42 GENDER AND SUCCESSION ISSUES

NUMBERS 27:1-23

27 The daughters of Zelophehad son of Hepher, the son of Gilead, the son of Makir, the son of Manasseh, belonged to the clans of Manasseh son of Joseph. The names of the daughters were Mahlah, Noah, Hoglah, Milkah and Tirzah. They came forward 2 and stood before Moses, Eleazar the priest, the leaders and the whole assembly at the entrance to the tent of meeting and said, 3 “Our father died in the wilderness. He was not among Korah’s followers, who banded together against the Lord, but he died for his own sin and left no sons. 4 Why should our father’s name disappear from his clan because he had no son? Give us property among our father’s relatives.” 5 So Moses brought their case before the Lord, 6 and the Lord said to him, 7 “What Zelophehad’s daughters are saying is right. You must certainly give them property as an inheritance among their father’s relatives and give their father’s inheritance to them. 8 “Say to the Israelites, ‘If a man dies and leaves no son, give his inheritance to his daughter. 9 If he has no daughter, give his inheritance to his brothers. 10 If he has no brothers, give his inheritance to his father’s brothers. 11 If his father had no brothers, give his inheritance to the nearest relative in his clan, that he may possess it. This is to have the force of law for the Israelites, as the Lord commanded Moses.’” 12 Then the Lord said to Moses, “Go up this mountain in the Abarim Range and see the land I have given the Israelites. 13 After you have seen it, you too will be gathered to your people, as your brother Aaron was, 14 for when the community rebelled at the waters in the Desert of Zin, both of you disobeyed my command to honor me as holy before their eyes.” (These were the waters of Meribah Kadesh, in the Desert of Zin.) 15 Moses said to the Lord, 16 “May the Lord, the God who gives breath to all living things, appoint someone over this community 17 to go out and come in before them, one who will lead them out and bring them in, so the Lord’s people will not be like sheep without a shepherd.” 18 So the Lord said to Moses, “Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him. 19 Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. 20 Give him some of your authority so the whole Israelite community will obey him. 21 He is to stand before Eleazar the priest, who will obtain decisions for him by inquiring of the Urim before the Lord. At his command he and the entire community of the Israelites will go out, and at his command they will come in.” 22 Moses did as the Lord commanded him. He took Joshua and had him stand before Eleazar the priest and the whole assembly. 23 Then he laid his hands on him and commissioned him, as the Lord instructed through Moses.

The daughters of Zelophehad stated their case by themselves for themselves to the highest court which consisted of Moses as head of state, the princes as lords, and the congregation, or elders of the people who were chosen to be their representatives  According to verses 2 through 4 they “came forward 2 and stood before Moses, Eleazar the priest, the leaders and the whole assembly at the entrance to the tent of meeting and said, 3 ‘Our father died in the wilderness. He was not among Korah’s followers, who banded together against the Lord, but he died for his own sin and left no sons. 4 Why should our father’s name disappear from his clan because he had no son? Give us property among our father’s relatives.’” There was no advocate to speak for them, but they managed their own cause well enough, which they could do because it was plain, honest, and spoke for itself. They petition for a possession in the land of Canaan among the relatives of their father. Verse 4 says, “Why should our father’s name disappear from his clan because he had no son? Give us property among our father’s relatives.” These young ladies have a strong faith in the power and promise of God concerning an inheritance and the giving of the land of Canaan to Israel. Though it was neither conquered nor yet touched by Israel, and still in the full possession of the local people, yet they petition for their share in it as if it were all their own already. They demonstrate an earnest desire of a place and name in the land of promise, which was a type of heaven which is a part of our inheritance today. Their example should quicken us with all possible diligence to make sure our title to the heavenly inheritance. In the kingdom of God, and specifically, in the church by the covenant of grace, no difference is made between male and female as Galatians 3:28 says, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” I hope we will be able with a spiritual eye to see beyond the physical inheritance or possession of land that these daughters asked for, to the principle or idea of inheritance, position or career opportunity for participation in the public arena which may be implied in the granting at that time of mere property or thing. The principle of equality on which they petitioned is more important than the material or intrinsic value of the thing, land, they petitioned for.  Before I expand on this idea let us see what God said to Moses and then make a very important application of the principle that is demonstrated here in the material possession for which they asked. Theirs was an agrarian society, so land, fields, sheep and cattle were important possessions, inheritable and tangible entities in those days. They needed a thing, property, lands and animals. But what about women living today with careers, callings, anointings, spiritual gifts, positions, responsibilities or educations that enable them to participate in society without even any land, field, or sheep. Plenty of career women today live out the principle shown in God’s response to Moses’ inquiry, live meaningful lives, contribute to society, earn a living, help build the kingdom of God and all this without ever owning any land or house. The daughters of Zelophehad asked for a tangible thing, but the abstract equal rights of women is implied in the answer God gave to them through Moses. So the application of the principle today is not limited to land or animals, but rather has a broader more inclusive meaning and application. Numbers 27 is the Bible’s woman’s rights chapter. It implications are far-reaching.

They presented their case before the highest authority among the people, but there was an even higher authority and Moses addresses the question to Him. Their case was determined by the divine word of God to Moses. Moses did not presume to give judgment himself, because, though their request seemed just and reasonable, yet his express orders were to divide the land among those that were numbered, who were the males only. He therefore brings their cause before the Lord, and waits for His decision which is recorded in verses 5-7, “So Moses brought their case before the Lord, and the Lord said to him, “What Zelophehad’s daughters are saying is right. You must certainly give them property as an inheritance among their father’s relatives and give their father’s inheritance to them.” God Himself gives the judgment. He is aware of the affairs, not only of nations, but of private families and the women in those families, and orders them in judgment, according to the counsel of His own will. The petition is granted. Those that seek an inheritance in the land of promise will have what they seek, and other things shall be added to them. These are claims which God supports. The heart of this lesson is the fact that God supports the rights of women. The point is settled for other applications in future generations. These daughters of Zelophehad petitioned for not only their own comfort and the credit of their family, but the honor and happiness of women far and wide. This is implied in verse 8  “Say to the Israelites, ‘If a man dies and leaves no son, give his inheritance to his daughter.”  There was only one slight difference as the inheritance was to not go to the eldest, as the eldest son, but to all the daughters  to share and share alike. This pronouncement from God supports a deeper and further-reaching idea or principle that women have equal rights with men and that issues of calling, gifting, education, opportunities to serve and participate in church-life and public society come before issues of  gender such as whether one is male or female, Jew or Gentile or slave or free. What Paul writes in Galatians is a clearer more fully developed statement of what is only implied in God’s response to Moses’ inquiry regarding the daughters of Zelophehad. We see this played out in the Bible in the lives of Miriam, Deborah, Esther, Huldah, Mary, Phoebe, Priscilla and the four daughters of Phillip who prophesied. All these women played important leadership roles in Israel and then in the Church. God through Moses’ treatment of the daughters of Zelophehad laid the groundwork for the release of equal opportunities for women. This would include public careers outside the church and leadership roles inside the church. Gifts and callings define person’s role more fully and importantly than gender (male or female), ethnicity (Jew or Gentile) or social position (slave or free). No one in the church is questioning the equal status of Jew and Gentile or Slave and Free in the church, so the equal status between men and women in roles they fulfill in the church should also be understandable. Moses’ policy regarding women’s rights coming full bloom in the Church means, according to Galatians 3:28, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”


Three verses transition the focus of this chapter from women’s right to our next subject, giving attention to succession. These are verses 12-14 which say, “Then the Lord said to Moses, ‘Go up this mountain in the Abarim Range and see the land I have given the Israelites. After you have seen it, you too will be gathered to your people, as your brother Aaron was, for when the community rebelled at the waters in the Desert of Zin, both of you disobeyed my command to honor me as holy before their eyes.’ (These were the waters of Meribah Kadesh, in the Desert of Zin.)” Moses would not lead the Israelites into the promised land because of his sin of becoming angry and dishonoring God in the matter of finding water. People die. Your leaders will die. You will die. It is foolish for us not to prepare someone to take our place in the work of the Lord when we all know we will someday die. How many churches have suffered because their leaders did not make plans for a transition from one pastor’s leadership to others when the pastor dies? Through Moses experience God is teaching us to prepare for this.

God tells Moses of his fault, his speaking unadvisedly with his lips at the waters of strife, where he did not express, so carefully as he should have, a regard to the honor both of God and Israel. Though Moses was a servant of the Lord, a faithful servant, yet once he had rebelled against God’s commandment and failed in his duty. Though a very honorable servant and highly favored, yet he heard again of his error and all the world will hear of it too, again and again. God will show His displeasure against sin, even in those that are nearest and dearest to Him. Those who have a good reputation for wisdom and honor need to be constantly careful of their words and ways, lest at any time they, like Moses, say or do something that takes away from their well-being, or reputation, or both. God tells Moses of his death. Moses must die, but he is first to have the satisfaction of seeing the land of promise. God did not intend with this sight of Canaan to tantalize him, or upbraid him with his folly in committing the sin that cut him short of it, nor had it any negative impression on Moses, but God appointed it and Moses accepted it as a favor. This sight of Canaan may be used as an illustration of Moses believing prospect of the better country, that is, the heavenly, which is comforting to us dying saints. Moses must die, but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that had gone before him. Abraham, and Isaac, and Jacob, were his people, the people of his choice and love and death gathered him to them. What do we learn? We are not better than our fathers or brothers, If they are gone, we are going; if they are gathered already, we must be gathered shortly. This story can be an encouragement to us to think of death without terror, and even to please ourselves with anticipations and expectations for it. Many have finished their courses with joy; so we can walk through the valley of the shadow of death and fear no evil.

Moses prays for a successor. When God had told him that he must die, he begged earnestly that the work of God might be carried on, though he might not have the honor of finishing it. Envious spirits do not love their successors, but Moses was not one of these. We should concern ourselves, both in our prayers and in our efforts, for the rising generation, that faith in God may flourish, and the interests of God’s kingdom among men would be maintained and advanced when we are in our graves. In this prayer, Moses expresses a tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. God is able to either find men fit or make them fit to serve His purposes for the good of His church. Moses prays to God not to send an angel, but to set a man over the congregation, that is to nominate and appoint one whom He would qualify and appoint as ruler of His people Israel. Before God gave this blessing to Israel, He stirred up Moses to pray for it. Then, God, in answer to Moses’ prayer, appoints him a successor, Joshua, who had long since distinguished himself by his courage in fighting Amalek, his humility in ministering to Moses, and his faith and sincerity in witnessing against the report of the faithless spies. This is the man whom God recommends to succeed Moses and here are the instructions God gave to Moses. They are in verses 18 through 20. “So the Lord said to Moses, “Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him.” God directs Moses how to secure the succession to Joshua. He must ordain him and lay his hand on him as verse 18 says, “So the Lord said to Moses, ‘Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him.’” This was done as a symbol of Moses’ transferring the government to him, as the laying of hands on the sacrifice put the offering in the place and stead of the offerer. This act also symbolized God’s conferring the blessing of the Spirit on Joshua, which Moses obtained by prayer. Evidently Moses laid his hand on Joshua as recorded in verse 18 and then later Eleazar did it as verse 23 says. Deuteronomy 34:9 says, “Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites listened to him and did what the Lord had commanded Moses.” This rite of the laying on of hands we find used in the New Testament in the setting apart of gospel ministers, symbolizing a solemn designation of them to the office and an earnest desire that God would qualify them for it and acknowledge them in it. It is the offering of them to Christ and His church for living sacrifices. The highest must know there is a higher than they. It is an honor to be employed for God and His church; some of this honor must be put on Joshua, that the people, being accustomed to obey him while Moses lived, might the more cheerfully do it afterwards. Moses must appoint Eleazar the high priest, with this breast-plate of judgment, to be his private counselor. He is to stand before Eleazar and by him to consult the will of God ready to receive and observe all the instructions that would be given to him by it. This was a direction to Joshua. Though he was full of the Spirit, and God had all this honor put on him, yet he must do nothing without asking counsel of God, not leaning to his own understanding. It was also a great encouragement to him. To govern Israel, and to conquer Canaan, were two hard tasks, but God assures him that in both he would be under a divine enablement. In every difficult case God would advise him as to what would be the best. Moses had access to the face and words of God Himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim. In this way the government of Israel was now purely divine, for both the selection and direction of their leaders were to be at the word of the priest, according to the judgment of urim. Joshua and all Israel must go out and come in with God’s direction. He who guided in this way would preserve both their going out and their coming in. Those are safe, and may be at peace who follow God and in all their ways acknowledge Him.

Moses follows the directions God gave him recorded in verses 22 and 23, “Moses did as the Lord commanded him. He took Joshua and had him stand before Eleazar the priest and the whole assembly. Then he laid his hands on him and commissioned him, as the Lord instructed through Moses.” Though it was a present lessening to himself, and amounted almost to a resignation of the government to Joshua, yet Moses did it. If I understand the grammar correctly, Moses placed Joshua in front of Eleazar the priest and Eleazar then laid his hands on Joshua and ordained him. Moses was the guide on the side, not the sage on the stage. He was willing that the people would look away from him, and gaze on the rising sun. It would not have been so much to Moses’ credit if he had in this way given up his prestigious position to a son of his own, but with his own hands first to ordain Eleazar high priest and then let Eleazar anoint Joshua was exemplary.


Also for Moses to appoint Joshua, one of another tribe, not of Levi, as chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this also is a good example of self-denial and submission to the will of God. This humble act was more his glory than the highest advancement of his family could have been. This humble act confirms his character as the meekest man on earth, and faithful to the God who appointed him in all His house. This shows him to have had a principle which raised him above other heads of state. They took care to establish their families in some share of that greatness which they themselves possessed. But in selecting, laying hands on and commending Joshua from another tribe, it appears that Moses acted not from himself, because he acted not for himself. Let Christian leaders today humbly find the right successor and humbly prepare, commend and commission them. That shows true greatness in the leader.