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 27:21 meticulously outlines the divine protocol for Joshua's leadership succeeding Moses, mandating that he would consistently seek God's explicit counsel through Eleazar the high priest, utilizing the sacred Urim. This established mechanism ensured that all critical national decisions, particularly those concerning military movements and the broader conduct of public life, were divinely sanctioned, thereby underscoring Israel's corporate and unwavering dependence on God's direct guidance rather than human discretion.
Context
Literary Context
This verse is strategically positioned within the pivotal narrative of leadership transition, immediately following God's pronouncement that Moses would not enter the Promised Land due to his disobedience (Numbers 27:12-14). Recognizing the imminent need for a successor, the LORD explicitly instructs Moses to commission Joshua, a man "in whom is the Spirit," and to bestow "some of your authority" upon him (Numbers 27:18-20). The public commissioning involved Moses laying his hands on Joshua before Eleazar and the entire congregation, symbolizing a visible transfer of leadership. Verse 21 then serves as the crucial practical instruction, detailing the ongoing, day-to-day method by which Joshua would receive divine direction. This ensures his leadership remains firmly under God's supreme authority, establishing a vital safeguard for the nation's future as they prepared for the monumental task of conquering Canaan.
Historical & Cultural Context
Ancient Israel operated as a theocracy, a nation where God Himself was recognized as the ultimate King and Lawgiver. As they stood on the threshold of entering Canaan, a land inhabited by formidable, idolatrous nations, the imperative for direct divine guidance was paramount. This guidance was essential not only for military strategy and the equitable distribution of land but also for maintaining the nation's spiritual purity and distinct identity. The priesthood, particularly the high priest, held a uniquely sacred and mediatorial role as the primary human conduit for divine revelation, a distinct office from that of the prophet. The Urim and Thummim, mysterious objects housed within the high priest's breastplate (Exodus 28:30), were a divinely established, though not fully understood, means of discerning God's will. They were typically employed for critical national decisions requiring clear, authoritative answers, such as whether to engage in battle or embark on a significant journey.
Key Themes
Numbers 27:21 profoundly contributes to several overarching themes evident throughout the book of Numbers and the broader Pentateuch. Firstly, it powerfully underscores the theme of Divine Sovereignty and Guidance, demonstrating that God actively governs His people and provides specific, ongoing direction for their journey and actions, especially in the realm of leadership. Secondly, it highlights the Indispensable Role of Mediation, specifically through the priesthood, as Eleazar serves as the necessary intermediary for Joshua to access God's counsel, a pattern that foreshadows the ultimate mediator. Furthermore, the verse emphasizes Corporate Dependence and Obedience, making it clear that the entire congregation's movements and endeavors are contingent upon God's revealed word, fostering a national identity deeply rooted in submission to divine authority. This structured approach to leadership also reinforces the theme of Order and Authority, establishing a clear chain of command where human leaders operate under divine mandate, ensuring stability and preventing arbitrary rule as Israel prepared to conquer and settle the land, a significant undertaking detailed in subsequent books like Joshua.
Exposition and Analysis
Key Word Analysis
Plural of אוּר, meaning "lights." The Urim, along with the Thummim, were the oracular brilliancy of the figures in the high-priest's breastplate. In this context, the Urim represent a divinely appointed and authoritative means for the high priest to discern God's will, typically providing clear, definitive answers (perhaps "yes" or "no" or specific direction) on matters of national importance. Their presence signifies a direct, consecrated channel of divine communication for the nation's leader.
Properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty; abstractly, justice. Here, "judgment of Urim" refers to the authoritative, divinely-rendered decision or verdict obtained through the Urim, indicating that the counsel sought was not mere advice but a binding, just, and decisive pronouncement from God.
("to go out") and H935 ("to come in"). This is a common Hebrew idiom signifying the totality of one's public activity, particularly in a military or leadership context. It encompasses all movements, actions, and endeavors, from initiating a campaign or undertaking to returning from it, or generally conducting the affairs of the nation. The phrase emphasizes that every significant decision and action undertaken by Joshua and the entire congregation must be explicitly sanctioned by God's word, received through the Urim.
Verse Breakdown
"And he shall stand before Eleazar the priest"
This clause establishes the posture of humility and the designated location for Joshua's inquiry. "Standing before" implies a position of deference, respect, and readiness to receive instruction. It underscores that even Joshua, the divinely appointed leader of Israel, must submit to the established priestly authority, which serves as the divinely ordained conduit for revelation. Joshua's authority is not absolute but mediated through God's chosen representative.
"who shall ask [counsel] for him after the judgment of Urim before the LORD"
This is the core mechanism of divine guidance. Eleazar, as the high priest, is the one who directly interfaces with God on Joshua's behalf. The "judgment of Urim" refers to the specific, divinely sanctioned method of inquiry using the Urim (and implicitly Thummim), which provided clear, authoritative answers from God. The phrase "before the LORD" emphasizes that this is a direct consultation with God Himself, through His appointed means, ensuring the counsel is divine and infallible, not merely human interpretation.
"at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation"
This final clause delineates the comprehensive scope and profound impact of the divine counsel. "His word" refers unequivocally to the word of the LORD, as revealed through the Urim via Eleazar. The idiom "go out and come in" signifies all public actions, especially military campaigns, but also encompasses broader national movements and daily life. The explicit inclusion of "he" (Joshua) and "all the children of Israel... all the congregation" highlights that this divine guidance is not just for the leader but for the entire nation. It underscores the corporate nature of Israel's obedience and dependence on God for every significant undertaking, emphasizing unity under divine command.
Literary Devices
The passage employs several potent literary devices to underscore its profound theological message. Repetition is powerfully utilized in the phrase "at his word shall they go out, and at his word they shall come in," which creates a rhythmic emphasis, reinforcing the absolute and comprehensive dependence on God's explicit command for all national movements and decisions. This reiteration serves to engrain the principle of divine authority into the reader's mind. Symbolism is central, with the Urim serving as a tangible symbol of God's direct, authoritative communication and His active will in the affairs of His people. Eleazar, the high priest, also functions symbolically as the divinely appointed intermediary, representing the necessary channel through which God's people access His counsel. Furthermore, the phrase "go out and come in" can be understood as a form of Merism, a rhetorical device where two contrasting parts represent the whole. In this case, "going out" and "coming in" encompass all possible activities and movements of the congregation, from initiating an action to concluding it, from peace to war, from daily life to national endeavors. This reinforces the idea that no aspect of Israel's corporate existence was to be outside the sphere of God's direct oversight and command.
Theological and Thematic Connections
Numbers 27:21 profoundly illustrates the principle of divine sovereignty in the governance of Israel and the absolute necessity of mediated access to God's will. It underscores that even divinely appointed human leadership is always subordinate to God's ultimate authority, requiring continuous, explicit divine counsel for all significant decisions. This commitment to seeking God's "word" through the high priest and the Urim established a foundational pattern of dependence, ensuring that Israel's identity and actions were rooted in obedience to their divine King, rather than in human wisdom or strategic planning. This system provided stability, unity, and a clear path for a nation on the threshold of monumental challenges, reinforcing the truth that God actively leads His people through appointed channels and demands their corporate submission.
Reflection and Application
Numbers 27:21 offers enduring and vital lessons for believers today, emphasizing the critical importance of seeking God's will in all aspects of life and leadership. Just as Joshua, a mighty and Spirit-filled leader, was required to humbly stand before the priest to receive divine counsel, we too are called to a posture of profound dependence on God. While the Urim and Thummim are no longer in use, God continues to guide His people comprehensively through His inspired Word, the indwelling Holy Spirit, and the collective wisdom of godly counsel within the community of faith. This passage challenges us to examine whether our decisions, both personal and corporate, are truly rooted in God's explicit direction or merely in human reasoning, expediency, or personal ambition. It reminds leaders that true authority flows from humble submission to God, and it calls the entire "congregation" of believers to unity and corporate obedience to Christ, our ultimate Head. Our "going out and coming in"—our daily lives, our ministries, our mission, and every significant undertaking—should always be "at His word," demonstrating our unwavering trust in His perfect wisdom and sovereign plan for our lives and for His Church.
Questions for Reflection
FAQ
What exactly were the Urim and Thummim, and how did they work?
The Urim and Thummim were two mysterious objects associated with the high priest's breastplate, as described in Exodus 28:30. While the Bible does not provide a detailed explanation of their appearance or precise mode of operation, they were a divinely appointed means by which the high priest could discern God's will on matters of national importance. Scholarly theories range from them being sacred lots cast for a "yes" or "no" answer, stones that lit up to indicate God's favor or disfavor, or objects that somehow facilitated a direct divine oracle. Their purpose was to provide clear, authoritative guidance from the LORD, particularly for critical decisions like going to war or major national movements, as seen in 1 Samuel 23:9-12 when David inquired of the Lord through the ephod (which contained the Urim and Thummim). Their use seems to have diminished after the early monarchy, gradually being superseded by direct prophetic revelation.
Why was it necessary for Joshua to consult Eleazar, the priest, rather than directly hearing from God like Moses did?
Moses held a unique and unparalleled position as God's chosen prophet, with whom God spoke "face to face, as a man speaks to his friend" (Exodus 33:11; Numbers 12:8). Joshua, while divinely appointed and filled with the Spirit (Numbers 27:18), did not share Moses' direct, unmediated access to God's audible voice for ongoing national guidance. This established a critical precedent for future leadership in Israel: even the most prominent leaders would operate under the established divine order, which included the mediatorial role of the high priest. This system ensured that divine guidance flowed through a recognized, accountable channel, preventing individual leaders from claiming direct revelation for every decision and maintaining the integrity of theocracy. It also reinforced the distinct, yet complementary, roles of prophet, priest, and king within Israel's governance, all ultimately subordinate to God's supreme authority.
Christ-Centered Fulfillment
Numbers 27:21, with its emphasis on mediated divine counsel for leadership and corporate obedience, finds its ultimate and perfect fulfillment in Jesus Christ. The Urim and Thummim, though a vital means of revelation in the Old Covenant, were a temporary shadow pointing to the perfect and complete revelation found in Christ. He is not merely a conduit for counsel; He is the very Word of God incarnate (John 1:1), the full and final expression of God's will and wisdom (Hebrews 1:1-2). As our Great High Priest (Hebrews 4:14), Jesus fulfills and infinitely transcends the mediatorial role of Eleazar. We no longer need a human priest to inquire of God through mysterious objects; rather, through Christ's perfect atoning work, we have bold and direct access to the Father's presence (Hebrews 10:19-22). He is the one who perfectly embodies the "judgment of Urim," being the true light and truth that illuminates all things and guides His people with infallible wisdom (John 8:12). Furthermore, Jesus is the ultimate Joshua (Yeshua, meaning "the Lord saves"), the true leader who brings His people "out" of the bondage of sin and "in" to the promised spiritual inheritance and eternal rest (Matthew 1:21; Hebrews 4:8-10). Under His supreme headship, the entire "congregation" of believers, the Church, is called to "go out and come in" in obedience to His perfect will, guided by His indwelling Spirit and His living Word, living out the reality of His eternal, unmediated, and sovereign leadership.