mh_parser/vol_split/4 - Numbers/Chapter 27.xml

<div2 id="Num.xxviii" n="xxviii" next="Num.xxix" prev="Num.xxvii" progress="78.34%" title="Chapter XXVII">
<h2 id="Num.xxviii-p0.1">N U M B E R S</h2>
<h3 id="Num.xxviii-p0.2">CHAP. XXVII.</h3>
<p class="intro" id="Num.xxviii-p1">Here is, I. The case of Zelophehad's daughters
determined, <scripRef id="Num.xxviii-p1.1" osisRef="Bible:Num.27.1-Num.27.11" parsed="|Num|27|1|27|11" passage="Nu 27:1-11">ver. 1-11</scripRef>.
II. Notice given to Moses of his death approaching, <scripRef id="Num.xxviii-p1.2" osisRef="Bible:Num.27.12-Num.27.14" parsed="|Num|27|12|27|14" passage="Nu 27:12-14">ver. 12-14</scripRef>. III. Provision made of
a successor in the government, 1. By the prayer of Moses, <scripRef id="Num.xxviii-p1.3" osisRef="Bible:Num.27.15-Num.27.17" parsed="|Num|27|15|27|17" passage="Nu 27:15-17">ver. 15-17</scripRef>. 2. By the appointment
of God, <scripRef id="Num.xxviii-p1.4" osisRef="Bible:Num.27.18-Num.27.23" parsed="|Num|27|18|27|23" passage="Nu 27:18-23">ver. 18</scripRef>,
&amp;c.</p>
<scripCom id="Num.xxviii-p1.5" osisRef="Bible:Num.27" parsed="|Num|27|0|0|0" passage="Nu 27" type="Commentary"/>
<scripCom id="Num.xxviii-p1.6" osisRef="Bible:Num.27.1-Num.27.11" parsed="|Num|27|1|27|11" passage="Nu 27:1-11" type="Commentary"/><div class="Commentary" id="Bible:Num.27.1-Num.27.11">
<h4 id="Num.xxviii-p1.7">The Daughters of Zelophehad. (<span class="smallcaps" id="Num.xxviii-p1.8">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxviii-p2">1 Then came the daughters of Zelophehad, the son
of Hepher, the son of Gilead, the son of Machir, the son of
Manasseh, of the families of Manasseh the son of Joseph: and these
<i>are</i> the names of his daughters; Mahlah, Noah, and Hoglah,
and Milcah, and Tirzah.   2 And they stood before Moses, and
before Eleazar the priest, and before the princes and all the
congregation, <i>by</i> the door of the tabernacle of the
congregation, saying,   3 Our father died in the wilderness,
and he was not in the company of them that gathered themselves
together against the <span class="smallcaps" id="Num.xxviii-p2.1">Lord</span> in the
company of Korah; but died in his own sin, and had no sons.  
4 Why should the name of our father be done away from among his
family, because he hath no son? Give unto us <i>therefore</i> a
possession among the brethren of our father.   5 And Moses
brought their cause before the <span class="smallcaps" id="Num.xxviii-p2.2">Lord</span>.
  6 And the <span class="smallcaps" id="Num.xxviii-p2.3">Lord</span> spake unto
Moses, saying,   7 The daughters of Zelophehad speak right:
thou shalt surely give them a possession of an inheritance among
their father's brethren; and thou shalt cause the inheritance of
their father to pass unto them.   8 And thou shalt speak unto
the children of Israel, saying, If a man die, and have no son, then
ye shall cause his inheritance to pass unto his daughter.   9
And if he have no daughter, then ye shall give his inheritance unto
his brethren.   10 And if he have no brethren, then ye shall
give his inheritance unto his father's brethren.   11 And if
his father have no brethren, then ye shall give his inheritance
unto his kinsman that is next to him of his family, and he shall
possess it: and it shall be unto the children of Israel a statute
of judgment, as the <span class="smallcaps" id="Num.xxviii-p2.4">Lord</span> commanded
Moses.</p>
<p class="indent" id="Num.xxviii-p3">Mention is made of the case of these
daughters of Zelophehad in the chapter before, <scripRef id="Num.xxviii-p3.1" osisRef="Bible:Num.27.33" parsed="|Num|27|33|0|0" passage="Nu 27:33"><i>v.</i> 33</scripRef>. It should seem, by the
particular notice taken of it, that it was a singular case, and
that the like did not at this time occur in all Israel, that the
head of a family had no sons, but daughters only. Their case is
again debated (<scripRef id="Num.xxviii-p3.2" osisRef="Bible:Num.36.1-Num.36.13" parsed="|Num|36|1|36|13" passage="Nu 36:1-13"><i>ch.</i>
xxxvi.</scripRef>) upon another article of it; and, according to
the judgments given in their case, we find them put in possession,
<scripRef id="Num.xxviii-p3.3" osisRef="Bible:Josh.17.3-Josh.17.4" parsed="|Josh|17|3|17|4" passage="Jos 17:3,4">Josh. xvii. 3, 4</scripRef>. One
would suppose that their personal character was such as added
weight to their case, and caused it to be so often taken notice
of.</p>
<p class="indent" id="Num.xxviii-p4">Here is, I. Their case stated by
themselves, and their petition upon it presented to the highest
court of judicature, which consisted of Moses as king, the princes
as lords, and the congregation, or elders of the people who were
chose their representatives, as the commons, <scripRef id="Num.xxviii-p4.1" osisRef="Bible:Num.27.2" parsed="|Num|27|2|0|0" passage="Nu 27:2"><i>v.</i> 2</scripRef>. This august assembly sat near the
<i>door of the tabernacle,</i> that in difficult cases they might
consult the oracle. To them these young ladies made their
application; for it is the duty of magistrates to <i>defend the
fatherless,</i> <scripRef id="Num.xxviii-p4.2" osisRef="Bible:Ps.82.3" parsed="|Ps|82|3|0|0" passage="Ps 82:3">Ps. lxxxii.
3</scripRef>. We find not that the had any advocate to speak for
them, but they managed their own cause ingeniously enough, which
they could do the better because it was plain and honest, and spoke
for itself. Now observe,</p>
<p class="indent" id="Num.xxviii-p5">1. What it is they petition for: That they
might have a possession in the land of <i>Canaan, among the
brethren of their father,</i> <scripRef id="Num.xxviii-p5.1" osisRef="Bible:Num.27.4" parsed="|Num|27|4|0|0" passage="Nu 27:4"><i>v.</i>
4</scripRef>. What God had said to Moses (<scripRef id="Num.xxviii-p5.2" osisRef="Bible:Num.26.53" parsed="|Num|26|53|0|0" passage="Nu 26:53"><i>ch.</i> xxvi. 53</scripRef>) he had faithfully made
known to the people, that the land of Canaan was to be divided
among those that were now numbered; these daughters knew that they
were not numbered, and therefore by this rule must expect no
inheritance, and the family of their father must be looked upon as
extinct, and written childless, though he had all these daughters:
this they thought hard, and therefore prayed to be admitted heirs
to their father, and to have an inheritance in his right. If they
had had a brother, they would not have applied to Moses (as one did
to Christ, <scripRef id="Num.xxviii-p5.3" osisRef="Bible:Luke.12.13" parsed="|Luke|12|13|0|0" passage="Lu 12:13">Luke xii. 13</scripRef>)
for an order to inherit with him. But, having no brother, they beg
for a possession. Herein they discovered, (1.) A strong faith in
the power and promise of God concerning the giving of the land of
Canaan to Israel. Though it was yet unconquered, untouched, and in
the full possession of the natives, yet they petition for their
share in it as if it were all their own already. See <scripRef id="Num.xxviii-p5.4" osisRef="Bible:Ps.60.6-Ps.60.7" parsed="|Ps|60|6|60|7" passage="Ps 60:6,7">Ps. lx. 6, 7</scripRef>, <i>God has spoken in
his holiness,</i> and the <i>Gilead is mine, Manasseh is mane.</i>
(2.) An earnest desire of a place and name in the land of promise,
which was a type of heaven; and if they had, as some think, an eye
to that, and by this claim laid hold on eternal life, they were
five wise virgins indeed; and their example should quicken us with
all possible diligence to make sure our title to the heavenly
inheritance, in the disposal of which, by the covenant of grace, no
difference is made between male and female, <scripRef id="Num.xxviii-p5.5" osisRef="Bible:Gal.3.28" parsed="|Gal|3|28|0|0" passage="Ga 3:28">Gal. iii. 28</scripRef>. (3.) A true respect and honour
for their father, whose name was dear and precious to them now that
he was gone, and they were therefore solicitous that it should not
be <i>done away from among his family.</i> There is a debt which
children owe to the memory of their parents, required by the fifth
commandment: <i>Honour thy father and mother.</i></p>
<p class="indent" id="Num.xxviii-p6">2. What their plea is: That their father
did not die under any attainder which might be thought to have
corrupted his blood and forfeited his estate, but he <i>died in his
own sin</i> (<scripRef id="Num.xxviii-p6.1" osisRef="Bible:Num.27.3" parsed="|Num|27|3|0|0" passage="Nu 27:3"><i>v.</i> 3</scripRef>),
not engaged in any mutiny or rebellion against Moses, particularly
not in that of Korah and his company, nor in any way concerned in
the sins of others, but chargeable only with the common iniquities
of mankind, for which to his own Master he was to stand or fall,
but laid not himself open to any judicial process before Moses and
the princes. He was never convicted of any thing that might be a
bar to his children's claim. It is a comfort to parents, when they
come to die, if, though they smart themselves for their own sin,
yet they are not conscious to themselves of any of those iniquities
which God visits upon the children.</p>
<p class="indent" id="Num.xxviii-p7">II. Their case determined by the divine
oracle. Moses did not presume to give judgment himself, because,
though their pretensions seemed just and reasonable, yet his
express orders were to divide the land among those that were
numbered, who were the males only; he therefore <i>brings their
cause before the Lord,</i> and waits for his decision (<scripRef id="Num.xxviii-p7.1" osisRef="Bible:Num.27.5" parsed="|Num|27|5|0|0" passage="Nu 27:5"><i>v.</i> 5</scripRef>), and God himself gives
the judgment upon it. He takes cognizance of the affairs, not only
of nations, but of private families, and orders them in judgment,
according to the counsel of his own will. 1. The petition is
granted (<scripRef id="Num.xxviii-p7.2" osisRef="Bible:Num.27.7" parsed="|Num|27|7|0|0" passage="Nu 27:7"><i>v.</i> 7</scripRef>):
<i>They speak right, give them a possession.</i> Those that seek an
inheritance in the land of promise shall have what they seek, and
other things shall be added to them. These are claims which God
will countenance and crown. 2. The point is settled for all future
occasions. These daughters of Zelophehad consulted, not only their
own comfort and the credit of their family, but the honour and
happiness of their sex likewise; for on this particular occasion a
general law was made that, in case a man had no son, his estate
should go to his daughters (<scripRef id="Num.xxviii-p7.3" osisRef="Bible:Num.27.8" parsed="|Num|27|8|0|0" passage="Nu 27:8"><i>v.</i>
8</scripRef>); not to the eldest, as the eldest son, but to them
all in copartnership, share and share alike. Those that in such a
case deprive their daughters of their right, purely to keep up the
name of their family, unless a valuable consideration be allowed
them, may make the entail of their lands surer than the entail of a
blessing with them. Further directions are given for the disposal
of inheritances, <scripRef id="Num.xxviii-p7.4" osisRef="Bible:Num.27.9-Num.27.11" parsed="|Num|27|9|27|11" passage="Nu 27:9-11"><i>v.</i>
9-11</scripRef>. "If a man have no issue at all, his estate shall
go to his brethren; if no brethren, then to his father's brethren;
and, if there be no such, then to his next kinsman." With this the
rules of our law exactly agree: and though the Jewish doctors here
will have it understood that if a man have no children his estate
shall go to his father, if living, before his brethren, yet there
is nothing of that in the law, and our common law has an express
rule against it, That an estate cannot ascend lineally; so that if
a person purchase lands in fee-simple, and die without issue in the
life-time of his father, his father cannot be his heir. See how God
makes heirs, and in his disposal we must acquiesce.</p>
</div><scripCom id="Num.xxviii-p7.5" osisRef="Bible:Num.27" parsed="|Num|27|0|0|0" passage="Nu 27" type="Commentary"/>
<scripCom id="Num.xxviii-p7.6" osisRef="Bible:Num.27.12-Num.27.14" parsed="|Num|27|12|27|14" passage="Nu 27:12-14" type="Commentary"/><div class="Commentary" id="Bible:Num.27.12-Num.27.14">
<h4 id="Num.xxviii-p7.7">Moses Warned of His Death. (<span class="smallcaps" id="Num.xxviii-p7.8">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxviii-p8">12 And the <span class="smallcaps" id="Num.xxviii-p8.1">Lord</span>
said unto Moses, Get thee up into this mount Abarim, and see the
land which I have given unto the children of Israel.   13 And
when thou hast seen it, thou also shalt be gathered unto thy
people, as Aaron thy brother was gathered.   14 For ye
rebelled against my commandment in the desert of Zin, in the strife
of the congregation, to sanctify me at the water before their eyes:
that <i>is</i> the water of Meribah in Kadesh in the wilderness of
Zin.</p>
<p class="indent" id="Num.xxviii-p9">Here, 1. God tells Moses of his fault, his
speaking unadvisedly with his lips at the waters of strife, where
he did not express, so carefully as he ought to have done, a regard
to the honour both of God and Israel, <scripRef id="Num.xxviii-p9.1" osisRef="Bible:Num.27.14" parsed="|Num|27|14|0|0" passage="Nu 27:14"><i>v.</i> 14</scripRef>. Though Moses was a servant of
the Lord, a faithful servant, yet once he <i>rebelled against God's
commandment,</i> and failed in his duty; and though a very
honourable servant, and highly favoured, yet he shall hear of his
miscarriage, and all the world shall hear of it too, again and
again; for God will show his displeasure against sin, even in those
that are nearest and dearest to him. Those that are <i>in
reputation for wisdom and honour</i> have need to be constantly
careful of their words and ways, lest at any time they say or do
that which may be a diminution to their comfort, or to their
credit, or both, a great while after. 2. He tells Moses of his
death. His death was the punishment of his sin, and yet notice is
given him of it in such a manner as might best serve to sweeten and
mollify the sentence, and reconcile him to it. (1.) Moses must die,
but he shall first have the satisfaction of seeing the land of
promise, <scripRef id="Num.xxviii-p9.2" osisRef="Bible:Num.27.12" parsed="|Num|27|12|0|0" passage="Nu 27:12"><i>v.</i> 12</scripRef>. God
did not intend with this sight of Canaan to tantalize him, or
upbraid him with his folly in doing that which cut him short of it,
nor had it any impression of that kind upon him, but God appointed
it and Moses accepted it as a favour, his sight (we have reason to
think) being wonderfully strengthened and enlarged to take such a
full and distinct view of it as did abundantly gratify his innocent
curiosity. This sight of Canaan signified his believing prospect of
the better country, that is, the heavenly, which is very
comfortable to dying saints. (2.) Moses must die, but death does
not <i>cut him off;</i> it only gathers him to his people, brings
him to rest with the holy patriarchs that had gone before him.
Abraham, and Isaac, and Jacob, were <i>his people,</i> the people
of his choice and love, and to them death gathered him. (3.) Moses
must die, but only as Aaron died before him, <scripRef id="Num.xxviii-p9.3" osisRef="Bible:Num.27.13" parsed="|Num|27|13|0|0" passage="Nu 27:13"><i>v.</i> 13</scripRef>. And Moses had seen how easily
and cheerfully Aaron had put off the priesthood first and then the
body; let not Moses therefore be afraid of dying; it was but to be
<i>gathered to his people,</i> as Aaron was gathered. Thus the
death of our near and dear relations should be improved by us, [1.]
As an engagement to us to think often of dying. We are not better
than our fathers or brethren; if they are gone, we are going; if
they are gathered already, we must be gathered very shortly. [2.]
As an encouragement to us to think of death without terror, and
even to please ourselves with the thoughts of it. It is but to die
as such and such died, if we live as they lived; and their <i>end
was peace, they finished their course with joy;</i> why then should
we fear any evil in that melancholy valley?</p>
</div><scripCom id="Num.xxviii-p9.4" osisRef="Bible:Num.27" parsed="|Num|27|0|0|0" passage="Nu 27" type="Commentary"/>
<scripCom id="Num.xxviii-p9.5" osisRef="Bible:Num.27.15-Num.27.23" parsed="|Num|27|15|27|23" passage="Nu 27:15-23" type="Commentary"/><div class="Commentary" id="Bible:Num.27.15-Num.27.23">
<h4 id="Num.xxviii-p9.6">Joshua Named as Moses's
Successor. (<span class="smallcaps" id="Num.xxviii-p9.7">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxviii-p10">15 And Moses spake unto the <span class="smallcaps" id="Num.xxviii-p10.1">Lord</span>, saying,   16 Let the <span class="smallcaps" id="Num.xxviii-p10.2">Lord</span>, the God of the spirits of all flesh, set a
man over the congregation,   17 Which may go out before them,
and which may go in before them, and which may lead them out, and
which may bring them in; that the congregation of the <span class="smallcaps" id="Num.xxviii-p10.3">Lord</span> be not as sheep which have no shepherd.
  18 And the <span class="smallcaps" id="Num.xxviii-p10.4">Lord</span> said unto
Moses, Take thee Joshua the son of Nun, a man in whom <i>is</i> the
spirit, and lay thine hand upon him;   19 And set him before
Eleazar the priest, and before all the congregation; and give him a
charge in their sight.   20 And thou shalt put <i>some</i> of
thine honour upon him, that all the congregation of the children of
Israel may be obedient.   21 And he shall stand before Eleazar
the priest, who shall ask <i>counsel</i> for him after the judgment
of Urim before the <span class="smallcaps" id="Num.xxviii-p10.5">Lord</span>: at his word
shall they go out, and at his word they shall come in, <i>both</i>
he, and all the children of Israel with him, even all the
congregation.   22 And Moses did as the <span class="smallcaps" id="Num.xxviii-p10.6">Lord</span> commanded him: and he took Joshua, and set
him before Eleazar the priest, and before all the congregation:
  23 And he laid his hands upon him, and gave him a charge, as
the <span class="smallcaps" id="Num.xxviii-p10.7">Lord</span> commanded by the hand of
Moses.</p>
<p class="indent" id="Num.xxviii-p11">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 (<scripRef id="Num.xxviii-p11.1" osisRef="Bible:Deut.3.24-Deut.3.25" parsed="|Deut|3|24|3|25" passage="De 3:24,25">Deut. iii. 24, 25</scripRef>), 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, <scripRef id="Num.xxviii-p11.2" osisRef="Bible:Matt.9.36" parsed="|Matt|9|36|0|0" passage="Mt 9:36">Matt. ix. 36</scripRef>. 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>
<scripRef id="Num.xxviii-p11.3" osisRef="Bible:Matt.9.38" parsed="|Matt|9|38|0|0" passage="Mt 9:38">Matt. ix. 38</scripRef>.</p>
<p class="indent" id="Num.xxviii-p12">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> <scripRef id="Num.xxviii-p12.1" osisRef="Bible:Josh.4.1 Bible:Josh.6.2 Bible:Josh.7.10" parsed="|Josh|4|1|0|0;|Josh|6|2|0|0;|Josh|7|10|0|0" passage="Jos 4:1,6:2,7:10">Josh. iv. 1; vi. 2; vii. 10</scripRef>. Now
here,</p>
<p class="indent" id="Num.xxviii-p13">1. God directs Moses how to secure the
succession to Joshua. (1.) He must ordain him: <i>Lay thy hand upon
him,</i> <scripRef id="Num.xxviii-p13.1" osisRef="Bible:Num.27.18" parsed="|Num|27|18|0|0" passage="Nu 27:18"><i>v.</i> 18</scripRef>. 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 (<scripRef id="Num.xxviii-p13.2" osisRef="Bible:Deut.34.9" parsed="|Deut|34|9|0|0" passage="De 34:9">Deut. xxxiv. 9</scripRef>),
<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> <scripRef id="Num.xxviii-p13.3" osisRef="Bible:Num.27.19" parsed="|Num|27|19|0|0" passage="Nu 27:19"><i>v.</i> 19</scripRef>.
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> <scripRef id="Num.xxviii-p13.4" osisRef="Bible:Num.27.20" parsed="|Num|27|20|0|0" passage="Nu 27:20"><i>v.</i> 20</scripRef>. 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 (<scripRef id="Num.xxviii-p13.5" osisRef="Bible:Num.27.21" parsed="|Num|27|21|0|0" passage="Nu 27:21"><i>v.</i>
21</scripRef>): <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>
<p class="indent" id="Num.xxviii-p14">2. Moses does according to these
directions, <scripRef id="Num.xxviii-p14.1" osisRef="Bible:Num.27.22-Num.27.23" parsed="|Num|27|22|27|23" passage="Nu 27:22,23"><i>v.</i> 22,
23</scripRef>. 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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