Deuteronomy
Deuteronomy 4:3, 4
3. Your eyes have scen what the Lord did because of Baal-peor: for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you.
3. Oculi vestri viderunt qum fecit Jehova propter Baal-Peor, omnem enim hominem qui perrexerat post Baal-Peor perdidit Jehova Deus tuus e medio tui.
4. But ye that did cleave unto the Lord your God ave alive every one of you this day.
4. Vos autem qui adhaesistis Jehova Deo vestro vivitis universi hodie.
3. Your eyes have seen what the Lord did. This enlargement more clearly shews that so conspicuous was the example given in the punishment, that it could not be hidden from even the most ignorant; for Moses does not here address those of refined judgment, but the common people generally, who had only been spectators. Assuredly, if God's vengeance had been less manifest, he would not have so confidently appealed to them as witnesses; hence was their stolidity the less excusable, if they were blind to so plain and notorious a fact.
His praise of their constancy I refer to the present case alone; for it is abundantly clear that they did not persevere in cleaving to God. The meaning is, that there was a manifest discrimination in this Divine chastisement, so that the death of the ungodly multitude should preserve the pure worship of God among the survivors.
Numbers
Numbers 26:1-65
1. And it came to pass after the plague, that the Lord spake unto Moses, and unto Eleazar the son of Aaron the priest, saying,
1. Et fuit, post plagam loquutus est Jehova ad Mosen et Eleazar filium Aharon sacerdotis, dicendo:
2. Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel.
2. Tollite summam universae congregationis filiorum Israel, a filio viginti annorum et supra, per domum patrum suorum, omnium egredientium ad bellum in Israele.
3. And Moses and Eleazar the priest spake with them in the plains of Moab, by Jordan, near Jericho, saying,
3. Itaque loquutus est Moses et Eleazar sacerdos cum illis in campestribus Moab, juxta Jordanem Jericho, dicendo:
4. Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt.
4. Numerate universam congregationem filiorum Israel, it filio viginti annorum et supra: quemadmodum praeceperat Jehova Mosi et filiis Israel qui egressi erant e terra AEgypti.
5. Reuben, the eldest son of Israel: the children of Reuben; Hanoch, ofwhom come the the family of the Hanochites: of Pallu, the family of the Palluites:
5. Ruben fuit primogenitus Israelis, filii Ruben fuerunt aliquot: de Henoc fuit familia Henochitarum: de Phallu, familia Phalluitarum:
6. Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites.
6. De Hesron, familia Hesronitarum: de Charmi, familia Charmitarum.
7. These are the families of the Reubenites, and they that were numbered of them were forty and three thousand and seven hundred and thirty.
7. Istae sunt familiae Rubenitarum: et fuerunt numerati eorum tria et quadraginta millia septingenti et triginta.
8. And the sons of Pallu; Eliab.
8. Et ex filiis Phallu, Eliab.
9. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord:
9. Filii autem Eliab, Nebuel, Dathan et Abiron: isti sunt Dathan et Abiron majores synagogae qui rixati sunt contra Mosen et Aharon in congregatione Core, quum rixarentur ipsi contra Jehovam.
10. And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.
10. Et aperuit terra os suum, et deglutivit eos et Core, quando mortua est congregatio, dum consumpsit ignis ducentos quinquaginta viros: qui fuerunt in signum.
11. Notwithstanding the children of Korah died not.
11. Filii vero Core non sunt mortui.
12. The sons of Simeon, after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites:
12. Filii Simeon per familias suas: de Nemuel, familia Nemuelitarum: de Jamin, familia Jaminitarum: de Jachin, familia Jachinitarum:
13. Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites.
13. De Zare, familia Zareitarum: de Saul, familia Saulitarum.
14. These are the families of the Simeonties, twenty and two thousand and two hundred.
14. Istae sunt familia Simeonitarum: duo et viginti millia et ducenti.
15. The children of Gad, after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites:
15. Filii Gad per familias suas: de Sephon, familia Sephonitarum: de Haggi, familia Haggitarum: de Suni, familia Sunitarum:
16. Of Ozni, the family of the Oznites: of Eri, the family of the Erites:
16. De Ozni, familia Oznitarum: de Eri, familia Eritarum:
17. Of Arod, the family of the Arodites: of Areli, the family of the Arelites.
17. De Arod, familia Aroditarum: de Areli, familia Arelitarum.
18. These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred.
18. Istae sunt familiae filiorum Gad juxta numeratos suos quadraginta millia et quingenti.
19. The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan.
19. Filii Jehudah, Er et Onam: et mortuus est Er et Onam in terra Chanaan.
20. And the sons of Judah, after their families, were: of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites:
20. Fuerunt inquam filii Jehudah per familias suas: de Selah, familia Selanitarum: de Phares, familia Pharesitarum: de Zare, familia Zareitarum:
21. And the sons of Pharez were: of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites.
21. Fuerunt autem filii Phares, de Hesron, familia Hesronitarum: de Hamul, familia Hamulitarum.
22. These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred.
22. Istae sunt familiae Jehudah per numeratos suos, sex et septuaginta millia et quingenti.
23. Of the sons of Issachar, after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites:
23. Filii Issachar per familias suas, de Thola, familia Tholaitarum, de Phua, familia Phuitarum:
24. Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites.
24. De Jasub, familia Jasubitarum: de Simron, familia Simronitarum.
25. These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred.
25. Istae sunt familiae Issachar juxta numeratos suos, quatuor et sexaginta millia ac trecenti.
26. Of the sons of Zebulun, after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites.
26. Filii Zabulon per familias suas: de Sered, fimfilia Sereditarum: de Elon, familia Elonitarum: de Jahleel, familia Jahleelitarum.
27. These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred.
27. Istae sunt familiae Zabulonitarum juxta numeratos suos, sexagint, a millia et quingenti.
28. The sons of Joseph, after their families, were Manasseh and Ephraim.
28. Filii Joseph per familias suas, Manasse et Ephraim.
29. Of the sons of Manasseh: of Machit, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites.
29. Filii Manasse, de Machir, familia Machiritarum: et Machir genuit Galaad: de Galaad, familia Galaaditarum.
30. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites:
30. Isti sunt filii Galaad: de Jezer, familia Jezeritarum: de Helec, familia Helecitarum:
31. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites:
31. Et de Asriel, familia Asraelitarum: de Sechem, familia Sechemitarum
32. And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites.
32. Et de Semida, familia Semidatarum: et de Hepher, familia Hepheritarum:
33. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
33. Et Salphaad filio Hepher non fuerunt filii, sed filiae: quarum haec nomina Malhad et Noah, Hoglah et Milchah, et Thirsah.
34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.
34. Istae sunt familiae Manasse: numerati autem eorum, duo et quinquaginta millia et septingenti.
35. These are the sons of Ephraim, alter their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites.
35. Isti sunt filii Ephraim per familias suas: de Suthelah, familia Suthelitarum: de Becher, familia Bechritarum: de Thaban, familia Thabanitarum.
36. And these are the sons of Shuthelah: of Eran, the family of the Eranites.
36. Et isti sunt filii Suthelah: de Eran, familia Eranitarum.
37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph, after their families.
37. Istse sunt familiae filiorum Ephraim juxta numeratos suos, triginta duo millia et quingenti: isti sunt filii Joseph per familias suas.
38. The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites:
38. Filii Benjamin per familias suas: de Bela, familia Belitarum: de Asbel, familia Asbelitarum: de Ahiram, familia Ahiramitarum.
39. Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites.
39. De Sephupham, familia Suphamitarum: de Hupham, familia Huphamitarum.
40. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites.
40. Fuerunt autem filii Bela, Arde et Nahaman: de Arde, familia Arditarum: de Naaman, familia Naamanitarum.
41. These are the sons of Benjamin, after their families: and they that were numbered of them were forty and five thousand and six hundred.
41. Isti sunt filii Benjamin juxta familias suas, et numeratos suos, quadraginta quinque millia et sexcenti.
42. These are the sons of Dan, after their families: of Shuham, the families of the Shuhamites. These are the families of Dan, after their families.
42. Isti sunt filii Dan per familias suas: de Suham, familia Suhamitarum: istae sunt familiae Dan per familias suas.
43. All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred.
43. Omnes familiae Suhamitarum juxta numeratos suos, sexaginta quatuor millia et quadringenti:
44. Of the children of Asher, after their families: of Jimna, the family of the Jimnites: of Jesui, the falllily of the Jesuites: of Beriah, the family of the Beriites.
44. Filii Asser per familias suas: de Imnah, familia Imnahitarum: de Isui, familia Isuitarum: de Beriah, familia Beriitarum.
45. Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites.
45. De filiis Beriah, de Heber, familia Hebritarum: de Malchiel, familia Malchielitarum.
46. And the name of the daughter of Asher was Sarah.
46. Nomen autem, filiae Aser erat Sarah.
47. These are the families of the sons of Asher, according to those that were numbered of them, who were fifty and three thousand and four hundred.
47. Illae sunt familiae filiorum Aser juxta numeratos suos, quinquaginta tria millia et quadringenti.
48. Of the sons of Naphtali, after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites:
48. Filii Nephthali per familias suas: de Jesiel, familia Jesielitarum: de Guni, familia Gunitarum:
49. Of Jezer, the family of the Jezerites: of Shillera, the family of the Shillemites.
49. De Jeser, familia Jesrilitarum: de Sillen, familia Sillenitarutn.
50. These are the families of Naphtali, according to their families: and they that were numbered of them were forty and five thousand and four hundred.
50. Istae sunt familiae Nephthali per familias suas: numerati autem eorum, quadraginta quinque millia et quadringenti.
51. These were the numbered of the children of Israel, six hundred thousand, and a thousand seven hundred and thirty.
51. Isti sunt numerati filiorum Israel, sexcenta millia, et mille septingenti ac triginta.
52. And the Lord spake unto Moses, saying,
52. Loquutus est autem Jehova ad Mosen, dicendo:
53. Unto these the land shall be divided for an inheritance, according to the number of names.
53. Istis dividerut terra illa in possessionem secundum numerum nominum.
54. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him.
54. Numerosiori dabis possessionem majorem: et pauciori diminues possessionem suam: unicuique secundum numeratos suos dabitur haereditas sua.
55. Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.
55. Veruntamen sorte dividetur terra, per nomina tribuum patrum suorum haereditatem accipient.
56. According to the lot shall the possession thereof be divided between many and few.
56. Secundum sortes dividetur haereditas ejus inter multum et paucum.
57. And these are they that were numbered of the Levites, after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites.
57. Isti autem sunt numerati Levitarum per familias suas, de Gerson, familia Gersonitarum: de Cehath, familia Cehathitarum: de Merari, familia Meraritarum.
58. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram.
58. Istae sunt familiae Levitarum, familia Libnitarum, familia Hebronitarum, familia Mathlitarum, familia Musitarum, familia Corhitarum. Cehath autem genuit Amram.
59. And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.
59. Nomen vero uxoris Amram Jochebed filia Levi, quam peperit ipsi Levi in AEgypto, et quae peperit ipsi Amram, Aharon et Mosen, et Mariam sororem eorum.
60. And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar.
60. Natique sunt ipsi Aharon, Nadab et Abihu, et Eleazar et Ithamar.
61. And Nadab and Abihu died, when they offered strange fire before the Lord.
61. Porro mortui sunt Nadab et Abihu dum offerrent ignem alienum coram Jehova.
62. And those that were numbered of them were twenty and three thousand, all males, from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.
62. Et fuerunt numerati eorum, viginti tria millia: omnes mares filio mensis et supra: non enim numerati ruerant inter filios Israel, quod data non sit illis haereditas inter filios Israel.
63. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan, near Jericho.
63. Isti sunt numerati Mosis et Eleazar sacerdotis, qui numeraverunt filios Israel in campestribus Moab juxta Jordanem Jericho.
64. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai:
64. Inter istos autem non fuit quisquam de numeratis Mosis et Aharon sacerdotis qui numeraverant filios Israel in deserto Sinai.
65. For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.
65. Dixerat enim Jehova de illis, Moriendo morientur in deserto, et non fuit superstes ex eis quisquam, nisi Caleb filius Jephuneh, et Josue filius Nun.
1. And it came to pass after the plague. This is the second census which we read of having been made by Moses; nevertheless it is easy to perceive, from Exodus 38, that it was at least the third; although it is more probable that either yearly, or at stated times, those who had arrived at the age of twenty gave in their names. Still the number of the people could not be thus obtained, unless there were also a comparison of the deaths. This, at any rate, is incontrovertible, that those who had grown up to manhood were three times numbered in the desert, for we gather thus much from the passage before us, since it is said in the fourth verse that this enrolment was made "as the Lord had commanded Moses, and the children of Israel, which went forth out of the land of Egypt;" from whence it is plain not only that they followed as their rule the custom established from the beginning, but that the census of the people was again taken, as it had been in the wilderness of Sinai. From hence again a probable conjecture may be made, that, from the time in which they came out from thence, nothing similar had taken place in the interval. For Moses there records how many talents were collected from the tribute of the people, and mentions their number, viz., 603,5501 and he adds afterwards, when they moved their camp from Mount Sinai, how the census was taken according to God's command; but I pass over this subject the more cursorily, as having been already spoken of elsewhere.2
Now let us see with what object God desired to have His people numbered before He led them into the possession of the promised land. In less than forty years the whole generation of an age for military service had perished: many had been carried off by premature deaths; nay, a single scourge had lately destroyed 24,000; who would not have thought that the people must have been diminished by a fourth? We must then account it a remarkable miracle, that their numbers should be found as great as they were before. It was a memorable proof of God's anger that only two of the 603,000 still survived; but that by continued generation the people were so renewed, as that, at the conclusion of the period, their posterity equalled their former number, was the work of God's inestimable grace. Thus, in that awful judgment wherewith God punished His sinful people, the truth of His promise still shone forth. It had been said to Abraham,
"I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore," (Genesis 22:17;) and it was by no means fitting that this blessing should be obscured at the time, when the other part of the promise was about to be fulfilled: "Unto thy seed will I give this land." (Genesis 12:7;) For, whilst the people had been instructed by punishments to fear God, still they were not to lose the savor of His paternal favor. And thus does God always temper His judgments towards His Church, so as in the midst of His indignation to remember mercy, as Habakkuk says, (Habakkuk 3:2.) This was the reason why the people was numbered immediately after the plague, in order that it might be more conspicuous that God had marvellously provided lest any diminution should appear after the recent loss of so many men.
8 And the sons of Pallu; Eliab. The curtailment which had occurred in the superior line is here introduced, either in exaltation of God's grace, because, notwithstanding so great a loss, the tribe of Reuben was still numerous; or else to mark the cause of its diminution, for it might otherwise have seemed strange that other tribes exceeded in numbers that one whose founder and parent was Jacob's first-born. But when he has narrated how the two sons of Eliab had been destroyed with their company, he briefly adverts to the clemency of God towards the sons of Korah, in that He spared them. And surely this was no common exercise of mercy not only to preserve them uninjured from the calamity, but afterwards to raise up shoots from the accursed root, in whom His spiritual riches might shine forth for the general advantage of the Church: for we know what honorable mention is often made of this family; and it is probable that certain of them were the authors of some of the Psalms, and thus were endued with the Spirit of prophecy, when possibly at that time none of the priests was possessed of this gift. This is that profound abyss in the various and unequal judgments of God, which it becomes us to adore with sober humility. Meanwhile, in a single word, Moses hints at the reason why he repeats this same history, whereby the formidable mode of their death might be held up as a perpetual example: for the Hebrew word ns, nes, which is primarily a standard3 or banner, is often used for some portentous thing, which strikes men's senses with astonishment, and at the same time fills their minds with fear.
19. The sons of Judah were Er and Onan. Since the tribe of Judah was so numerous, Moses magnifies the greatness of God's grace by this circumstance, that of the three sons which he begat, two perished in the land of Canaan, by whose loss he might have appeared to be condemned to perpetual sterility. But the climax of God's unparalleled mercy was this, that although two of his children were born of an incestuous connection, they grew up into so great a people.
28. The sons of Joseph after their families. The comparison of the two tribes, which sprang from the same head, is worthy of notice. By the fact that Manasseh was the father of only one son,4 the prophecy of Jacob, when he declared that the first-born should be inferior to his younger brother Ephraim, began already to receive its accomplishment. Nevertheless, God's blessing extended far and wide for the increase of his family, so that they exceeded the tribe of Reuben in number. But further, though the larger number of children (poluteknia) in which the descendants of Ephraim were superior, was a kind of type of his promised fecundity, still the excellency and dignity, of which Jacob prophesied, was deferred to a distant period; since in this respect the tribe of Ephraim was inferior by about a third, whereas a more numerous issue had been promised him. Although, therefore, God had not spoken in vain, yet the fulfillment of His promise did not immediately appear.
In the tribe of Dan, however, the incredible power of God was put forth. He was contemptible among his brethren; and thence it was an extraordinary blessing accorded to him in the shape of an honorable degree and name, when Jacob declares that "Dan shall judge his people." (Genesis 49:16.) He is said to have begotten only one son; yet his posterity exceeds 64,000.
51. These are the numbered of the children of Israel. By this sum total, what I have above adverted to is more clearly shewn, that amidst so many losses, and especially after the terrible vengeance which God had recently executed, the race of Abraham was preserved in an incredible manner, so that the fulfillment of the promise might not be brought about only towards a small body of persons. Nature itself and reason would have suggested that a few only should enjoy the promised land; but if the inheritance had been restricted to a small number of men, God's promise would have lain, as it were, in obscurity and concealment. Yet within thirty-eight years, during which more than 603,000 men had fallen, God marvellously brought it to pass that the same number of persons should still remain, some 2500 only excepted. Assuredly they must be blind four times over, as it were, who do not behold in this bright mirror God's wonderful providence, and the faithfulness of His gratuitous adoption, and His steadfastness in keeping His promises. At the same time, that which I have already referred to in Deuteronomy clearly appears, that those who survived, were strikingly admonished by this great loss, that they should not fall away at any time into superstition.
53. Unto these the land shall be divided. This must have had great influence towards encouraging believers, when they gave in their names before God, and professed that they were heirs of the land; since it was exactly the same as if they actually had it in their grasp, when God called them to its certain possession; for the demonstrative pronoun is used emphatically, lest they should suppose that they were to be put off any longer, and that what was promised them was still to be kept in store for their posterity. The actual fulfillment, therefore, and immediate presence of the thing is indicated, when God prescribes that the land was to be divided to those who were just numbered, and whose names appeared in the public registers. A proportionable mode of division is then enjoined, so that their share should be distributed to every tribe according to the number of their names. We now perceive that they were registered, and, so to speak,5 lustrated, in order that they might more earnestly bestir themselves to take possession of the promised land.
57. And these are they that were numbered of the Levites. He treats separately of the tribe of Levi, which God had dissevered from the rest of the people; and of the sons of Levi, the last mentioned is Kohath, the founder of the sacerdotal family. Hence we may probably conjecture that the law of primogeniture was not regarded when God deigned to take the priests from thence. But why Moses should expressly state the name of his mother, contrary to the usual custom of Scripture, does not dearly appear; for it is not likely that he did this as a distinction to his own family, because he at the same time shews how he himself, as well as his children, was deprived of the honor (of the priesthood,)6 in which certainly there is no appearance of ambition. It is more probable, if the word daughter is literally taken, that he did not conceal a disgraceful circumstance, in order to extol more highly the indulgence of God; for, in this case, Moses and Aaron sprang of an incestuous marriage, since Amram, their father, must have married his aunt, which natural modesty forbade. It will, then, be rather an ingenuous confession of family dishonor, than an ambitious boast. If we inquire how this could have been tolerated, the answer will readily suggest itself, that this license had so largely prevailed among the oriental nations, that no one deemed that to be illicit which was in such universal use. And this we shall presently see7 to be expressly referred to, when God, by forbidding incestuous marriages, distinguishes His people from other nations. It will be no matter of surprise, then, that those who were not yet prohibited from doing so by the law of God, had followed the general custom.
60. And unto Aaron was born Nadab. Since two of Aaron's four sons were cut off by a sudden death, the dignity of the high-priesthood, which depended on the life of two persons, appeared to be endangered. And with this view Moses repeats the history already given, in order that God's wonderful providence might be more clearly perceived in the preservation of this order, with which the safety of the whole Church was connected. Unquestionably, unless other families had been much more prolific, the whole tribe of Levi would have consisted of very few persons; yet, if we come to compare them, their fecundity will be incredible, inasmuch as 23,000 are numbered, whereas the sacerdotal race issued from only two heads. But God exalts His Church to pre-eminence by ways and means unknown to men, in order that His power may be magnified in this weakness. Moreover, the cause of their death is again recorded, that the priests, being admonished by this warning, may not only more diligently beware of wilful sacrilege, but also of error and negligence.
63. These are they that were numbered. The former registration was made by Aaron. The difference between the two census is therefore specified, in order that Moses may take occasion to commemorate God's judgment, which can never be sufficiently considered, that of 600,000, only two were found who had survived to the term prescribed by God. If any should object that the greater part would have died naturally, since they had arrived at their thirtieth: fortieth, and even fiftieth year,8 and thus would have been some eighty years old before the completion of the forty years, I admit that such is the case; but many had not yet reached their twenty-fourth year. Nor can we doubt but that not a few of them were younger than Caleb and Joshua, whom we know to have been not only alive and well, but even strong and vigorous for many years afterwards. At any rate, therefore, not old age, but God's vengeance, cut off half of them by an untimely death, as if he had openly put forth his hand from heaven and smitten them. It is not without reason, then, that Moses states that they were dead, as God had pronounced; not merely that by the punishment inflicted upon them he may inculcate upon us the fear of God, but also that we may learn to be aroused in earnest by his threats.
Numbers 27:1-11
1. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters, Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
1. Accesserunt autem filiae Salphaad, filii Hepher, filii Galaad, filii Machir, filii Manasse de familiis Manasse, filii Joseph: haec vero sunt nomina filiarum ejus, Malhah, Noah, Hoglah, et Milchah, et Thirsah.
2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,
2. Hac steterunt coram Mose et coram Eleazar sacerdote, et coram principibus atque universa congregatione ad ostium tabernaculi conventionis, dicendo:
3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons.
3. Pater noster mortuus est in deserto, qui tamen non fuit in congregatione qum congregata fuit adversus Jehovam, in congregatione Core: quia in peccato mortuus est, et filii non fuerunt el.
4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.
4. Quare tolletur nomen patris nostri de medio familiae suae, propterea quod non sit ei filius? da nobis haereditatem inter fratres patris nostri.
5. And Moses brought their cause before the Lord.
5. Retulit autem Moses causam earum coram Jehova.
6. And the Lord spake unto Moses, saying,
6. Et respondit Jehova ad Mosen, dicendo:
7. 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.
7. Rectum filiae Salphaad loquuntur: dando dabis eis possessionem haereditatis in medio fratrum patris sui, et transferes haereditatem patris earum ad eas.
8. And thou shalt speak unto the children of Israel, saying, If a man die and have no son, then ye shall cause his inheritance to pass unto his daughter.
8. Ad filios autem Israel loqueris, dicendo, Quum quis mortuus fuerit, et filius non fuerit illi, tum transferetis haereditatem ejus ad filiam ipsius.
9. And if he have no daughter, then ye shall give his inheritance unto his brethren.
9. Quod sinon fuerit ei filia, tunc dabitis haereditatem ejus fratribus ipsius.
10. And if he have no brethren, then ye shall give his inheritance unto his father's brethren.
10. Si vero non fuerint ei fratres, tunc dabitis haereditatem ejus fratribus patris ipsius.
11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment; as the Lord commanded Moses.
11. Quod si non fuerint fratres patri ipsius, tunc dabitis haereditatem ejus propinquiori illi de familia ipsius, haereditatemque accipiet illam: erit autem istud filiis Israel in statutum judicii, quemadmodum praecepit Jehova Mosi.
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.
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 Jews9 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.
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.
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)10 might be more distinct and unclouded.