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 27:18 records a pivotal divine appointment, where the LORD, in direct response to Moses' plea, designates Joshua, the son of Nun, as Moses' successor. This verse not only highlights God's sovereign provision for the leadership of His people but also underscores Joshua's unique spiritual qualification—being a "man in whom is the spirit"—and mandates a public act of commissioning through the laying on of hands. This divinely orchestrated transition ensures continuity, stability, and divine guidance for the nation of Israel as they stand poised to enter and conquer the Promised Land, marking a crucial moment in their redemptive history.
Context
Literary Context
This verse is situated within a critical transitional period in the book of Numbers, immediately following Moses' final instructions and the census of the new generation of Israelites. Moses, having been barred from entering the Promised Land due to his disobedience at Meribah (Numbers 27:12-14), expresses a profound pastoral concern for the community. He earnestly petitions the LORD to appoint a leader, lest the Israelites be "as sheep which have no shepherd" (Numbers 27:17). God's immediate and precise response in verse 18 directly addresses this heartfelt request, naming Joshua, who had already distinguished himself through his unwavering faith and courage as one of the two faithful spies who advocated for entering Canaan, despite the fear of the other ten (Numbers 14:6-9). This passage thus orchestrates a divinely sanctioned transfer of authority from Moses, the foundational lawgiver and mediator of the Old Covenant, to Joshua, the chosen military and spiritual leader destined to lead the conquest and settlement of Canaan.
Historical & Cultural Context
The historical setting is the plains of Moab, on the eastern side of the Jordan River, with the Promised Land of Canaan directly in view. Forty years of wilderness wandering have concluded, and a new generation, born in the wilderness, is about to embark on the monumental task of conquering and settling the land promised to their ancestors. In ancient Near Eastern societies, leadership succession was typically determined by primogeniture, military strength, or political maneuvering. However, Israel's unique identity as God's covenant people meant their leadership was fundamentally tied to divine election and covenant faithfulness. The concept of a leader empowered by God's Spirit was not entirely new (e.g., Joseph, artisans for the tabernacle), but it was paramount for national leadership. The "laying on of hands" was a widely recognized practice across the ancient world, signifying the transfer of authority, blessing, or identification. In Israel, it acquired a sacred dimension, often associated with ordination, blessing, or the impartation of spiritual gifts, as seen in various priestly and prophetic contexts. This public act legitimized the new leader before the entire community, ensuring continuity and order.
Key Themes
Numbers 27:18 powerfully articulates several enduring theological and narrative themes. Firstly, it underscores the Divine Sovereignty in Leadership Appointment, emphasizing that authentic spiritual leadership originates from God's deliberate choice, not human ambition, popular vote, or inherited status. Secondly, the verse highlights the paramount importance of Spiritual Qualification for Leadership, as Joshua is specifically identified as "a man in whom [is] the spirit." This signifies that divine empowerment, spiritual discernment, and reliance on God's presence are essential for those entrusted with leading God's people, far surpassing mere administrative competence or military prowess. Thirdly, the passage demonstrates God's unwavering commitment to Orderly Succession and Continuity for His covenant community, ensuring stability and ongoing guidance. This prevents chaos and fragmentation, reflecting God's nature as a God of order. Finally, the command to "lay thine hand upon him" signifies the Public Commissioning and Transfer of Authority, a visible and symbolic act that publicly affirms God's choice and empowers the chosen leader for the daunting tasks ahead, as further detailed in Deuteronomy 34:9.
Exposition and Analysis
Key Word Analysis
This is the sacred covenant name of God, often transliterated as "Jehovah" or rendered as "the LORD" in English Bibles. Derived from the Hebrew verb "to be" (הָיָה, hayah), it signifies God as "the Self-Existent" or "the Eternal One." Its use here emphasizes that the appointment of Joshua is not a human decision but a direct, authoritative decree from the sovereign God who is faithful to His covenant promises and actively involved in the affairs of His people, particularly in providing for their leadership.
This multifaceted Hebrew term can mean "wind," "breath," or "spirit." In this context, it refers to the divine Spirit of God. When applied to Joshua, it denotes a unique spiritual endowment—a special anointing of divine wisdom, insight, courage, and supernatural enablement necessary for extraordinary leadership. It signifies that Joshua was not merely naturally capable but divinely inspired and empowered to understand and execute God's will for Israel, much like the Spirit empowered judges such as Othniel (Judges 3:10) or later kings and prophets. This qualification sets him apart as a leader uniquely chosen and equipped by God for a sacred task.
This verb means "to prop," "to support," "to lean upon," or "to lay hands on." In the context of commissioning, it signifies a public act of identification, authorization, and the transfer of authority or blessing. It is a physical manifestation of a spiritual reality, publicly affirming God's choice and Moses' endorsement. This act was not merely symbolic; it was understood to be efficacious, imparting a measure of Moses' "honor" or authority to Joshua, as later described in Deuteronomy 34:9. The associated noun yâd (hand) further specifies the physical instrument of this act, emphasizing the tangible nature of the transfer.
Verse Breakdown
"And the LORD said unto Moses"
This opening clause immediately establishes the divine origin and supreme authority of the command. It is not a suggestion or a human consensus, but a direct, sovereign directive from God Himself, underscoring the divine initiative in choosing and installing leadership for His people. This highlights that God remains actively engaged in guiding Israel's destiny.
"Take thee Joshua the son of Nun"
God's response is precise, personal, and unambiguous. He specifically names Joshua, identifying him by his lineage, a common and important practice for identification in ancient Israel. This explicit naming confirms Joshua as God's chosen successor, removing any doubt or human deliberation about who was to take Moses' place. It points to a divine plan already in motion, recognizing Joshua's past faithfulness.
"a man in whom [is] the spirit"
This is the crucial, non-negotiable qualification for Joshua's appointment. It signifies that Joshua possessed not merely natural talents, military acumen, or administrative skills, but a unique divine indwelling or empowerment by the Spirit of God. This spiritual enablement provided him with the wisdom, discernment, courage, and moral authority necessary to lead the nation in obedience to God's commands, to navigate complex challenges, and to fulfill God's purposes for Israel. It distinguishes him as a leader uniquely equipped by God for a sacred and challenging task.
"and lay thine hand upon him"
This is the divine instruction for the public act of commissioning. Moses, as the current leader and God's chosen mediator, was commanded to physically lay his hands on Joshua. This act would serve as a visible sign of the transfer of authority, a public blessing, and an affirmation of God's choice before the entire community of Israel. It solidified Joshua's legitimacy in the eyes of the people and symbolically empowered him for his future role, ensuring that the transition was recognized and respected by all.
Literary Devices
The passage employs several significant literary devices that amplify its theological weight. The most prominent is Divine Command, conveyed through direct speech from the LORD to Moses, which powerfully emphasizes God's absolute sovereignty and active involvement in the critical matter of leadership succession for His people. The phrase "a man in whom [is] the spirit" functions as Characterization, immediately establishing Joshua's unique and divinely-ordained qualification, setting him apart not by birthright or human achievement, but by a supernatural endowment. The act of "lay thine hand upon him" is rich in Symbolism, representing the formal transfer of authority, blessing, and spiritual empowerment from Moses to Joshua. This symbolic act serves as a public and tangible ratification of God's unseen choice and an impartation of the necessary grace for leadership. Furthermore, the entire scene acts as Foreshadowing, anticipating Joshua's monumental role as the one who will lead Israel into the Promised Land, a role that profoundly prefigures the ultimate leadership of the Messiah.
Theological and Thematic Connections
Numbers 27:18 profoundly illustrates God's active and personal involvement in providing righteous leadership for His people, a consistent theme throughout biblical history. It teaches that effective spiritual leadership is not primarily a matter of human skill, charisma, or political maneuvering, but fundamentally of divine appointment and empowerment. The explicit emphasis on Joshua being "a man in whom [is] the spirit" highlights the absolute necessity of God's indwelling presence and enabling power for those called to serve Him, ensuring that His work is carried out according to His will and by His strength. This divine selection and commissioning ensure continuity in God's redemptive purposes, demonstrating His faithfulness to His promises and His unwavering care for His flock. The orderly transfer of authority from Moses to Joshua sets a crucial precedent for future leadership transitions within Israel and, by extension, within the church, emphasizing the importance of spiritual discernment, public affirmation, and a profound reliance on God's Spirit for all who lead.
Reflection and Application
Numbers 27:18 offers timeless principles for leadership within any community, especially the church. It reminds us that God is sovereignly involved in raising up and equipping leaders according to His divine plan. For those in positions of leadership, it underscores the critical importance of spiritual qualification—not merely administrative ability, intellectual prowess, or worldly wisdom, but a genuine reliance on and empowerment by the Holy Spirit. True leaders are called to be shepherds, caring for God's flock with divine insight, compassion, and courage. For the broader community, this passage encourages prayerful discernment in identifying and supporting those whom God has called to lead, recognizing that authentic authority flows from God's appointment and spiritual enablement. It also challenges us to consider our own roles in preparing the next generation of leaders, fostering environments where spiritual gifts are recognized and nurtured, and where mentorship and orderly succession are valued as essential for the health and continuity of God's work. Ultimately, it reassures us that God will always provide for His people, ensuring that His purposes continue through faithful, Spirit-empowered individuals.
Questions for Reflection
FAQ
Why was Joshua chosen specifically, and what was his prior relationship with Moses?
Joshua was chosen by divine decree, not human selection or popular vote. His choice was based on his proven faithfulness, courage, and, most importantly, the indwelling of God's Spirit, which set him apart. He had a long-standing, intimate relationship with Moses, serving as his faithful assistant and minister since the exodus. He was present with Moses on Mount Sinai when the Law was given (Exodus 24:13) and was one of only two spies (along with Caleb) who brought back a positive report from Canaan, demonstrating unwavering faith in God's ability to deliver the land (Numbers 14:6-9). This history of loyalty, dedicated service, and profound spiritual conviction made him uniquely prepared for the immense and challenging task of leading Israel into the Promised Land.
What is the significance of "the spirit" in this verse, and how does it differ from a general human spirit?
The "spirit" (Hebrew, ruach) in this context refers specifically to the divine Spirit of God, not merely Joshua's natural human spirit, intellect, or courage. It signifies a special, supernatural endowment of divine wisdom, insight, courage, and enabling power given by God for a specific purpose. This was a unique spiritual qualification, indicating that Joshua was divinely inspired and equipped for the sacred task of leading God's covenant people. It implies a prophetic or divinely-guided quality, distinguishing him as a leader whose authority and direction came directly from God, essential for navigating the challenges of conquest and settlement. This divine empowerment is distinct from the spirit that animates all living beings; it is a special anointing for service.
Does the "laying on of hands" still have significance in commissioning leaders today?
Yes, the "laying on of hands" continues to be a significant symbolic act in Christian tradition, though its precise theological meaning has matured. In the Old Testament, as with Joshua, it often signified a direct transfer of authority, a special anointing, or the impartation of a blessing. In the New Testament, it is seen in the commissioning of deacons (Acts 6:6), the impartation of spiritual gifts (1 Timothy 4:14), and for healing. Today, in most Christian traditions, it primarily symbolizes identification, affirmation, blessing, and public commissioning for ministry. It visually represents the church's recognition of God's call on an individual's life and their corporate prayer for divine empowerment and wisdom, though it is understood that the Holy Spirit indwells all believers and is not "imparted" in the same unique, foundational way as in the Old Testament or early apostolic contexts. It is a public act of endorsement and prayerful support.
Christ-Centered Fulfillment
Numbers 27:18, with its profound focus on a divinely appointed, Spirit-filled leader who would guide God's people into their promised inheritance, powerfully foreshadows the ultimate Leader, Jesus Christ. Joshua's very name, Yehoshua (Hebrew for "Joshua"), is the same as Yeshua (Hebrew for "Jesus"), both meaning "The LORD is salvation." Just as Joshua led Israel into the earthly promised land, Jesus, the true and greater Joshua, leads His people into the ultimate, heavenly rest and spiritual inheritance, a rest that remains for the people of God (Hebrews 4:8-9). While Joshua was "a man in whom is the spirit," Jesus was the Son of God, upon whom the Spirit descended fully and without measure at His baptism (John 1:32; John 3:34). He is the perfectly Spirit-empowered Messiah, embodying all wisdom, counsel, might, knowledge, and the fear of the LORD (Isaiah 11:2). Jesus, the Good Shepherd, did not merely lead a nation into a physical land, but laid down His life for His sheep (John 10:11) to bring them into eternal life and reconciliation with God. His commissioning of His disciples with all authority (Matthew 28:18-20) and His promise of the Holy Spirit to empower them for mission (John 14:16-17) echo the divine provision for leadership seen in Joshua, but now extended to all who follow Him, enabling them to continue His mission until His glorious return.