Numbers · Chapter 27

Verse 1. The daughters of Zelophehad] The singular case of these women caused an additional law to be made to the civil code of Israel, which satisfactorily ascertained and amply secured the right of succession in cases of inheritance. The law, which is as reasonable as it is just, stands thus: 1. On the demise of the father the estate goes to the sons; 2. If there be no son, the daughters succeed; 3. If there be no daughter, the brothers of the deceased inherit; 4. If there be no brethren or paternal uncles, the estate goes to the brothers of his father; 5. If there be no grand uncles or brothers of the father of the deceased, then the nearest akin succeeds to the inheritance. Beyond the fifth degree the law does not proceed, because as the families of the Israelites were kept distinct in their respective tribes, there must always be some who could be called kinsmen, and were really such, having descended without interruption from the patriarch of the tribe.

ZELOPHEHAD’S DAUGHTERS — LAW OF INHERITANCE, 1-11.

The Hebrew law of inheritance, in common with the usage of most Oriental nations, endowed the sons only, the eldest having a double portion, the daughters all being supposed to be married and cared for by their husbands. Up to this time no provision had been made for daughters in case of failure of male issue, nor for perpetuating the father’s name. The supplementary legislation in this chapter and in xxxvi, in striking resemblance to Athenian laws, endows the brotherless daughter till she marries a near relative and brings forth a son, who bears the name, not of his father, but of his maternal grandfather, and inherits his mother’s portion. These heiresses married their “father’s brother’s sons,” and their inheritance remained in the tribe of their father. Numbers 36:11, 12; Joshua 17:4. For the intermingling of legislation with the narrative, see Introduction, (1.) 1, 2. The five daughters of Zelophehad, discovering the defect in the order for the division of Canaan given in the last chapter, by which they were disinherited, sons only being named, (see Genesis 31:14,) confident in the justice of their claim, with commendable enterprise determined to appeal to the highest human tribunal. Their appearance at the door of the tabernacle, before the supreme court of their nation, pleading the rights of their sex, presents a scene worthy the brush of the historical painter. It is the first woman’s rights convention on record. Their success justifies the efforts of their successors in modern times to secure a removal of all disabilities which are oppressive to their sex, and illustrates the nobility of the law-making sex, who have but to be clearly shown the injustice of any of their statutes in order to be moved to a rectification of the wrong.

V. 2. By the door of the tabernacle-Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs, which also was very convenient, because they had frequent occasion of recourse to God for his direction.

Verse 2. Before the princes — By princes, it seems, are meant the heads of the tribes, or the highest of the judges appointed Exodus 18:25, called there the heads of the people; and by all the congregation is intended the seventy elders or representatives of the people, Numbers 11:24. At the head of all these sat Moses, and next to him the high-priest. By the door of the tabernacle — Nigh unto which, it appears, was the place where Moses and the chief rulers assembled for the administration of public affairs. This was very convenient, because they had frequent occasion of having recourse to God for his direction.

ZELOPHEHAD’S DAUGHTERS — LAW OF INHERITANCE, 1-11.

The Hebrew law of inheritance, in common with the usage of most Oriental nations, endowed the sons only, the eldest having a double portion, the daughters all being supposed to be married and cared for by their husbands. Up to this time no provision had been made for daughters in case of failure of male issue, nor for perpetuating the father’s name. The supplementary legislation in this chapter and in xxxvi, in striking resemblance to Athenian laws, endows the brotherless daughter till she marries a near relative and brings forth a son, who bears the name, not of his father, but of his maternal grandfather, and inherits his mother’s portion. These heiresses married their “father’s brother’s sons,” and their inheritance remained in the tribe of their father. Numbers 36:11, 12; Joshua 17:4. For the intermingling of legislation with the narrative, see Introduction, (1.) 1, 2. The five daughters of Zelophehad, discovering the defect in the order for the division of Canaan given in the last chapter, by which they were disinherited, sons only being named, (see Genesis 31:14,) confident in the justice of their claim, with commendable enterprise determined to appeal to the highest human tribunal. Their appearance at the door of the tabernacle, before the supreme court of their nation, pleading the rights of their sex, presents a scene worthy the brush of the historical painter. It is the first woman’s rights convention on record. Their success justifies the efforts of their successors in modern times to secure a removal of all disabilities which are oppressive to their sex, and illustrates the nobility of the law-making sex, who have but to be clearly shown the injustice of any of their statutes in order to be moved to a rectification of the wrong.

V. 3. In his own sin-For his own personal sins. It was a truth, and that believed by the Jews that death was a punishment for mens own sins.

Verse 3. But died in his own sin — The sin for which he alone was to suffer in his person, and not in his posterity, meaning, as some think, that incredulity for which all that generation was sentenced to die in the wilderness; and which, though, with respect to the rest of the people, it was not merely his own sin, since they were generally alike guilty; yet with respect to his children it was his own sin, a personal guilt, which God himself had declared should not affect his children, Numbers 14:31. But, perhaps, by his dying in his own sin, we are only to understand that he died by a common ordinary death, not such a one as they shared who were partakers of the guilt of Korah and his companions.

Verse 3. Our father died in the wilderness. These five daughters of Zelophehad allow that their father would not only have forfeited life but estate also, had he joined himself to the company of Korah. The magistrate and the church should be careful to protect the rights of females, who cannot contend as men for many of their equitable claims.

3. Not in the company… of Korah — This part of their plea implies that the treason of Korah attainted the blood of the conspirators, and cut off their children from heirship. Died in his own sin — As other men died in the wilderness, in no special sin nor stroke of judgment, implicating and ruining others with himself.

V. 4. Be done away-As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father’s name, by virtue of that law, Deuteronomy 25:6, whereby the brother’s first son was to bear the name of his elder brother, whose widow he married. Give us a possession-In the land of Canaan upon the division of it, which though not yet conquered, they concluded would certainly be so, and thereby gave glory to God.

Verse 4. Be done away — As it will be, if it be not preserved by an inheritance given to us in his name and for his sake. Hence some gather, that the first son of each of these heiresses was called by their father’s name, by virtue of that law, (Deuteronomy 25:6,) by which the brother’s first son was to bear the name of his elder brother, whose widow he married. Give us a possession — In the land of Canaan, upon the division of it, which, though not yet conquered, they concluded would certainly be so, and thereby they gave glory to God.

4. The name of our father — Their father having died without male issue, and there being at that time no provision whereby female children could perpetuate his name, nor his name and property could be transmitted to the nearest male descendant, his name, with its family rights, would become blotted out. Give unto us… a possession — This was to be transmitted to a son bearing the name of his mother’s father.

5. Moses brought their cause before the Lord — This shows the sense of equity which inhered in Moses, and his superiority to the prejudices of his age and nation. In this particular he foreshows the Prophet like unto him, Jesus Christ, who treated woman with the utmost respect. John 4:6, note. This act of Moses also beautifully demonstrates that distrust of his own moral judgments which every good man feels in the presence of such an infallible authority as the word of God.

ZELOPHEHAD’S DAUGHTERS — LAW OF INHERITANCE, 1-11.

The Hebrew law of inheritance, in common with the usage of most Oriental nations, endowed the sons only, the eldest having a double portion, the daughters all being supposed to be married and cared for by their husbands. Up to this time no provision had been made for daughters in case of failure of male issue, nor for perpetuating the father’s name. The supplementary legislation in this chapter and in xxxvi, in striking resemblance to Athenian laws, endows the brotherless daughter till she marries a near relative and brings forth a son, who bears the name, not of his father, but of his maternal grandfather, and inherits his mother’s portion. These heiresses married their “father’s brother’s sons,” and their inheritance remained in the tribe of their father. Numbers 36:11, 12; Joshua 17:4. For the intermingling of legislation with the narrative, see Introduction, (1.) 1, 2. The five daughters of Zelophehad, discovering the defect in the order for the division of Canaan given in the last chapter, by which they were disinherited, sons only being named, (see Genesis 31:14,) confident in the justice of their claim, with commendable enterprise determined to appeal to the highest human tribunal. Their appearance at the door of the tabernacle, before the supreme court of their nation, pleading the rights of their sex, presents a scene worthy the brush of the historical painter. It is the first woman’s rights convention on record. Their success justifies the efforts of their successors in modern times to secure a removal of all disabilities which are oppressive to their sex, and illustrates the nobility of the law-making sex, who have but to be clearly shown the injustice of any of their statutes in order to be moved to a rectification of the wrong.

Verse 7. Thou shalt surely give them-an inheritance among their father’s brethren] There is a curious anomaly here in the Hebrew text which cannot be seen in our translation. In Hebrew they, them, and their, you, ye, and your, are both of the masculine and feminine genders, according as the nouns are to which they are affixed; but these words are of no gender in English. In this verse, speaking of the brethren of the father of those women, the masculine termination הם hem, THEIR, is used instead of the feminine, הנ hen, governed by twnb benoth, daughters. So להם lahem, to THEM, and אביהם abihem, THEIR fathers, masculine, are found in the present text, instead of להנ lahen and אביהנ abihen, feminine. Interpreters have sought for a hidden meaning here, and they have found several, whether hidden here or not. One says, “the masculine gender is used because these daughters are treated as if they were heirs male.” Another, “that it is because of their faith and conscientious regard to the ancient customs, and to keep the memory of their father in being, which might well benefit men.” Another, “that it signifies the free gift of God in Christ, where there is neither male nor female, bond or free, for all are one in Christ;” and so on, for where there is no rule there is no end to conjecture. Now the plain truth is, that the masculine is in the present printed text a mistake for the feminine. The Samaritan, which many think by far the most authentic copy of the Pentateuch, has the feminine gender in both places; so also have upwards of fourscore of the MSS. collated by Kennicott and Deuteronomy Rossi. Therefore all the curious reasons for this anomaly offered by interpreters are only serious trifling on the blunder of some heedless copyists.

While on the subject of mysterious reasons and meanings, some might think it unpardonable if I passed by the mystery of the fall, recovery, and full salvation of man, signified, as some will have it, by the names of Zelophehad and his daughters. “1. Zelophehad’s daughters, claiming a portion in the promised land, may represent believers in Christ claiming an inheritance among the saints in light. 2. These five virgins may be considered as the five wise virgins, (Matthew 25:1-10,) who took oil in their vessels with their lamps, and consequently are types of those who make a wise provision for their eternal state. 3. They are examples of encouragement to weak and destitute believers, who, though they are orphans in this world, shall not be deprived of their heavenly inheritance. 4. Their names are mysterious; for Zelophehad, djplx TSELOPHCHAD, signifies the shadow of fear or dread. His first daughter, hljm MACHLAH, infirmity; the second, נעה NOAH, wandering; the third, hlgj CHOGLAH, turning about or dancing for joy: the fourth, hklm MILCAH, a queen; the fifth, hxrt TIRTSAH, well-pleasing or acceptable. By these names we may observe our reviving by grace in Christ; for we are all born of the shadow of fear, (Tselophchad,) being brought forth in sin, and through fear of death being all our life time subject to bondage, Hebrews 2:15. This begets (Machlah) infirmity or sickness-grief of heart for our estate. After which (Noah) wandering about for help and comfort we find it in Christ, by whom our sorrow is turned into joy (Choglah.) He communicates of his royalty (Milcah) to us, making us kings and priests unto God and his Father, Revelation 1:6. So we shall at last be presented unto him glorious and without blemish, being (Tirtsah) well-pleasing and acceptable in his sight.” This is a specimen of pious INGENUITY, which has been endeavouring to do the work of an EVANGELIST in the Church of God from the time of Origen to the present day.

Verse 7. Cause the inheritance of their father to pass unto them — They were to enjoy what would have fallen to their father’s share, had he been alive; because they stood in his place, and represented his person. Accordingly they had their portion in the land, Joshua 17:1-3, &c.

7. Speak right — The dictates of an unperverted conscience are always in harmony with the will of Jehovah. This case illustrates the importance of the advocacy of one’s rights until they are recognised.

8-11. A statute of judgment — A statute or law, determining order in the succession of heirs to landed estates where there were no sons; namely, daughters, father’s brothers, paternal uncles, next of kin on the father’s side. The heirship of the daughters was on the condition that they did not marry out of their own tribe, (Numbers 36:6-12;) otherwise the patrimony was forfeited. The seed of each class “to the world’s end” inherited to the exclusion of all others. According to Hebrew usage the widow was supported by the heirs till a dowry was granted her in the judgment hall. The daughters commonly received at marriage a tenth of the deceased father’s goods or personal estate, each a tenth of what remained, thus: 1/10, 9/100, 81/1000. The sons inherited the remainder.

8-11. A statute of judgment — A statute or law, determining order in the succession of heirs to landed estates where there were no sons; namely, daughters, father’s brothers, paternal uncles, next of kin on the father’s side. The heirship of the daughters was on the condition that they did not marry out of their own tribe, (Numbers 36:6-12;) otherwise the patrimony was forfeited. The seed of each class “to the world’s end” inherited to the exclusion of all others. According to Hebrew usage the widow was supported by the heirs till a dowry was granted her in the judgment hall. The daughters commonly received at marriage a tenth of the deceased father’s goods or personal estate, each a tenth of what remained, thus: 1/10, 9/100, 81/1000. The sons inherited the remainder.

V. 10. No brethren-Nor sisters, as appears from Numbers 27:8.

Verses 10, 11. No brethren — Nor sisters, as appears from verse 8. A statute of judgment — A standing law or rule, whereby to judge of succession to inheritances in all future times, and whereby the magistrates should give judgment in such cases.

8-11. A statute of judgment — A statute or law, determining order in the succession of heirs to landed estates where there were no sons; namely, daughters, father’s brothers, paternal uncles, next of kin on the father’s side. The heirship of the daughters was on the condition that they did not marry out of their own tribe, (Numbers 36:6-12;) otherwise the patrimony was forfeited. The seed of each class “to the world’s end” inherited to the exclusion of all others. According to Hebrew usage the widow was supported by the heirs till a dowry was granted her in the judgment hall. The daughters commonly received at marriage a tenth of the deceased father’s goods or personal estate, each a tenth of what remained, thus: 1/10, 9/100, 81/1000. The sons inherited the remainder.

V. 11. A statute of judgment-A statute or rule, by which the magistrates shall give judgment in such cases.

Verses 10, 11. No brethren — Nor sisters, as appears from verse 8. A statute of judgment — A standing law or rule, whereby to judge of succession to inheritances in all future times, and whereby the magistrates should give judgment in such cases.

8-11. A statute of judgment — A statute or law, determining order in the succession of heirs to landed estates where there were no sons; namely, daughters, father’s brothers, paternal uncles, next of kin on the father’s side. The heirship of the daughters was on the condition that they did not marry out of their own tribe, (Numbers 36:6-12;) otherwise the patrimony was forfeited. The seed of each class “to the world’s end” inherited to the exclusion of all others. According to Hebrew usage the widow was supported by the heirs till a dowry was granted her in the judgment hall. The daughters commonly received at marriage a tenth of the deceased father’s goods or personal estate, each a tenth of what remained, thus: 1/10, 9/100, 81/1000. The sons inherited the remainder.

V. 12. Abarim-The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.

Verse 12. Get thee up into this Mount Abarim] The mountain which Moses was commanded to ascend was certainly Mount Nebo, see Deuteronomy 32:49, &c., which was the same as Pisgah, see Deuteronomy 34:1. The mountains of Abarim, according to Dr. Shaw, are a long ridge of frightful, rocky, precipitous hills, which are continued all along the eastern coast of the Dead Sea, as far as the eye can reach. As in Hebrew rb[ abar signifies to pass over, Abarim here probably signifies passages; and the ridge in this place had its name in all likelihood from the passage of the Israelites, as it was opposite to these that they passed the Jordan into the promised land.

Verse 12. Abarim — The whole tract of mountains was called Abarim, whereof one of the highest was called Nebo, and the top of that Pisgah.

MOSES FOREWARNED OF HIS DEATH, 12-14.

12. Abarim literally signifies the farther parts, or possibly the fords or passages, as the word is translated Jeremiah 22:20. It is a range of high lands on the east of the Jordan in Moab, facing Jericho, and forming the eastern wall of the Jordan valley. Its most prominent out-jutting or swell is Mount Nebo, head of the Pisgah. See the land — Moses earnestly begged to be permitted to enter into Canaan, but the word of Jehovah excluding both Aaron and Moses (Numbers 20:12) could not be broken. He received this decisive answer, “Let it suffice thee; speak no more unto me of this matter.” Deuteronomy 3:26.

V. 13. Thou shalt be gathered unto thy people-Moses must die: but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac and Jacob were his people, the people of his choice, and to them death gathered him.

Verse 13. Thou shalt be gathered unto thy people — Moses must die; but death does not cut him off; it only gathers him to his people, brings him to rest with the holy patriarchs that were gone before him. Abraham, Isaac, and Jacob were his people, the people of his choice, and to them death gathered him.

13. Thou also shalt be gathered unto thy people — The people of Moses were not the living generation, but the tenants of the grave. This announcement was made, “that he might go forward to his death with the fullest consciousness, and might set his house in order; that is to say, might finish as much as he could while still alive, and provide as much as possible what would make up after his death for the absence of his own person, upon which the whole house of Israel was now so dependent.” — Baumgarten. For the account of his death on the same summit, see Deuteronomy 32:48-52; 34:1-8.

Verse 14. Ye rebelled against my commandment] See Clarke’s notes on “Numbers 20:12”.

14. For ye rebelled — In Numbers 20:12 (see note) the charge against Moses and Aaron is, “Ye believed me not.” The passages are in perfect harmony, for unbelief is the root of all disobedience. See apeiqeia, translated by unbelief in Romans 11:30, 32; Hebrews 4:6, 11; and by disobedience in Ephesians 2:2; 5:6; Colossians 3:6. Desert of Zin… Kadesh — Numbers 20:1, note.

JOSHUA PUBLICLY CONSECRATED AS THE SUCCESSOR OF MOSES, 15-23.

V. 15. And Moses spake unto the Lord-Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God’s kingdom may be advanced among men, when we are in our graves.

Verse 15. And Moses spake unto the Lord — Concerning his successor. We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God’s kingdom may be advanced among men, when we are in our graves.

V. 16. The Lord of the spirits of all flesh-God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.

Verse 16. The Lord, the God of the spirits of all flesh] See Clarke’s notes on “Numbers 16:22”.

Verse 16. The God of the spirits of all flesh — God of all men; the Searcher of spirits, that knowest who is fit for this great employment; the Father, and Giver, and Governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works.

16. The spirits of all flesh — The distinction between mind and matter is here clearly taught by Moses. In answer to the objection that the Hebrew word ruach signifies only breath, we quote the following from Sir W. Hamilton: “The term soul, (and what I say of the term soul is true of the term spirit,) though in this country less employed than the term mind, may be regarded as another synonyme for the unknown basis of the mental phenomena. Like nearly all words significant of the internal world, there is here a metaphor borrowed from the external; and this is the case not merely in one, but, as far as we can trace the analogy, in all languages. You are aware that yuch, the Greek term for soul, comes from yucw, I breathe or blow, as pneuma, in Greek, and spiritus, in Latin, from verbs of the same signification. In like manner, anima and animus are words which, though in Latin they have lost their primary signification, and are only known in their secondary or metaphorical sense, yet in their original physical meaning are preserved in the Greek anemov, wind or air. The English soul, and the German seele, come from a Gothic root saivala, which signifies to storm. Ghost, the old English word for spirit in general, and so used in our English version of the Scriptures, is the same as the German geist, and is derived from gas or gescht, which signifies air. In like manner the two words in Hebrew for soul or spirit, nephesh and ruach, are derivatives of a root which means to breathe; and in Sanscrit the word atma (analogous to the Greek atmov, vapor or air) signifies both mind and wind or air.” Jehovah is here styled the God of all human spirits, to intimate his perfect acquaintance with the mental, moral, and spiritual characteristics of all men, and hence his ability to select the man who should succeed to the leadership of Israel, soon to be made vacant by the death of Moses.

V. 17. Go out before them-That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again.

Verse 17. That the congregation of the Lord be not as sheep which have no shepherd.] This is a beautiful expression, and shows us in what light Moses viewed himself among his people. He was their shepherd; he sought no higher place; he fed and guided the flock of God under the direction of the Divine Spirit, and was faithful in all his Master’s house. To this saying of Moses our Lord alludes, Matthew 9:36.

Verse 17. Go out before them — That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and, in due time, to lead them home again.

17. Go out… go in — This describes conduct in every-day life. Joshua 14:11, note. Lead… out,… bring… in — Superintend the affairs of the nation. The imagery of the shepherd’s life is in the mind of Moses. John 10:1-16, notes.

V. 18. The spirit-The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand-By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.

Verse 18. In whom is the spirit] This must certainly mean the Spirit of God; and because he was endued with this Spirit, therefore he was capable of leading the people. How miserably qualified is that man for the work of God who is not guided and influenced by the Holy Ghost! God never chooses a man to accomplish his designs but that one whom he himself has qualified for the work.

Verse 18. In whom is the spirit — Or spiritual endowments from the Holy Ghost; for it is by the influence of the Spirit of God that all good gifts are communicated to the sons of men. It particularly means here, the spirit of wisdom, courage, and the fear of God, with other gifts necessary for a well-qualified governor. Hence Joshua is said to have been full of the spirit of wisdom, Deuteronomy 34:9. Lay thy hand upon him — By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment.

Ver. 18. Joshua. Moses had sons, and it is natural for a father to wish his place to be filled by a son, but Joshua was more qualified; and Moses, perfectly absorbed in the divine pleasure, cheerfully assisted at the investiture of Joshua, as his successor in the high and arduous office.

18. Joshua — Numbers 11:28, note. In whom is the spirit — Not mere “insight and wisdom,” (Knobel,) but the endowment of the divine Spirit requisite for the high office to which he was called. The difference between the operations of the Holy Spirit on the human soul before and after the day of Pentecost is a question of vital interest. (1.) In the Old Testament the agency of the Spirit in the outward world is recognised more fully than in the New Testament. Genesis 1:2; 2:7; Job 27:3; 33:4.

(2.) The fulness and abiding of the Spirit in the soul of the believer, sanctifying, assuring, and adorning it with the constellation of Christian graces, is peculiar to the New Testament, especially after the Pentecostal effusion. In this sense Dean Alford insists that the office and work of the Paraclete is TOTALLY DISTINCT from his operations under the Old Testament dispensation, which were outward rather than inward: such as bestowing skill upon Bezaleel, (Exodus 31:3,) strength upon Samson, (Judges 14:6,) and prophecy and kingcraft upon Saul, (1 Samuel 10:6,) and, in general, intellectual and physical excellencies rather than gracious dispositions and spiritual perceptions and joys. Comp. Deuteronomy 34:9; Daniel 6:3; and Romans 5:5; 14:17; Galatians 5:22. Lay thine hand upon him — The imposition of hands is a natural form by which benediction has been expressed in all ages and nations. It is an act of a superior in age or office toward an inferior, and by its very form it appears to bestow some good gift, or to manifest a desire for its bestowal, (Genesis 48:14,) or to cure some disease. 2 Kings 5:11; Matthew 19:13. For its sacrificial meaning see Leviticus 1:4, note.

V. 19. Before all the congregation-That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge-Thou shalt give him counsels and instructions for the right management of that great trust.

Verse 19. Before all the congregation — That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge — Thou shalt give him counsels and instructions for the right management of that great trust.

19. Eleazar the priest — The high priest. In the Pentateuch the definite article the sufficiently designated the high priest, except in Numbers 35:25, and Leviticus 21:10, where the adjective gadhol, great, is used. Give him a charge — Literally, command or instruct him in regard to this high office in the sight of the congregation.

V. 20. Put some of thine honour-Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more chearfully.

Verse 20. And thou shalt put, &c.] Ëdwjm mechodecha, of thine honour or authority upon him. Thou shalt show to the whole congregation that thou hast associated him with thyself in the government of the people.

Verse 20. Put some of thine honour upon him — That is, communicate some of thy authority to him at present; no longer use him as a servant, but as a brother, and as thy associate in the government. This was enjoined in order that the people, being used to obey him while Moses lived, might do it afterward the more cheerfully.

20, 21. Put some… honour upon him — “The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone, (Numbers 12:6-8,) but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of Urim with which Eleazar was intrusted so far as the supreme decision of the affairs of Israel was concerned.” — Keil and Delitzsch. Who shall ask — Eleazar shall ask God for Joshua. But the Septuagint reads “and they shall ask him,” that is, Joshua and the princes shall ask Eleazar, “the judgment of manifestations.” Of Urim — Abridged from Urim and Thummim. See Leviticus 8:8, and Joshua 1:1, notes. At his word — Grammatically, either the Lord’s or Eleazar’s; probably the latter, by virtue of the oracle placed in his keeping. Ordinarily, the priest’s mouth and Jehovah’s. See 1 Samuel 23:9-12. It is a rule among Hebrew doctors not to ask counsel by the priest who speaketh not by the Holy Spirit and the divine majesty residing in him.

V. 21. Who shall ask counsel for him-When he requires him to do so, and in important and difficult matters. Of Urim-Urim is put for both Urim and Thummim. Before the Lord-Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word-The word of the Lord, delivered to him by the high priest.

Verse 21. Eleazar the priest-shall ask counsel for him] Here was a remarkable difference between him and Moses. God talked with Moses face to face; but to Joshua only through the medium of the high priest.

Verse 21. Who shall ask counsel for him — When he requires him so to do, and in important and difficult matters. From this and similar passages, it appears that the authority of the judge, or chief magistrate in Israel, however great, was not arbitrary, since in great emergencies he was obliged to have recourse to the high-priest, who was to ask counsel for him at the oracle. And some weighty matters were proposed to the congregation and princes, or senate of Israel, for their consent or decision. After the judgment of Urim — It appears from several passages, particularly 1 Samuel 14:18, and 23:2, and 28:6, and 30:7; 2 Samuel 5:19, that the high-priest, in consulting the oracle, was clothed with the ephod, or the sacerdotal vestment, to which belonged the breast-plate, and the Urim and Thummim. Thus, when David wanted to consult the oracle, he said to the priest, Bring hither the ephod: see 1 Samuel 30:7. In this and other places God is said to have answered him, but in what manner we are not told, only it appears to have been by a voice, 1 Samuel 30:3. But who uttered that voice, is a question. Spencer is of opinion that it was God himself, or an angel acting by commission from God. Le Clerc again contends that it was the high-priest himself that pronounced the words, but that he spake by divine inspiration: see on Exodus 28:30. At his word shall they go out, &c. — That is, at the word of the Lord, delivered by the mouth of the priest. This shows the nature of the Jewish government, and that it is not without reason called a theocracy, or divine government; since no enterprise of moment was to be undertaken without first consulting the oracle of God by the priest. However, this is to be understood principally of their going out, or not going out, to war; upon which occasion chiefly the oracle was consulted, especially to know the event of it: see Judges 1:1, and 20:18; 1 Samuel 14:18, and 28:6. We may observe, that though Joshua was greatly inferior to Moses in this respect, he generally consulted God by the high-priest; whereas Moses had immediate access to God himself, and spake with him face to face; (Deuteronomy 34:10;) yet God sometimes vouchsafed the same honour to Joshua, and spake to him without the mediation of the priest: see Joshua 3:7, and 4:1, 15, and 5:13.

Ver. 21. Eleazar shall ask counsel. Livy, the Roman historian, says, Nothing of importance is to be undertaken without consulting the gods. Consulting the oracle was therefore anterior to the Mosaic economy, and ancient as the altar.—The judgment of Urim. What the Urim and Thummim were, many of the rabbins have confessed their ignorance; why then should we enquire? But others affirm, that these were the twelve stones in the pectoral or breastplate; and that the answers made to enquiries proceeded from the coruscations, or glitterings of the stones. Others think that the answers proceeded from the rising up, or sparkling of certain letters which expressed the answer. It is however plain enough, from 1 Samuel 23., that David received his answers by a voice; and that none but an eminent person was allowed to consult heaven in this way.

20, 21. Put some… honour upon him — “The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone, (Numbers 12:6-8,) but only so much of it as he needed for the discharge of the duties of his office. Joshua was to be neither the lawgiver nor the absolute governor of Israel, but to be placed under the judgment of Urim with which Eleazar was intrusted so far as the supreme decision of the affairs of Israel was concerned.” — Keil and Delitzsch. Who shall ask — Eleazar shall ask God for Joshua. But the Septuagint reads “and they shall ask him,” that is, Joshua and the princes shall ask Eleazar, “the judgment of manifestations.” Of Urim — Abridged from Urim and Thummim. See Leviticus 8:8, and Joshua 1:1, notes. At his word — Grammatically, either the Lord’s or Eleazar’s; probably the latter, by virtue of the oracle placed in his keeping. Ordinarily, the priest’s mouth and Jehovah’s. See 1 Samuel 23:9-12. It is a rule among Hebrew doctors not to ask counsel by the priest who speaketh not by the Holy Spirit and the divine majesty residing in him.

V. 22. And Moses did as the Lord commanded him-It had been little to resign his honour to a son of his own. But with his own hands, first to ordain Eleazar high-priest, and now Joshua chief ruler, while his own children had no preferment at all, but were left in the rank of common Levites: this was more to his glory than the highest advancement of his family could have been. This shews 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 the greatness themselves possessed.

22. All the congregation — The assembled heads of the people or college of elders, in distinction from “all the children of Israel.”

Verse 23. He laid his hands upon him] As a proof of his being appointed to and qualified for the work. So at the word of Joshua they were to go out, and at his word to come in, Numbers 27:21. And thus he was a type of our blessed Lord as to his mediatorial office, and Divine appointment as man to the work of our salvation; and to this circumstance of the appointment of Joshua to this work, and his receiving of Moses’s honour and glory, St. Peter seems to refer in these words, 2 Peter 1:16, 17: “We were eye-witnesses of his majesty; for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased; HEAR HIM.” See Matthew 17:5. But one infinitely greater than either Moses or Joshua is here.

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