Exegetical and Hermeneutical Commentary of Numbers 27:15
And Moses spoke unto the LORD, saying,
15 23. The appointment of Joshua.
Fuente: The Cambridge Bible for Schools and Colleges
And Moses spake unto the Lord,…. Having requested to go into the land and see it, which was denied him; and perceiving he must quickly die, and being a man of a public spirit, and concerned for the welfare of the people of Israel, prays that a successor might be nominated and appointed:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
Consecration of Joshua as the Successor of Moses. – Num 27:15-17. The announcement thus made to Moses led him to entreat the Lord to appoint a leader of His people, that the congregation might not be like a flock without a shepherd. As “God of the spirits of all flesh,” i.e., as the giver of life and breath to all creatures (see at Num 16:22), he asks Jehovah to appoint a man over the congregation, who should go out and in before them, and should lead them out and in, i.e., preside over and direct them in all their affairs. (“go out,” and “go in”) is a description of the conduct of men in every-day life (Deu 28:6; Deu 31:2; Jos 14:11). (“lead out,” and “bring in”) signifies the superintendence of the affairs of the nation, and is founded upon the figure of a shepherd.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Joshua Named as Moses’s Successor. | B. C. 1452. |
15 And Moses spake unto the LORD, saying, 16 Let the LORD, the God of the spirits of all flesh, set a man over the congregation, 17 Which 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. 18 And 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; 19 And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. 20 And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. 21 And 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. 22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: 23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.
Here, I. Moses prays for a successor. When God had told him that he must die, though it appears elsewhere that he solicited for a reprieve for himself (Deu 3:24; Deu 3:25), yet, when this could not be obtained, he begged earnestly that the work of God might be carried on, though he might not have the honour 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 endeavours, for the rising generation, that religion may flourish, and the interests of God’s kingdom among men may be maintained and advanced, when we are in our graves. In this prayer Moses expresses, 1. A tender concern for the people of Israel: That the congregation of the Lord be not as sheep which have no shepherd. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, Matt. ix. 36. Magistrates and ministers are the shepherds of a people; if these be wanting, or be not as they should be, people are apt to wander and be scattered abroad, are exposed to enemies, and in danger of wanting food and of hurting one another, as sheep having no shepherd. 2. A believing dependence upon God, as the God of the spirits of all flesh. He is both the former and the searcher of spirits, and therefore can 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 own as ruler of his people Israel. Before God gave this blessing to Israel, he stirred up Moses to pray for it: thus Christ, before he sent forth his apostles, called to those about him to pray the Lord of the harvest that he would send forth labourers into his harvest, Matt. ix. 38.
II. God, in answer to his prayer, appoints him a successor, even Joshua, who had long since signalized 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 evil spies; this is the man whom God pitches upon to succeed Moses: A man in whom is the Spirit, the Spirit of grace (he is a good man, fearing God and hating covetousness, and acting from principle), the spirit of government (he is fit to do the work and discharge the trusts of his place), a spirit of conduct and courage; and he had also the spirit of prophecy, for the Lord often spoke unto him,Jos 4:1; Jos 6:2; Jos 7:10. Now here,
1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, v. 18. This was done in token 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; also in token of God’s conferring the blessing of the Spirit upon him, which Moses obtained by prayer. It is said (Deut. xxxiv. 9), Joshua was full of the spirit of wisdom, for Moses had laid his hands on him. This rite of imposing hands we find used in the New Testament in the setting apart of gospel ministers, denoting a solemn designation of them to the office and an earnest desire that God would qualify them for it and own them in it. It is the offering of them to Christ and his church for living sacrifices. (2.) He must present him to Eleazar and the people, set him before them, that they might know him to be designed of God for this great trust and consent to that designation. (3.) He must give him a charge, v. 19. He must be charged with the people of Israel, who were delivered into his hand as sheep into the hand of a shepherd, and for whom he must be accountable. He must be strictly charged to do his duty to them; though they were under his command, he was under God’s command, and from him must receive charge. The highest must know that there is a higher than they. This charge must be given him in their sight, that it might be the more affecting to Joshua, and that the people, seeing the work and care of their prince, might be the more engaged to assist and encourage him. (4.) He must put some of his honour upon him, v. 20. Joshua at the most had but some of the honour of Moses, and in many instances came short of him; but this seems to be meant of his taking him now, while he lived, into partnership with him in the government and admitting him to act with authority as his assistant. It is an honour to be employed for God and his church; some of this honour must be put upon Joshua, that the people, being used to obey him while Moses lived, might the more cheerfully do it afterwards. (5.) He must appoint Eleazar the high priest, with this breast-plate of judgment, to be his privy-council (v. 21): He shall stand before Eleazar, by him to consult the oracle, ready to receive and observe all the instructions that should be given him by it. This was a direction to Joshua. Though he was full of the Spirit, and had all this honour put upon 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 should be under a divine conduct; and in every difficult case God would advise him to that which should be for the best. Moses had recourse to the oracle of God himself, but Joshua and the succeeding judges must use the ministry of the high priest, and consult the judgment of urim, which, the Jews say, might not be enquired of but by the king or the head of the sanhedrim, or by the agent or representative of the people, for them, and in their name. Thus the government of Israel was now purely divine, for both the designation and direction of their princes were entirely so. At the word of the priest, according to the judgment of urim, Joshua and all Israel must go out and come in; and no doubt God, who thus guided, would preserve both their going out and their coming in. Those are safe, and may be easy, that follow God, and in all their ways acknowledge him.
2. Moses does according to these directions, Num 27:22; Num 27:23. He cheerfully ordained Joshua, (1.) Though it was a present lessening to himself, and amounted almost to a resignation of the government. He was very willing that the people should look off from him, and gaze on the rising sun. (2.) Though it might appear a perpetual slur upon his family. It would not have been so much his praise if he had thus resigned his honour to a son of his own; but with his own hands first to ordain Eleazar high priest, and then Joshua, one of another tribe, chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites, this was such an instance of self-denial and submission to the will of God as was more his glory than the highest advancement of his family could have been; for it confirms his character as the meekest man upon earth, and faithful to him that appointed him in all his house. This (says the excellent bishop Patrick) shows him to have had a principle which raised him above all other lawgivers, who always took care to establish their families in some share of that greatness which they themselves possessed; but hereby it appeared that Moses acted not from himself, because he acted not for himself.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-17:
Moses offered no complaint at God’s judgment of the consequences of his sin. His concern was not for himself, but for the welfare of Israel. He asked that God provide a faithful man who would take his place as Israel’s leader.
“Go in and out” refers to the daily duties of leadership, see De 31:2; Jos 14:11. the imagery is that of a shepherd, who tends and directs and protects his flock. This is the manner of governmental and spiritual leadership.
Sheep without a shepherd are bewildered and helpless. This is a fitting symbol of the condition of people without spiritual leadership. It is a familiar figure in Scripture, 1 Kings 22:17; Eze 34:5; Zec 10:2; Mt 9:36.
Fuente: Garner-Howes Baptist Commentary
15. And Moses spake. Moses here sets forth not only God’s providence in attending to the welfare of the people, but also his own zeal for them. Hence it appears how paternal was his affection for them, in that he not only performed his duty towards them faithfully and earnestly, and shunned no pains that it cost him, even to the end of his life, but he also makes provision for the future, and is anxious about a suitable successor, lest the people should remain without one, like a headless body. We perceive also his humility, when he does not arrogate the right of appointment to himself, nor on his own authority submit the matter to the election of the people, but establishes God as its sole arbiter. It was, indeed, permitted him to choose the officers, and this was a part of the political constitution; but this was too difficult a task, to find by man’s judgment one who should suffice for its performance; and, consequently, it behoved that the power should be intrusted to God alone, who did not indeed refuse to undertake it. And this special reason had much force in so difficult a point, viz., that the people should receive their leader at His hand, in order that the supreme power should always remain vested in Himself. As, therefore, He had chosen Moses in an extraordinary manner, and had appointed him to be His representative, so He continued the same grace in the case of Joshua. Already, indeed, had He designated him; but, out of modesty, Moses omits his name, and simply prays that God would provide for His people.
The title, with which he honors God, has reference to the matter in question. It is true, indeed, that God may be often called “the God of the spirits of all flesh,” and for another reason, in chap. 16:22, Moses makes use of this expression; but he now alludes to this attribute, as much as to say, that there must be some one ready, and as it were in His hand, who should be appointed, since He has the making of all men according to His own will. Men often are mistaken and deceived in their opinions, and, even although the Spirit of God may enlighten them, they go no further than to discern the peculiar endowment for which a person is eminent; but God is not only the best judge of each man’s ability and aptitude, nor does He only penetrate to the inmost recesses of every heart; but He also fashions and refashions the men whom He chooses as His ministers, and supplies them with the faculties they require in order to be sufficient for bearing the burden. We gather from hence a useful lesson, i.e., that, when we are deprived of good rulers, they should be sought from the Maker Himself, whose special gift the power of good government is. And on this ground Moses calls Him not only the Creator of men, but “of all flesh,” and expressly refers to their “spirits.”
When he compares the people to sheep, it is for the purpose of awakening compassion, so that God may be more disposed to appoint them a shepherd.
Fuente: Calvin’s Complete Commentary
I. JOSHUA APPOINTED TO SUCCEED MOSES vv. 1523
TEXT
Num. 27:15. And Moses spoke unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, 17. Which 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.
18. And 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; 19. And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. 20. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. 21. And 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. 22. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: 23. And he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses.
PARAPHRASE
Num. 27:15. Then Moses spoke to the Lord, saying, 16. May the Lord, the God of the spirits of all flesh, set a man over the congregation, 17. who may go out before them and who may come in before them, and who may lead them out, and who may bring them in; in this way the congregation of the Lord will not be as sheep which have no shepherd.
18. So the Lord said to Moses, Take Joshua, the son of Nun, a man in whom is the Spirit, and lay your hand upon him; 19. and have him stand before Eleazar the priest, and before all the congregation; and charge him in their sight. 20. And you shall invest him with some of your authority, so that all the congregation of Israel may be obedient unto him. 21. Furthermore, he shall stand before Eleazar the priest, who shall seek counsel for him according to the judgment of Urim before the Lord. Upon his word they shall go out, and upon his word they shall come in, both he and all the children of Israel with him, even all the congregation. 22. And Moses did as the Lord commanded him. He took Joshua, and set him before Eleazar the priest, and before all the assembly. 23. Then he placed his hands upon him and gave him the charge, as the Lord commanded through Moses.
COMMENTARY
In what we must consider a typical action, Moses shows more concern for the children of Israel than for his own welfare. He knows that his time on earth is very limited, and that he cannot lead his people across the Jordan. He knows also that they must not be left without competent leadership; so, without so much as a word to gainsay the verdict of God, he makes the simple request that a man be appointed by God as his successor. This is no small request. Moses has established such an imposing image of capable leadership that any man must suffer by comparison. It is also in Moses favor that he does not ask for the privilege of naming this man, or that he does not claim, the position for his descendants by right of birth alone. God only can capably fill the position, and Moses will not interfere; it is a lesson God had to teach Samuel by direct revelation (see 1Sa. 16:6 ff.). The next leader of Israel must handle the rigorous demands of daily business; he must be a military man to lead in driving out the Canaanites; he must be a man of great spiritual depth and intensity to stabilize a fickle people; he must be a patient man to endure their gainsaying and criticism; he must be a respectable man whose word they can believe and follow; he must be a man of moral integrity to set a proper example and to administer justice to those whose lives would seriously defy the righteous standards of God; he must be a meek man whose head will not be turned by the honor given him in his position; he must be courageous to resist the taunts and opposition of the enemy, as well as the indifference and grumbling of his own people. In short, he must be a man very much like Moses himself. Moses certainly would not have said it, but the circumstances and the facts require it.
God does not hesitate in rendering His decision: the man is Joshua. The son of Nun was a man filled with Gods own Spirit (Num. 27:18), who had proved himself again and again under a variety of extreme circumstances. The choice is logical, and fully justified by history. Caleb, who might also have been considered for the position, is much less well known to us through the pages of Scripture, which may indicate lesser ability in some area, or lesser strength of character. But the choice cannot be criticized.
The laying on of hands in Scripture indicates the transfer of power inherent in an office being assumed. For his special work, Joshua will need a special dispensation of Gods grace. While Moses could not and did not transfer all of his traits or powers to Joshua, he is to command the respect and obedience of the people as Moses had. The ceremony doubtless was done publicly to let everyone know of the transfer.
An essential difference between Moses and Joshua emerges when Joshua is told to stand before Eleazar in order to seek counsel in his work. Moses was of the priestly line himself, and stood above all priests, not excluding Aaron himself. Joshuas leadership is civil and military, and he is under the religious heads of the nation just as any other individual was. Joshua was not a lawgiver: he was under the Law and its primary executives, the priests.
In serious national matters Eleazar himself was obligated to approach the Lord in behalf of Joshua via the Urim. While there is much we do not know of the Urim and the companion Thummim, they were uniquely worn and used by the high priest to determine the counsel of Jehovah for His people in matters of grave nature. These lights and perfections were stones of various kinds, set in the breastplate when the high priest entered into the divine Presence for the specific purpose of gaining Gods decision when it was required, (see Exo. 28:30; Lev. 8:8).
QUESTIONS AND RESEARCH ITEMS
507.
Show how Moses conduct at this time reflects his great stature of spirit.
508.
Why should the place of leadership of the people not be left to ancestral descent? to the choice of the people? to Moses himself?
509.
List the singular qualifications which Joshua possessed for the office to which God chose him.
510.
What special duties would fall to Moses successor? With what we have already learned of Joshua, which of these duties seem appropriate to him?
511.
What significance is attached to the laying on of hands here?
512.
Why was this done publicly?
513.
Is there significance in asking Joshua to come before Eleazar? Explain your answer.
514.
Explain the Urim and Thummim. How do they relate to Joshua?
Fuente: College Press Bible Study Textbook Series
Moses Pleads For a Man to Replace Him Lest The People Be As Sheep Without a Shepherd On His Departure ( Num 27:15-17 ).
But the heart of Moses is revealed in his reaction. The people had caused his downfall, but he still yearned that they might be watched over and cared for. And he pleaded with God to provide them with a suitable shepherd.
Num 27:15-17
‘And Moses spoke to Yahweh, saying, “Let Yahweh, the God of the spirits of all flesh, appoint a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Yahweh be not as sheep which have no shepherd.”
Moses thought back over his long experience of these people and he pleaded with Yahweh to provide someone who would be as patient with them as he had been. It would have to be a man of patient spirit, of tender spirit, of compassionate spirit, of merciful spirit. But Who better to provide such a man than Yahweh, the God of ‘the spirits of all flesh?’ Man had been made of flesh, of the dust of the ground (Gen 2:7), but God had breathed breath into him and he had lived (Gen 2:7). And He Who had put that breath within man could surely therefore arrange for a man who had a spirit which could enable him to shepherd this people.
Compare here Num 16:22 where Yahweh being the God of the spirits of all flesh (because He had imparted that spirit) was expected to be compassionate for that reason. He had made man what he is.
What was needed was a man who, like a shepherd, would go out in front of them to protect them and watch for the dangers that lay ahead. He would also need to be one who came in among them to bring Yahweh’s message to them and to encourage them. He had to be one who could lead them out to face their destiny, and who could lead them in the right way, and he had to be one who could bring them in again safely to the shelter of the camp. So he prayed that God would appoint such a man.
Fuente: Commentary Series on the Bible by Peter Pett
Num 27:15-17. And Moses spake unto the Lord The information of his approaching departure did not at all surprize Moses, who, for a long time, had been accustomed to consider death as that circumstance alone which could procure him true repose, after a life full of trouble and agitation. We find, however, Deu 3:25 that he entreated the Lord to permit him to go over Jordan, and see the promised land; but God having refused him this favour, full of submission to his will, and desirous only of the felicity of the people whom he had thus far conducted, he addresses God, in the most fervent manner, for the appointment of an able person to succeed him in his office, in which he demonstrates the generosity and goodness of his heart, in the religious and public spirit by which he was actuated. The expression, the God of the spirits of all flesh, sufficiently proves that Moses both knew and inculcated the immortality of the soul. He appeals to him, not only as the creator of souls, but as perfectly knowing their dispositions, and consequently best understanding who were fit for so weighty an employment as that of the Shepherd of His people; under which metaphor we find, among the ancients, kings and chief rulers generally designed. There are frequent instances of this allusion in the Scriptures, and in the works of Homer.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 179
APPOINTMENT OF JOSHUA TO SUCCEED MOSES
Num 27:15-21. And Moses spake unto the Lord, saying, Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which 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. And 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; and set him before Eleazar the priest, and before all the congregation: and give him a charge in their sight. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the priest, who shall ask counsel for him, after the judgment of Urim before the Lord. At his word they shall go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.
WHEN great and good men are taken away, we are apt to suppose that their places cannot be adequately supplied. But God has the residue of the Spirit, and can raise up instruments at any time to carry on his gracious purposes in the world. When Elijah was taken up to heaven in a fiery chariot, his servant Elisha was ready to imagine, that all the stay and support of Israel was removed; My father, my father! the chariot of Israel and the horsemen thereof! but Elijahs mantle fell upon Elisha. Thus, when Moses had received Gods final decision respecting his dying in the wilderness, it seemed as if the nation of Israel would be left as sheep without a shepherd: but God, in answer to the prayer of Moses, appointed one to succeed him, who fulfilled his trust as well as Moses himself could have done.
The points for our present consideration are,
I.
The concern of Moses for the people committed to him
The last forty years of his life he had spent entirely in their service: and now that he could superintend them no longer, he was anxious that a successor should be appointed by God himself; that so all occasion for rivalship might be cut off, and all discord and anarchy be prevented. In this he acted,
1.
As a true patriot
[Patriotism is a virtue which all public men affect, but which very few possess. Selfishness is by far the more prevailing character. Many, when they can hold the reins of government no longer, would rather be succeeded by one of moderate talents, whose inferiority should cause regret for their departed worth, than by one of transcendent abilities, whose eminence should eclipse their virtues, and cause their services to be forgotten. A regard for their own credit would outweigh their desire for the public weal. Besides, the generality of patriots exert all their influence to aggrandize their own families; and appoint to places of trust and honour, not those whom in their consciences they think most fit for the office, but those who from family or party considerations will most confirm their power, or perpetuate the honour of their name. The very reverse of all this was displayed in the conduct of Moses. He was fearful lest the people should have any reason to regret his loss. He was anxious that a person should be selected and qualified by God himself; that so the administration of their affairs might be conducted to the greatest possible advantage. And though he had children of his own, he placed them in no peculiar situation either or church or state; but left them to occupy the humbler post of common Levites, whilst Aarons children succeeded to the priesthood, and one of another tribe was nominated as his successor in the government. Moreover, the manner of evincing his concern for the peoples welfare, was such as is little known to modern patriots; he evinced it not by declamatory harangues, but by praying to God for them. Happy would it be, if those who in this day make such professions of zeal in the service of their country, would manifest it before God in their secret chamber, entreating HIM to direct their counsels and prosper their endeavours! To secure his direction and blessing for those in power, would be a better proof of patriotism, than to be aiming incessantly at their subversion and ruin.]
2.
As a faithful minister
[Moses presided over Israel, both as a Church, and as a Nation: and he shewed the same regard for their spiritual, as for their temporal, interests. He well knew, that the appointment of a truly religious governor would equally conduce to their good in both respects. Hence he prayed, that God would set one over them, who should go in and out before them, leading them by his example, as well as directing them by his authority: and though doubtless this might principally refer to the wars which they were about to wage, yet it certainly comprehended also every part of the governors office, whether civil or religious. Such is the prayer which every pious minister must offer, when he finds the time of his dissolution drawing nigh. He must not be satisfied with having discharged his own duties conscientiously, but must labour earnestly for them in prayer, desiring to have his flock committed to one, who shall watch over them with diligence, and minister unto them with fidelity; one, who will not merely direct them aright, but will go before them in the way, as the eastern shepherds were wont to do. In this he must manifest his resemblance to the Saviour, who had compassion on the people, because they were as sheep having no shepherd [Note: Mat 9:36.]: in this too he must follow the footsteps of the Apostles, who strove, both by oral and written communications, to perpetuate the effect of their labours [Note: Act 20:25-32; 2Pe 1:12-15.].]
How pleasing and acceptable this intercession was, we see in,
II.
The gracious provision which God made for them
Here, as in ten thousand instances, God answered without delay the petitions presented to him
1.
He selected a suitable person for the office
[Take Joshua, says he, a man in whom is the Spirit. Yes, such are the magistrates and ministers whom God appoints: he selects those in whom are suitable qualifications for the post assigned them, or, at least, persons whom he himself will fit for their office. A talent for government is implied in this expression, but it implies also real piety; which is absolutely requisite for a due discharge either of the magisterial or ministerial office. None can act for God, who do not act from him, that is, by grace received from him: and consequently, none can make the best use of their authority, who are not taught by the Spirit to use it for the furtherance of religion, and for the glory of God. O that such persons were universally selected to manage the concerns both of church and state! We might hope for a far richer blessing on the nation at large, and far infinitely greater good to the Church of Christ, if such persons, and such only, were invested with the sword of magistracy, or the pastoral staff. At all events, both magistrates and ministers may learn from hence, what qualification they should chiefly seek, for a profitable discharge of their respective offices.]
2.
He prescribed the mode of his ordination to it
[Set him before Eleazar, and before all the congregation, said the Lord; and lay thine hand upon him, and give him a charge in their sight, and put some of thine honour upon him; that is, invest him now, before thy death, with a part of thine own authority; that all, seeing whom I have chosen, may acknowledge him as their governor, and render a willing obedience to his commands. This mode of ordaining Joshua was calculated to answer every end that could be wished. It effectually prevented all competition, and strengthened his hands for the arduous employment that was assigned him: and we may well suppose that Joshua would be deeply impressed with these ceremonies, and long retain a remembrance of the charge given him, confirmed as it was by an additional charge from God himself [Note: Deu 31:7-8; Deu 31:14-15; Deu 31:23.]. Nor is this mode of appointing Joshua uninstructive to us; for, a similar mode of consecrating persons to divine offices has ever since obtained in the Church of God. The deacons who were first ordained by the Apostles, to superintend the temporal concerns of the Church. were set apart in this way [Note: Act 6:3; Act 6:6.]: and both priests and elders were afterwards consecrated with nearly the same forms [Note: 1Ti 4:14; Act 14:23.]. And may we not hope that similar effects are still produced on the minds of many at their solemn consecration to the work of the ministry? We have no doubt they are: and, on the Ember-days, which are especially set apart for praying to God in behalf of those who are to be ordained, a still richer blessing would rest upon them; and the imposition of hands be accompanied with a more abundant communication of the Holy Spirit to their souls [Note: Compare Deu 34:9 with 2Ti 1:6.].]
3.
He promised him all needful assistance in it
[It must of necessity be, that in the government of that people many cases would arise, wherein he would need direction from above. Moses had on such occasions enjoyed immediate access to the Deity. But another mode of communication had been fixed by God for all succeeding governors. The Urim and Thummim (which import light and perfection) were in the breast-plate, which was worn by the high-priest; and by means of that breast-plate, God, in some way unknown to us, revealed his will. To Joshua he particularly promised, that he would communicate to him in this way all needful information: so that, whatever difficulties might arise, he should have infallible means of ascertaining the mind of God. Doubtless that method of obtaining instruction is now at an end: but the prayer of faith will yet prevail, so that Gods ministers and people shall not seek his race in vain. If they truly desire his direction, they shall be preserved from any important error, and be guided into all necessary truth: The meek he will guide in judgment; the meek he will teach his way.]
From this subject we may clearly learn,
1.
The blessedness of the Christian church
[How happy were the Jews to have such an intercessor as Moses, and such a governor as Joshua! Follow Joshua in his course, from the moment of his appointment to the moment of his death: what a series of victories, till he had conquered the land, and distributed it according to the divine purpose! But if we envy the Jews their divinely-appointed head, what objects of envy must we be, who have the Lord Jesus Christ himself for our Head! He is the true Joshua, to whom the Spirit is given without measure [Note: Isa 11:2-3; Joh 3:34.]. He also is made Head of the Church, and is ascended up on high, that he may fill all things; and through him the very weakest of his people shall be more than conquerors. Let us then be strong in the Lord and in the power of his might, and not doubt but that he will bruise Satan under our feet shortly.]
2.
The duty of advancing in every possible way its best interests
[If we be magistrates or ministers, our duty is proportionably difficult, and our responsibility proportionably awful. O that all who have been placed in such offices, felt as they ought the obligations that are upon them! Let ministers in particular, who have a far greater charge than that of magistrates committed to them, give themselves up wholly to the execution of their trust. Let them fear lest the blood of those who die in their sins, be laid to their charge. And let them so fulfil their ministry, that they may give up their account with joy, and not with grief.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Let us admire the character of Moses in this point of view, in his concern for the church of GOD: he seems to have more anxiety on this occasion than respecting his own death. But let us turn from Moses to look at Moses’ GOD, who, it is said of him, was moved with compassion when he beheld the multitudes, in the days of his flesh, which were as sheep having no shepherd; and commanded his disciples to pray the LORD of the harvest, that he would send forth laborers into his harvest. Mat 9:36-38 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Reciprocal: Num 13:6 – Caleb
Fuente: The Treasury of Scripture Knowledge
Num 27:15. And Moses spake unto the Lord Concerning his successor.
We should concern ourselves both in our prayers and in our endeavours for the rising generation, that Gods kingdom may be advanced among men, when we are in our graves.