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<p>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 (<a class="bibleref" title="Deut.3.24,Deut.3.25" href="/passage/?search=Deut.3.24,Deut.3.25"><span class="bibleref" title="Deut.3.24">Deut. 3:24</span>; <span class="bibleref" title="Deut.3.25">25</span></a>), 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: <i>That the congregation of the Lord be not as sheep which have no shepherd</i>. Our Saviour uses this comparison in his compassions for the people when they wanted good ministers, <a class="bibleref" title="Matt.9.36" href="/passage/?search=Matt.9.36">Matt. 9:36</a>. 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, <i>as sheep having no shepherd</i>. 2. A believing dependence upon God, as the <i>God of the spirits of all flesh</i>. 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 <i>set a man over the congregation</i>, 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 <i>to pray the Lord of the harvest that he would send forth labourers into his harvest</i>, <a class="bibleref" title="Matt.9.38" href="/passage/?search=Matt.9.38">Matt. 9:38</a>.</p>
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<p class="tab-1">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: <i>A man in whom is the Spirit, the Spirit of grace</i> (he is a good man, fearing God and hating covetousness, and acting from principle), the <i>spirit of government</i> (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 <i>spirit of prophecy</i>, for the Lord often <i>spoke unto him</i>, <a class="bibleref" title="Josh.4.1,Josh.6.2,Josh.7.10" href="/passage/?search=Josh.4.1,Josh.6.2,Josh.7.10"><span class="bibleref" title="Josh.4.1">Josh. 4:1</span>; <span class="bibleref" title="Josh.6.2">6:2</span>; <span class="bibleref" title="Josh.7.10">7:10</span></a>. Now here,</p>
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<p class="tab-1">1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: <i>Lay thy hand upon him</i>, <a class="bibleref" title="Num.27.18" href="/passage/?search=Num.27.18">Num. 27:18</a>. 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 (<a class="bibleref" title="Deut.34.9" href="/passage/?search=Deut.34.9">Deut. 34:9</a>), <i>Joshua was full of the spirit of wisdom, for Moses had laid his hands on him</i>. 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 <i>give him a charge</i>, <a class="bibleref" title="Num.27.19" href="/passage/?search=Num.27.19">Num. 27:19</a>. 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 <i>in their sight</i>, 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 <i>put some of his honour upon him</i>, <a class="bibleref" title="Num.27.20" href="/passage/?search=Num.27.20">Num. 27:20</a>. 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 (<a class="bibleref" title="Num.27.21" href="/passage/?search=Num.27.21">Num. 27:21</a>): <i>He shall stand before Eleazar</i>, 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. <i>At the word of the priest</i>, according to the <i>judgment of urim</i>, 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.</p>
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<p class="tab-1">2. Moses does according to these directions, <a class="bibleref" title="Num.27.22,Num.27.23" href="/passage/?search=Num.27.22,Num.27.23"><span class="bibleref" title="Num.27.22">Num. 27:22</span>; <span class="bibleref" title="Num.27.23">23</span></a>. 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.</p>
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