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 27:20 records a pivotal divine instruction from God to Moses concerning the transfer of leadership to Joshua. This verse mandates that Moses publicly bestow a portion of his established authority, dignity, and respect—his "honour"—upon Joshua. This strategic act was not merely symbolic but a crucial step to ensure the continued obedience, unity, and stability of the Israelite congregation as they stood on the precipice of entering and conquering the Promised Land under their new, divinely appointed leader.
Context
Literary Context
This verse is situated within a critical transition period for the Israelite nation. Following God's declaration that Moses would not enter the Promised Land due to his disobedience at the waters of Meribah, as recounted in Numbers 27:12-14, Moses, demonstrating his profound pastoral heart, prays for God to appoint a new leader to shepherd the people, lest they be "as sheep which have no shepherd" (Numbers 27:15-17). God responds by specifically naming Joshua, a man "in whom is the spirit" (Numbers 27:18), as Moses' successor. Numbers 27:20 details a vital component of Joshua's public commissioning, which is then formally enacted in the subsequent verses before Eleazar the priest and the entire assembly (Numbers 27:21-23). This entire passage underscores God's faithfulness in providing continuous, legitimate leadership for His people.
Historical & Cultural Context
In the ancient Near East, and particularly within a tribal, nomadic society like Israel, the transfer of leadership was a moment of immense vulnerability and potential instability. Moses had been the singular, charismatic, and divinely authenticated leader for forty years, guiding the Israelites through the wilderness. His authority was unparalleled, stemming directly from his unique relationship with Yahweh. For Joshua to effectively lead, he needed more than just a private divine appointment; he required public legitimation that would command the same respect and obedience the people had given Moses. Public ceremonies, often involving symbolic acts and the presence of key religious figures (like Eleazar the priest), were crucial for establishing the new leader's authority and ensuring societal cohesion and continuity. The concept of "honour" was deeply embedded in ancient cultures, signifying not just personal esteem but also social standing, power, and the right to command.
Key Themes
The passage powerfully articulates several enduring themes. Firstly, Divine Appointment and Succession is paramount; Joshua's leadership is not self-proclaimed or democratically elected but divinely ordained, demonstrating God's active involvement in guiding His people through chosen vessels. Secondly, the Transfer of Authority and Honor is central; the command for Moses to "put some of thine honour upon him" highlights the necessity of a visible, public conferral of legitimacy, ensuring that Joshua would be perceived as a leader worthy of the same respect and obedience as Moses. This act was crucial for the practical governance of the nation. Thirdly, Obedience and Unity are the explicit goals; the text states the transfer's purpose is "that all the congregation of the children of Israel may be obedient," emphasizing that clear, recognized authority is essential for maintaining order, achieving collective goals (like the conquest of Canaan), and preventing disunity. Finally, the concept of God's Faithful Provision is evident, as He ensures His people are never left without a shepherd, even during significant transitions, equipping His chosen leaders for the tasks ahead, as seen in the subsequent account of Joshua's successful leadership throughout the book of Joshua.
Exposition and Analysis
Key Word Analysis
This word (H1935) signifies grandeur, an imposing form and appearance, beauty, comeliness, excellency, glory, and majesty. In this context, it refers to the inherent dignity and authoritative aura of Moses' office, often implying a divine endowment or reflection of divine authority. Moses was commanded to transfer this specific quality, the very emanation of his divinely sanctioned leadership, to Joshua, thereby conferring upon him the necessary respect and authority to lead the congregation.
While a common verb (H5414) meaning "to give" or "to place," in this context, it implies a deliberate, active, and formal bestowal. It is not a passive transfer but an intentional act of commissioning and empowering. The verb underscores the agency of Moses, acting under divine command, in publicly conferring authority and ensuring Joshua's legitimacy in the eyes of the people.
This verb (H8085) means "to hear intelligently," often with the implication of attention and obedience. It means "to listen attentively and respond accordingly," implying not just passive reception of commands but active submission to authority. The goal of the transfer of honor was to ensure that the congregation would not only hear Joshua's directives but also willingly and actively follow them, recognizing his legitimate claim to leadership.
Verse Breakdown
"And thou shalt put [some] of thine honour upon him"
This clause details the divine command to Moses. The phrase "[some] of thine honour" (KJV, with "some" implied from the Hebrew construct state) is crucial. It indicates that Moses was to transfer a portion, but not all, of his unique authority and dignity to Joshua. Moses retained his unparalleled status as the lawgiver and the one who spoke directly with God "face to face" (Deuteronomy 34:10). Joshua's transferred "honour" (hôwd) was specifically for the purpose of leading the people into the land and commanding them in battle, signifying the public legitimation of his new, divinely appointed role. This act was a visible, tangible demonstration of a spiritual and governmental transfer of power.
"that all the congregation of the children of Israel may be obedient"
This second clause explicitly states the purpose and desired outcome of the transfer of honor. The goal was not merely for Joshua's personal benefit but for the collective good and stability of the entire Israelite community. By publicly endowing Joshua with authority, God ensured that the people would recognize his leadership as legitimate and divinely sanctioned, thereby fostering unity, order, and willing submission. This obedience was essential for the successful execution of God's plan for Israel to conquer and settle the Promised Land.
Literary Devices
The verse employs several significant literary devices. Symbolism is prominent, as the act of "putting honour upon him" is a symbolic gesture representing the transfer of divine authority and the mantle of leadership. This is not a literal, physical object being transferred but the intangible essence of Moses' respected office. The phrase also functions as a form of Metonymy, where "honour" stands in for the broader concept of the authority, dignity, and respect associated with Moses' divinely appointed leadership. Furthermore, the verse contains a clear Purpose Clause ("that all the congregation... may be obedient"), which highlights the divine intention behind the command, emphasizing the functional and communal necessity of this leadership transition for the ongoing mission of Israel. The concise nature of the command, given directly by God, also lends it an Authoritative Tone, reinforcing the divine origin and imperative nature of the instruction.
Theological and Thematic Connections
Numbers 27:20 is a profound theological statement on divine sovereignty in leadership and the orderly nature of God's kingdom. It teaches that true authority is ultimately derived from God, who raises up and equips leaders for His purposes. The transfer of "honour" from Moses to Joshua underscores the principle of continuity in God's redemptive plan, ensuring that His people are never left without guidance. This passage also highlights the crucial role of public affirmation and recognition in leadership transitions, not for the sake of human ego, but for the stability, unity, and effective functioning of the community. The obedience of the congregation is presented as a necessary response to divinely ordained authority, essential for the collective pursuit of God's will.
Reflection and Application
Numbers 27:20 provides timeless principles for leadership, succession, and community dynamics that remain highly relevant today. It reminds us that leadership, particularly within spiritual contexts, should be seen as a divine appointment and a sacred trust, not merely a position of power. For those in leadership, it underscores the importance of intentional mentorship and the humble delegation of responsibility, actively preparing successors and ensuring orderly transitions that serve the greater good of the community. For the congregation, it calls for a spirit of respect and obedience towards legitimate, divinely appointed authority, recognizing that such submission contributes to the unity, effectiveness, and flourishing of the body. In a world often characterized by fractured leadership and disunity, this verse serves as a powerful reminder of God's commitment to providing wise and capable leaders, and our responsibility to support them for the advancement of His purposes.
Questions for Reflection
FAQ
Why was it only "some" of Moses' honor that was transferred to Joshua?
The term "some" (implied in the Hebrew) indicates that while Joshua received significant authority and dignity necessary for his leadership role, Moses retained his unique and unparalleled status as God's direct lawgiver and covenant mediator. Moses was the one through whom the Torah was given, and he spoke with God "face to face" (Deuteronomy 34:10). Joshua's authority was for leading the people into the land, military conquest, and governance, but not to supersede Moses' foundational prophetic and legislative role. This distinction highlights God's specific commissioning for each leader and maintains the singular nature of Moses' relationship with God in Israel's history.
What does "honour" (hôwd) specifically mean in this context?
The Hebrew word hôwd (H1935) signifies more than just personal respect or esteem. It carries connotations of majesty, splendor, dignity, and the visible manifestation of divine authority. In this verse, it refers to the inherent authoritative aura and the divinely endowed dignity that characterized Moses' leadership. When Moses was commanded to "put [some] of thine honour upon him," it meant he was to publicly transfer this specific quality—the very emanation of his divinely sanctioned leadership—to Joshua, thereby legitimizing Joshua's position and ensuring the congregation's recognition of his authority.
Was this transfer of authority a public event?
Yes, absolutely. The preceding verse, Numbers 27:19, explicitly states that Moses was to "set him before Eleazar the priest, and before all the congregation." This public commissioning, which included the laying on of hands and the transfer of "honour," was crucial. It ensured that the entire community witnessed and acknowledged Joshua's divine appointment and legitimate authority, which was essential for their collective obedience and unity as they prepared to enter the Promised Land.
Christ-Centered Fulfillment
Numbers 27:20, with its emphasis on divinely appointed leadership, the transfer of authority, and the call to obedience, finds its ultimate and perfect fulfillment in Jesus Christ. Moses, the great lawgiver and shepherd of Israel, foreshadows Christ, the true and ultimate Shepherd for whom Moses prayed (John 10:11). While Joshua received "some" of Moses' honor, Jesus received "all authority in heaven and on earth" from the Father (Matthew 28:18). He is the one upon whom the Father has placed all honor and glory, the very "radiance of God's glory and the exact representation of his being" (Hebrews 1:3). The obedience of the congregation to Joshua, essential for entering the earthly promised land, points to the church's complete and joyful obedience to Christ, the Head of the church (Ephesians 1:22-23), which is necessary for entering the heavenly promised land. Furthermore, just as the Spirit was on Joshua (Numbers 27:18), Christ, after receiving all authority, poured out His Spirit upon His followers (Acts 2:33), empowering them to continue His mission. In Christ, the temporary and partial transfer of honor becomes the eternal and absolute reign of the Son, ensuring the ultimate salvation and unity of God's people.