Numbers 27:17
who will go out and come in before them, and who will lead them out and bring them in, so that the congregation of the LORD will not be like sheep without a shepherd."
Sermons
Preparing for the EndD. Young Numbers 27:12-23
The Solicitude of Moses for the Helpless FlockD. Young Numbers 27:15-17
A Model Ordination ServiceW. Jones.Numbers 27:16-23
The God of the Spirits of All FleshS. Thodey.Numbers 27:16-23
The Spiritual Leaders of MenHomilistNumbers 27:16-23














I. THE FIGURE UNDER WHICH MOSES INDICATES ISRAEL. He speaks of them as a flock of sheep, thus venturing on a meek reference to the quality of his own past services. He speaks like a man who had been long preparing, even before Meribah, for an emergency such as this. He knew he could not live always, and he saw no sufficiently hopeful change in Israel. He had to deal with the sheep-nature in them from the first, and that nature was in them still in undiminished vitality. They would, he implies, be as helpless in Canaan as in the wilderness. He had not yet got the view from Abarim, but that view would only deepen his thankfulness that God had given the people a shepherd. For the more impressive the view, and the more there was revealed of rich and abundant pasture, the more evident it would become that the sheep needed guidance in order to make full use of the pasture. Passing from the wilderness into Canaan, while it vastly enlarges the sheep-privileges, does not in itself change the sheep-nature. The need remains in equal force both for guidance and protection. Where the privileges are greater, there, consequently, the possessions will be greater; there also there will be more to attack, more danger of attack, and more need of defense. And in like manner how helpless we are of ourselves among the vast resources and promises which belong to God's grace in Christ Jesus. Unless we have some one to guide and strengthen, and show us the meaning and power of Divine truth, we are as helpless as an infant would be with a steam-engine. Weak and strong are relative terms. Sheep are strong enough in certain ways - strong to rebel against wholesome restraints and break through them, but not strong enough to repel the dangers which come when the restraints are broken through. Moses had only too often seen Israel hanging together like sheep. going in troops after some headstrong Korah, while men of the Caleb and Joshua order were almost to be counted on one's fingers.

II. THE PEOPLE BEING SUCH, A SHEPHERD WAS A MANIFEST NECESSITY. Given sheep, it does not take much reasoning to infer a shepherd. Moses had been a shepherd himself, both literally and figuratively, and his experience of the sheep in Midian doubtless sharpened his sense of the analogy as he gazed on the human sheep whom he had led for forty years. A man unfamiliar with pastoral life might indeed talk in a general way of the fallen children of men as sheep; but it needed a Moses to speak of the shepherd's work with such minuteness and sympathetic interest as he shows here. The shepherd is to go out before the sheep. With him rests the responsibility of choosing the place of pasture. And he must lead the sheep. He must go before them, and not too far before them, or he cannot truly lead. He leads them out to find pasture, and he leads them in to insure security. The Good Shepherd is in himself the guarantee both for nourishment and security, and the sheep follow him, as if to show that the real nourishments and securities of religion must come by a voluntary acceptance. There is much difference between being drawn and driven. The sheep following the shepherd is not like the ox dragging the plough and quickened by its master's goad. There are times indeed when, like the ox, we must be driven and chastised, but the greatest results can only be gained when we are drawn like the sheep. In the lives of God's people there is a very instructive mingling of freedom and constraint. Let us add, that in thinking of the responsibility of the shepherd for the providing of pasture it must not be forgotten how soon the manna ceased when Canaan was entered (Joshua 5:12). The people then needed guiding into a forethought and industry from which, in the presence of the daily manna, they had long been free.

III. IT IS MANIFEST THAT NOTHING BUT A DIVINE APPOINTMENT WAS ADEQUATE TO MEET THIS NECESSITY. Popular election was certainly not available. The sheep would make a poor business of it if they had to choose a shepherd. Popular government is less objectionable than the rule of despots, but it has its own delusions, its own narrow aims. The natural man is the natural man, circumscribed by the limits of time, and sense, and natural discernment, whether he be noble or peasant. The follies and cruelties of democracy have caused as sad, humiliating pages to be written in the history of the world as the follies and cruelties of any despot whatever. The man who says vex populi, vex Dei speaks error none the less because he speaks out of a generous, enthusiastic heart. Never till the voice of Christ becomes the willing and gladsome voice of the people can vex populi, vox Dei be the truth. Equally plain is it that the choice of Moses was not available. He feels that the thing can only be done in entire submission to God. Moses himself, in the day of his first call, had spoken very depreciatingly of his own qualifications. Yet not only had God chosen him, but also proved the choice was right. The event had shown that he was the leader after God's own heart. What a thing if he had turned out like Saul; but that he could not do, he was so completely the choice of God. It was not for Moses then, who had gone so tremblingly from Midian to Egypt, to say, "Who is fittest man for shepherd now?" Moses felt well able to estimate the qualifications of a leader; but who best supplied those qualifications was a question which none but the all-searching, all-knowing God could answer. God had not only seen fitness in Moses, but he had seen fitness in Moses only; for we must ever believe that in each generation, and for each emergency, he takes the very fittest man among the thousands of Israel. God had chosen at the departure from Egypt; God also shall choose at the entrance into Canaan.

IV. NOTICE THE SUGGESTIVE AND APPROPRIATE WAY IN WHICH GOD IS ADDRESSED. "The God of the spirits of all flesh." It is God who breathes in the breath of life, sustains and controls it, and can fix the time of its cessation. Speaking to God in this way, there is thus an expression of humble personal submission. Moses cannot choose the time of death, any more than he has been able to choose anything else. God had shielded the faint and delicate breath of the infant as it lay in the flags by the river's brink, and now he calls upon the old man of a hundred and twenty years, who has passed through such a difficult and oft-endangered course, to yield that breath up. There is also in this mode of address a clear recognition of how it is that God may be looked to for the choice of a leader. God has but lately proved his knowledge of individual men by his complete control over those dying in the wilderness (Numbers 26:64, 65). He who assuredly knows the hearts of all the 600,000 lately counted can say who of them is fittest to be leader. God knows who is nearest to him as a follower. There is no fear but the sheep will recognize those whom God appoints. In spite of all the difficulties of Moses, in spite of rebellions and curses, in spite of the crumbling away of a whole generation, the nation is still there. Moses can say, on the verge of Jordan and at the foot of Abarim, "Here am I and the flock that was given me." But all this achievement only glorified God the more, that God who had chosen Moses and hedged up his way. Any other leader than the one God had chosen could never have got out of Egypt. Any other leader than the one God will now choose cannot get across Jordan. - Y.

Let the Lord, the God of the spirits of all flesh, set a man over the congregation.
Homilist.
I. THE WORLD'S NEED OF SPIRITUAL LEADERS.

1. The great majority of every generation are uninventive, unaspiring, cringing, servile, thoughtless, ignorant. They not only walk in moral darkness, but lack the desire, if not the capacity, to struggle into the light of moral principles.

2. Clearly, then, they require spiritual leaders, men who shall point out to them the way of honesty, truth, purity, and holiness, marching before them in all the stateliness of the Christly morality.

II. THE GENUINE TYPE OF SPIRITUAL LEADERS.

1. The true spiritual leader must be a man. Not an idiot, not a charlatan, not a functionary. A "man" is a person who has right convictions of moral duty, and honestly embodies them in his daily life.

2. The true spiritual leader must be a man inspired by God. No man can be a true moral leader of the people who has not within him, as the all-animating and directing force, an unutterable abhorrence of wrong and an invincible attachment to the right, whose whole nature does not beat and beam with the soul of Divine morality.

III. THE DIVINE SUCCESSION OF SPIRITUAL LEADERS. They are all in the hands of God.

1. He takes the greatest spiritual leaders away by death.

2. He raises others to supply their place. One enters into another's labours.

(Homilist.)

I. THAT THE PERSON ORDAINED SHOULD BE CHOSEN OF GOD FOR HIS WORK. Moses asked the Lord to "set a man over the congregation," &c. (vers. 16, 17). "And the Lord said unto Moses, Take thee Joshua," &c. So now the Christian minister should be —

1. Called by God to His work.

2. Appointed by God to his sphere of work.

II. THAT THE ORDINATION IS TO THE MOST IMPORTANT WORK.

III. THAT THE ORDINATION SHOULD BE CONDUCTED BY TRIED MEN.

IV. THE ORDINATION SHOULD BE ACCOMPANIED WITH THE IMPOSITION OF HANDS.

V. THAT THE ORDINATION SHOULD INCLUDE A CHARGE TO THE ORDAINED, "Give him a charge." The duties and responsibilities of the office should be laid before those who are being set apart to it; and the experience of godly and approved men should be made available for the direction of the inexperienced. What wise and inspiring things Moses would say to Joshua in this charge! What sage counsels drawn from his ripe experience! &c.

VI. THAT THE ORDINATION SHOULD BE CONDUCTED IN THE PRESENCE OF THE PEOPLE. Moreover, such an arrangement —

1. Is more impressive to the person being ordained. There present with him are the immortal souls for whom he has to live and labour.

2. Tends to influence the people beneficially. As they hear of the important duties and solemn responsibilities of their minister, they should be awakened to deeper solicitude and more earnest prayer on his behalf, and to heartier co-operation with him.

VII. THE ORDINATION SHOULD CONFER HONOUR UPON THE PERSON ORDAINED.

VIII. THAT A PERSON SO CHOSEN OF GOD, SHOULD SEEK SPECIAL DIRECTION FROM HIM, AND SEEKING, SHALL OBTAIN IT.

1. A warning against self-sufficiency.

2. A source of encouragement and strength.

(W. Jones.)

I. THE AFFECTING VIEW HERE FURNISHED OF THE AGENCY AND DOMINION OF GOD IN CONNECTION WITH THE HUMAN MIND.

1. God imparts the powers of the spirit. We have nothing self-derived.

2. He claims the affections of the spirit.

3. He heals the disorders and sympathises with the sorrows of the spirit.

4. He alone can constitute the happiness of the spirit.

5. He will decide upon the future destiny of the spirit.

II. THE MORAL USES OF THESE CONTEMPLATIONS.

1. Let them teach you reverence for the human mind.

2. Let them impress you with thoughts of the vast importance of personal religion.

3. Let them inspire you with practical efforts to benefit and bless society. By education-by missions, &c.

4. Let them kindle hope for the prospects of the human race.

(S. Thodey.).

After this manner ye shall offer daily.
All these laws were in a manner before handled while the people abode at Mount Sinai. If any ask the question, why then they are here repeated? I answer, first, because they were now come to enter into the land, being in a manner upon the borders thereof (Numbers 27:12). God would therefore put them in mind of this that, when they should possess the land, they must be mindful of His worship and their own duty. Secondly, because few at this time remained alive which had heard, or if they had heard, could remember these laws that then were published. Thirdly, the ceremonial worship had been intermitted in the wilderness for many years, as circumcision (Joshua 5.) and many other like ordinances by reason of their continual journeys, or at least continual expectation of them. Lastly, God doth hereby comfort and confirm His people after their manifold provocations and murmurings, testifying thereby that as a merciful Father He is reconciled unto them, and the remembrance of their sins buried, and that He hath determined to do them good all the days of their life. Now, the first thing to be considered is the daily sacrifice, in which was to be offered, morning and evening, a lamb, fine flour, wine, and oil; these were to be offered continually as a burnt offering upon the altar, which law was not to take place until they came into the land, as we heard before in the like case (Numbers 15:2), because in the desert they wanted many things necessary (Deuteronomy 12:8) which was a sufficient dispensation for the omitting of them; for when God doth require anything He giveth means to perform it, and did never impute it as a sin unto them when an inevitable necessity did hinder them, and the desire to obey is no less accepted than obedience itself. Of this daily sacrifice with the rites thereof to be performed every morning and evening we read at large (Exodus 29:38), they must do it day by day continually. So 1 Kings 18., when Elijah convinced Baal's priests, there is mention made of their choosing, dressing, and offering a bullock in the morning (ver. 26), and of his doing the like "at the time of the offering of the evening sacrifice" (ver. 36). Likewise "Peter and John went up together into the temple at the hour of prayer, being the ninth hour" (Acts 3:1). This was the time, being three of the clock in the afternoon, when the evening sacrifice was wont to be offered, unto which prayer also was wont to be joined. We see their practice what it was daily ; now let us come to the uses toward ourselves.

1. First, see from hence by consideration of this daily offering — "a lamb every morning and a lamb every evening" — a great difference between the Old and New Testament.

2. Secondly, we must understand from hence, that as all sacrifices under the law did as it were lead us to Christ, "who is the end of the law of righteousness to every one that believeth" (Romans 10:4); so did this daily sacrifice of "the two lambs offered morning and evening" most plainly. He is both the Altar and the Sacrifice (Hebrews 13:10).

3. Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer to God as our daily service due unto Him (1 Kings 18:36). And thus do the Hebrew doctors speak, "The continual sacrifice of the morning made atonement for the iniquities that were done in the night, and the evening sacrifice made atonement for the iniquities that were by day." It is there. fore required of us to pray unto God, not once in a month, or once a week, nor only upon the Sabbath day, or publicly in the assemblies of the faithful, but we must remember Him daily that remembereth us every hour.

(W. Attersoll.)

In the beginnings of your months.
The moon is no unapt emblem of the Church, shining in borrowed splendour, and deriving all her light, even when clearest and full-orbed, from the sun, whose glory she reflects as she travels through the night. And very fitly she represents the economy of the law, at its highest attainments only a faint resemblance of the glory to come, and from which in reality all its own splendour was derived, sometimes only but partly shining on the Church, and often obscured and dim. The beginning of every month bespoke renewal and increase. Filling her horn night after night, and becoming larger and larger, she increases in brightness to full-orbed beauty. As the moon increased, so increased the sacrifices of the economy she was an emblem of. The natural divisions of time, days multiplying into weeks, weeks into months, and months into years, became regulating signs to obligation and hope. But progress, as light increasing more and more, bespoke imperfection, and the repetition of every new moon, denoting inefficiency, waited for something to come. "It was not possible that the blood of bulls and of goats should take away sin." Had the offerings of holy times increased to ever such a number, and the cattle upon a thousand hills been sacrificed, all they could have affected would have been infinitely short of the results attributable alone to the death of Christ. Rivers of wine and oil could not be a libation ; neither was "Lebanon sufficient to burn, nor the beasts thereof sufficient for a burnt-offering." To redeem a soul, to cleanse from guilt and save from death, more than all the world is required, infinite excellence, Almighty love.

(W. Seaton.).

People
Aaron, Eleazar, Hepher, Hoglah, Israelites, Joseph, Joshua, Korah, Machir, Mahlah, Manasseh, Milcah, Moses, Noah, Nun, Tirzah, Zelophehad
Places
Abarim, Jericho, Kadesh-barnea, Meribah, Zin
Topics
Assembly, Bring, Bringeth, Company, Congregation, Guide, Keeper, Lead, Lord's, Sheep, Shepherd, Taketh
Outline
1. The daughters of Zelophehad ask for an inheritance
6. The law of inheritances
12. Moses, being told of his death, asks for a successor
18. Joshua is appointed to succeed him

Dictionary of Bible Themes
Numbers 27:15-18

     8130   guidance, from godly people

Numbers 27:16-17

     4684   sheep

Library
The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction
John Knox—The First Blast of the Trumpet

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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