21 He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: 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."
*Minor differences ignored. Grouped by changes, with first version listed as example.
And he shall stand before Eleazar the priest. Joshua is here subordinated to the priest on one point, viz., to inquire of him by the Urim and Thummim: for, as we have seen before, [1] the dignity of the priesthood was exalted by this symbol, that the prince should consult God by the mouth of the priest, who, being clothed in the sacred Ephod, the emblems of which were the Urim and Thummim, gave replies as the interpreter of God Himself. This passage, then, shows that the rule of Joshua was not profane; as in all legitimate dominion religion ought surely to hold the first place; for, since all things depend upon God, it is absurd that they should be separated from His service. mspht, mishphat, that is, judgment, is here used for a rule, or prescribed course of action, as if he were commanded to seek the Law from the oracles of God, which the priest was to receive and deliver from him, and that in perplexing matters he was to follow nothing else. Moses adds, in conclusion, that he did what. God had enjoined, so that all might be fully assured that God would rule, no less than before, in the person of Joshua.
1 - See on Exodus 28:4, [37]vol 2, p. 196.
And he shall stand before Eleazar the priest - Joshua was thus to be inferior to what Moses had been. For Moses had enjoyed the privilege of unrestricted direct contact with God: Joshua, like all future rulers of Israel, was to ask counsel mediately, through the High Priest and those means of inquiring of God wherewith the high priest was entrusted. Such counsel Joshua seems to have omitted to seek when he concluded his hasty treaty with the Gibeonites (Joshua 9:3 ff).
Judgment of Urim - See Exodus 28:30 note.
Eleazar the priest - shall ask counsel for him - Here was a remarkable difference between him and Moses. God talked with Moses face to face; but to Joshua only through the medium of the high priest.
And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the (h) 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.
(h) According to his office: signifying that the civil magistrate could execute nothing but that which he knew to be the will of God.
And he shall stand before Eleazar the priest,.... This was for the honour of God, whose priest Eleazar was, and whose oracle was consulted by him; for it is said (z), the high priest did not come into the presence of the king but when he pleased; and he did not stand before him, but the king stood before the high priest, as it is said, "and before Eleazar the priest shall he stand"; though it is commanded the high priest to honour the king, and to rise up and stand when he comes unto him; and the king does not stand before him, but when he consults for him by the judgment of Urim; and his posture seems to be different from other persons that consulted; for the same writer (a) observes, in answer to a question,"how do they consult? the priest stands, and his face is before the ark, and he that consults is behind him, and his face to the back of the priest;''whereas here Joshua stood before the priest, and so any king or supreme governor:
who shall ask counsel for him after the judgment of Urim before the Lord: of the Urim and Thummim which were in the breastplate of judgment, and of consultation by them; see Gill on Exodus 28:30 and from this place the Jews (b) infer that consultation was not made by them for a private person, but for a king, or for one the congregation stood in need of:
at his word shall they go out, and at his word shall they come in; go out to war, and return from it, or do any service enjoined them; that is, either at the word of the Lord, or rather at the word of Eleazar the priest, declaring the will of God, which comes to much the same sense; or at the word of Joshua, directed by the high priest, according to the oracle of God; and he being under such direction, the people could never do amiss in obeying him, or be in any fear or danger of being led wrong by him; but he is mentioned in the next clause, as included in those that went out, and came in:
both he, and all the children of Israel with him, even all the congregation; which Maimonides (c) interprets thus, "he", this is the king; "and all the children of Israel", this is the anointed for war, or he whom the congregation hath need of; "and all the congregation", these are the great sanhedrim, or seventy elders.
(z) Maimon. Hilchot Melachim, c. 2. sect. 5. (a) Maimon. Hilchot Cele Hamikdash, c. 10. sect. 11. (b) Misn. Yoma, c. 7. sect. 5. Maimon. Cele Hamikdash, c. 10. sect. 12. (c) lbid.
Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest.
*More commentary available at chapter level.