18<\/strong>. a man in whom is<\/em> (om. ‘the’) spirit<\/em> ] An influence proceeding from God already dwells in him. This was not the frenzied spirit of prophecy (Num 11:25<\/span> f.) but as in Deu 34:9<\/span> ‘the spirit of wisdom,’ prudence, capacity.<\/p>\n and lay thine hand upon him<\/em> ] This action has more than one significance in the O.T. For the meaning in Num 8:10<\/span> see note there. In Gen 48:14<\/span> it accompanies a solemn blessing; here it symbolizes the handing on of Moses’ office to Joshua. In later Jewish times it was employed in admitting a person to the position of Rabbi. And in the Christian Church it remains to this day as the apostolic rite of ordination (cf. Act 6:6<\/span>; Act 13:3 ; 1Ti 3:14<\/span>; 2Ti 1:6<\/span>), in which all three meanings blessing, succession to office, and authority to teach are combined.<\/p>\n In whom is the spirit Compare Gen 41:38<\/span>. Joshua was endowed by God with the requisite spiritual qualifications for the office. Moses howerer, was to lay his hands upon him, both in order to confer formal and public appointment, and also (compare Deu 34:9<\/span>) to confirm and strengthen the spiritual gifts already bestowed. The previous reception of the inner grace did not dispense with that of the outward sign; compare the case of Cornelius Act 10:44-48<\/span>; and Pauls baptism after his miraculous conversion Act 9:18<\/span>.<\/P> <\/p>\n Verse 18<\/span>. In whom is the spirit<\/B><\/I>] This must certainly mean the Spirit of God<\/I>; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.<\/P><\/p>\n The spirit; <\/B>the spirit of government, of wisdom, and of the fear of the Lord, &c. <\/P> Lay thine hand upon him; <\/B>by which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment, as appears from Deu 34:9<\/span>. See of this custom Gen 48:14<\/span>; Lev 1:4<\/span>; Num 8:10<\/span>; 1Ti 4:14<\/span>. <\/P> <\/p>\n 18. Take thee Joshua . . . a man inwhom is the spirit, and lay thine hand upon him<\/B>A strongtestimony is here borne to the personality of the divine Spirittheimposition of hands was an ancient ceremony. (See Gen 48:14<\/span>;Lev 1:4<\/span>; 1Ti 4:14<\/span>).<\/P><\/p>\n And the Lord said unto Moses<\/strong>,…. In answer to his request:<\/p>\n take thou Joshua the son of Nun<\/strong>, who had been a servant of his near forty years, and of whose humility, diligence, faithfulness and integrity he had sufficient proof, as well as of his skill and courage in military affairs, particularly at the battle with Amalek,<\/p>\n Ex 17:9<\/span>:<\/p>\n a man in whom is the Spirit<\/strong>: not only in whom is a spirit or soul, which is in every man; but the Spirit of God, and that not only as a spirit of grace and sanctification, which is in every good man; but as a spirit of prophecy, as the Targums of Onkelos and Jonathan; or rather it respects the more than ordinary gifts of the Spirit qualifying him for government, as courage and conduct, wisdom, prudence, and greatness of mind:<\/p>\n and lay thine hand upon him<\/strong>; thereby transferring the government to him, pointing him out to the people as his successor; to show to the children of Israel that he was in his place, as Aben Ezra notes; upon which followed a larger measure of the gifts of the Spirit of God; see<\/p>\n De 34:9<\/span>.<\/p>\n The Lord then appointed Joshua to this office as a man “who had spirit.” ( spirit<\/em>) does not mean “insight and wisdom” ( Knobel<\/em>), but the higher power inspired by God into the soul, which quickens the moral and religious life, and determines its development; in this case, therefore, it was the spiritual endowment requisite for the office he was called to fill. Moses was to consecrate him for entering upon this office by the laying on of hands, or, as is more fully explained in Num 27:19<\/span> and Num 27:20<\/span>, he was to set him before Eleazar the high priest and the congregation, to command ( ) him, i.e., instruct him with regard to his office before their eyes, and to lay of his eminence ( ) upon him, i.e., to transfer a portion of his own dignity and majesty to him by the imposition of hands, that the whole congregation might hearken to him, or trust to his guidance. The object to (hearken) must be supplied from the context, viz., (to him), as Deu 34:9<\/span> clearly shows. The (of) in Num 27:20<\/span> is partitive, as in Gen 4:4<\/span>, etc. The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone (cf. Num 12:6-8<\/span>), but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of the Urim<\/em>, with which Eleazar was entrusted, so far as the supreme decision of the affairs of Israel was concerned. This is the meaning of Num 27:21<\/span>: “ Eleazar shall ask to him<\/em> (for him) the judgment of the Urim before Jehovah<\/em>.” Urim<\/em> is an abbreviation for Urim and Thummim<\/em> (Exo 28:30<\/span>), and denotes the means with which the high priest was entrusted of ascertaining the divine will and counsel in all the important business of the congregation. “ After his mouth<\/em> ” (i.e., according to the decision of the high priest, by virtue of the right of Urim and Thummim entrusted to him), Joshua and the whole congregation were to go out and in, i.e., to regulate their conduct and decide upon their undertakings. “All the congregation,” in distinction from ‘all the children of Israel,” denotes the whole body of heads of the people, or the college of elders, which represented the congregation and administered its affairs.<\/p>\n Verses 18-23:<\/strong><\/p>\n Joshua was one of the two faithful spies who urged Israel to move into the Land when Israel first came to Kadesh-Barnea, Nu 13, and 14. He and Caleb were the only two of the men of Israel twenty years old and upward at that time who were allowed to enter Canaan.<\/p>\n Also, Joshua had been Moses’ personal assistant, since the time Israel left Egypt, <\/strong>see Ex 17:13, 14; 24:13; 32:17; 33:11; Nu 13:8, 16; 14:30, 38; 32:12. These references show that he was also a capable and proven warrior. His experience in battle and his close association with Moses made him uniquely qualified to succeed Moses as Israel’s leader.<\/p>\n Another important factor in Joshua’s appointment: his spiritual qualifications. He was filled with and directed by the Holy Spirit, verse 18.<\/p>\n God instructed Moses to present Joshua before Eleazar the high priest, then before “all the congregation” <\/strong>and announce that he was the Divine choice to succeed Moses as Israel’s leader.<\/p>\n The laying on of hands was that Joshua might receive the gift of wisdom, <\/strong>to enable him to fulfill his office, see De 34:9. It also served as a public notice of the transfer of authority from Moses to Joshua.<\/strong><\/p>\n Eleazar was to seek counsel of the Lord “after the judgment of Urim,” on behalf of Joshua, see Ex 28:30; Le 8:8. Scripture gives no details of how this was to be done, nor of its results.<\/p>\n “Charge,” tsavah, <\/strong>“command,” also translated “give a commandment.” The text does not give the content of this charge.<\/p>\n 18. And the Lord said unto Moses. We here see that Joshua was given in answer to the prayers of Moses, which is not stated elsewhere. But, in order that he may obtain his dignity with the consent of all, he is honored with a signal encomium: for, when God declares that the Spirit is in him, He does not merely intimate that he has a soul, but that he excels in the necessary gifts, such as intelligence. judgment, magnanimity, and skill in war: and the word “spirit” is used, in a different sense from that which it has just above, for that eminent and rare grace, which manifested itself in Joshua. For this metonymy (234) is a tolerably common figure in Scripture. <\/p>\n The solemn rite of his consecration by the imposition of hands follows, respecting which I have treated so fully elsewhere, (235) that it is now superfluous to say much upon it. It was in use before the giving of the Law, for thus the holy patriarchs blessed their sons. We have seen that the priests were inaugurated in their office, and that victims were offered to God, with this ceremony. The apostles followed this custom in the appointment of pastors. Moses, therefore, in order to testify publicly that Joshua was no longer his own master, but dedicated to God, and no longer to be regarded as a private individual, since he was called by God to the supreme command, laid his hands upon his head. <\/p>\n There was also another reason, viz., that, according to the requirements of the office intrusted to him, God would more and more enrich him (with His gifts;(Added from Fr.)) for there is nothing to prevent God from conferring richer endowments upon His servants according to the nature of their vocation, although they may have previously been eminent for spiritual gifts. Thus to Timothy, when he was appointed a pastor, new grace was given by the imposition of the hands of Paul, although he had before attained to no ordinary eminence. (2Ti 1:6<\/span>.) To the same effect is what follows, that Moses should put some of his glory (236) upon him, as if resigning his own dignity; for by the word glory, not only external splendor, but rather spiritual honor is signified, whereby God commands reverence towards His servants; not that he was stripped of his own virtues by transferring them to Joshua, but because, without diminution of his own gifts, he made the person who was about to be his successor his associate in their possession. <\/p>\n It was fitting that this should be done before all the people, that all might willingly receive him as presented to them by God. <\/p>\n The charge given to him partly tended to confirm the authority of Joshua, and partly to bind him more solemnly to discharge his duties; for, inasmuch as Moses commanded him what he was to do in the name of God, he exempted himself from all suspicion of temerity; and, on the other hand, by the introduction of this duly authorized engagement, Joshua must have been more and more encouraged to faith and diligence. <\/p>\n (234) “De mettre l’Esprit pour les dons qui en previennent;” to put the Spirit for the gifts which proceed from it. — Fr. <\/p>\n (235) See ante on Lev 8:10<\/span>, vol. 3, p. 422. <\/p>\n (236) A.V., “honor.” <\/p>\n (18) In whom is the spirit . . . <\/strong>The definite article is not used in the original. The word translated spirit appears to denote spiritual endowment and qualifications.<\/p>\n And lay thine hand upon him.<\/strong>It is to be observed that the spiritual qualifications of Joshua did not supersede the necessity of an outward consecration to his office. Nay, more; it seems that special qualifications for the office were bestowed in connection with the imposition of the hands of Moses, for it is written in Deu. 34:9<\/span> that Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him.<\/p>\n 18<\/strong>. <\/strong> Joshua <\/strong> Num 11:28<\/span>, note. <\/p>\n In whom is the spirit <\/strong> Not mere “insight and wisdom,” (Knobel,) but the endowment of the divine Spirit requisite for the high office to which he was called. The difference between the operations of the Holy Spirit on the human soul before and after the day of Pentecost is a question of vital interest. (1.) In the Old Testament the agency of the Spirit in the outward world <\/em> is recognised more fully than in the New Testament. Gen 1:2<\/span>; Gen 2:7<\/span>; Job 27:3<\/span>; Job 33:4<\/span>. (2.) The fulness and abiding <\/em> of the Spirit in the soul of the believer, <\/em> sanctifying, assuring, and adorning it with the constellation of Christian graces, is peculiar to the New Testament, especially after the Pentecostal effusion. In this sense Dean Alford insists that the office and work of the Paraclete is TOTALLY DISTINCT from his operations under the Old Testament dispensation, which were outward rather than inward: such as bestowing skill upon Bezaleel, (Exo 31:3<\/span>,) strength upon Samson, (Jdg 14:6<\/span>,) and prophecy and kingcraft upon Saul, (1Sa 10:6<\/span>,) and, in general, intellectual and physical excellencies rather than gracious dispositions and spiritual perceptions and joys. Comp. Deu 34:9<\/span>; Dan 6:3<\/span>; and Rom 5:5<\/span>; Rom 14:17<\/span>; Gal 5:22<\/span>. <\/p>\n Lay thine hand upon him <\/strong> The imposition of hands is a natural form by which benediction has been expressed in all ages and nations. It is an act of a superior in age or office toward an inferior, and by its very form it appears to bestow some good gift, or to manifest a desire for its bestowal, (Gen 48:14<\/span>,) or to cure some disease. 2Ki 5:11<\/span>; Mat 19:13<\/span>. For its sacrificial meaning see Lev 1:4<\/span>, note.<\/p>\n The Appointment Of A New Shepherd ( Num 27:18-23<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n And now we come to the one who can enter the land alive, the one chosen by Yahweh to replace Moses. Joshua had been Moses ‘servant. He had been with Moses in Mount Sinai (Exo 24:13<\/span>; Exo 32:17<\/span>). He had watched over the old tent of meeting where he had probably done scribal work for Moses (Exo 33:11<\/span>). He had led Israel to victory in its first battle (Exo 17:9-10<\/span>). He had believed and stood firm when ten of the scouts had discouraged the people (Num 14:6-9<\/span>). So he was well trained for his new position, for Yahweh had overseen his training. And he was a man in whom was the Spirit. <\/p>\n Analysis. <\/p>\n a <\/strong> Moses to take Joshua and lay his hands on him (Num 27:18<\/span>). <\/p>\n b <\/strong> Moses to set him before Eleazar and the congregation and give him his charge (Num 27:19<\/span>). <\/p>\n c <\/strong> Moses’ honour to be put on him so that all the people obey him (Num 27:20<\/span>). <\/p>\n c <\/strong> Enquiry of Yahweh by Eleazar with Urim and Thummim results in all who go out and come in doing so at his word (Num 27:21<\/span>). <\/p>\n b <\/strong> Joshua set by Moses before Eleazar and the congregation (Num 27:22<\/span>). <\/p>\n a <\/strong> Moses lays his hands on him and gives him his charge (Num 27:23<\/span>). <\/p>\n Num 27:18<\/strong><\/span><\/p>\n ‘And Yahweh said to Moses, “Take you Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him,” ’ <\/p>\n In response to Moses’ plea Yahweh pointed to his man. He was to take Joshua, the son of Nun, a man full of the Spirit of God (compare Num 12:25). God would work through him as He had worked through Moses. And Moses was to lay his hand on him. The laying on of hands was the sign that a man had been set apart for God’s service. It was also a way of identifying with the person concerned. By this all would know that he was Moses’ chosen replacement. <\/p>\n Num 27:19<\/strong><\/span><\/p>\n “<\/strong> And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.” <\/p>\n Then the whole congregation of Israel were to be gathered together, and there he would be set before ‘the Priest’, Eleazar, and given his charge to fulfil his responsibility faithfully. <\/p>\n Num 27:20<\/strong><\/span><\/p>\n “<\/strong> And you shall put of your honour on him, that all the congregation of the children of Israel may obey.” <\/p>\n Thus would the honour in which Moses was held be placed on Joshua. And he would be recognised as honoured by God. And thus the people would (hopefully) obey him as they had obeyed Moses. <\/p>\n Num 27:21<\/strong><\/span><\/p>\n “<\/strong> And he shall stand before Eleazar the priest, who shall enquire for him by the judgment of the Urim before Yahweh, 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.” <\/p>\n To Joshua was given the right to enquire of Urim and Thummim, coming to the High Priest in whose breastpouch they were, and arranging for their use. He was thus to replace Moses as God’s mouthpiece to the people. And whatever he decreed they would do. At his word they would come in, and at his word they would go out. They would go in and out together. <\/p>\n But we note here that even Joshua would not enter the Dwellingplace and hear the voice of Yahweh speaking from the Mercy Seat between the cherubim (Num 7:89<\/span>). That was unique to Moses alone. Joshua would have to use the Urim and Thummim. <\/p>\n Num 27:22<\/strong><\/span><\/p>\n ‘And Moses did as Yahweh commanded him, and he took Joshua, and set him before Eleazar the priest, and before all the congregation,’ <\/p>\n And Moses did exactly as Yahweh told him. He took Joshua and set him before Eleazar ‘the Priest’, and before all the congregation. <\/p>\n Note again that Moses did exactly what Yahweh commanded him. This refrain occurs again and again. It demonstrates why what happened at the rock at Meribah was such an appalling failure. It had been an aberration. There he had not done what Yahweh commanded him. <\/p>\n Num 27:23<\/strong><\/span><\/p>\n ‘And he laid his hands on him, and gave him a charge, as Yahweh spoke by Moses.’ <\/p>\n And Moses laid his hands on him and charged him with his responsibility to lead the people as Yahweh’s shepherd, just as Yahweh had said to him. Even before Moses was dead God was ready to move forward. <\/p>\n <\/p>\n <\/strong> Joshua appointed leader of the people<\/p>\n v. 18. And the Lord said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the Spirit,<\/strong> he had shown the intelligence, the executive ability, and the spirituality needed for the difficult office, and lay thine hand upon him;<\/strong> <\/p>\n v. 19. and set him before Eleazar, the priest, and before all the congregation,<\/strong> in a form of ordination or consecration for his work; and give him a charge in their sight,<\/strong> formally transmit the office of leader to him. <\/p>\n v. 20. And thou shall put some of thine honor upon him,<\/strong> as much as Joshua needed for the effective administration of his leadership, that all the congregation of the children of Israel may be obedient,<\/strong> giving him the same deference in word and deed which they had owed and usually showed to Moses. <\/p>\n v. 21. And he shall stand before Eleazar, the priest, who shall ask counsel for him after the judgment of Urim before the Lord;<\/strong> he was dependent upon the counsel of the high priest as given by means of the mysterious Urim, for he had no direct access to God, as Moses had, Exo 28:30<\/span>. At his word,<\/strong> in accordance with the utterance which the high priest would make by means of the Urim and Thummim entrusted to him, 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. <\/p>\n v. 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,<\/strong> Deu 31:7-8<\/span>; <\/p>\n v. 23. and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses. <\/strong> That was the formal installation and induction of Joshua into the duties of his high office. Although we have no command of God to that effect, we also install the officers of the church with due solemnity, in order to remind them of the great responsibility resting upon them. <\/p>\n Num 27:18<\/span><\/em><\/strong>. <\/strong>Take thee Joshua, the son of Nun<\/em><\/strong><\/strong> Hence it appears, that this high office of leader or judge of Israel was not to be hereditary; nor did the policy of Moses take one step to perpetuate it in his own posterity or family; a convincing proof of his disinterestedness, and one which shews him to have been actuated by a principle which raised him above other lawgivers, who generally took care to advance their own families. As it was necessary that this office should be discharged by a person of the most eminent qualifications, God therefore appoints Joshua, the son Nun, <\/em>who had been a constant attendant upon Moses, but who was of another family, and another tribe. He is said to be a man in whom is the spirit; <\/em>respecting which, see Gen 41:38<\/span>. Exo 28:3<\/span> and Deu 34:9<\/span>. <\/p>\n And lay thine hand upon him<\/em><\/strong><\/strong> The ceremony of laying on of hands denoted Moses’s transferring the public trust delegated to him from God, upon Joshua, from himself. This ceremony was accompanied with solemn prayer, for the influence of the Divine Spirit to qualify the party for his office; and, when performed by men endued with a prophetic spirit, as Moses and the apostles, it was a sign and attestation of those moral endowments which God was pleased to convey to him who was thus invested with an office. See Deu 34:9<\/span>. 1Ti 4:14<\/span>. 2Ti 1:6<\/span> and Le Clerc on the passage. <\/p>\n Here we have the gracious answer of GOD to the supplication of Moses, in appointing a successor, and ordaining him to the arduous office. Joshua had, before this, been eminently distinguished in the battle with Amalek: see Exo 17:9-14<\/span> . and in the instance of espying out the promised land: see Num 14:6-10<\/span> and now the LORD calls him forth to a more eminent degree of usefulness.<\/p>\n “Handfuls of Purpose”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “A man in whom is the spirit.” <\/em> Num 27:18<\/p>\n The spirit is the man. As a man thinketh in his heart so is he. “If any man have not the Spirit of Christ, he is none of his.” There is no mistaking the true spirit. It is one of ardour, purity, self-sacrifice, unquenchable earnestness. We only know the true spirit by the effects which appear in the life. It is in vain to say we have the Spirit unless we bring forth the fruits of the Spirit. “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” Genius is the gift of God. The spirit of poetry is a gift sent down from heaven: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” The spirit was given to Be-zaleel and those who worked with him in connection with the tabernacle. The spirit we are to cultivate is the “spirit of judgment and of burning”; we are not to judge the spirit exclusively by what may be called romantic effects; the spirit may be shown in love, tenderness, simplicity, unselfishness: whatever effects may be displayed that are not accompanied by these graces are mere fireworks, utterly destitute of spiritual value. Here again another side is suggested by the text. We cannot disguise the evil spirit. That spirit is noticeable in the very tone of the voice, and in every manner and action of the life. It is a spirit of sneering and repulsion, mistaking rudeness for frankness, and even in its most reckless manifestations planning its own safety and honour. As for the indwelling Spirit of God, we have often need to adopt the caution not to judge by appearances, but to remember that God looketh on the heart. It is everywhere taught in the New Testament, that if we really desire the Spirit it will be granted unto us. The great and solemn prayer which should begin every day is, “Create in me a clean heart, O God, and renew a right spirit within me.” Blessed are they who, without renown, riches, genius, have yet the spirit of a sound understanding and a devout loyalty to the doctrine and life of Christ.<\/p>\n Joshua. See note on Exo 17:9. <\/p>\n spirit. Hebrew. ruach (App-9). Put here by the Figure of speech Metonymy (of Cause), App-6, for the gifts of the Holy Spirit: here, a spirit of “wisdom” (Deu 34:9). <\/p>\n Take thee: Num 11:28, Num 13:8, Num 13:16, Exo 17:9, Deu 3:28, Deu 31:7, Deu 31:8, Deu 31:23, Deu 34:9 <\/p>\n a man: Num 11:17, Gen 41:38, Jdg 3:10, Jdg 11:29, 1Sa 16:13, 1Sa 16:14, 1Sa 16:18, Dan 5:14, Joh 3:34, Act 6:3, 1Co 12:4-11 <\/p>\n lay: Num 27:23, Deu 34:9, Act 6:6, Act 8:15-19, Act 13:3, Act 19:6, 1Ti 4:14, 1Ti 5:22, Heb 6:2 <\/p>\n Reciprocal: Deu 1:38 – encourage him Deu 3:21 – I commanded Deu 31:3 – and Joshua 1Ki 19:21 – ministered 1Ch 7:27 – Jehoshuah 1Ch 22:6 – charged him Act 8:17 – laid<\/p>\n PREPARATION FOR PISGAH<\/p>\n Lay thine hand upon him.<\/p>\n Num 27:18<\/p>\n I. Even a good mans life may be shortened by his sin.Note the solemn repetition of the statement that Moses death was due to his transgression. In government God is ever just and equal. His broken law has no respect for persons. Should zeal for the Kingdom, unbalanced by prudence, lead to transgression of the laws of health, those outraged laws will assert themselves, quite regardless of our high motives. Or, should that same zeal, unbalanced by faith, betray some generous spirit into a habit of anxiety for the work of the Lord, the serious consequences, bodily and spiritual, that always follow unbelief, will certainly be felt. So let us, warned in time, go out to live soberly, regarding with reverence every law and every commandment.<\/p>\n II. In His grace, God glorifies the very punishment which He, as King, must inflict.Moses must die for his sins. True; but see what grace is given him to accept his bitter disappointment in perfect meekness, and, see, too, that absolute selflessness that thinks only of the people, and who is to lead them! Also, he is allowed to see the land; and, as he stands there on Pisgah, alone with God, in the peace of the forgiven, is he not satisfied? Yes, and when at last he enters the landin glory and with Jesus Himselfis not the grace of God to him wide as the ocean, high and fathomless as the very heavens?<\/p>\n Illustration<\/p>\n (1) As throughout the forty years the thought of Israel had been next Moses heart, so now his anxiety is still for the people whom he had loved so much, and had served so well. His prayer is for them. He entreats Jehovah, the God of the Spirits of all flesh, to set a man over the congregation, that they might not be as sheep without a shepherd. This request was answered by the command to take Joshua, and to set him apart as his successor before all the congregation, and before the high priest. Moses was to put on Joshua some of the honour he himself had won, that, after his departure, due obedience might be given to his successor. It was done with all solemnity, and the anxiety of Moses was so far at rest.<\/p>\n (2) How eager was Moses for a suitable successor! God honoured and answered his request, so that his work should not be dissipated. There was a distinction between himself and Joshua, who received his office from the hand of Moses, and sought counsel from Eleazar. God had honoured his faithful servant after a unique fashion. Them that honour me I will honour, is a maxim true of all dispensations. What a word is that, God of the spirits of all flesh, especially when compared with the assertion of our Lord, that the Father has delegated that power and authority to Him. The spirits of men can never find rest and satisfaction till they come to rest in God in Christ.<\/p>\n (3) Thus Moses drew his life work to a close. Behind him, a long and glorious life; before, the ministry and worship of the heavenly sanctuary. Here the shekinah; there, the unveiled face. Here, the tent and pilgrim march; there, the everlasting rest. Here, the promised land, beheld from afar, but not entered; there, the goodly land beyond Jordan entered and possessed. What though it was a wrench to pass away, with the crowning-stone not placed on the structure of his life; to depart and be with God was far better.<\/p>\n Num 27:18. In whom is the spirit Or spiritual endowments from the Holy Ghost; for it is by the influence of the Spirit of God that all good gifts are communicated to the sons of men. It particularly means here, the spirit of wisdom, courage, and the fear of God, with other gifts necessary for a well-qualified governor. Hence Joshua is said to have been full of the spirit of wisdom, Deu 34:9. Lay thy hand upon him By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.<\/p>\n 27:18 And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and {f} lay thine hand upon him;<\/p>\n (f) And so appoint him governor.<\/p>\n 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; 18. a man in whom is (om. ‘the’) spirit ] An influence proceeding from God already dwells in him. This was not the frenzied spirit of prophecy (Num 11:25 … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 27:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4581","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4581","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4581"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4581\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4581"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4581"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4581"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"