Commentary on the Whole Bible, vols. 1–4 and 6

This book is called Numbers, from the numberings of the children of Israel, of which it gives an account. Once they were numbered at Mount Sinai, in the first year after they came out of Egypt, which we had an account of, ch. i. and ii.. And now a second time they were numbered in the plains of Moab, just before they entered Canaan, and of this we have an account in this chapter. We have, I. Orders given for the doing of it, ver. 1-4. II. A register of the families and numbers of each tribe (ver. 5-50), and the sum total, ver. 51. III. Direction given to divide the land among them, ver. 52-56. IV. The families and numbers of the Levites by themselves, ver. 57-62. V. Notice taken of the fulfilling of the threatening in the death of all those that were first numbered, ver. 63-65), and to this there seems to have been a special regard in the taking and keeping of this account.

1 And it came to pass after the plague, that the Lord spake unto Moses and unto Eleazar the son of Aaron the priest, saying, 2 Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel. 3 And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan near Jericho, saying, 4 Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt.

Observe here, 1. That Moses did not number the people but when God commanded him. David in his time did it without a command, and paid dearly for it. God was Israel's king, and he would not have this act of authority done but by his express orders. Moses, perhaps, by this time, had heard of the blessing with which Balaam was constrained, sorely against his will, to bless Israel, and particularly the notice he took of their numbers; and he was sufficiently pleased with that general testimony borne to this instance of their strength and honour by an adversary, though he knew not their numbers exactly, till God now appointed him to take the sum of them. 2. Eleazar was joined in commission with him, as Aaron had been before, by which God honoured Eleazar before the elders of his people, and confirmed his succession. 3. It was presently after the plague that this account was ordered to be taken, to show that though God had in justice contended with them by that sweeping pestilence, yet he had not made a full end, nor would he utterly cast them off. God's Israel shall not be ruined, though it be severely rebuked. 4. They were now to go by the same rule that they had gone by in the former numbering, counting those only that were able to go forth to war, for this was the service now before them.

5 Reuben, the eldest son of Israel: the children of Reuben; Hanoch, of whom cometh the family of the Hanochites: of Pallu, the family of the Palluites: 6 Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites. 7 These are the families of the Reubenites: and they that were numbered of them were forty and three thousand and seven hundred and thirty. 8 And the sons of Pallu; Eliab. 9 And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord: 10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. 11 Notwithstanding the children of Korah died not. 12 The sons of Simeon after their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: 13 Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. 14 These are the families of the Simeonites, twenty and two thousand and two hundred. 15 The children of Gad after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites: 16 Of Ozni, the family of the Oznites: of Eri, the family of the Erites: 17 Of Arod, the family of the Arodites: of Areli, the family of the Arelites. 18 These are the families of the children of Gad according to those that were numbered of them, forty thousand and five hundred. 19 The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan. 20 And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. 21 And the sons of Pharez were; of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites. 22 These are the families of Judah according to those that were numbered of them, threescore and sixteen thousand and five hundred. 23 Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites: 24 Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites. 25 These are the families of Issachar according to those that were numbered of them, threescore and four thousand and three hundred. 26 Of the sons of Zebulun after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites. 27 These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred. 28 The sons of Joseph after their families were Manasseh and Ephraim. 29 Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites. 30 These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: 31 And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites: 32 And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites. 33 And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah. 34 These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred. 35 These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites. 36 And these are the sons of Shuthelah: of Eran, the family of the Eranites. 37 These are the families of the sons of Ephraim according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families. 38 The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites: 39 Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites. 40 And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites. 41 These are the sons of Benjamin after their families: and they that were numbered of them were forty and five thousand and six hundred. 42 These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families. 43 All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred. 44 Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui, the family of the Jesuites: of Beriah, the family of the Beriites. 45 Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites. 46 And the name of the daughter of Asher was Sarah. 47 These are the families of the sons of Asher according to those that were numbered of them; who were fifty and three thousand and four hundred. 48 Of the sons of Naphtali after their families: of Jahzeel, the family of the Jahzeelites: of Guni, the family of the Gunites: 49 Of Jezer, the family of the Jezerites: of Shillem, the family of the Shillemites. 50 These are the families of Naphtali according to their families: and they that were numbered of them were forty and five thousand and four hundred. 51 These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.

This is the register of the tribes as they were now enrolled, in the same order that they were numbered in ch. i. Observe,

I. The account that is here kept of the families of each tribe, which must not be understood of such as we call families, those that live in a house together, but such as were the descendants of the several sons of the patriarchs, by whose names, in honour of them, their posterity distinguished themselves and one another. The families of the twelve tribes are thus numbered:—Of Dan but one, for Dan had but one son, and yet that tribe was the most numerous of all except Judah, v. 42, 43. Its beginning was small, but its latter end greatly increased. Zebulun was divided into three families, Ephraim into four, Issachar into four, Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had five families apiece, Gad and Benjamin seven apiece, and Manasseh eight. Benjamin brought ten sons into Egypt (Gen. xlvi. 21), but three of them, it seems either died childless or their families were extinct, for here we find seven only of those names preserved, and that whole tribe none of the most numerous; for Providence, in the building up of families and nations, does not tie itself to probabilities. The barren hath borne seven, and she that hath many children has waxed feeble, 1 Sam. ii. 5.

II. The numbers of each tribe. And here our best entertainment will be to compare these numbers with those when they were numbered at Mount Sinai. The sum total was nearly the same; they were now 1820 fewer than they were then; yet seven of the tribes had increased in number. Judah had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20, 500, Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had decreased more than to balance that increase. Reuben had decreased 2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this account we may observe, 1. That all the three tribes that were encamped under the standard of Judah, who was the ancestor of Christ, had increased, for his church shall be edified and multiplied. 2. That none of the tribes had increased so much as that of Manasseh, which in the former account was the smallest of all the tribes, only 32,200, while here it is one of the most considerable; and that of his brother Ephraim, which there was numerous, is here one of the least. Jacob had crossed hands upon their heads, and had preferred Ephraim before Manasseh, which perhaps the Ephraimites had prided themselves too much in, and had trampled upon their brethren the Manassites; but, when the Lord saw that Manasseh was despised, he thus multiplied him exceedingly, for it is his glory to help the weakest, and raise up those that are cast down. 3. That none of the tribes decreased so much as Simeon did; from 59,300, it such to 22,200, little more than a third part of what it was. One whole family of that tribe (namely Ohad, mentioned Exod. vi. 15) was extinct in the wilderness. Hence Simeon is not mentioned in Moses's blessing (Deut. xxxiii.), and the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Josh. xix. 9. Some conjecture that most of those 24,000 who were cut off by the plague for the iniquity of Peor were of that tribe; for Zimri, who was a ringleader in that iniquity, was a prince of that tribe, many of whom therefore were influenced by his example to follow his pernicious ways.

III. In the account of the tribe of Reuben mention is made of the rebellion of Dathan and Abiram, who were of that tribe, in confederacy with Korah a Levite, v. 9-11. Though the story had been largely related but a few chapters before, yet here it comes in again, as fit to be had in remembrance and thought of by posterity, whenever they looked into their pedigree and pleased themselves with the antiquity of their families and the glory of their ancestors, that they might call themselves a seed of evil doers. Two things are here said of them:—1. That they had been famous in the congregation, v. 9. Probably they were remarkable for their ingenuity, activity, and fitness for business:—That Dathan and Abiram that might have been advanced in due time under God and Moses; but their ambitious spirits put them upon striving against God and Moses, and when they quarrelled with the one they quarrelled with the other. And what was the issue? 2. Those that might have been famous were made infamous: they became a sign, v. 10. They were made monuments of divine justice; God, in their ruin, showed himself glorious in holiness, and so they were set up for a warning to all others, in all ages, to take heed of treading in the steps of their pride and rebellion. Notice is here taken of the preservation of the children of Korah (v. 11); they died not, as the children of Dathan and Abiram did, doubtless because they kept themselves pure from the infection, and would not join, no, not with their own father, in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues. These sons of Korah were afterwards, in their posterity, eminently serviceable to the church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah: and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatized should endeavour, by their eminent virtues, to roll away the reproach of their fathers.

52 And the Lord spake unto Moses, saying, 53 Unto these the land shall be divided for an inheritance according to the number of names. 54 To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. 55 Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. 56 According to the lot shall the possession thereof be divided between many and few.

If any ask why such a particular account is kept of the tribes, and families, and numbers, of the people of Israel, here is an answer for them; as they were multiplied, so they were portioned, not by common providence, but by promise; and, for the support of the honour of divine revelation, God will have the fulfilling of the promise taken notice of both in their increase and in their inheritance. When Moses had numbered the people God did not say, By these shall the land be conquered; but, taking that for granted, he tells him, Unto these shall the land be divided. "These that are now registered as the sons of Israel shall be admitted (as it were by copy of court-roll) heirs of the land of Canaan." Now, in the distributing, or quartering, of these tribes, 1. The general rule of equity is here prescribed to Moses, that to many he should give more, and to few he should give less (v. 54); yet, alas! he was so far from giving any to others that he must not have any himself, but this direction given to him was intended for Joshua his successor. 2. The application of this general rule was to be determined by lot (v. 55); notwithstanding it seems thus to be left to the prudence of their prince, yet the matter must be finally reserved to the providence of their God, in which they must all acquiesce, how much soever it contradicted their policies or inclination: According to the lot shall the possession be divided. As the God of nations, so the God of Israel in particular, reserves it to himself to appoint the bounds of our habitation. And thus Christ, our Joshua, when he was urged to appoint one of his disciples to his right hand, another to his left in his kingdom, acknowledged the sovereignty of his Father in the disposal: It is not mine to give. Joshua must not dispose of inheritances in Canaan according to his own mind. But it shall be given to those for whom it is prepared of my Father.

57 And these are they that were numbered of the Levites after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. 58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram. 59 And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. 60 And unto Aaron was born Nadab, and Abihu, Eleazar, and Ithamar. 61 And Nadab and Abihu died, when they offered strange fire before the Lord. 62 And those that were numbered of them were twenty and three thousand, all males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.

Levi was God's tribe, a tribe that was to have no inheritance with the rest in the land of Canaan, and therefore was not numbered with the rest, but by itself; so it had been numbered in the beginning of this book at Mount Sinai, and therefore came not under the sentence passed upon all that were then numbered, that none of them should enter Canaan but Caleb and Joshua; for of the Levites that were not numbered with them, nor were to go forth to war, Eleazar and Ithamar, and perhaps others who were above twenty years old then (as appears, ch. iv. 16, 28), entered Canaan; and yet this tribe, now at its second numbering, had increased but 1000, and was still one of the smallest tribes. Mention is made here of the death of Nadab and Abihu for offering strange fire, as before of the sin and punishment of Korah, because these things happened to them for ensamples.

63 These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho. 64 But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. 65 For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.

That which is observable in this conclusion of the account is the execution of the sentence passed upon the murmurers (ch. xiv. 29), that not one of those who were numbered from twenty years old and upwards (and that the Levites were not, but either from a month old or from thirty years old to fifty) should enter Canaan, except Caleb and Joshua. In the muster now made particular directions, no doubt, were given to those of each tribe that were employed in taking the account, to compare these rolls with the former, and to observe whether there were any now left of those that were numbered at Mount Sinai, and it appeared that there was not one man numbered now that was numbered then except Caleb and Joshua, v. 64, 65. Herein appeared, 1. The righteousness of God, and his faithfulness to his threatenings, when once the decree has gone forth. He swore in his wrath, and what he had sworn he performed. Better all those carcasses, had they been ten times as many, should fall to the ground, than the word of God. Though the rising generation was mixed with them, and many of the guilty and condemned criminals long survived the sentence, even to the last year of the forty, yet they were cut off by some means or other before this muster was made. Those whom God has condemned cannot escape either by losing themselves in a crowd or by the delay of execution. 2. The goodness of God to this people, notwithstanding their provocations. Though that murmuring race was cut off, yet God raised up another generation, which was as numerous as they, that, though they perished, yet the name of Israel might not be cut off, lest the inheritance of the promise should be lost for want of heirs. And, though the number fell a little short what it was at Mount Sinai, yet those now numbered had this advantage, that they were all middle-aged men, between twenty and sixty, in the prime of their time for service; and during the thirty-eight years of their wandering and wasting in the wilderness they had an opportunity of acquainting themselves with the laws and ordinances of God, having no business, civil or military, to divert them from those sacred studies, and having Moses and Aaron to instruct them, and God's good Spirit, Neh. ix. 20. 3. The truth of God, in performing his promise made to Caleb and Joshua. They were to be preserved from falling in this common ruin, and they were so. The arrows of death, though they fly in the dark, do not fly at random, even when they fly thickest, but are directed to the mark intended, and no other. All that are written among the living shall have their lives given them for a prey, in the most dangerous times. Thousands may fall on their right hand, and ten thousands on their left, but they shall escape.

Here is, I. The case of Zelophehad's daughters determined, ver. 1-11. II. Notice given to Moses of his death approaching, ver. 12-14. III. Provision made of a successor in the government, 1. By the prayer of Moses, ver. 15-17. 2. By the appointment of God, ver. 18, &c.

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 are 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, by 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 Lord 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 therefore a possession among the brethren of our father. 5 And Moses brought their cause before the Lord. 6 And the Lord 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 Lord commanded Moses.

Mention is made of the case of these daughters of Zelophehad in the chapter before, v. 33. 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 (ch. xxxvi.) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Josh. xvii. 3, 4. 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.

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, v. 2. This august assembly sat near the door of the tabernacle, 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 defend the fatherless, Ps. lxxxii. 3. 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,

1. What it is they petition for: That they might have a possession in the land of Canaan, among the brethren of their father, v. 4. What God had said to Moses (ch. xxvi. 53) 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, Luke xii. 13) 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 Ps. lx. 6, 7, God has spoken in his holiness, and the Gilead is mine, Manasseh is mane. (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, Gal. iii. 28. (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 done away from among his family. There is a debt which children owe to the memory of their parents, required by the fifth commandment: Honour thy father and mother.

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 died in his own sin (v. 3), 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.

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 brings their cause before the Lord, and waits for his decision (v. 5), 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 (v. 7): They speak right, give them a possession. 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 (v. 8); 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, v. 9-11. "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.

12 And the Lord 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 is the water of Meribah in Kadesh in the wilderness of Zin.

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, v. 14. Though Moses was a servant of the Lord, a faithful servant, yet once he rebelled against God's commandment, 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 in reputation for wisdom and honour 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, v. 12. 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 cut him off; 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 his people, the people of his choice and love, and to them death gathered him. (3.) Moses must die, but only as Aaron died before him, v. 13. 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 gathered to his people, 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 end was peace, they finished their course with joy; why then should we fear any evil in that melancholy valley?

15 And Moses spake unto the Lord, saying, 16 Let the Lord, 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 Lord be not as sheep which have no shepherd. 18 And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is 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 some 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 counsel for him after the judgment of Urim before the Lord: 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. 22 And Moses did as the Lord 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 Lord commanded by the hand of Moses.

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 (Deut. iii. 24, 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, Matt. ix. 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, Matt. ix. 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, Josh. iv. 1; vi. 2; vii. 10. Now here,

1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, v. 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 (Deut. xxxiv. 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, v. 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 (v. 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, v. 22, 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.