서론
無標題
英文原文
Here is, I. The case of Zelophehad's daughters determined, Nu 27:1-11. II. Notice given to Moses of his death approaching, Nu 27:12-14. III. Provision made of a successor in the government, 1. By the prayer of Moses, Nu 27:15-17. 2. By the appointment of God, Nu 27:18-23, etc.
1-11
The Daughters of Zelophehad (1452 BC)
西羅非哈的女兒們（主前 1452 年）
¹ 屬約瑟兒子瑪拿西的各族，有瑪拿西的元孫，瑪吉的曾孫，基列的孫子，希弗的兒子西羅非哈的女兒，名叫瑪拉、挪阿、曷拉、密迦、得撒。她們前來， ² 站在會幕門口，在摩西和祭司以利亞撒，並眾首領與全會眾面前，說： ³ 「我們的父親死在曠野。他不與可拉同黨聚集攻擊耶和華，是在自己罪中死的；他也沒有兒子。 ⁴ 為甚麼因我們的父親沒有兒子，就把他的名從他族中除掉呢？求你在我們父親的弟兄中分給我們產業。」 ⁵ 於是摩西將她們的案件呈到耶和華面前。 ⁶ 耶和華對摩西說： ⁷ 「西羅非哈的女兒說得有理。你定要在他們父親的弟兄中，把產業分給她們為業，要將她們父親的產業歸給她們。 ⁸ 你也要曉諭以色列人說：人若死了沒有兒子，就要把他的產業歸給他的女兒。 ⁹ 他若沒有女兒，就要把他的產業給他的弟兄。 ¹⁰ 他若沒有弟兄，就要把他的產業給他父親的弟兄。 ¹¹ 他父親若沒有弟兄，就要把他的產業給他族中最近的親屬，他便要得為業。這要作以色列人的律例典章，是照耶和華所吩咐摩西的。」
西羅非哈這些女兒的案件，在前一章（民 26:33）已經提及。從對此事特別的記載看來，這似乎是當時全以色列中獨一無二的情形——一個家族的元首沒有兒子，只有女兒。她們的案件在另一條款上又被議論（民 36:1-13）；而根據在她們案件中所定的判斷，我們後來看到她們得了產業（書 17:3-4）。我們可以推想，她們個人的品格為這案件增添了分量，使它屢次被提及。
此處我們有：一、她們的案件由自己陳明，她們的呈文呈遞到最高的司法庭，這法庭由作王的摩西、作貴族的眾首領、以及作平民代表的會眾或百姓的長老所組成（民 27:2）。這一隆重的集會坐在「會幕門口」附近，以便在疑難案件上可以求問神諭。這些年輕女子向他們提出申請；因為官長的本分就是「為孤兒辨屈」（詩 82:3）。我們未見她們有代為發言的辯護人，但她們相當巧妙地自己辦理了自己的案件——這事她們作來更為容易，因為案情簡明正直，自能為自己說話。如今請觀察：
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她們所求的是甚麼：她們要在「父親的弟兄中」得著迦南地的產業（民 27:4）。神對摩西所說的話（民 26:53），摩西已忠實地曉諭百姓——迦南地要分給如今被數點的人；這些女兒知道自己不在被數之列，因此按這規矩不得指望產業，她們父親的家族要被視為斷絕、記為無子——雖然他有這些女兒；她們認為這是不公平的，因此懇求被許可作父親的繼承人，並按他的權利得著產業。她們若有一個兄弟，就不會像有人對基督所作的那樣（路 12:13）向摩西申請一個命令來與他同得產業。但因為沒有兄弟，她們便懇求得著一份產業。在此她們顯出了：（一）對神關於將迦南地賜給以色列之權能和應許的堅強信心。雖然那地尚未被征服、尚未被觸及，仍完全為原住民所佔，她們卻為自己的一份提出申請，彷彿那已全是她們的一樣。參詩 60:6-7「神已經指著他的聖潔說」「基列是我的，瑪拿西也是我的」。（二）對應許之地中的一席之地和一名的熱切渴望——那地是天上的預表；她們若（如有人所想）是仰望那天上，並藉此要求抓住永生，她們實在是五個聰明的童女；她們的榜樣當激勵我們，盡一切勤勉確保我們對天上產業的權利——在恩典之約的安排中，不分男女（加 3:28）。（三）對父親真正的尊重和敬意——他的名字如今雖已逝去，卻仍為她們所珍視，因此她們切望這名「不從他族中除掉」。兒女對父母記念當盡的本分，第五誡有所要求：「當孝敬父母」。
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她們的辯護理由是：她們的父親並非死於任何可使他被剝奪公民權、從而被斷絕血統和沒收產業的罪中，他乃是「在自己罪中死的」（民 27:3）——未曾參與任何背叛摩西的叛亂，特別不在可拉一黨之中，也與別人的罪無涉，只是擔了世人共同的不義而已，對此他只向自己的主人交賬；但他並未使自己受到摩西和首領們任何司法程序的審判。他從未被定罪有任何足以成為兒女要求之障礙的事。這是父母的安慰——當他們臨終之時，雖然他們因自己的罪而受苦，卻不自覺有任何神要追討在兒女身上的罪孽。
二、她們的案件由神諭判定。摩西不敢自己斷定，因為雖然她們的要求看來公正合理，他所得的明確命令卻是只將地分給被數的人，也就是只有男丁；於是他「將她們的案件呈到耶和華面前」，等候他的裁決（民 27:5），神親自就此作出判斷。他不僅察看國家的事，也察看私人家庭的事，並「按自己旨意的智慧」在判斷中安排它們。1. 她們的請求蒙了允准（民 27:7）：「她們說得有理，要把產業給她們。」那些尋求應許之地之產業的人，必得著他們所尋求的，其他東西也要加給他們。這是神所認可並加冕的要求。2. 此一要點就此為以後一切類似情形定了規。西羅非哈的女兒們所顧念的，不僅是自己的舒適和家族的聲譽，更是全女性的尊嚴和幸福；因為在這一特別情形下訂立了一條通則——人若沒有兒子，他的產業當歸給女兒（民 27:8）；不是單歸長女，如長子那樣，而是歸她們全體共同均分。那些在此情形下剝奪女兒權利、純為維持家族名聲的人，除非給予她們適當補償，否則可能使土地的限定繼承比隨之而來的祝福更為確定。關於產業的處分，還有進一步的指示（民 27:9-11）：「人若完全沒有後嗣，他的產業當歸他的弟兄；若沒有弟兄，就歸他父親的弟兄；若沒有這些，就歸他最近的親屬。」這與我們律法的規則完全一致：雖然猶太拉比在此堅持，若人沒有兒女，他的產業當先歸他的父親（若仍健在），然後才歸他的弟兄，但律法中並沒有這話，而我們的普通法對此有明文規則與之相反——產業不能直線上溯；因此若有人以簡單不受限制的產權購得土地，未留後嗣而死於其父生前，他的父親不能作他的繼承人。請看神如何設立繼承人，我們當在他的安排中甘心順服。
英文原文
The Daughters of Zelophehad (1452 BC)
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, Nu 27:33. 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 (Nu 36:1-13) upon another article of it; and, according to the judgments given in their case, we find them put in possession, Jos 17:3,4. 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, Nu 27:2. 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 82:3. 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, Nu 27:4. What God had said to Moses (Nu 26:53) 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, Lu 12:13) 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 60:6,7, 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, Ga 3:28. (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 (Nu 27:3), 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 (Nu 27:5), 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 (Nu 27:7): 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 (Nu 27:8); 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, Nu 27:9-11. "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.
12-14
Moses Warned of His Death (1452 BC)
摩西受死訊之警（主前 1452 年）
¹² 耶和華對摩西說：你上這亞巴琳山，觀看我所賜給以色列人的地。 ¹³ 你看了以後，你也必歸到你本族那裡，像你哥哥亞倫歸去一樣。 ¹⁴ 因為你們在尋的曠野，當會眾爭鬧的時候，違背了我的命令，沒有在湧水之地、會眾眼前尊我為聖（這水就是尋的曠野加低斯米利巴水）。
此處，1. 神向摩西指出他的過失——他在米利巴水邊嘴唇冒失發言，沒有像他所當行的那樣謹慎表達對神和以色列尊榮的尊重（民 27:14）。摩西雖是耶和華的僕人、是忠心的僕人，卻有一次違背了神的命令，在自己的本分上失誤了；他雖是極其尊榮、大蒙恩惠的僕人，卻仍要聽聞自己的失誤，而且全世界也要一再聽聞；因為神要在那些與他最親近、最蒙愛的人身上顯明他對罪的不悅。那些*「因智慧和尊榮而有聲望」的人，必須時刻謹慎自己的言語和行為，免得任何時候說出或做出那可能許久之後減損其舒暢、或減損其聲譽、或兩者俱損的事。2. 神告訴摩西他的死。他的死是其罪的刑罰，然而通知他的方式，卻最能用以使這判決變為甘甜柔和，使他與之和解。（1）摩西必死，但他首先要得著看見應許之地的滿足（民 27:12）。神用這一瞥迦南並非要折磨他，也不是要責備他因做那使他失去此地的事而顯出的愚昧，這事在他身上也沒有產生這類印象；反而是神定規了它，摩西也作為恩惠接受了它——我們有理由相信，他的視力奇妙地被加強擴大，能如此充分而清晰地觀看，足使他那無辜的好奇心得著充分的滿足。這一看迦南，象徵他對那更好的家鄉——就是屬天家鄉——的信心展望，這對臨終的聖徒是極大的安慰。（2）摩西必死，但死並不是將他剪除*；死只是將他歸到他的本族那裡，使他與先前離世的聖潔列祖一同安息。亞伯拉罕、以撒、雅各是他的本族，是他所揀選所愛的子民，死將他歸到他們那裡。（3）摩西必死，但只是像亞倫在他以先死的那樣（民 27:13）。摩西已看見亞倫何等輕鬆愉快地先卸下祭司之職、再卸下身體；所以摩西不要懼怕死亡；那不過是歸到本族那裡，正如亞倫歸去一樣。照樣，我們當利用近親摯愛之人的死：[1.] 作為我們常常思想死亡的推動。我們並不比我們的父兄更好；他們既已離去，我們也正在離去；他們既已歸去，我們也必不久歸去。[2.] 作為我們毫無恐懼地思想死亡、甚至在死亡念頭中自得其樂的鼓勵。那不過是像某某人那樣死去——只要我們像他們那樣活著；而他們的結局是平安，他們歡歡喜喜地跑盡了當跑的路；那麼我們在這幽暗之谷中，為何還懼怕甚麼災禍呢？
英文原文
Moses Warned of His Death (1452 BC)
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, Nu 27:14. 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, Nu 27:12. 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, Nu 27:13. 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?
15-23
Joshua Named as Moses's Successor (1452 BC)
約書亞被立為摩西的繼任者（主前 1452 年）
¹⁵ 摩西對耶和華說： ¹⁶ 願耶和華萬人之靈的神，立一人治理會眾， ¹⁷ 可以在他們面前出入，也可以引導他們，免得耶和華的會眾如同沒有牧人的羊群一般。 ¹⁸ 耶和華對摩西說：嫩的兒子約書亞是心中有聖靈的；你將他領來，按手在他頭上， ¹⁹ 使他站在祭司以利亞撒和全會眾面前，囑咐他。 ²⁰ 又將你的尊榮給他幾分，使以色列全會眾都聽從他。 ²¹ 他要站在祭司以利亞撒面前；以利亞撒要憑烏陵的判斷，在耶和華面前為他求問。他和以色列全會眾都要遵以利亞撒的命出入。 ²² 於是摩西照耶和華所吩咐的去行；把約書亞領來，站在祭司以利亞撒和全會眾面前， ²³ 按手在他頭上，囑咐他，正如耶和華藉摩西所說的。
此處，一、摩西為繼任者禱告。當神告訴他必死時，雖然別處顯示他曾為自己求過寬延（申 3:24-25），但既求不到，他便懇切求神的工作可以繼續，即使他不得享有完成的尊榮。嫉妒之靈不愛自己的繼任者，但摩西不是這樣的人。我們當在禱告和努力中關懷興起的世代，使宗教可以興旺，神國度在人中的利益可以維持和推進——即使我們已入墳墓。在這禱告中，摩西表達了：1. 對以色列百姓的體恤關懷：「免得耶和華的會眾如同沒有牧人的羊群一般。」我們的救主在百姓缺乏好牧人時，也以這比方表達祂的憐憫（太 9:36）。官長和傳道人是百姓的牧人；這些若缺欠、或不如所當然，百姓就易於流離失散，暴露於仇敵之前，並有缺糧和彼此傷害的危險——「如同沒有牧人的羊群一般」。2. 對神存信心的倚賴，信他是*「萬人之靈的神」。他既是靈的塑造者，也是靈的察看者，因此既能找到合適的人，也能造就合適的人來事奉他的旨意，為他的教會謀益處。摩西向神禱告，不是求神差遣天使，而是「立一人治理會眾」，就是提名指定一位——他要裝備並承認為其百姓以色列之首的。神在賜這福給以色列之前，先激動摩西為此禱告；照樣基督在差遣使徒之前，也召周圍的人「求莊稼的主打發工人出去收他的莊稼」*（太 9:38）。
二、神為應允他的禱告，給他指定一位繼任者，就是約書亞——他早已因與亞瑪力人爭戰時的勇敢、服事摩西時的謙卑，以及在惡探子的報告上作見證時的信心和誠實而顯赫；這就是神所揀選接續摩西的人：「是心中有聖靈的」——恩典的靈（他是個好人，敬畏神、恨惡貪婪，並從原則行事）；治理的靈（他適合作這工、擔當這信任）；謀略和勇敢的靈；他也有先知的靈，因為主常常*「對他說話」*（書 4:1，6:2，7:10）。如今此處，
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神指示摩西當如何確保約書亞的繼任。（1）他必須按立他：「按手在他頭上」（民 27:18）。這行乃是象徵摩西將治理權轉移給他——正如按手在祭牲上是將祭物置於獻祭者的地位和替代；也象徵神將聖靈的福分賜給他——這是摩西藉禱告所求的。經上記著（申 34:9）：「嫩的兒子約書亞，因為摩西曾按手在他頭上，就被智慧的靈充滿。」這按手的禮儀，我們在新約中見到用於設立福音的傳道人，表示莊嚴地將他們分別出來擔任此職，並懇切盼望神裝備他們、在職任中承認他們。這是將他們當作活祭獻給基督和他的教會。（2）他必須將他引見給以利亞撒和百姓，使他站在他們面前，好叫他們知道他是神所設立擔當這大任的，並同意這設立。（3）他必須「囑咐他」（民 27:19）。他必須受託管理以色列百姓——他們被交在他手中，如同羊交在牧人手中，他也要為他們交賬。他必受嚴嚱的囑咐盡自己的本分；他們雖在他命令之下，他卻在神的命令之下，並要從神領受囑咐。至高的也當知道還有比他更高的。這囑咐必須當著他們的面給他，使約書亞更加受感，也使百姓既看見他們君王的工和關懷，便更受激勵去協助和鼓勵他。（4）他必須*「將你的尊榮給他幾分」（民 27:20）。約書亞至多只得摩西尊榮的幾分，在許多事上不及他；但這似乎是指摩西如今趁活著的時候，就帶他一同參與治理，承認他作有權柄的助手。為神和他的教會所用，乃是尊榮；這尊榮的幾分必須歸給約書亞，使百姓既習慣於在摩西活著時服從他，日後便更樂意服從。（5）他必須指派大祭司以利亞撒，帶著那審判的胸牌，作他的謀士（民 27:21）：「他要站在以利亞撒面前」——藉著他求問神諭，隨時準備領受並遵行神諭所給的一切指示。這是給約書亞的指示。他雖滿有聖靈、得了這一切尊榮，卻不可不求問神而行，不可倚靠自己的聰明。這也是給他的極大鼓勵。治理以色列、征服迦南，都是兩項艱難的任務，但神向他保證：在這兩件事上他都必在神的引導之下；在每一個難題上，神都要指教他當行的最佳之路。摩西是自己直接求問神的神諭，但約書亞和繼任的士師必須藉著大祭司的事奉，求問烏陵的判斷——猶太人說，除了君王或公會之首，或百姓的代表代理之外，不可求問烏陵。這樣，以色列的治理如今純粹是屬神的，因為他們君王的設立和指示都完全是屬神的。「祭司的話*」——按烏陵的判斷——約書亞和全以色列都必遵著出入；無疑地，既如此引導他們的神，也必保守他們的出入。凡跟從神、在一切道路上認定他的人，是安全的，也可以放心。
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摩西照這些指示行了（民 27:22-23）。他樂意地按立了約書亞，（1）雖然這對他自己目前是一種削減，幾乎等於辭去治理之職。他十分情願百姓的目光從他身上轉開，轉而注視那正在升起的太陽。（2）雖然這對他的家族似乎是永久的輕視。他若是將尊榮讓給自己的兒子，就沒有這樣值得稱讚；但他竟親手先立以利亞撒為大祭司，又立另一支派的約書亞為首領，而自己的兒女毫無高升，仍留在普通利未人的等次中——這樣的捨己和順服神旨的榜樣，比他家族的最高升遷更為他的榮耀；因為這印證了他作為世上最溫和之人、以及在那全家盡忠之人的品格。這（優秀的帕特里克主教說）表明他有一個超越一切別的立法者的原則——別的立法者總是設法使自己家族在他們所擁有的偉大中有分；但由此顯明摩西行事不出於自己，因為他行事不為自己。
英文原文
Joshua Named as Moses's Successor (1452 BC)
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 (De 3:24,25), 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, Mt 9:36. 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, Mt 9:38.
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, Jos 4:1,6:2,7:10. Now here,
1. God directs Moses how to secure the succession to Joshua. (1.) He must ordain him: Lay thy hand upon him, Nu 27:18. 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 (De 34:9), 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, Nu 27:19. 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, Nu 27:20. 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 (Nu 27:21): 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, Nu 27:22,23. 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.
本章記述：一、西羅非哈女兒的案件獲得裁決，民 27:1-11。二、摩西被通知死期將至，民 27:12-14。三、為治理之職設立繼承人的安排：1. 藉摩西的禱告，民 27:15-17。2. 藉神的任命，民 27:18-23 等。