14 Yahweh said to Moses, "Behold, your days approach that you must die: call Joshua, and present yourselves in the Tent of Meeting, that I may commission him." Moses and Joshua went, and presented themselves in the Tent of Meeting.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And the Lord said unto Moses. Joshua is now substituted in the place of Moses by a solemn ceremony, not only that he may be held in greater reverence by men, but also that he may be presented before God, and thus may acknowledge that he is dedicated to His service; for his being brought before the door of the tabernacle was a kind of consecration; and God also declares that He will give him a charge, which is equivalent to saying that He will instruct him in the performance of his duties. The appearance also of the glory of God in the cloud, was not less effectual for encouraging himself personally, than for giving public distinction to his high office. For he would never have been recognized as the successor of Moses, unless this visible approbation of God had fastened the yoke upon the people.
The transaction recorded in these verses may be regarded as the solemn inauguration of Joshua to the office to which he had some time before Numbers 27:22 been called, and his recognition in it by God, which were manifested by his being summoned into the tabernacle with Moses while the Lord appeared in the pillar of cloud (compare Numbers 11:25; Numbers 12:5).
And the Lord said unto Moses,.... Either at the same time, or quickly after; rather, perhaps, the same day:
behold, thy days approach that thou must die; which does not necessarily imply that he had some days to live, though but few; but that the time of his death drew nigh, his last moments were approaching; the time of his death being, as every man's is, fixed by the Lord, with whom is the number of his years, months, days, and moments, beyond which he cannot pass, Job 14:5,
call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge; this looks as if the people had been dismissed after the above exhortations given; and now Joshua was called, and Moses with him, to have a charge given him:
and Moses and Joshua went and presented themselves in the tabernacle of the congregation; before the Lord. Aben Ezra says, Moses went from the camp of Israel where he was, to the camp of the Shechinah; the Jews pretend to know in what form they walked thither. Moses, they say (a), went on the left hand of Joshua; and they went to the tabernacle, and the pillar of cloud descended and separated between them.
(a) Debarim Rabba, sect. 9. fol. 244. 2.
Moses and Joshua attended the Divine Majesty at the door of the tabernacle. Moses is told again that he must shortly die; even those who are most ready and willing to die, need to be often reminded of its coming. The Lord tells Moses, that, after his death, the covenant he had taken so much pains to make between Israel and their God, would certainly be broken. Israel would forsake Him; then God would forsake Israel. Justly does he cast those off who so unjustly cast him off. Moses is directed to deliver them a song, which should remain a standing testimony for God, as faithful to them in giving them warning, and against them, as persons false to themselves in not taking the warning. The word of God is a discerner of the thoughts and intents of men's hearts, and meets them by reproofs and correction. Ministers who preach the word, know not the imaginations of men; but God, whose word it is, knows perfectly.
the Lord said unto Moses, . . .call Joshua, and present yourselves in the tabernacle of the congregation--Joshua had been publicly designated to the office of commander by Moses [Numbers 27:22-23]; and God was pleased to confirm his appointment by the visible symbols of His presence and approval. As none but the priests were privileged to enter the sanctuary, it is probable that this significant manifestation of the cloudy pillar was made while the leaders stood at the door of the tabernacle.
After handing over the office to Joshua, and the law to the priests and elders, Moses was called by the Lord to come to the tabernacle with Joshua, to command him (צוּה), i.e., to appoint him, confirm him in his office. To this end the Lord appeared in the tabernacle (Deuteronomy 31:15), in a pillar of cloud, which remained standing before it, as in Numbers 12:5 (see the exposition of Numbers 11:25). But before appointing Joshua, He announced to Moses that after his death the nation would go a whoring after other gods, and would break the covenant, for which it would be visited with severe afflictions, and directed him to write an ode and teach it to the children of Israel, that when the apostasy should take place, and punishment from God be felt in consequence, it might speak as a witness against the people, as it would not vanish from their memory. The Lord communicated this commission to Moses in the presence of Joshua, that he also might hear from the mouth of God that the Lord foreknew the future apostasy of the people, and yet nevertheless would bring them into the promised land. In this there was also implied an admonition to Joshua, not only to take care that the Israelites learned the ode and kept it in their memories, but also to strive with all his might to prevent the apostasy, so long as he was leader of Israel; which Joshua did most faithfully to the very end of his life (vid., Josh 23 and 24). - The announcement of the falling away of the Israelites from the Lord into idolatry, and the burning of the wrath of God in consequence (Deuteronomy 31:16-18), serves as a basis for the command in Deuteronomy 31:19. In this announcement the different points are simply linked together with "and," whereas in their actual signification they are subordinate to one another: When thou shalt lie with thy fathers, and the people shall rise up, and go a whoring after other gods: My anger will burn against them, etc. קוּם, to rise up, to prepare, serves to bring out distinctly the course which the thing would take. The expression, "foreign gods of the land," indicates that in the land which Jehovah gave His people, He (Jehovah) alone was God and Lord, and that He alone was to be worshipped there. בּקרבּו is in apposition to שׁמּה, "whither thou comest, in the midst of it." The punishment announced in Deuteronomy 31:17 corresponds most closely to the sin of the nation. For going a whoring after strange gods, the anger of the Lord would burn against them; for forsaking Him, He would forsake them; and for breaking His covenant, He would hide His face from them, i.e., withdraw His favour from them, so that they would be destroyed. לאכל היה, it (the nation) will be for devouring, i.e., will be devoured or destroyed (see Ewald, 237, c.; and on אכל in this sense, see Deuteronomy 7:16, and Numbers 14:9). "And many evils and troubles will befall it; and it will say in that day, Do not these evils befall me, because my God is not in the midst of me?" When the evils and troubles broke in upon the nation, the people would inquire the cause, and would find it in the fact that they were forsaken by their God; but the Lord ("but I" in Deuteronomy 31:18 forms the antithesis to "they" in Deuteronomy 31:17) would still hide His face, namely, because simply missing God is not true repentance.
Give him a charge - Immediately from myself for his greater encouragement, and to gain him more authority with the people.
*More commentary available at chapter level.