of John the Baptist, who was of the daughters of Aaron, and Mary the virgin, the mother of our Lord, who was of the lineage of David, and tribe of Judah;” Luke 1:5, 36; Luke 3:23-31.

Verse 8. The inheritance of his fathers — This law was not general, to forbid every woman to marry into another tribe, as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea, sometimes of other nations; but restrained to heiresses, or such as were likely to be so. But if they had brethren they were free to marry into any tribe, yet so that, if their brethren died, the inheritance went from them to the next akin of their father’s tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe, and family too, out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable.

Verse 8. Every daughter that possesseth an inheritance, shall be wife to one of the family of the tribe of her father. An heiress was obliged to marry in her own tribe; but other women might marry into any of the tribes, of which we have many examples in the sacred writings. David, and other kings, did not consider this law as binding to them; neither did the priests. Jehoiada, the highpriest, married the king’s sister; and Zachariah was married to Elizabeth, the cousin of Mary.

8. Every daughter, that possesseth an inheritance — This does not command marriage, but only restricts a voluntary institution. The woman might decline matrimony perpetually, an act rare indeed in the Orient. In case of marriage she must marry in her own tribe.

10-12. Their father’s brothers’ sons — Cousins or second cousins, since sons may signify merely descendants.

Verse 11. Mahlah, Tirza, &c.] For a curious account of these names, see Clarke’s notes on “Numbers 27:7”.

Ver. 11. Married unto their father’s brother’s sons. Marriage with cousin germans or first cousins, as in this case, is nowhere forbidden. The lawyers and divines who have entertained scruples on this subject have been few in number: it is nowhere forbidden in the scriptures.

10-12. Their father’s brothers’ sons — Cousins or second cousins, since sons may signify merely descendants.

Verse 12. And their inheritance remained in-the family] “By this example, and the law of inheritances in the Holy Land, the people of God,” says Ainsworth, “are taught to hold fast their inheritance in his promises, and their right in Christ, which they hold by faith; that as the Father hath made them meet to be partakers of the inheritance among the saints in light, Colossians 1:12, so they may keep the faith and grace which they have received to the end.”

10-12. Their father’s brothers’ sons — Cousins or second cousins, since sons may signify merely descendants.

Verse 13. These are the commandments, &c.] See these different terms analyzed and explained, Clarke “Leviticus 26:15”. THUS ends the book of Numbers, containing a series of astonishing providences and events. Scarcely any piece of history in the sacred writings is better calculated to impress the mind of a serious reader with a sense of the goodness and severity of God. In every transaction his holiness and justice appear in closest union with his benevolence and mercy. From such a Being what have the wicked not to fear! From such a Father and Friend what have the upright not to hope! His justice requires him to punish iniquity, but his mercy inclines him to pardon all who truly repent and believe in the Son of his love.

The journeyings of this people, from the time they left Egypt, exhibit a series of providential wonders. Every where, and in every circumstance, God appears: and yet there is no circumstance or occasion that does not justify those signal displays of his GRACE and his JUSTICE. The genuine history of God’s providence must be sought for in this book alone; and as every occurrence happened as an example, we have authority to conclude that in every case where his own glory and the salvation of man are interested, he will interfere and give the fullest proofs that he is the same to-day that he was yesterday, and will continue unchangeable for ever and ever. Reader, are these matters ensamples to thee? Art thou, like the Israelites, come into the plains of Moab, on the very verge of the promised land? Jordan alone separates thee from the promised inheritance. O, watch and pray, that thou come not short of the glory of God. The last enemy that shall be destroyed is death; see then that the sting of death, which is sin, be extracted from thy soul, that, being justified by Christ’s blood, thou mayest be made an heir according to the hope of an eternal life. Amen, amen.

“I will bring you into the WILDERNESS of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the WILDERNESS of the land of Egypt. And I will cause you to pass under the rod, and bring you into the bond of the covenant,” Ezekiel 20:35-37. “He (Christ) is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance,” Hebrews 9:15.

SECTIONS In the Book of Numbers, carried on from Leviticus , which ends with the THIRTY-THIRD.

The THIRTY-FOURTH, called rbdmb bemidbar, begins Numbers 1:1, and ends Numbers 4:20.

The THIRTY-FIFTH, called acn nasa, begins Numbers 4:21, and ends Numbers 7:89.

The THIRTY-SIXTH, called Ëבהעלת behaalothecha, begins Numbers 8:1, and ends Numbers 12:16.

The THIRTY-SEVENTH, called jlv shelach, begins Numbers 13:1, and ends Numbers 15:41.

The THIRTY-EIGHTH, called jrq korach, begins Numbers 16:1, and ends Numbers 18:32.

The THIRTY-NINTH, called tqj chukkath, begins Numbers 19:1, and ends Numbers 22:1.

The FORTIETH, called qlb balak, begins Numbers 22:2, and ends Numbers 25:9.

The FORTY-FIRST, called sjnyp pinechas, begins Numbers 25:10, and ends Numbers 30:1.

The FORTY-SECOND, called twcm mattoth, begins Numbers 30:2, and ends Numbers 32:42.

The FORTY-THIRD, called y[sm masey, begins Numbers 33:1, and ends Numbers 36:13.

MASORETIC Notes on NUMBERS.

The number of verses in this book is 1,288, of which jpra is the symbol: for a aleph stands for 1,000, r, resh for 200, p phe for 80, and j cheth for 8.

The middle verse is Numbers 17:20. And the man’s rod whom I shall choose shall blossom. (N. B. In our English Bibles this is Numbers 17:5.)

Its pareshioth, or larger sections, are 10, expressed by the letters of the word ddb badad, alone: The Lord ALONE did lead him,

Deuteronomy 32:12. d daleth stands for 4, repeated here, 8, and b beth for 2.

Its sedarim, or Masoretic sections, are 32, expressed by the word bl leb, heart, Psalm 51:12: Create in me a clean HEART, O God; in which word b beth stands for 2, and l lamed for 30.

Its chapters are 36, expressed by the word wl lu, O! Deuteronomy 32:29: O that they were wise! in which word l lamed stands for 30, and w vau for 6.

The number of its open sections is 92; its close or shut sections, 66; together 158; expressed in the memorial word Ëqlj chelkecha: I am THY PORTION; in which word q koph stands for 100, l lamed for 30, Ë caph for 20, and j, cheth for 8.

Though this sort of notations may appear trifling to some, yet to an upright Jew they were of much consequence. The very technical words used in such cases put him always in mind of something in which the glory of God and the happiness and salvation of his own soul were concerned. See the note at the end of Genesis, See Clarke “Genesis 50:26”, and see the concluding notes on the Book of Deuteronomy. See Clarke

“Deuteronomy 34:10”.

Revised and corrected for a new edition, August 4th, 1827.-A. CLARKE.

13. Commandments… judgments — Referring to all the legislation in the plains of Moab, (chaps. 25-30,) as well as the laws and rights contained in Numbers 33:50, to the end of the book. This conclusion in no way implies that the exposition of these laws, their further development, and enforcement by exhortations, which follow in Deuteronomy, are not Mosaic, as recent destructive criticism asserts.

CONCLUDING NOTE.

We find in this chapter not only an illustration of the truth that “he that asketh receiveth,” but also an example of the principle that God’s laws were enacted as human needs required. In this instance, the fact that the giving of the new statute hinges on a human petition does not prove that it was an afterthought with God, as some have intimated, but rather that he would put honour upon prayer, and teach his people that they should learn his will on some minor points as emergencies arise. Says Calvin: “God designedly withheld his decisions until they naturally arose out of the circumstances of the case. He allowed himself to be interrogated familiarly in regard to doubtful points of no primary importance in order that posterity might recognise his reply as a proof of his fatherly indulgence. Meanwhile, let us bear in mind that if heavenly things are the subject of as much anxiety to us as earthly things were to the children of Manasseh the rule that we should observe will always be made clear to us.”