Numbers 27:19
And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
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(19) And give him a charge . . . —Comp. Deuteronomy 31:23, “And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage.”

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.

27:15-23 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 be maintained and advanced, when we are in our graves. God appoints a successor, even Joshua; who had 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 man God appoints 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. He has the spirit of government; he is fit to do the work and discharge the trusts of his place. He has a spirit of conduct and courage; he had also the Spirit of prophecy. That man is not fully qualified for any service in the church of Christ, who is destitute of the graces and gifts of the Holy Spirit, whatever human abilities he may possess. And in Joshua's succession we are reminded that the law was given by Moses, who by reason of our transgression could not bring us to heaven; but grace and truth came by Jesus Christ, for the salvation of every believer.In whom is the spirit Compare Genesis 41:38. Joshua was endowed by God with the requisite spiritual qualifications for the office. Moses howerer, was to lay his hands upon him, both in order to confer formal and public appointment, and also (compare Deuteronomy 34:9) to confirm and strengthen the spiritual gifts already bestowed. The previous reception of the inner grace did not dispense with that of the outward sign; compare the case of Cornelius Acts 10:44-48; and Paul's baptism after his miraculous conversion Acts 9:18. Nu 27:18-23. Joshua Appointed to Succeed Him.

18. Take thee Joshua … a man in whom is the spirit, and lay thine hand upon him—A strong testimony is here borne to the personality of the divine Spirit—the imposition of hands was an ancient ceremony. (See Ge 48:14; Le 1:4; 1Ti 4:14).

That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler.

Give him a charge: thou shalt command him in my name to undertake the government of my people, which otherwise he will be afraid and unwilling to do, and thou shalt give him counsels and instructions for the right management of that great trust.

And set him before Eleazar the priest, and before all the congregation,.... Declaring before them all that he was his successor, and that they might be witnesses of what was said and done unto him, and receive and acknowledge him as such, and as having power and authority over them, which it became them to submit unto:

and give him a charge in their sight: to take care of the people committed to him; to rule them in the fear of God, and according to his laws; and to be of good courage, and go before the people and introduce them into the land of Canaan; assuring him of the divine Presence and help, so that he need not fear any enemy whatever; of this charge, and as confirmed by the Lord himself, see Deuteronomy 31:7.

And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.
19. and give him a charge] and thou shalt command him; i.e. declare to him solemnly the way in which he is to govern.

Verse 19. - Give him a charge. צִוּיתָה. Septuagint, ἐντελῇ αὐτῷ. Command or instruct him as to his duties. Numbers 27:19The Lord then appointed Joshua to this office as a man "who had spirit." רוּה (spirit) does not mean "insight and wisdom" (Knobel), but the higher power inspired by God into the soul, which quickens the moral and religious life, and determines its development; in this case, therefore, it was the spiritual endowment requisite for the office he was called to fill. Moses was to consecrate him for entering upon this office by the laying on of hands, or, as is more fully explained in Numbers 27:19 and Numbers 27:20, he was to set him before Eleazar the high priest and the congregation, to command (צוּה) him, i.e., instruct him with regard to his office before their eyes, and to lay of his eminence (הוד) upon him, i.e., to transfer a portion of his own dignity and majesty to him by the imposition of hands, that the whole congregation might hearken to him, or trust to his guidance. The object to ישׁמעוּ (hearken) must be supplied from the context, viz., אליו (to him), as Deuteronomy 34:9 clearly shows. The מן (of) in Numbers 27:20 is partitive, as in Genesis 4:4, etc. The eminence and authority of Moses were not to be entirely transferred to Joshua, for they were bound up with his own person alone (cf. 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 the Urim, with which Eleazar was entrusted, so far as the supreme decision of the affairs of Israel was concerned. This is the meaning of Numbers 27:21 : "Eleazar shall ask to him (for him) the judgment of the Urim before Jehovah." Urim is an abbreviation for Urim and Thummim (Exodus 28:30), and denotes the means with which the high priest was entrusted of ascertaining the divine will and counsel in all the important business of the congregation. "After his mouth" (i.e., according to the decision of the high priest, by virtue of the right of Urim and Thummim entrusted to him), Joshua and the whole congregation were to go out and in, i.e., to regulate their conduct and decide upon their undertakings. "All the congregation," in distinction from 'all the children of Israel," denotes the whole body of heads of the people, or the college of elders, which represented the congregation and administered its affairs.
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