I. A PLEA FOR FAVOURABLE CONSIDERATION. The daughters of Zelophehad felt that if he. had been numbered among the conspirators with Korah, it would have been very difficult for them to stand forward and make this claim. It is one of the saddest things in a world of sad things that the innocent children of guilty parents are made to inherit the shame of the parental offence. The parental name, instead of being one of the sweetest sounds to fall upon their ears, becomes one of the most hideous and torturing. Not seldom they are looked upon with suspicion, and though it be admitted they cannot help the parents' crime, yet they begin life with a millstone round their necks. The words of these women, meant only as a plea for themselves, inflicted at the same time a blow, none the less severe because unconsciously given, on any children of Korah (Numbers 26:11) or of his confederates who might be present. Not that it made any real difference to the principle of the matter in question, whether Zelophehad died in his own sin or as partaker in a huge rebellion, but it did make a difference in the spirit with which these women presented their case. The fact that they were women did not make them afraid to go into the face of the whole congregation, but if they had been children of Korah, the chances are that a sense of shame would have compelled them to suffer wrong. What an admonition to those who stand among temptations to some shameless and heinous deed to ponder well the consequent stain and difficulty that may come to their innocent progeny! That the sins of the fathers are visited on the children is a fact apparent in nature, but society heartily accepts the principle, and only too often works it out in the most unsparing fashion.

II. IT WAS THE RIGHT SPIRIT OF APPROACH TO GOD IN THE CIRCUMSTANCES. Zelophehad belonged to the doomed generation. He may indeed have been a better man than most, but a census had just been taken which revealed the fact that there was not a single survivor of the generation; and it was not the time to say more in way of commendation than that Zelophehad died in his own sin. A deferential humble recollection of the holiness of Jehovah we may well believe to have marked the present approach of these women. He would hardly have connected the assertion of a general principle with their request if there had been anything unseemly or insolent in the manner of it. We shall do well not to claim too much for men in the way of commendation, when we are thinking of them in relation to God. We must neither abase them too low nor exalt them too high, but preserve the golden mean of a loving, charitable, and Christian appreciation. How offensive in the hearing of God many eulogies of men must sound, where not only superlative is piled on superlative, but altogether erroneous principles of judgment are adopted. There is a time and a need to praise devoted servants of God, and to maintain their reputation for fidelity, zeal, and spiritual success, but never let it be forgotten that the very best of men, to say the least of him, dies in his own sin. That will be largely his own consciousness. Whatever his services may have been, it is in the grace, wisdom, and ample preparedness of God in Christ Jesus that he will find his only hope. It only needs a little thought to see the impropriety of praising men, because they are laden with the free gifts of God's grace, and at the very time when the suitability of those gifts is especially made manifest. Any sort of praise of human excellence and service which even for a moment pushes into the background the universal depravity of man and the universal necessity of God''s grace and mercy, is thereby self-condemned.

III. THOUGH A MAN DIE IN HIS OWN SIN ONLY, YET THAT IS ENOUGH TO WORK IRREPARABLE MISCHIEF. It was well to be able to say of Zelophehad that he had kept out of Korah's conspiracy, but it was a poor thing to say, if there was nothing better behind. Out of negations, nothing but negations will ever come. It is of no avail to keep out of ten thousand wrong ways, unless we take the one right way. The sum of human duty is to leave undone all the things which ought to be left undone, and to do all the things which ought to be done. Your own sin, small as it may seem in your present consciousness, is enough to bring death. The mustard seed of inborn alienation from God will grow to a mighty and everlasting curse if you do not stop it in time. Those who have passed through untold agonies because of conviction of sin, once laughed at sin as a little thing. They did not dream it would give them such trouble, and drive them about incessantly till they got the question answered, "What must I do to be saved?" Sin sleeps in most, as far as the peculiar consciousness of it is concerned, but when it wakes it will prove itself a giant. Look at the analogy in physical life. A man says that he is full of health and vigour, and he looks it; he even gets complimented upon it. Suddenly, in the midst of these compliments, he is stricken down with a fierce disease, and a few days number him among the dead. Why? The real disease was in him already, even with all his consciousness of health. There must have been something in his body to give the outward cause a hold. Our present consciousness is no criterion of our spiritual state. The word of God in the Scriptures, humbly apprehended and obeyed, is the only safe guide to follow.

IV. THOUGH A MAN MUST NEEDS DIE IN HIS OWN SIN, HE MAY ALSO DIE IN THE FULNESS OF CHRIST'S SALVATION FROM SIN. The end of life, with all its gloom, with all its manifestations of despair, callousness, and self-righteousness in some, is in others an occasion to manifest in great beauty the power of God in the spirits of men. One must die in his own sin, yet he may also experience the cleansing of that blood which takes away all sin. One must die in his own sin, yet this very necessity may also lead to dying in the faith of Jesus, in the hope of glory, and in the arms of infinite love.

V. WE SHOULD AIM THAT NOTHING WORSE THAN DYING IN OUR OWN SIN MAY BE SAID OF US. It is bad enough that sin should be dominant, even without compelling us to leave the ordinary paths of life; those reckoned, among men, useful and harmless. It is bad enough to feel that in us there are the possibilities of the most abandoned and reckless, of the worst of tyrants, sensualists, and desperadoes; only lacking such temptations, associations, and opportunities: as may make the possible actual. Be it ours, if we cannot show a spotless record, if we cannot claim a personality that started from innocence, at all events to show as little of harm to the world as possible. We cannot keep out of Zelophehad's company; let us keep out of Korah's. There is a medium between being a Pharisee and a profligate. - Y.

1. The great majority of every generation are uninventive, unaspiring, cringing, servile, thoughtless, ignorant. They not only walk in moral darkness, but lack the desire, if not the capacity, to struggle into the light of moral principles.

2. Clearly, then, they require spiritual leaders, men who shall point out to them the way of honesty, truth, purity, and holiness, marching before them in all the stateliness of the Christly morality.

II. THE GENUINE TYPE OF SPIRITUAL LEADERS.

1. The true spiritual leader must be a man. Not an idiot, not a charlatan, not a functionary. A "man" is a person who has right convictions of moral duty, and honestly embodies them in his daily life.

2. The true spiritual leader must be a man inspired by God. No man can be a true moral leader of the people who has not within him, as the all-animating and directing force, an unutterable abhorrence of wrong and an invincible attachment to the right, whose whole nature does not beat and beam with the soul of Divine morality.

III. THE DIVINE SUCCESSION OF SPIRITUAL LEADERS. They are all in the hands of God.

1. He takes the greatest spiritual leaders away by death.

2. He raises others to supply their place. One enters into another's labours.

(Homilist.)