TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 27:15–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Mat 9:36. 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, Mat 9:38.
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, Num 27:18. 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 (Deu 34:9), 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, Num 27:20. 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 (Num 27:21): 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.
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Summary
Numbers 27:16 captures Moses' profound and selfless intercession for the future of the Israelite nation, immediately following the divine declaration of his own impending death and exclusion from the Promised Land. This pivotal prayer reveals Moses' deep pastoral heart, as his primary concern is not for his personal legacy or sorrow, but for the spiritual and practical well-being of the congregation. He appeals to God, uniquely identified as "the God of the spirits of all flesh," to divinely appoint a leader who will effectively shepherd the people, ensuring the continuity of God's covenant purposes and preventing the flock from becoming scattered and directionless.
Context
Literary Context
This verse is strategically positioned immediately after the LORD informs Moses that he will not enter the land of Canaan, but will instead ascend Mount Abarim to die (compare the divine directive in Numbers 27:12-14). Rather than expressing personal sorrow, protest, or concern for his own legacy, Moses' immediate response is an urgent intercessory prayer concerning the future leadership of the nation. This selfless act underscores his unwavering commitment to God's redemptive plan for Israel. The profound necessity of this prayer is further emphasized by Moses' subsequent articulation of the dire consequences of a leaderless people: they would become "like sheep which have no shepherd" (Numbers 27:17). God's swift and direct response in appointing Joshua (Numbers 27:18) demonstrates the divine approval of Moses' request and the immediate, critical need for a new, divinely sanctioned leader as Israel stood on the threshold of a new era.
Historical & Cultural Context
The Israelites were poised at a monumental historical juncture: forty years of wilderness wandering were concluding, and the daunting task of conquering and settling the Promised Land lay ahead. This transition demanded exceptionally strong, divinely ordained leadership. For four decades, Moses had been the singular, indispensable leader, prophet, lawgiver, and intercessor for the nation. His impending death created an immense leadership vacuum. In ancient Near Eastern cultures, succession was often hereditary or determined by political power, but in the unique theocracy of Israel, leadership was ultimately determined by divine choice. The people, having experienced God's direct guidance through Moses, understood that their future success and covenant faithfulness depended entirely on a leader chosen and empowered by the LORD, not by human election or dynastic inheritance. The imagery of a "shepherd" was a pervasive and powerful metaphor for kings and leaders across the ancient world, signifying one who guides, protects, provides for, and cares deeply for their flock, a role Moses had exemplified.
Key Themes
Numbers 27:16 contributes significantly to several overarching themes woven throughout the book of Numbers and the broader Pentateuch. It powerfully illustrates the theme of Divine Appointment of Leadership, emphasizing that true authority and effective guidance for God's people must originate from God Himself, not from human will, political maneuvering, or even personal merit. The unique and profound title "the God of the spirits of all flesh" underscores God's Sovereignty Over All Life and Humanity, highlighting His ultimate authority as Creator, His intimate knowledge of every individual's inner being, and His unique qualification to select a leader who truly understands and cares for His diverse people. Moses' prayer also serves as a profound example of Selfless Pastoral Concern, revealing a leader whose primary focus remains the welfare and continuity of the congregation, even in the face of personal disappointment and the end of his own monumental ministry. This selfless intercession sets a high standard for all who would lead God's flock, foreshadowing the qualities of the ultimate Good Shepherd who would come.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenantal name of God (H3068), often rendered "LORD" in English Bibles. Its use here signifies Moses' direct appeal to God in His capacity as the faithful, covenant-keeping God of Israel, who has guided and sustained His people throughout their history. It underscores that the request for a leader is not merely a practical administrative matter but a deeply theological one, rooted in God's ongoing relationship with His people and His unwavering commitment to their destiny.
The word (H7307) refers to wind, breath, or the animating life principle, and by extension, the spirit or inner essence of a rational being. In the unique divine title "the God of the spirits of all flesh," it emphasizes God's absolute sovereignty over all human life, their inner thoughts, dispositions, and very existence. Moses invokes this aspect of God's character to highlight His unique ability to know the hearts and minds of all people, making Him perfectly qualified to discern and appoint a leader who possesses the right character, wisdom, and spiritual discernment necessary to guide such a diverse congregation.
This primitive root (H6485) means "to visit (with friendly or hostile intent); by analogy, to oversee, muster, charge, care for, miss, deposit, etc.; appoint." In this context, "set" signifies a divine appointment or commissioning, rather than a human election or hereditary succession. Moses understands that the leader must be chosen and installed by God Himself to possess the necessary authority, wisdom, and spiritual anointing to effectively guide the diverse and often rebellious Israelite congregation through the challenging transition into the Promised Land.
Verse Breakdown
"Let the LORD"
This opening phrase initiates Moses' humble yet fervent prayer, an earnest plea directed to the sovereign God of Israel. It is an act of profound intercession, placing the future of the nation entirely in God's hands, acknowledging that only divine intervention can secure a suitable and effective successor. It highlights Moses' reliance on God's initiative and authority.
"the God of the spirits of all flesh"
This powerful and unique epithet serves as the theological foundation for Moses' request. It highlights God's unparalleled knowledge of human hearts, His ultimate authority over life and destiny, and His intimate understanding of the inner disposition of every individual. Moses appeals to God not just as Israel's covenant God, but as the universal Creator and Sustainer, implying that only He can truly understand the inner workings of individuals and therefore select a leader perfectly suited for the task of shepherding His people.
"set a man over the congregation"
This is the core request of Moses' prayer. "Set a man over" implies a divine commissioning and installation, emphasizing that the chosen leader must be divinely appointed and empowered. Moses understands that such a leader must possess God-given authority, wisdom, and spiritual discernment to effectively guide the diverse and often challenging Israelite "congregation" (H5712, ʻêdâh), ensuring its cohesion, direction, and spiritual vitality as they move into the Promised Land.
Literary Devices
Numbers 27:16 is rich in literary and theological significance, employing several powerful devices. The primary device is Intercession, as Moses, in his prophetic and pastoral role, steps forward to plead on behalf of the entire nation, demonstrating his selfless character and profound concern for God's people above his personal circumstances. The use of the unique divine epithet, "the God of the spirits of all flesh," functions as a powerful Divine Appellation or Theological Argument within the prayer itself. This specific invocation emphasizes God's universal sovereignty, His intimate knowledge of humanity's inner being, and His unique qualification to select a leader who truly understands and can guide His diverse flock. Furthermore, the verse subtly employs Foreshadowing, as Moses' earnest prayer for a new leader directly anticipates the divine appointment of Joshua in the subsequent verses, setting the stage for the crucial transition of leadership and the continuation of God's redemptive narrative for Israel.
Theological and Thematic Connections
Numbers 27:16 profoundly illustrates God's active and sovereign involvement in the leadership of His people, emphasizing that true spiritual authority and effective guidance flow directly from His divine choice. Moses' selfless prayer reveals a crucial theological principle: human leadership, especially within a covenant community, must be divinely initiated, empowered, and sustained. It is not merely about administrative succession or human capability but about God raising up individuals uniquely equipped and anointed to shepherd His flock according to His perfect will. This verse underscores God's intimate knowledge of human nature and His unparalleled ability to discern the heart and spirit of a leader, thereby ensuring the continuity of His redemptive purposes even amidst significant transitions and challenges for His people.
Reflection and Application
Moses' selfless prayer in Numbers 27:16 offers a timeless and profound model for believers today, particularly concerning leadership within the church and society. It calls us to cultivate a deep and selfless concern for the spiritual well-being and future direction of the community, prioritizing God's ongoing work and the welfare of His people over personal ambition, comfort, or even grief. We are powerfully reminded that authentic leadership, especially in spiritual matters, is fundamentally a divine calling and appointment, not merely a human endeavor or a matter of popular vote. Therefore, our primary response should be fervent and consistent prayer, earnestly asking the "God of the spirits of all flesh" to raise up, equip, and empower leaders who possess a genuine shepherd's heart, who will faithfully guide the congregation, and who will lead with integrity, wisdom, and spiritual discernment according to God's will. This also challenges us to trust God's sovereign hand in the appointment of leaders, even when their paths, personalities, or methods may differ from our expectations, recognizing that God sees and knows the hearts of all and chooses those best suited for His purposes.
Questions for Reflection
FAQ
Why does Moses specifically use the title "the God of the spirits of all flesh" here?
Moses uses this unique and profound title to emphasize God's absolute sovereignty over all humanity and His intimate knowledge of every individual's inner being, their life, and their disposition. By invoking "the God of the spirits of all flesh," Moses acknowledges that only God, who gives and sustains life and knows the very heart and character of every person, is truly qualified to discern and appoint a leader who possesses the necessary character, wisdom, and spiritual aptitude to guide the diverse and often challenging Israelite congregation. This title was also used by Moses and Aaron in Numbers 16:22 during Korah's rebellion, highlighting God's ability to distinguish between individuals and His ultimate authority over life and death.
What does "set a man over the congregation" imply about leadership in Israel?
This phrase implies that leadership in Israel, particularly at this critical juncture of entering the Promised Land, was not to be a matter of human election, hereditary succession, or political maneuvering, but rather a direct, divine appointment. In a theocratic society, the leader served as God's representative, and thus, God Himself had to "set" or commission the individual. It underscores the belief that only a divinely chosen leader could possess the authority, wisdom, and spiritual anointing required to guide God's covenant people effectively, ensuring their adherence to His laws and their successful entry into the Promised Land.
How does Moses' prayer here demonstrate his character?
Moses' prayer in Numbers 27:16 profoundly demonstrates his selfless, pastoral heart and unwavering dedication to God's people. Despite being informed of his own impending death and exclusion from the Promised Land, his immediate and primary concern is not for himself or his personal legacy, but for the future well-being and guidance of the Israelite congregation. He prioritizes the continuity of God's redemptive plan and the spiritual welfare of the "sheep" over any personal disappointment or grief, exemplifying the highest form of servant leadership and a deep love for the flock entrusted to his care.
Christ-Centered Fulfillment
Numbers 27:16, with Moses' poignant prayer for a divinely appointed shepherd for God's "sheep," finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Moses, as the great prophet and leader, intercedes for a successor who can guide the congregation, thereby foreshadowing the profound and eternal need for a perfect Shepherd. Jesus is not merely a human leader; He is the Lamb of God who takes away the sin of the world, and supremely, the Good Shepherd who willingly lays down His life for His sheep. He is the one truly "set over the congregation" not by human hands or earthly succession, but by divine decree, being the Head over everything for the church (Ephesians 1:22-23). As the "God of the spirits of all flesh," the Father uniquely knows the hearts of all humanity, and He appointed His Son, Jesus, who perfectly embodies this divine knowledge and authority, being both fully God and fully man (Colossians 2:9). Jesus not only leads His people "out and in" but also intercedes for them eternally (Hebrews 7:25), ensuring that His flock will never be "like sheep without a shepherd," but will always be guided into abundant and eternal life (John 10:27-28).