Numbers 27:1
Now the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, belonged to the clans of Manasseh son of Joseph. These were the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. They approached
Sermons
A Rightful ClaimC. H. Mackintosh.Numbers 27:1-11
The Daughters of ZelophehadJ. Parker, D. D.Numbers 27:1-11
The Disabilities of SexD. Young Numbers 27:1-11
The Request of the Daughters of ZelophehadW. Jones.Numbers 27:1-11
Woman is the Conscience of the WorldR. S. Storrs, D. D.Numbers 27:1-11
Women's Rights -- a ParableSpurgeon, Charles HaddonNumbers 27:1-11














I. THE POSSIBLE INJUSTICE CONSEQUENT ON A STRICT ADHERENCE TO SOCIAL TRADITIONS. Try to imagine how this appeal of the daughters of Zelophehad arises. Canaan is now very near, the borders of it visible across the flood; and God has just told Moses the great general principles on which it is to be allotted. Thus the minds of the people are naturally filled with the thoughts of the inheritance. They can no longer complain of being in desolate places. There was good land even before they crossed Jordan (chapter 32), and so Canaan was looked forward to with great expectations. In such circumstances, every family would be on the look-out to anticipate and assert its share. The disciples after they had heard Jesus discoursing so frequently and earnestly on the coming kingdom of heaven, fell to in hot rivalry as to who should be greatest in the kingdom. So here we may well suppose that the sons of Hepher were only too ready to reckon the daughters of their brother Zelophehad as outside any right to the land that would fall to Hepher's children. Natural relations are only too easily trampled on in the greed of gain. Disputes over the division of property breed and sustain deadly quarrels among kindred (Luke 12:13). Very possibly the brothers of Zelophehad told their nieces that they had no claim to inherit, it being the settled custom that inheritances were to go to sons. Let them be satisfied with marriage into some other family. But the daughters felt pride in their father's name. They do not claim great things for him, feeling that such a claim would not accord with the lot of one who belonged to the doomed generation; but at all events they can say that he died in his own sin; he was free from the taint of that great rebellion which left so deep an impression on Israel's mind. Why then should his name perish from among his family, because he had no son? The answer which we are led to infer is very simple; very worldly also, it is true, but all the more conceivable because of that, "We cleave to our customs; we cannot even give way to feelings which are so creditable to daughters." This perhaps openly - then in their own hearts they would add, "They are only women; they can do nothing."

II. A BOLD REVOLT AGAINST THE ARTIFICIAL DISABILITIES OF SEX. We have imagined an actual refusal to let these women share in the possession. But even if it were not actual, they have a shrewd idea of what will happen, and come appealing to Moses, in the most public manner, so that they may have his weighty authority to settle the matter before he goes. They were but women, yet they had all a man's decision and courage - and more than belongs to most men - to break away from all conventional notions rather than tamely submit to injustice. Paul's disapproval of women speaking in the churches was of course very good as pointing out a general rule, but probably he would have allowed, on a prudent occasion for allowing it, that it was a rule not without exceptions. He may have reckoned it well at the time, for reasons drawn from the state of a particular church, to make the injunctions express and decided. Who were to speak for these women, if not they themselves? When the down-trodden find no sufficient advocate among spectators, it is time for them to raise their own voices. Is it not plain that these women were the best judges of their own position? So in the pressure of modern social life, is it not very inconsistent with the maintenance of liberty and truth, to hinder women from asserting their claims in whatever way they deem best? They may indeed be unfit for many fields of labour which they profess their fitness and anxiety to occupy, but at all events let them discover the unfitness for themselves. Has it not been said beforehand of many achieved and glorious facts that they were impossible of attainment? Modern history abounds with such disgraced predictions. Paul said, "Let every man be fully persuaded in his own mind," which is surely every whit as needful and every whit as serviceable for the woman as the man.

III. THE ACTION OF THESE WOMEN WAS JUSTIFIED BY THE RESULT. God approves their action, as they gain from him the authoritative laying down of a general principle, applied indeed to property, but surely of equal application to all disabilities of sex which arise in other ways than from the impassable limits of nature. God has written for the woman, in her own nature, certain laws she must not transgress, but he never gave man the right to construe these laws, certainly not after the domineering fashion he so frequently adopts. It is undoubtedly true that God made the woman for the man; human nature finds here its completeness, derives hence the means of its continuance, and that diversity of personality and character which constitute so much of the peculiar riches of humanity. But man is not therefore to settle the woman's sphere with his strong and irresponsible hand. Is it not a thing almost certain that many disabilities of sex have arisen through man being from the first the stronger? In the days when might made right -

He took advantage of his strength to be
First in the field. There is a parallel between much in man's treatment of woman and his treatment of the Sabbath. Christ had to free the Sabbath, in his day, from Pharisees. It had been so fettered up by opinionated, obstinate clingers to the traditions of the fathers, as to have become useless for its original purposes, a burden and a terror more than anything else. He freed it by the great declaration that the Sabbath was made for man, and now we have those who rush to the other extreme, and quote his words for purposes utterly alien from his own. So there are the two extremes in judging the place of woman and the scope of her life and service. Some, blindly wedded to custom, would shut woman up in strict limitations, which though not as degrading as those of a Turkish harem, are quite as unjust and injurious in their own way. Others there are who seem inclined to claim for women more than nature in its utmost kindliness will ever yield. Women, who know their own nature best, can be the only true judges, ever under the guidance of God himself, as to the capabilities of their sex. Paul pleading for oneness in Christ Jesus, says, that in relation to him, as there is neither Jew nor Greek, bond nor free, so there is neither male nor female. The woman is on the same level as the man in the sight of Christ. To Christ she is directly responsible, bound to serve him with the fullness of her powers. Hence to take the highest ground, that of allegiance to Christ, it is unfaithfulness to him to put even the smallest obstacles in the way of women acting as their own hearts tell them they may best serve their Master.

IV. WE SEE A GOD OF EQUITY SHOWING HIS DISREGARD FOR MERE LEGAL RIGHTS. Nowhere is it shown more clearly than in the Scriptures that law is one thing and equity another. How should a world ignorant of the righteousness of God, and full of the selfish and domineering, make laws such as he will sanction and uphold? "We have law with us," the uncles may have said. Possibly so; but not the law of him who spoke from Sinai. Any law of men which contradicts the law of love to God, and love to the neighbour, is doomed in the very making of it. And is it not a blessed thing that such laws get broken and ultimately destroyed by the energy of an expanding life which cannot be contained within them? (Matthew 9:10-13; Matthew 12:1-13; Matthew 15:1-20; Matthew 19:8-9; Matthew 22:34-40; Romans 14:5; Galatians 3:28). - Y.

The daughters of Zelophehad.
I want to use this incident for a twofold purpose.

I. In respect to ITS GENERAL TEACHING.

1. I would exhibit for your imitation the faith which these five young women, the daughters of Zelophehad, possessed with regard to the promised inheritance.

2. There was this feature, too, about the faith of these five women — they knew that the inheritance was only to be won by encountering great difficulties.

3. I commend the faith of these women to you because, believing in the land, and believing that it would be won, they were not to be put about by the ill report of some who said that it was not a good land.

4. Being thus sure of the land, and feeling certain about that, we must next commend them for their anxiety to possess a portion in it. Why did they think so much about it? I heard some one say the other day, speaking of certain young people, "I do not like to see young women religious; they ought to be full of fun and mirth, and not have their minds filled with such profound thoughts." Now, I will be bound to say that this kind of philosophy was accredited in the camp of Israel, and that there were a great many young women there who said, "Oh, there is time enough to think about the good land when we get there; let us be polishing up the mirrors; let us be seeing to our dresses; let us understand how to put our fingers upon the timbrel when the time comes for it; but as for prosing about a portion among those Hivites and Hittites, what is the good of it? We will not bother ourselves about it." But such was the strength of the faith of these five women that it led them to feel a deep anxiety for a share in the inheritance. They were not such simpletons as to live only for the present. These women were taken up with prudent anxious thoughts about their own part in the land. And let me say that they were right in desiring to have a portion there, when they recollected that the land had been covenanted to their fathers. They might well wish to have a part in a thing good enough to be a covenant-blessing.

5. But I must commend them yet again for the way in which they set about the business. I do not find that they went complaining from tent to tent that they were afraid that they had no portion. Many doubters do that; they tell their doubts and fears to others, and they get no further. But these five women went straight away to Moses. He was at their head; he was their mediator ; and then it is said that "Moses brought their cause before the Lord." You see, these women did not try to get what they wanted by force. They did not say, "Oh, we will take care and get our share when we get there." They did not suppose that they had any merit which they might plead, and so get it; but they went straight away to Moses, and Moses took their cause, and laid it before the Lord. Dost thou want a portion in heaven, sinner? Go straight away to Jesus, and Jesus will take thy cause, and lay it before the Lord.

II. With a view of giving the whole incident A PARTICULAR DIRECTION —

1. Does it not strike you that there is here a special lesson for our unconverted sisters? Here are five daughters, I suppose young women, certainly unmarried, and these five were unanimous in seeking to have a portion where God had promised it to His people. Have! any young women here who would dissent from that? I am afraid I have! Do you not desire a portion in the skies? Have you no wish for glory? Can you sell Christ for a few hours of mirth? Will you give Him up for a giddy song or an idle companion? Those are not your friends who would lead you from the paths of righteousness.

2. Has it not a loud voice, too, to the children of godly parents? I like these young women saying that their father did not die with Korah, but that he only died the ordinary death which fell upon others because of the sin of the wilderness; and also, their saying, "Why should the name of our father be done away from among his family because he had no son?" It is a good thing to see this respect to parents, this desire to keep up the honour of the family.

( C. H. Spurgeon.)

I. THE REQUEST OF THE DAUGHTERS OF ZELOPHEHAD.

1. Was presented in an orderly and becoming manner. "They stood before Moses and before Eleazar the priest," &c. (ver. 2). The made their request a regular manner, and to the proper authorities!

2. Was eminently fair and reasonable While their father, by reason of sin, was, in common with the generation to which he belonged, excluded from the promised land, yet he had not done anything for which his children should be deprived of an inheritance therein.

3. Indicated becoming respect for their father. They vindicate him from the guilt of sharing in any of the rebellions except the general one; and they evince an earnest desire for the perpetuation of his name and family.

4. Implied faith in the promise of God to give Canaan to the Israelites.

5. Implied an earnest desire for a portion in the promised land.

II. THE DIVINE ANSWER TO THEIR REQUEST.

1. Was given by Jehovah to Moses in response to his inquiries. Notice here —(1) The humility of Moses. He does not presume to decide the case himself, &c.(2) The direction which God grants to the humble. "The meek will He guide in judgment," &c.

2. Commended the cause of the daughters of Zelophehad. "The daughters of Zelophehad speak right."

3. Granted the request of the daughters of Zelophehad. "Thou shalt surely give them a possession," &c. (ver. 7).

4. Included a general law of inheritance. "And thou shalt speak unto the children of Israel," &c. (vers. 8-11). Thus a great benefit accrued to the nation from the request of the daughters of Zelophehad.

(W. Jones.)

1. The rectification of things that are wrong sometimes seems to come from man and not from God. Look at this case. It was the women themselves who began the reform. Providence did not stir first. The five women gave this reform to the economy of Israel. So it would seem on the face of the story, and many people look at the face and go no farther, and so they blunder. Suggestions are from God. The very idea,, which we think our own is not our own, but God's. "He is Lord of all," of all good ideas, noble impulses, holy inspirations, sudden movements of the soul upward into higher life and broader liberty. This is His plan of training men. He seems to stand aside, and to take no part in some obviously good movements, and men say, "This is a human movement, a political movement, a non-religious movement," not knowing what they are talking about, forgetting that the very idea out of which it all sprang came down from the Father of lights, that the very eloquence by which it is supported is Divinely taught, that the very gold which is its sinew is His: they do not go far enough back in their investigation into the origin of things, or they would find God in movements which are often credited to human genres alone.

2. Everywhere the Bible is full of the very spirit of justice. It is the Magna Charta of the civilised world. This is the spirit that gives the Bible such a wonderful hold upon the confidence of mankind. Look at this case as an example. The applicants were women. All the precedents of Israel might have been pointed to as the answer to their appeal. Why create a special law for women? Why universalise a very exceptional case? Why not put these people down as sensational reformers? Yet, the case was heard with patience, and answered with dignity. Oh, women, you should love the Bible! It is your friend. It has done more for you than all other books put together. Wherever it goes it claims liberty for you, justice for you, honour for you.

3. Every question should become the subject of social sympathy and matter of religious reference. These women were heard patiently. It is something to get a hearing for our grievances. Sometimes those grievances perish in the very telling; sometimes the statement of them brings unexpected help to our assistance. This case is what may be called a secular one; it is about land and name and inheritance; and even that question was made in Israel simply a religious one. In ancient Israel, with its priestly system, men had to go to the leader and the priest first; in Christianity we can go straight to God; we have no priesthood but Christ; the way to the throne is open night and day. Oh, wronged and suffering woman, tell thy case to the Father! Oh, man, carrying a burden too heavy for thy declining strength, speak to God about the weight, and He will help thee with His great power.

(J. Parker, D. D.)

It does the heart good to read such words as these at a time like the present, when so little is made of the proper standing and portion of God's people, and when so many are content to go on from day to day, and year to year, without caring even to inquire into the things which are freely given to them of God. Nothing is more sad than to see the carelessness with which many professing Christians treat such allimportant questions of the standing, walk, and hope of the believer and the Church of God. If God, in the aboundings of His grace, has been pleased to bestow upon us precious privileges, as Christians, ought we not to seek earnestly to know what these privileges are? Ought we not to seek to make them our own, in the artless simplicity of faith? Is it treating our God and His revelation worthily, to be indifferent as to whether we are servants or sons — as to whether we have the Holy Ghost dwelling in us or not — as to whether we are under law or under grace — whether ours is a heavenly or an earthly calling? Surely not. If there be one thing plainer than another in Scripture, it is this, that God delights in those who appreciate and enjoy the provision of His love — those who find their joy in Himself. "And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them" (vers. 5-7). Here was a glorious triumph, in the presence of the whole assembly. A bold and simple faith is always sure to be rewarded. It glorifies God, and God honours it. Need we travel from section to section, and from page to page of the holy volume to prove this? Need we turn to the Abrahams, the Hannahs, the Deborahs, the Rahabs, the Ruths of Old Testament times? or to the Marys, the Elizabeths, the centurions, and the Syro-phoenicians of the New Testament times? Wherever we turn, we learn the same great practical truth that God delights in a bold and simple faith — a faith that artlessly seizes and tenaciously holds all that He has given — that positively refuses, even in the very face of nature's weakness and death, to surrender a single hair's breadth of the Divinelygiven inheritance. Hence, then, we are deeply indebted to the daughters of Zelophebad. They teach us a lesson of inestimable value. And more than this, their acting gave occasion to the unfolding of a fresh truth which was to form the basis of a Divine rule for all future generations. The Lord commanded Moses, saying, "If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter." Here we have a great principle laid down, in reference to the question of inheritance, of which, humanly speaking, we should have heard nothing had it not been for the faith and faithful conduct of these remarkable women. If they had listened to the voice of timidity and unbelief — if they had refused to come forward, before the whole congregation, in the assertion of the claims of faith; then, not only would they bare lost their own inheritance and blessing, but all future daughters of Israel, in a like position, would have been deprived of their portion likewise. Whereas, on the contrary, by acting in the precious energy of faith, they preserved their inheritance; they got the blessing; they received testimony from God; their names shine on the page of inspiration; and their conduct furnished, by Divine authority, a precedent for all future generations. Thus much as to the marvellous results of faith. But then we must remember that there is moral danger arising out of the very dignity and elevation which faith confers on those who, through grace, are enabled to exercise it; and this danger must be carefully guarded against. This is strikingly illustrated in the further history of the daughters of Zelophehad, as recorded in the last chapter of our book. "And the chief fathers," &c. (Numbers 36:1-5). The "fathers" of the house of Joseph must be heard as well as the "daughters." The faith of the latter was most lovely; but there was just a danger lest, in the elevation to which that faith had raised them, they might forget the claims of others, and remove the landmarks which guarded the inheritance of their fathers. This had to be thought of and provided for. It was natural to suppose that the daughters of Zelophehad would marry; and moreover it was possible they might form an alliance outside the boundaries of their tribe; and thus in the year of jubilee — that grand adjusting institution — instead of adjustment, there would be confusion, and a permanent breach in the inheritance of Manasseh. This would never do; and therefore the wisdom of those ancient fathers is very apparent. We need to be guarded on every side, in order that the integrity of faith and the testimony may be duly maintained.

(C. H. Mackintosh.)

Now, to live as one wishes, is said to be the rule of children. To live as one ought is the rule of men. And it is the office of woman in the world to assist men to live as they ought; to lift them to those higher levels of moral attainment, moral beauty, and power, which of themselves they will not gain. Woman has been said to be the conscience of the world, and there is a profound truth in that. Her moral intuition is clearer, her moral affection is apt to be sweeter and more powerful. It was the startled conscience of a Roman woman that almost held Pilate back from his transcendent crime. It was the conscience of Blanche of Castile which melted the noblest king France ever had, Louis IX. It was the sense of righteousness in the Scotch, in the Dutch, in the French, in the German women which upheld the Reformation and would not let it sink and die. It was the conscience of the American women which was the one invulnerable, irresistible, unsilenced enemy of American slavery. Whatever statesmen might plan about it, whatever political economists might think about it, whatever merchants might dream about it, every woman's heart knew, that was not blighted and overshadowed by the influence of the present system, that it rested on a lie, and it was that conscience in the American women sending half a million of men out, its instruments and ministers, on the bloody field, which finally overcame and swept from existence that detestable system. That conscience of woman is the tower which society will always need to have developed and regnant within it, and there is no other office so great. I do not care what philosopher is expanding his vast system of philosophic thought; I do not care what statesman is planning for his country's future; I do not care what architect is lifting the edifice into the air. or is strewing the canvas with the splendour of his own spirit, there is no other office so grand on earth as that committed to woman — Christianly culture, in fellowship with God, of bringing up her acute and dominant moral sense into contact with the minds of men, that ultimate and supremest law of the universe, the law of righteousness, for which the planets and the stars were builded; she glorifies herself and she glorifies God in that sublime ministry.

(R. S. Storrs, D. D.)

People
Aaron, Eleazar, Hepher, Hoglah, Israelites, Joseph, Joshua, Korah, Machir, Mahlah, Manasseh, Milcah, Moses, Noah, Nun, Tirzah, Zelophehad
Places
Abarim, Jericho, Kadesh-barnea, Meribah, Zin
Topics
Approached, Belonged, Clans, Daughters, Draw, Drew, Families, Forward, Gilead, Hepher, Hoglah, Joseph, Machir, Mahlah, Makir, Manasseh, Manas'seh, Milcah, Names, Noah, Tirzah, Zelophehad, Zeloph'ehad
Outline
1. The daughters of Zelophehad ask for an inheritance
6. The law of inheritances
12. Moses, being told of his death, asks for a successor
18. Joshua is appointed to succeed him

Dictionary of Bible Themes
Numbers 27:1-4

     5043   names, significance

Numbers 27:1-5

     5730   orphans

Numbers 27:1-7

     5707   male and female

Numbers 27:1-11

     5657   birthright
     5674   daughters
     5681   family, nature of
     5701   heir
     5704   inheritance, material
     7266   tribes of Israel

Library
The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction
John Knox—The First Blast of the Trumpet

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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