Verse 2
Numbers 27:2. 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.
Verse 3
Numbers 27:3. 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 4
Numbers 27:4. 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.
Verse 7
Numbers 27:7. 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.
Verse 10-11
Numbers 27:10-11. No brethren —
Nor sisters, as appears from
Numbers 27:8. 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.
Verse 12
Numbers 27:12. Abarim — The
whole tract of mountains was
called Abarim, whereof one of
the highest was called Nebo, and
the top of that Pisgah.
Verse 13
Numbers 27:13. 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 15
Numbers 27:15. 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 16
Numbers 27:16. 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.
Verse 17
Numbers 27:17. 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 18
Numbers 27:18. 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.
Verse 19
Numbers 27:19. 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 20
Numbers 27:20. 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.
Verse 21
Numbers 27:21. 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; 1
Samuel 23:2; 1 Samuel 28:6; 1
Samuel 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 1:1; 20:18;
1 Samuel 14:18; 1 Samuel 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; Joshua
4:1; Joshua 4:15; Joshua 5:13. |