21<\/strong>. the Urim<\/em> ] The sacred lot by which the priests ascertained the will of God.<\/p>\n On the Urim and Tummim see the writer’s note on Exo 28:30<\/span>.<\/p>\n This verse exemplifies the thought that Joshua’s dignity was to be less than that of Moses. Joshua must enquire of God’s will through the priest, whereas Moses always received commands straight from God Himself.<\/p>\n And he shall stand before Eleazar the priest … – <\/B>Joshua was thus to be inferior to what Moses had been. For Moses had enjoyed the privilege of unrestricted direct contact with God: Joshua, like all future rulers of Israel, was to ask counsel mediately, through the High Priest and those means of inquiring of God wherewith the high priest was entrusted. Such counsel Joshua seems to have omitted to seek when he concluded his hasty treaty with the Gibeonites (Jos 9:3<\/span> ff).<\/P> Judgment of Urim – <\/B>See Exo 28:30<\/span> note.<\/P> <\/p>\n Verse 21<\/span>. Eleazar the priest – shall ask<\/B><\/I> counsel <\/B>for him<\/B><\/I>] Here was a remarkable difference between him<\/I> and Moses<\/I>. God talked with Moses face to face; but to Joshua only through the medium<\/I> of the high priest.<\/P> <\/p>\n Who shall ask counsel<\/B> for him, when he requires him to do so, and in important and difficult matters. See Jos 9:14<\/span>; Jdg 1:1<\/span>; 20:18<\/span>; 1Sa 23:9<\/span>. <\/P> After the judgment, <\/B>or, by or from the judgment<\/I>, i.e. by seeking and receiving and communicating to him the judgment or sentence thereby given: or, by the judgment is here put defectively for by the breastplate of judgment, as it is called Exo 28:30<\/span>, as the testimony<\/I> is oft put for the ark of the testimony<\/I>. Or, concerning the judgment<\/I>; or sentence, i.e. what the mind and will of God is in the matter. Or, after the manner or rite, for so the Hebrew word mishpat here used oft signifies. <\/P> Urim, <\/B>understand, and of Thummim<\/I>, for these two generally go together; only here, as also 1Sa 28:6<\/span>, Urim<\/I> is synecdochically, put for both Urim<\/I> and Thummim<\/I>. For the manner of this inquiry and answer, see on Exo 28:30<\/span>. <\/P> Before the Lord; <\/B>ordinarily in the tabernacle near the second veil, setting his face to the ark, or otherwise presenting himself as in Gods presence, as Abiathar did by Davids direction, 1Sa 23:9<\/span>, when they were both banished from the ark. <\/P> At his word, <\/B>i.e. the word of the Lord, last mentioned, delivered to him by the high priest. <\/P> <\/p>\n And he shall stand before Eleazar the priest<\/strong>,…. This was for the honour of God, whose priest Eleazar was, and whose oracle was consulted by him; for it is said z, the high priest did not come into the presence of the king but when he pleased; and he did not stand before him, but the king stood before the high priest, as it is said, “and before Eleazar the priest shall he stand”; though it is commanded the high priest to honour the king, and to rise up and stand when he comes unto him; and the king does not stand before him, but when he consults for him by the judgment of Urim; and his posture seems to be different from other persons that consulted; for the same writer a observes, in answer to a question,<\/p>\n “how do they consult? the priest stands, and his face is before the ark, and he that consults is behind him, and his face to the back of the priest;”<\/p>\n whereas here Joshua stood before the priest, and so any king or supreme governor:<\/p>\n who shall ask counsel for him after the judgment of Urim before the Lord<\/strong>: of the Urim and Thummim which were in the breastplate of judgment, and of consultation by them, [See comments on Ex 28:30]<\/span> and from this place the Jews b infer that consultation was not made by them for a private person, but for a king, or for one the congregation stood in need of:<\/p>\n at his word shall they go out, and at his word shall they come in<\/strong>; go out to war, and return from it, or do any service enjoined them; that is, either at the word of the Lord, or rather at the word of Eleazar the priest, declaring the will of God, which comes to much the same sense; or at the word of Joshua, directed by the high priest, according to the oracle of God; and he being under such direction, the people could never do amiss in obeying him, or be in any fear or danger of being led wrong by him; but he is mentioned in the next clause, as included in those that went out, and came in:<\/p>\n [both] he, and all the children of Israel with him, even all the congregation<\/strong>; which Maimonides c interprets thus, “he”, this is the king; “and all the children of Israel”, this is the anointed for war, or he whom the congregation hath need of; “and all the congregation”, these are the great sanhedrim, or seventy elders.<\/p>\n z Maimon. Hilchot Melachim, c. 2. sect. 5. a Maimon. Hilchot Cele Hamikdash, c. 10. sect. 11. b Misn. Yoma, c. 7. sect. 5. Maimon. Cele Hamikdash, c. 10. sect. 12. c lbid.<\/p>\n 21. And he shall stand before Eleazar the priest. Joshua is here subordinated to the priest on one point, viz., to inquire of him by the Urim and Thummim: for, as we have seen before, (237) the dignity of the priesthood was exalted by this symbol, that the prince should consult God by the mouth of the priest, who, being clothed in the sacred Ephod, the emblems of which were the Urim and Thummim, gave replies as the interpreter of God Himself. This passage, then, shows that the rule of Joshua was not profane; as in all legitimate dominion religion ought surely to hold the first place; for, since all things depend upon God, it is absurd that they should be separated from His service. <\/p>\n משפט , mishphat, that is, judgment, is here used for a rule, or prescribed course of action, as if he were commanded to seek the Law (238) from the oracles of God, which the priest was to receive and deliver from him, and that in perplexing matters he was to follow nothing else. <\/p>\n Moses adds, in conclusion, that he did what. God had enjoined, so that all might be fully assured that God would rule, no less than before, in the person of Joshua. <\/p>\n (237) See on Exo 28:4<\/span>, vol 2, p. 196. <\/p>\n (238) “Sa lecon;” his lesson. — Fr. <\/p>\n (21) After the judgment of Urim . . . <\/strong>See Exo. 28:30<\/span>, and Note.<\/p>\n At his word . . . <\/strong>i.e., Joshua and the children of Israel were to abide by the decision of the high priest, which was obtained by means of Urim and Thummim.<\/p>\n Num 27:21<\/span><\/em><\/strong>. <\/strong>He shall stand before Eleazar the priest<\/em><\/strong><\/strong> It is the opinion both of Jewish and Christian interpreters, that none but persons of the first dignity were allowed to consult the oracle of God in this manner; so that this privilege speaks Joshua’s great pre-eminence above other Israelites: for though he was not to be admitted to so near an intercourse with God as Moses had been, yet he is here assured, that he should never want direction from the Oracle in any doubt, by consulting the high priest, who was to receive the answer in the manner prescribed, Exo 28:30<\/span> to which place we refer for an explanation of the judgment of Urim. <\/em>When it is said, at his word they shall go out, <\/em>it means, as Grotius justly explains it, at the word of the LORD, by the judgment of Urim, <\/em>which word <\/em>was communicated by the high priest. See Calmet on the place. This passage, however, is to be understood principally of their going out, <\/em>or not going out to war; <\/em>upon which occasion chiefly the oracle was consulted. See Jdg 1:1<\/span>; Jdg 20:18<\/span>. 1Sa 14:18<\/span>; 1Sa 28:6<\/span>. We may observe, that though Joshua was greatly inferior to Moses, in that he generally consulted God by the high priest, whereas Moses had immediate access to God himself, and spake with him face to face, <\/em>yet God sometimes vouchsafed the same honour to Joshua. See Deu 34:10<\/span>. Jos 3:7<\/span>; Jos 1:15<\/span>; Jos 5:13<\/span>. <\/p>\n he shall stand = take his stand. Hebrew. ‘amad, as Num 27:2. <\/p>\n counsel. Supply Ellipsis with the word “judgment” from next clause. <\/p>\n for = by. <\/p>\n after = for. <\/p>\n judgment = decision. <\/p>\n Urim = the Urim. See note on Ex. Num 28:30. <\/p>\n at his word = at the mouth: i.e. of the Urim. <\/p>\n word = commandment or instruction, “word” put by Figure of speech Metonymy (of Adjunct), App-6, for what is spoken by the mouth. <\/p>\n after the <\/p>\n (See Scofield “Exo 28:30”). <\/p>\n he shall: Jos 9:14, Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:26-28, 1Sa 22:10, 1Sa 23:9, 1Sa 28:6, 1Sa 30:7 <\/p>\n Urim: Exo 28:30, Lev 8:8, Deu 33:8, 1Sa 28:6, Ezr 2:63, Neh 7:65 <\/p>\n at his word: Num 27:17, Jos 9:14, 1Sa 22:10-15 <\/p>\n Reciprocal: Exo 28:2 – glory Jos 4:10 – Moses Jdg 20:27 – inquired 1Sa 10:22 – inquired 1Sa 14:18 – Bring hither 1Sa 14:36 – Then said the priest 1Sa 23:2 – inquired 1Sa 30:8 – he answered him 2Sa 2:1 – inquired 2Sa 16:23 – as if 2Sa 21:1 – of the Lord 1Ki 22:5 – Inquire Isa 30:2 – and have<\/p>\n Num 27:21. Who shall ask counsel for him When he requires him so to do, and in important and difficult matters. From this and similar passages, it appears that the authority of the judge, or chief magistrate in Israel, however great, was not arbitrary, since in great emergencies he was obliged to have recourse to the high-priest, who was to ask counsel for him at the oracle. And some weighty matters were proposed to the congregation and princes, or senate of Israel, for their consent or decision. After the judgment of Urim It appears from several passages, particularly 1Sa 14:18; 1Sa 23:2; 1Sa 28:6; 1Sa 30:7; 2Sa 5:19, that the high-priest, in consulting the oracle, was clothed with the ephod, or the sacerdotal vestment, to which belonged the breast- plate, and the Urim and Thummim. Thus, when David wanted to consult the oracle, he said to the priest, Bring hither the ephod: see 1Sa 30:7. In this and other places God is said to have answered him, but in what manner we are not told, only it appears to have been by a voice, 1Sa 30:3. But who uttered that voice, is a question. Spencer is of opinion that it was God himself, or an angel acting by commission from God. Le Clerc again contends that it was the high-priest himself that pronounced the words, but that he spake by divine inspiration: see on Exo 28:30. At his word shall they go out, &c. That is, at the word of the Lord, delivered by the mouth of the priest. This shows the nature of the Jewish government, and that it is not without reason called a theocracy, or divine government; since no enterprise of moment was to be undertaken without first consulting the oracle of God by the priest. However, this is to be understood principally of their going out, or not going out, to war; upon which occasion chiefly the oracle was consulted, especially to know the event of it: see Jdg 1:1; Jdg 20:18; 1Sa 14:18; 1Sa 28:6. We may observe, that though Joshua was greatly inferior to Moses in this respect, he generally consulted God by the high- priest; whereas Moses had immediate access to God himself, and spake with him face to face; (Deu 34:10;) yet God sometimes vouchsafed the same honour to Joshua, and spake to him without the mediation of the priest: see Jos 3:7; Jos 4:1; Jos 4:15; Jos 5:13.<\/p>\n 27:21 And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the {h} 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.<\/p>\n (h) According to his office: signifying that the civil magistrate could execute nothing but that which he knew to be the will of God.<\/p>\n 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. 21. the Urim ] … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 27:21”<\/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-4584","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4584","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=4584"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4584\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4584"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4584"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4584"}],"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: John Gill’s Exposition of the Entire Bible<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/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":"