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Two issues emerge on the heels of the second census, and both deal with the relationship of the second to the first generation. In the first issue (vv.1-11), the focus is on the concern of the five daughters of the deceased Zelophehad. There were no sons to inherit his property. Since property is to be willed to one’s sons (Dt 21:15-17), what was to be done when there were no sons? This story provides an illustration of a legislative procedure by which a new law may be enacted in a case of novel circumstances (for other examples see Lev 24:10-16 and Nu 15:32-36). In this case the new law allowed inheritance to pass to daughters (v.8), to brothers of the deceased (v.9), to uncles of the deceased (v.10), or to the nearest living relative (v.11).
One admires these five daughters, both for their aggressiveness and their faith. They did not take their plight passively as something over which they had no control. They approached the entrance to the Tent of Meeting (vv.1-2) for a different reason than did Zimri and Cozbi (25:6). There was no alert Phinehas needed on this occasion to spear the trespassers. The daughters also were part of the second generation and thus recipients of God’s promises. They will not be judged for their father’s sin (v.3). Those promises enabled them to see beyond the tragedy of the past, the uncertainty of the present, and into the hope of the future.
The second issue focuses on Moses' successor (vv.12-23). He does have sons, unlike Zelophehad, but there is no indication that the mantle of leadership is to be placed on either of them. Moses, with a limited future for himself (vv.12-14), sees a bright future for the second generation. But it is imperative that that generation be provided with the best leadership possible. Otherwise, they will be like sheep without a shepherd (v.17; cf. Mt 9:36). Joshua is the one divinely chosen. Why? What are his qualifications?
Joshua did have a sense of involvement with Israel’s history and he had been discipled by Moses, but these were not the criteria for his being chosen to lead the Israelites. Rather it was the presence of the Holy Spirit (v.18) in his life, a fact no less true for Moses himself (11:17). Moses was elated at the choice and even exceeded God’s command to lay his hand on Joshua (v.18) by laying both hands on him (v.23).