βThen 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.β
Salphaad, a descendant of Joseph, had departed this life in the desert, being one of those who sinned, by murmuring, at Cades-barne. See chap. xiv., and xv. 32. (Calmet) β He only left these five daughters behind him; and, as many others might be under the same predicament, their case deserved the attention of the legislator, who referred it to God. (Haydock)
βOur 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.β
Father, the portion which would have been assigned him; that so those whom we may marry, may take the inheritance, under the name of Salphaad, which some of the children may also bear. (Menochius)
βWhy 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. done: Heb. diminishedβ
Their. The first of these pronouns is written larger than usual, the second is improperly masculine in Hebrew; both, it is pretended, to honour the young women. (Kennicott)
βAnd if he have no daughter, then ye shall give his inheritance unto his brethren.β
Him. The Jews observe, that if the father of the deceased were still alive, he would take the inheritance. (Selden, Success. xii. and xiii.) But if his wife were inclined to marry again, she might insist on his next relation taking her, before she could be required to give up his goods, Deuteronomy xxv. 5. Hence the Gemarra of Babylon says, βIf we are the daughters of Salphaad, let them give us his estate; but if we are not his daughters, let them make the brother of Salphaad marry our mother.β
βAnd 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.β
Uncles. His nephews are at a greater distance from the original stock. The PhΕnicians carried the same regulations into Africa. (Grotius, Jur. ii. 7.) The relations by the motherβs side, could claim no part. The husband was heir to all his wifeβs goods, except her dowry, which went to her children. People born of a slave, or of a harlot or strange woman, were not lawful heirs. βThese regulations have been adopted by all civilized nations.β (Origen, hom. 22.) (Calmet)
βAnd when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.β
People, in limbo. (Menochius) β He was not buried in the grave of his ancestors, but on some part of Mount Abarim, called Nebo, Deuteronomy xxxiv. 1, 6. (Haydock) β Moses, hoping that his sentence of exclusion from the promised land might be only a threat, had earnestly besought God to let him enter. But being forbidden to speak of the matter any more, he understood that it was as irrevocable as an oath, Deuteronomy iii. 26., and iv. 21. He turned, therefore, his whole solicitude to obtain of God some one, who might enjoy the honour and happiness of conducting the people, and putting them in possession of Godβs promises. He regards not flesh and blood on this occasion, (Philo, de caritate.; Salien,) but sets a noble pattern for all ecclesiastical superiors to imitate. (Du Hamel)
βLet the LORD, the God of the spirits of all flesh, set a man over the congregation,β
Flesh, who gives life, and penetrates the secrets of hearts, chap. xvi. 22.
βWhich may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.β
Shepherd. Christ makes use of the same comparison, John x. 1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war. β To go in and out, means to govern, (3 Kings iii. 7,) and includes all the occurrences of life, Acts i. 21., and Psalm cxx. 8. (Calmet) β Thus, temporal princes are the shepherds of the people. But they are not, on that account, supreme in spiritual causes. For here Josue only receives part of the glory of Moses, while Eleazar is appointed to consult the Lord for him, and to direct him in all matters of importance, ver. 20, 21. (Worthington)
βAnd the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him;β
Spirit of God, which was given to him, when he was appointed a judge; (chap. xi. 17,) the spirit of prophesy, (Onkelos,) and of wisdom, (Deuteronomy xxxiv. 9,) of which he received a fresh increase, by the imposition of the hands of Moses. By the like ceremony people are confirmed, and ministers of religion are still ordained, Acts vi. 6., and 1 Timothy iv. 14. (Calmet) β God endues Josue with all the necessary qualifications for his high office. He makes choice of him, and not of any of the relations of Moses, that the people might not be offended at the supreme power being in a manner engrossed by one family; and he appoints one 93 year old, that the success of war might not be attributed to Josue, though he had been long at the head of the armies, and a man of the greatest authority, even the vice-gerent of Moses. He declares his election before all the multitude, with the high priest at their head, that there might be no dispute about the matter; and, on this account, he requires various external ceremonies to be observed. (Salien)
βAnd thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient.β
Precepts, to accept of this office, (Calmet) and to discharge it with integrity. (Haydock) β Glory, not that which shone on the face of Moses, as Onkelos would have it, but all the marks of distinction due to a chief magistrate, (Calmet) the insignia of his office. See Exodus xviii. 21. (Salien) β Treat him with respect, as your successor. (Menochius) β Let him henceforward commence to exercise his authority before you, that all the people may hear and obey him. (Sararius) (Tirinus)
βAnd he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.β
For him. Hebrew adds, βaccording to the judgment of Urim.β See Exodus xxviii. 30. Nothing better shews the theocracy of the Hebrews, as Josephus styles it, (contra Apion, 2,) than this order for the chief magistrate in civil affairs, to consult and be guided by Godβs minister, and by the sentence which he should pronounce in his name. Till the reign of David, at least, we find few wars undertaken, without consulting God: (Calmet) and the Rabbins assert, that the kings could not declare any war of their own accord, without the consent of the high priest and Sanhedrim. (Selden, Syned. iii. 12.) Saul lost his crown and life for not complying with the injunctions of God, which were communicated to him by the prophet Samuel. (Haydock)
βAnd he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.β
Commanded. This Moses executed on his birth-day, when he was 120 years old, (Deuteronomy xxxi. 2, 7,) having frequently before given proper instructions to Josue, Deuteronomy i. 38., and xxxii. 44. (Haydock)