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 27:19 details the divinely ordained, public commissioning of Joshua as Moses' successor, a pivotal moment ensuring the continuity of God's leadership for Israel. This verse outlines the specific mandate for Moses to present Joshua before Eleazar the priest and the entire congregation, thereby formalizing his new role and imparting a solemn charge in the sight of the assembled community. The act underscores the principles of divine appointment, communal witness, and accountability in leadership, setting the stage for Israel's entry into the Promised Land under God's chosen guide and demonstrating God's unwavering faithfulness to His covenant people.
Context
Literary Context
This verse is situated within a crucial transitional passage in the book of Numbers, specifically Numbers 27:12-23. The Lord has just informed Moses that he will not enter the Promised Land due to his disobedience at Meribah (Numbers 20:12). In response, Moses, demonstrating selfless concern for the nation's future, petitions God for a new leader to guide Israel after his departure, expressing a desire that the flock of the Lord not be "like sheep without a shepherd" (Numbers 27:17). God immediately responds by designating Joshua, a man uniquely qualified because "the Spirit is in him" (Numbers 27:18). Verse 19 then provides the explicit divine instruction for the public and formal investiture of Joshua, ensuring a clear and divinely sanctioned transfer of authority. The subsequent verses detail the laying on of hands and the method by which Joshua will receive divine guidance through Eleazar the priest (Numbers 27:20-23). This entire sequence highlights God's sovereignty in choosing leaders and His provision for His people.
Historical & Cultural Context
The setting is the wilderness, towards the end of Israel's forty-year journey, on the cusp of entering Canaan. Leadership in ancient Israel, especially during this formative period, was understood as a direct divine appointment, often accompanied by public demonstration and prophetic endorsement. The transition from Moses, the foundational prophet and lawgiver, to Joshua, the military and administrative leader, was monumental. Public commissioning ceremonies were vital in ancient Near Eastern cultures to legitimate authority, ensure communal acceptance, and establish a clear chain of command. The involvement of Eleazar the High Priest was crucial, as he represented the spiritual authority and served as the intermediary between God and the people, particularly in matters of divine guidance (e.g., through the Urim and Thummim, as mentioned in Numbers 27:21). This public display before "all the congregation" was essential for the unity and stability of a nomadic people preparing for conquest and settlement, solidifying Joshua's position as the divinely chosen successor to Moses.
Key Themes
Numbers 27:19 powerfully contributes to several overarching themes within the book of Numbers and the Pentateuch. It highlights the Divine Appointment of Leadership, emphasizing that true authority originates from God, not human selection or ambition, as seen in God's direct selection of Joshua, a man "in whom is the spirit" (Numbers 27:18). The verse also underscores the theme of Public Commissioning and Accountability, demonstrating the necessity of communal witness and acceptance for legitimate leadership, fostering transparency and unity within the nation. This public act ensures the Continuity of God's Plan, assuring Israel that even with Moses' impending death, God's covenant promises and the journey to the Promised Land would continue under a divinely sanctioned leader. Furthermore, the Role of the Priesthood is highlighted by Eleazar's central involvement, signifying the spiritual dimension of Israelite leadership and the High Priest's mediatorial function, through whom Joshua would later consult God (Numbers 27:21). The verse thus paints a picture of God's meticulous care for His people through established, divinely-sanctioned leadership structures.
Exposition and Analysis
Key Word Analysis
The verb עָמַד (H5975, 'amad') means "to stand," "to stand up," or "to take one's stand." In this context, "set him before" implies more than just placing him physically; it conveys the idea of formally establishing or installing Joshua in a prominent position. It signifies a public presentation and inauguration, giving Joshua a visible and authoritative role before the designated witnesses. This act of "setting" is foundational to his public legitimacy and recognition as the new leader.
The noun עֵדָה (H5712, 'êdâh') refers to a "stated assemblage," specifically a "concourse" or "assembly" of the people of Israel. Its use here emphasizes the communal aspect of Joshua's commissioning. It was not a private affair but a public event witnessed by the entire gathered community, signifying their collective recognition and acceptance of his divinely appointed authority. The presence of the 'êdâh was crucial for the unity and obedience of the nation under its new leader.
The verb צָוָה (H6680, tsâvâh') means "to command," "to ordain," or "to enjoin." It carries a strong sense of formal, authoritative directive and imparts a solemn duty or responsibility. When Moses is commanded to "give him a charge," it implies a transfer of specific duties, responsibilities, and divine authority from Moses to Joshua, formally establishing Joshua's new role as the supreme leader of Israel under God. This "charge" is not merely advice but a divine mandate for leadership, encompassing the immense tasks ahead.
Verse Breakdown
"And set him before Eleazar the priest"
This clause specifies the first key witness to Joshua's commissioning. Eleazar, as the High Priest, represents the spiritual authority of the nation and the direct link to God's will. His presence validates Joshua's appointment from a religious and covenantal perspective, signifying that Joshua's leadership is not merely secular but divinely sanctioned and spiritually aligned. This also highlights the complementary roles of spiritual (priesthood) and civil/military (Joshua) leadership in ancient Israel, where the secular leader was to consult the spiritual authority for divine guidance.
"and before all the congregation"
This expands the scope of witness to include the entire community of Israel. The public nature of the commissioning before the "congregation" (עֵדָה, ‘edah, referring to the assembled community) is crucial for the people's acceptance, recognition, and submission to Joshua's authority. It ensures transparency, minimizes dissent, and establishes communal accountability for both the leader and the led. It transforms a private divine decree into a public, binding reality for the nation, fostering unity and trust in the transition of power.
"and give him a charge in their sight"
This final clause describes the core action of the commissioning: the impartation of authority and responsibility. The "charge" (as discussed above, tsavah) is a formal command or instruction regarding his duties as leader, a divine mandate for the immense task of leading Israel into the Promised Land. The phrase "in their sight" reinforces the public aspect, meaning the charge is given openly, for all to hear and acknowledge. This public declaration of Joshua's responsibilities makes him accountable not only to God but also to the people whom he is called to lead, under the divine mandate, ensuring transparency and communal understanding of his role.
Literary Devices
Numbers 27:19 employs several significant literary devices. The most prominent is Command, as the verse is a direct divine instruction to Moses, underscoring the absolute authority behind Joshua's appointment and the non-negotiable nature of God's will. The detailed instructions for the public setting ("before Eleazar the priest, and before all the congregation") highlight the device of Public Ceremony, emphasizing the ritualistic and communal significance of the leadership transition, which serves to legitimate authority and ensure communal acceptance. This public act is also a key element of a Succession Narrative, a common biblical motif where one leader formally passes the mantle to another, ensuring continuity and legitimacy within God's covenant plan (e.g., Elijah and Elisha, David and Solomon). Furthermore, the entire passage, including this verse, functions as a Divine Mandate, portraying Joshua's leadership not as a human choice but as a direct, irrefutable command from God, establishing his authority as God-given and non-negotiable. The repetition of "before" emphasizes the public nature and the critical witnesses involved in this momentous event.
Theological and Thematic Connections
This verse profoundly illustrates the biblical principle of divinely appointed leadership and the importance of public validation for those entrusted with authority in God's community. It teaches that God Himself raises up leaders, equipping them with His Spirit and entrusting them with specific mandates for His people. The public commissioning before both spiritual authority (Eleazar) and the entire congregation underscores the dual accountability of leaders: to God and to the community they serve. This model ensures legitimacy, fosters unity, and provides a framework for transparency and trust. It is a testament to God's faithfulness to His covenant, ensuring that His people would never be left without a shepherd, even during significant transitions, demonstrating His continuous care and guidance for His chosen nation.
Reflection and Application
Numbers 27:19 offers timeless insights into the nature of leadership and community. It reminds us that true spiritual authority is ultimately derived from God, not from human ambition or popularity. For leaders, this means understanding their role as a sacred trust, a divine appointment requiring humility, integrity, and a reliance on God's Spirit. It calls them to serve with a deep sense of accountability, both to God and to the people they lead. For the community, it emphasizes the importance of recognizing and supporting those whom God has raised up, while also providing a framework for healthy accountability. The public nature of Joshua's commissioning highlights the value of transparency in leadership transitions and the need for communal affirmation to foster unity and trust. In our own contexts, whether in church, family, or society, this passage encourages us to pray for our leaders, to discern God's hand in their appointment, and to understand that effective leadership is a collaborative endeavor, witnessed and supported by the body, ensuring the continuity of God's work across generations.
Questions for Reflection
FAQ
Why was it necessary for Joshua to be commissioned publicly, and not just privately by Moses?
The public commissioning of Joshua was absolutely essential for several critical reasons. First, it provided undeniable legitimacy to his new role. In ancient societies, public ceremonies were the primary means of validating authority and ensuring communal acceptance. A private transfer would have lacked the necessary weight to convince "all the congregation" to follow a new leader after Moses, who had led them for forty years. Second, it fostered unity and minimized potential dissent. By witnessing the divine mandate and Moses' transfer of authority, the people understood that Joshua's leadership was God-ordained, not a human power grab. Third, it established accountability. The "charge" was given "in their sight," meaning the people were witnesses to the responsibilities laid upon Joshua, and he was publicly accountable to God and to them for fulfilling that charge. Finally, it ensured continuity of God's plan, demonstrating that even with Moses' departure, God's presence and guidance would remain with His people through their new, publicly recognized leader. This public act was a foundational step for the nation's successful entry into the Promised Land under Joshua's command, as detailed in Joshua 1.
What does it mean that Joshua was to be given a "charge"? Was it just a set of instructions?
The "charge" (Hebrew: צָוָה, tsavah) given to Joshua was far more than a mere set of instructions or a to-do list. It was a solemn, authoritative impartation of duties, responsibilities, and divine authority. It signified a formal ordination and mandate from God Himself, conveyed through Moses. This "charge" encompassed the immense task of leading the Israelites into the Promised Land, conquering its inhabitants, and dividing the land among the tribes. It implied a divine trust, a sacred duty to uphold God's covenant and laws, and the authority to command the people on God's behalf. It was the formal investiture of his new office, making him the supreme leader of Israel under God, empowering him for the challenges ahead, as later seen in the detailed instructions given to him in Joshua 1:1-9.
Christ-Centered Fulfillment
Numbers 27:19, with its account of Joshua's divinely appointed, publicly commissioned leadership, powerfully foreshadows the ultimate Leader and Shepherd, Jesus Christ. Just as Joshua was chosen by God and uniquely described as having "the Spirit in him" (Numbers 27:18), so too was Jesus the Son of God, filled with the Holy Spirit without measure (John 3:34). His ministry was initiated by a public commissioning at His baptism, where the Spirit descended upon Him and a voice from heaven declared, "This is my beloved Son, with whom I am well pleased" (Matthew 3:16-17). Jesus, the greater Joshua (Yeshua), leads His people not into an earthly promised land, but into eternal rest and the spiritual inheritance of God's kingdom (Hebrews 4:8-10). His authority was publicly recognized through His miracles, teachings, and ultimately His resurrection, which declared Him to be the Son of God in power (Romans 1:4). He received a "charge" from the Father to accomplish salvation (John 10:18) and, having completed it, now commissions His followers to make disciples of all nations, promising His abiding presence (Matthew 28:18-20). Jesus is the divinely appointed Shepherd who lays down His life for the sheep (John 10:11), fulfilling the longing for a leader who would truly guide God's flock, not as a temporary successor, but as the eternal King and High Priest (Hebrews 3:1).