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18.And the Lord said unto Moses. We here see that Joshua was given in answer to the prayers of Moses, which is not stated elsewhere. But, in order that he may obtain his dignity with the consent of all, he is honored with a signal encomium: for, when God declares that the Spirit is in him, He does not merely intimate that he has a soul, but that he excels in the necessary gifts, such as intelligence. judgment, magnanimity, and skill in war: and the word “” is used, in a different sense from that which it has just above, for that eminent and rare grace, which manifested itself in Joshua. For this metonymy (234) is a tolerably common figure in Scripture.
The solemn rite of his consecration by the imposition of hands follows, respecting which I have treated so fully elsewhere, (235) that it is now superfluous to say much upon it. It was in use before the giving of the Law, for thus the holy patriarchs blessed their sons. We have seen that the priests were inaugurated in their office, and that victims were offered to God, with this ceremony. The apostles followed this custom in the appointment of pastors. Moses, therefore, in order to testify publicly that Joshua was no longer his own master, but dedicated to God, and no longer to be regarded as a private individual, since he was called by God to the supreme command, laid his hands upon his head.
There was also another reason, viz., that, according to the requirements of the office intrusted to him, God would more and more enrich him (with His gifts;(Added from Fr.)) for there is nothing to prevent God from conferring richer endowments upon His servants according to the nature of their vocation, although they may have previously been eminent for spiritual gifts. Thus to Timothy, when he was appointed a pastor, new grace was given by the imposition of the hands of Paul, although he had before attained to no ordinary eminence. (2Ti_1:6.) To the same effect is what follows, that Moses should put some of his glory (236) upon him, as if resigning his own dignity; for by the word glory, not only external splendor, but rather spiritual honor is signified, whereby God commands reverence towards His servants; not that he was stripped of his own virtues by transferring them to Joshua, but because, without diminution of his own gifts, he made the person who was about to be his successor his associate in their possession.
It was fitting that this should be done before all the people, that all might willingly receive him as presented to them by God.
The charge given to him partly tended to confirm the authority of Joshua, and partly to bind him more solemnly to discharge his duties; for, inasmuch as Moses commanded him what he was to do in the name of God, he exempted himself from all suspicion of temerity; and, on the other hand, by the introduction of this duly authorized engagement, Joshua must have been more and more encouraged to faith and diligence.
(234) “ mettre l’ pour les dons qui en previennent;” to put the Spirit for the gifts which proceed from it. —Fr.
(235) See ante on Lev_8:10, vol. 3, p. 422.
(236) A.V., “”