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 27:17 captures Moses' profound and selfless concern for the future of the Israelite congregation as his own life and leadership near their end. Having been divinely informed of his impending death before entering the Promised Land, Moses immediately turns his attention not to his personal fate, but to the vital need for a divinely appointed successor. This verse articulates the essential qualities of such a leader: one who can comprehensively guide the people in all their movements and affairs, ensuring that the vast assembly of the LORD does not become disoriented and vulnerable, like a flock of sheep without a shepherd.
Context
Literary Context
Numbers 27:17 is Moses' heartfelt and pivotal plea for a successor, immediately following God's declaration that Moses will die before entering the Promised Land due to his disobedience at Meribah, as detailed in Numbers 27:12-14. Instead of lamenting his personal loss or questioning God's judgment, Moses, ever the devoted shepherd of Israel, demonstrates remarkable selflessness and foresight. His prayer in Numbers 27:16 asks the "God of the spirits of all flesh" to appoint a man "over the congregation." Verse 17 then elaborates on the crucial functions of this leader, emphasizing the comprehensive guidance necessary to prevent the congregation from becoming scattered and vulnerable, like sheep without a shepherd. This sets the immediate stage for God's swift and direct response in Numbers 27:18-23, where Joshua is chosen and publicly commissioned, highlighting the divine initiative in leadership selection.
Historical & Cultural Context
The Israelites at this point are a vast nomadic people, numbering potentially millions, poised on the eastern bank of the Jordan River, on the cusp of entering a hostile land. Their forty-year journey through the wilderness had been fraught with challenges, requiring constant divine guidance and robust human leadership. In the ancient Near East, the image of a king or leader as a "shepherd" was a common and powerful metaphor, signifying care, protection, provision, and guidance for the populace. Unlike other nations, Israel was uniquely the "congregation of the LORD" (עֲדַת יְהוָה), a covenant community directly under divine rule. Therefore, their leader was not merely a political or military figure, but primarily a spiritual one, mediating God's will, leading the people in obedience to the covenant, and representing them before God. The absence of such a divinely appointed and capable figure would spell existential disaster for a people utterly dependent on divine direction and vulnerable to both external threats from Canaanite nations and internal disunity and apostasy.
Key Themes
This verse powerfully contributes to several overarching themes in Numbers and the broader Pentateuch. Firstly, it underscores the Divine Appointment of Leadership, demonstrating that true authority for God's people originates from God Himself, not human selection or lineage. Moses' appeal to the "God of the spirits of all flesh" in Numbers 27:16 highlights this divine prerogative and God's sovereign knowledge of all humanity. Secondly, it emphasizes the Necessity of Spiritual Guidance, illustrating the chaos, vulnerability, and potential for apostasy that ensue when God's people lack a capable, divinely-ordained leader. The vivid imagery of "sheep which have no shepherd" is a potent symbol throughout biblical literature, reinforcing the inherent helplessness and aimlessness of the flock without proper care and direction, a theme echoed in 1 Kings 22:17 and Matthew 9:36. Thirdly, the verse defines Comprehensive Leadership, with the repeated phrases "go out before them, and which may go in before them, and which may lead them out, and which may bring them in" signifying a leader who is fully engaged in all aspects of the community's life—daily affairs, military campaigns, judicial matters, and spiritual direction—ensuring holistic care and guidance for the entire congregation.
Exposition and Analysis
Key Word Analysis
This term refers specifically to the gathered assembly of Israel, often with a strong theological connotation as the people of God, united under His covenant. It emphasizes their collective identity and purpose as a holy nation, distinct from other peoples. Moses' concern is not for a disparate group of individuals, but for the unified "congregation of the LORD," whose identity, spiritual vitality, and very survival are intrinsically linked to their being led by God's chosen representative. This highlights their unique status as God's covenant people.
These two verbs, often paired with "before them" (Hebrew, pânîym' H6440), form a well-known Hebrew idiom signifying comprehensive, all-encompassing leadership. It describes a leader who is actively involved in every aspect of the community's life, whether in daily routines, military expeditions, or civil administration. It implies constant presence, visibility, and active guidance in all movements and decisions, ensuring the people are never left without direction. The leader is at the forefront, leading by example and providing practical and spiritual guidance.
Beyond merely feeding, the Hebrew term for "shepherd" (derived from the verb râʻâh 'to tend a flock') encompasses a wide range of responsibilities: guarding, guiding, protecting, nurturing, and leading the flock to pasture and water. It conveys a deep sense of care, responsibility, and intimate knowledge of the flock's needs. In the context of leadership, it highlights the leader's role in providing security, sustenance, wise direction, and compassionate oversight for the people, ensuring their well-being and flourishing.
Verse Breakdown
"Which may go out before them, and which may go in before them"
This phrase describes the leader's active presence and leadership in all the daily affairs and movements of the people. It signifies being at the forefront, guiding them in their encampments and journeys, in times of peace and war, and in all their public and private lives. The leader is not remote but intimately involved in the community's functioning, setting the pace and direction for the entire congregation.
"and which may lead them out, and which may bring them in"
This reinforces and expands upon the previous clause, specifically emphasizing the leader's role in guiding the people through significant transitions and strategic movements. Whether entering or leaving a place, engaging in battle, or returning to camp, this speaks to the leader's strategic and tactical guidance, ensuring safe passage, proper direction, and successful execution for the entire community. It denotes a leader who is both a planner and an executor.
"that the congregation of the LORD be not as sheep which have no shepherd."
This climactic clause reveals the ultimate motivation behind Moses' prayer and the dire consequence of a leadership vacuum. Without a divinely appointed and capable leader (a "shepherd"), the "congregation of the LORD" (God's special covenant people) would be vulnerable, scattered, disoriented, and susceptible to danger, mirroring the helplessness and aimlessness of a flock without its guide and protector. This highlights the absolute necessity of spiritual oversight for the well-being of God's people.
Literary Devices
Numbers 27:17 employs several potent literary devices to convey its urgent and profound message. The most prominent is Metaphor, specifically the Shepherd Metaphor, which powerfully compares the congregation of Israel to "sheep" and their desired leader to a "shepherd." This imagery vividly communicates the people's vulnerability, dependence, and essential need for guidance and protection, while simultaneously defining the leader's role as one of compassionate care and diligent oversight. The repeated phrase "go out before them, and which may go in before them, and which may lead them out, and which may bring them in" functions as a comprehensive Idiom or Merism, representing all-encompassing leadership and signifying the leader's involvement in every aspect of the people's life, from daily routines to significant transitions. The verse also utilizes Contrast, implicitly contrasting the orderly, protected state of a flock with a shepherd against the chaotic, vulnerable, and aimless state of "sheep which have no shepherd," thereby highlighting the critical importance of effective, divinely-ordained leadership for the survival and flourishing of God's people.
Theological and Thematic Connections
Numbers 27:17 underscores a foundational biblical truth: God's people require divinely appointed and gifted leadership to flourish, fulfill their purpose, and navigate the challenges of their journey. Moses' selfless prayer reveals that true leadership is not about personal ambition or self-preservation, but about sacrificial service and a deep, abiding concern for the spiritual and physical well-being of the flock. The vulnerability of "sheep without a shepherd" speaks to the inherent human need for guidance, protection, and direction, a need that God consistently meets through His chosen instruments. This principle resonates throughout redemptive history, from the judges and kings of Israel to the apostles and pastors of the New Testament church, all serving as undershepherds under the ultimate Shepherd, demonstrating God's faithfulness in providing for His people's needs.
Reflection and Application
Moses' selfless prayer in Numbers 27:17 offers profound and enduring lessons for believers today concerning leadership, community, and divine provision. It reminds us that effective leadership in God's kingdom is fundamentally about selfless service, a deep and compassionate concern for the spiritual and physical well-being of the people, and a humble reliance on divine appointment rather than human ambition or self-promotion. For those in positions of leadership, whether in the church, family, or community, this verse serves as a powerful call to emulate the shepherd's heart: to lead with genuine care, diligent protection, and a sincere desire to guide others in truth and righteousness, always prioritizing the flock's welfare over personal gain or comfort. For the congregation, it highlights the importance of valuing, respecting, and actively praying for godly leaders, recognizing that their presence is a divine provision to prevent spiritual aimlessness, disunity, and vulnerability to error. Ultimately, this passage directs our gaze to God's unwavering faithfulness in providing leadership for His people, culminating in the perfect Shepherd who never fails.
Questions for Reflection
FAQ
Why was Moses so concerned about a successor, rather than his own fate?
Moses' profound concern stemmed from his deep love and unwavering commitment to the "congregation of the LORD." Having faithfully led Israel for forty years through immense challenges, he understood the immense spiritual, social, and practical dangers of leaving such a vast and vulnerable people without a divinely appointed and capable leader. His focus was not on his personal disappointment or the loss of his own opportunity to enter the Promised Land, but on the continuity of God's redemptive plan for His people. This remarkable selflessness is a hallmark of true biblical leadership, prioritizing the well-being and spiritual integrity of the flock over individual desires, as clearly seen in his prayer in Numbers 27:16.
What does the phrase "go out before them, and which may go in before them" signify for leadership?
This idiomatic expression signifies comprehensive, visible, and all-encompassing leadership in every aspect of life. It means the leader is actively present and guides the people in their daily routines, their military campaigns, their movements (entering and leaving places), and all their civil and spiritual affairs. It implies a leader who is fully engaged, leading by example, and providing constant direction and oversight, ensuring the people are never left without clear guidance. It speaks to a leader who is both a strategic guide and a hands-on presence among the people, intimately involved in their lives and decisions.
How does this verse relate to church leadership today?
Numbers 27:17 provides a timeless and foundational paradigm for spiritual leadership within the church. Just as ancient Israel needed a shepherd to guide and protect them, so too does the church today require godly leaders (pastors, elders, deacons) who embody the shepherd's heart. These leaders are called to "go out and go in" before the flock, meaning they are to be actively involved in guiding, protecting, feeding, nurturing, and caring for the congregation in all aspects of their spiritual journey. The verse serves as a powerful reminder that the church, without faithful, divinely-appointed leadership, risks becoming disoriented, vulnerable to false teachings, scattered by internal strife, and ultimately failing to fulfill its mission, much like "sheep which have no shepherd." It underscores the necessity of praying for, valuing, and supporting those who serve in these vital roles, recognizing their immense responsibility to care for God's precious people.
Christ-Centered Fulfillment
Numbers 27:17, with its poignant plea for a shepherd for God's vulnerable flock, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Moses, as the great shepherd of Israel who led them through the wilderness, profoundly foreshadowed the one who would truly gather, protect, and lead God's people into their eternal inheritance. Just as Moses prayed for a leader to prevent Israel from being "as sheep which have no shepherd," Jesus Himself looked upon the crowds with deep compassion, seeing them "harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Jesus declares Himself the "Good Shepherd" (John 10:11), who not only "goes out and comes in" before His sheep, providing safe pasture and guidance, but supremely demonstrates His love by laying down His very life for them (John 10:1-18). He perfectly fulfills the comprehensive, sacrificial leadership Moses envisioned, providing spiritual sustenance, protection from spiritual predators, and leading His flock into eternal life. He is the "great Shepherd of the sheep" (Hebrews 13:20), and the "Chief Shepherd" (1 Peter 5:4), under whom all human spiritual leaders serve as undershepherds, pointing ultimately to Him as the one true guide, protector, and Savior of God's redeemed congregation.