Numbers 35-36

Another feature of Israel's prosperity; those who exulted over Israel's humiliation, shall themselves be a "prey." Already stated in Eze 25:12-14; properly repeated here in full detail, as a commentary on Eze 34:28. The Israelites "shall be no more a prey"; but Edom, the type of their most bitter foes, shall be destroyed irrecoverably.

Mount Seir--that is, Idumea (Ge 36:9). Singled out as badly pre-eminent in its bitterness against God's people, to represent all their enemies everywhere and in all ages. So in Isa 34:5; 63:1-4, Edom, the region of the greatest enmity towards God's people, is the ideal scene of the final judgments of all God's foes. "Seir" means "shaggy," alluding to its rugged hills and forests.

give unto the Levites of the inheritance of their possession cities to dwell in--As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Nu 35:4 and Nu 35:5, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families (1Ch 6:60) might be sold by one Levite to another, but not to any individual of another tribe (Jer 32:7). The other two thousand cubits remained a common for the pasturing of cattle (Le 25:34) and, considering their number, that space would be fully required.

most desolate--literally, "desolation and desolateness" (Jer 49:17, &c.). It is only in their national character of foes to God's people, that the Edomites are to be utterly destroyed. A remnant of Edom, as of the other heathen, is to be "called by the name of God" (Am 9:12).

perpetual hatred--(Ps 137:7; Am 1:11; Ob 10-16). Edom perpetuated the hereditary hatred derived from Esau against Jacob. shed the blood of, &c.--The literal translation is better. "Thou hast poured out the children of Israel"; namely, like water. So Ps 22:14; 63:10, Margin; Jer 18:21. Compare 2Sa 14:14. by the force of the sword--literally, "by" or "upon the hands of the sword"; the sword being personified as a devourer whose "hands" were the instruments of destruction. in the time that their iniquity had an end--that is, had its consummation (Eze 21:25, 29). Edom consummated his guilt when he exulted over Jerusalem's downfall, and helped the foe to destroy it (Ps 137:7; Ob 11).

I will prepare thee unto blood--I will expose thee to slaughter. sith--old English for "seeing that" or "since." thou hast not hated blood--The Hebrew order is, "thou hast hated not--blood"; that is, thou couldst not bear to live without bloodshed [Grotius]. There is a play on similar sounds in the Hebrew; Edom resembling dam, the Hebrew for "blood"; as "Edom" means "red," the transition to "blood" is easy. Edom, akin to blood in name, so also in nature and acts; "blood therefore shall pursue thee." The measure which Edom meted to others should be meted to himself (Ps 109:17; Mt 7:2; 26:52).

there shall be six cities for refuge, which ye shall appoint for the manslayer--The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see De 4:43; Jos 20:8).

cut off ... him that passeth--that is, every passer to and fro; "the highways shall be unoccupied" (Eze 29:11; Jud 5:6).

the cities which ye shall give shall be of the possession of the children of Israel--The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see Nu 33:54; Jos 20:7).

shall not return--to their former state (Eze 16:55); shall not be restored. The Hebrew text (Chetib) reads, "shall not be inhabited" (compare Eze 26:20; Mal 1:3, 4).

So far from being allowed to enter on Israel's vacated inheritance, as Edom hoped (Eze 36:5; Ps 83:4, 12; Ob 13), it shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual. Lord was there--(Eze 48:35; Ps 48:1, 3; 132:13, 14). Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state; they could not remove Him, as they did the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the "two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's thought.

according to thine anger--(Jas 2:13). As thou in anger and envy hast injured them, so I will injure thee. I will make myself known among them--namely, the Israelites. I will manifest My favor to them, after I have punished thee.

that the slayer may flee thither, which killeth any person at unawares--The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Ge 4:14; 27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers. 16-21. If he smite him with an instrument of iron, so that he die, &c.--Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose. 22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity. 29-34. these things shall be for a statute of judgment unto you throughout your generations--The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.

blasphemies ... against ... Israel ... against me--God regards what is done against His people as done against Himself (Mt 25:45; Ac 9:2, 4, 5). Edom implied, if he did not express it, in his taunts against Israel, that God had not sufficient power to protect His people. A type of the spirit of all the foes of God and His people (1Sa 2:3; Re 13:6).

(Isa 65:13, 14). "The whole earth" refers to Judea and the nations that submit themselves to Judea's God; when these rejoice, the foes of God and His people, represented by Edom as a nation, shall be desolate. Things shall be completely reversed; Israel, that now for a time mourns, shall then rejoice and for ever. Edom, that now rejoices over fallen Israel, shall then, when elsewhere all is joy, mourn, and for ever (Isa 65:17-19; Mt 5:4; Lu 6:25). Havernick loses this striking antithesis by translating, "According to the joy of the whole land (of Edom), so I will make thee desolate"; which would make Eze 35:15 a mere repetition of this.

(Ob 12, 15).

Holiness, Then to Outward Prosperity. The distinction between Israel and the heathen (as Edom) is: Israel has a covenant relation to God ensuring restoration after chastisement, so that the heathen's hope of getting possession of the elect people's inheritance must fail, and they themselves be made desolate (Eze 36:1-15). The reason for the chastisement of Israel was Israel's sin and profanation of God's name (Eze 36:16-21). God has good in store for Israel, for His own name's sake, to revive His people; first, by a spiritual renewal of their hearts, and, next, by an external restoration to prosperity (Eze 36:22-33). The result is that the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (Eze 36:34-38).

mountains of Israel--in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (Ge 49:26). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say, the so-called "everlasting" inheritance of Israel and of the "hills," which typified the unmoved perpetuity of it (Ps 125:1, 2), has come to an end, in spite of the promise of God, and has become "ours" (compare De 32:13; 33:15).

the chief fathers of the families of the children of Gilead--Being the tribal governors in Manasseh, they consulted Moses on a case that affected the public honor and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of male heirs in their family, as entitled to inherit their father's property [Nu 27:1-11]; now the application was made on behalf of the tribe to which they belonged--that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the Jubilee could not afford a remedy. [See on Le 25:13]. 5-12. Moses commanded the children of Israel according to the word of the Lord--The plea appeared just and reasonable; and, accordingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe--that is, one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in different circumstances (1Ch 23:22)--for they might marry into another tribe; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of progressive legislation (see also Ex 18:27) in Israel, the enactments made being suggested by circumstances. But it is deserving of special notice that those additions to, or modifications of, the law were confined to civil affairs; while the slightest change was inadmissible in the laws relating to worship or the maintenance of religion.

Literally, "Because, even because." swallowed you up--literally, "panted after" you, as a beast after its prey; implying the greedy cupidity of Edom as to Israel's inheritance (Ps 56:1, 2). lips of talkers--literally, "lips of the tongue," that is, of the slanderer, the man of tongue. Edom slandered Israel because of the connection of the latter with Jehovah, as though He were unable to save them. De 28:37, and Jer 24:9 had foretold Israel's reproach among the heathen (Da 9:16).

Inanimate creatures are addressed, to imply that the creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (Ro 8:19-21) [Polanus]. The completeness of the renewed blessedness of all parts of the land is implied. derision--(Ps 79:4).

to cast it out for a prey--that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. Fairbairn needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."

the shame of the heathen--namely, the shame with which the heathen cover you (Ps 123:3, 4).

lifted ... mine hand--in token of an oath (Eze 20:5; Ge 14:22). they shall bear their shame--a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.

they are at hand to come--that is, the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it.

wastes builded--Isa 58:12; 61:4; Am 9:11, 12, 14, where, as here (Eze 34:23, 24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoration.

do better ... than at your beginnings--as in the case of Job (Job 42:12). Whereas the heathen nations fall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first.

to walk upon you--O mountains of Israel (Eze 36:8)! thee ... thou--change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (Eze 34:26); or land. thou shall no more ... bereave them of men--Thou shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludes to Jer 15:7, "I will bereave them of children").

Thou land devourest up men--alluding to the words of the spies (Nu 13:32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, that is, it was the grave of its people; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; and now, of the Jews, through internal and external ills; for example, wars, famine (to which Eze 36:30, "reproach of famine among the heathen," implies the allusion here is).

These are the commandments and the judgments, which the Lord commanded by the hand of Moses unto the children of Israel in the plains of Moab--The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura--a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [Burckhardt]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree. THE FIFTH BOOK OF MOSES, CALLED

bereave--so the Keri, or Hebrew Margin reads, to correspond to "bereave" in Eze 36:13; but "cause to fall" or "stumble," in the Hebrew text or Chetib, being the more difficult reading, is the one least likely to come from a corrector; also, it forms a good transition to the next subject, namely, the moral cause of the people's calamities, namely, their falls, or stumblings through sin. The latter ceasing, the former also cease. So the same expression follows in Eze 36:15, "Neither shalt thou cause thy nations to fall any more."

removed woman--(Le 15:19, &c.).

The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.

profaned my holy name, when they--the heathen said to them--the Israelites. These, &c.--The Israelites gave a handle of reproach to the heathen against God, who would naturally say, These who take usury, oppress, commit adultery, &c., and who, in such an abject plight, are "gone forth" as exiles "out of His land," are specimens of what Jehovah can or will effect, for His people, and show what kind of a God this so-called holy, omnipotent, covenant-keeping God must be! (Isa 52:5; Ro 2:24).

I had pity for mine holy name--that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].

not ... for your sakes--that is, not for any merit in you; for, on the contrary, on your part, there is everything to call down continued severity (compare De 9:5, 6). The sole and sure ground of hope was God's regard to "His own name," as the God of covenant grace (Ps 106:45), which He must vindicate from the dishonor brought on it by the Jews, before the heathen.

sanctify--vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (see on Eze 36:20). sanctified in you--that is, in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in My dealings towards you (Eze 20:41; 28:22).

Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."

The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "sanctified" before the heathen, and God's people be prepared for outward blessings. sprinkle ... water--phraseology taken from the law; namely, the water mixed with the ashes of a heifer sprinkled with a hyssop on the unclean (Nu 19:9-18); the thing signified being the cleansing blood of Christ sprinkled on the conscience and heart (Heb 9:13, 14; 10:22; compare Jer 33:8; Eph 5:26). from all your idols--Literal idolatry has ceased among the Jews ever since the captivity; so far, the prophecy has been already fulfilled; but "cleansing from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.

new heart--mind and will. spirit--motive and principle of action. stony heart--unimpressible in serious things; like the "stony ground" (Mt 13:5, 20), unfit for receiving the good seed so as to bring forth fruit. heart of flesh--not "carnal" in opposition to "spiritual"; but impressible and docile, fit for receiving the good seed. In Eze 18:31 they are commanded, "Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown to be coexistent. Man cannot make himself a new heart unless God gives it (Php 2:12, 13).

my spirit--(Eze 11:19; Jer 32:39). The partial reformation at the return from Babylon (Ezr 10:6, &c.; Ne 8:1-9:38) was an earnest of the full renewal hereafter under Messiah.

ye ... my people, ... I ... your God--(Eze 11:20; Jer 30:22).

save ... from all ... uncleannesses--the province of Jesus, according to the signification of His name (Mt 1:21). To be specially exercised in behalf of the Jews in the latter days (Ro 11:26). call for ... corn--as a master "calls for" a servant; all the powers and productions of nature are the servants of Jehovah (Ps 105:16; Mt 8:8, 9). Compare as to the subordination of all the intermediate agents to the Great First Cause, who will give "corn" and all good things to His people, Ho 2:21, 22; Zec 8:12.

no more reproach of famine among the heathen--to which their taunt (Eze 36:13), "Thou land devourest up men," in part referred.

remember your ... evil ways--with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, shall melt the people into true repentance, which mere legal fear could not (Eze 16:61, 63; Ps 130:4; Zec 12:10; compare Jer 33:8, 9).

they shall say--The heathen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (Eze 36:20, 21); but now He so vindicates its sanctity (Eze 36:22, 23) that these same heathen are constrained to acknowledge Israel's more than renewed blessedness to be God's own work, and a ground for glorifying His name (Eze 36:36). Eden--as Tyre (the type of the world powers in general: so Assyria, a cedar "in the garden of God, Eden," Eze 31:8, 9), in original advantages, had been compared to "Eden, the garden of God" (Eze 28:13), from which she had fallen irrecoverably; so Israel, once desolate, is to be as "the garden of Eden" (Isa 51:3), and is to be so unchangeably.

Lord ... spoken ... do it--(Nu 23:19).

I will yet for this be inquired of--so as to grant it. On former occasions He had refused to be inquired of by Israel because the inquirers were not in a fit condition of mind to receive a blessing (Eze 14:3; 20:3). But hereafter, as in the restoration from Babylon (Ne 8:1-9:38; Da 9:3-20, 21, 23), God will prepare His people's hearts (Eze 36:26) to pray aright for the blessings which He is about to give (Ps 102:13-17, 20; Zec 12:10-14; 13:1). like a flock--resuming the image (Eze 34:23, 31).

As the holy flock--the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.

The cities of the priests and Levites were not only to accommodate them, but to place them, as religious teachers, in several parts of the land. For though the typical service of the tabernacle or temple was only in one place, the preaching of the word of God, and prayer and praise, were not thus confined. These cities were to be given out of each tribe. Each thus made a grateful acknowledgement to God. Each tribe had the benefit of the Levites dwelling amongst them, to teach them the knowledge of the Lord; thus no parts of the country were left to sit in darkness. The gospel provides that he who is taught in the word, should communicate to him that teaches, in all good things, Ga 6:6. We are to free God's ministers from distracting cares, and to leave them at leisure for the duties of their station; so that they may be wholly employed therein, and avail themselves of every opportunity, by acts of kindness, to gain the good-will of the people, and to draw their attention.

To show plainly the abhorrence of murder, and to provide the more effectually for the punishment of the murderer, the nearest relation of the deceased, under the title of avenger of blood, (or the redeemer of blood,) in notorious cases, might pursue, and execute vengeance. A distinction is made, not between sudden anger and malice aforethought, both which are the crime of murder; but between intentionally striking a man with any weapon likely to cause death, and an unintentional blow. In the latter case alone, the city of refuge afforded protection. Murder in all its forms, and under all disguises, pollutes a land. Alas! that so many murders, under the name of duels, prize-fights, &c. should pass unpunished. There were six cities of refuge; one or other might be reached in less than a day's journey from any part of the land. To these, man-slayers might flee for refuge, and be safe, till they had a fair trial. If acquitted from the charge, they were protected from the avenger of blood; yet they must continue within the bounds of the city till the death of the high priest. Thus we are reminded that the death of the great High Priest is the only means whereby sins are pardoned, and sinners set at liberty. These cities are plainly alluded to, both in the Old and New Testament, we cannot doubt the typical character of their appointment. Turn ye to the strong hold, ye prisoners of hope, saith the voice of mercy, Zec 9:12, alluding to the city of refuge. St. Paul describes the strong consolation of fleeing for refuge to the hope set before us, in a passage always applied to the gracious appointment of the cities of refuge, Heb 6:18. The rich mercies of salvation, through Christ, prefigured by these cities, demand our regard. 1. Did the ancient city rear its towers of safety on high? See Christ raised up on the cross; and is he not exalted at the right hand of his Father, to be a Prince and a Saviour, to give repentance and remission of sins? 2. Does not the highway of salvation, resemble the smooth and plain path to the city of refuge? Survey the path that leads to the Redeemer. Is there any stumbling-block to be found therein, except that which an evil heart of unbelief supplies for its own fall? 3. Waymarks were set up pointing to the city. And is it not the office of the ministers of the gospel to direct sinners to Him? 4. The gate of the city stood open night and day. Has not Christ declared, Him that cometh unto me I will in nowise cast out? 5. The city of refuge afforded support to every one who entered its walls. Those who have reached the refuge, may live by faith on Him whose flesh is meat indeed, and whose blood is drink indeed. 6. The city was a refuge for all. In the gospel there is no respect of persons. That soul lives not which deserves not Divine wrath; that soul lives not which may not in simple faith hope for salvation and life eternal, through the Son of God.

The heads of the tribe of Manasseh represent the evil which might follow, if the daughters of Zelophehad should marry into any other tribes. They sought to preserve the Divine appointment of inheritances, and that contests and quarrels should not rise among those who should come afterwards. It is the wisdom and duty of those who have estates in the world, to settle them, and to dispose of them, so that no strife and contention may arise. (Nu 36:5-12)

Those who consult the oracles of God, concerning the making of their heavenly inheritance sure, shall not only be directed what to do, but their inquiries shall be graciously accepted. God would not have one tribe enriched at the expense of another. Each tribe was to keep to its own inheritance. The daughters of Zelophehad submitted to this appointment. How could they fail to marry well, when God himself directed them? Let the people of God learn how suitable and proper it is, like the daughters of Israel, to be united only to their own people. Ought not every true believer Israel, to be united only to their own people. Ought not every true believer in Jesus, to be very attentive in the near and tender relations of life, to be united only to such as are united to the Lord? All our intentions and inclinations ought to be subjected to the will of God, when that is made known to us, and especially in contracting marriage. Although the word of God allows affection and preference in this important relation, it does not sanction that foolish, ungovernable, and idolatrous passion, which cares not what may be the end; but in defiance of authority, determines upon self-gratification. All such conduct, however disguised, is against common sense, the interests of society, the happiness of the marriage relation, and, what is still more evil, against the religion of Christ.

These are the judgments the Lord commanded in the plains of Moab. Most of them related to the settlement in Canaan, into which the Israelites were now entering. Whatever new condition God, by his providence, brings us into, we must beg him to teach us the duties of it, and to enable us to do them, that we may do the work of the day in its day, the duty of a place in its place.