Who succeeded Moses in the Bible?

At the end of the book of Deuteronomy (Deut. 31, Deut. 34), Joshua is named as the successor to Moses, who should bring in the people to possess the land of Canaan. Moses went near to the Jordan, figure of death: it is Joshua that leads the people into the enjoyment of their privileges.

Moses' departure is announced by Jehovah. He cannot go over Jordan on account of his sin. But the Lord graciously permits him to go upon the mountain and view the land of promise in all its glory. Beautiful is Moses' answer to Jehovah. He does not speak of himself, nor does he think of his own interest. The people of God and their need are upon his heart. If they are taken care of he is satisfied and content with his own lot. What a blessed spirit of unselfishness he manifested! Joshua is the appointed successor, who is to lead the people into the land as Moses had led them out of Egypt . Moses and Joshua are both the types of Christ. Verse 21 is the key to understand the typical significance. "And he (Joshua) shall stand before Eleazar, the priest, who shall ask counsel for him." Aaron's priesthood, as we learned in Exodus and Leviticus, is the type of Christ in His sacrificial work on the cross. Eleazar, his successor, typifies the resurrection--heavenly priesthood of Christ. Moses is in different ways the type of Christ, as we have seen in his official and personal character; Joshua is the type of Christ in Spirit, who acts in His people by the Holy Spirit. Therefore Joshua has to stand before Eleazar the priest. He had, so to speak, to depend upon Eleazar, as the work of the Holy Spirit in the believer is dependent on the priesthood of Christ in glory.

We meet him again in Num. 11:27-29. In Num. 13:8, 16 we find him as one of the spies sent to Canaan. With Caleb he had confidence in God and His promises, and bravely exhorted the people to trust the Lord and go forward. His name, however, is not given at all during the thirty-eight years' wandering in the wilderness. In Deuteronomy he is divinely pointed out as Moses' successor. Moses and Joshua presented themselves in the tabernacle of the congregation, and after the Lord had announced the approaching death of Moses, Joshua hears the charge from the lips of the passing leader of God's people. "Be strong and of a good courage; for thou shalt bring the children of Israel into the land, which I sware unto them; and I will be with thee" (Deut. 31:23). In the analysis and annotations of the book itself we shall have abundant occasion to study the character of Joshua more fully.

Moses then was told to lay his hand on Joshua, set him before Eleazar the priest and before all the congregation of Israel, and inaugurate him publicly (vs.18-20). In doing so, Moses indicated that his authority was to be shared with Joshua, that all Israel should be obedient to Joshua just as fully as to Moses.

However, God had prepared Joshua as a successor to Moses, giving him a spirit of wisdom for the service he was now to take up in a way clearly distinct from that of Moses, yet with the full fellowship of Moses, who had laid his hands on Joshua, an expression of identification with him as the new leader of Israel (v.9). Whatever service may be necessary to be performed, only the person God prepares for it will be able to perform it.

It is necessary to gather up this divine order given to Moses respecting the man who was to succeed him for a commander — as had been previously done on Mount Hor concerning the successor of Aaron as a priest. "And Moses did as the Lord commanded him; and he took Joshua, and set him before Eleazar the priest, and before all the congregation. And he laid his hands upon him and gave him a charge."

Num. 26; Num. 27: The people are again numbered, with a view to inheriting the land, but all the men of war included in the first numbering, save Caleb and Joshua, had died. Details are given as to the distribution of the inheritance. Moses, being told of his approaching death, pleads with God to appoint a leader for the people, and Joshua is put in that place.

In this way Joshua is as directly called of Jehovah as Moses himself had been. Unquestionably he was fitted by his own association with Israel's leader to carry on the work which he laid down, and it is equally probable that Moses himself might have chosen Joshua as his successor, but the point is that he did not do so; he left it entirely to God, realizing that wisdom and power for such responsibility could not be conferred by the hands of man, but must come from Him alone in whom all power is.

Moses had already approved Joshua before all the people (v.7), but now the Lord tells Moses that he must die shortly, and to call Joshua, so that God would inaugurate him as leader of Israel. Then the Lord appeared at the door of the tabernacle in a pillar of cloud (vs.14-15).

Yet Israel did not depend on Moses, but on God, who would pass over before them. He would destroy the nations from the land, and Israel would dispossess them. But God would work now by means of Joshua, who would take Moses' place (v.3). As God did to Sihon and Og, so would He do with the nations of the land of Canaan (vs.4-5). Let Israel therefore be strong and courageous, depending on God's faithfulness, not intimidated by enemies who were totally inferior to God (v.6).

Moses then called Joshua, announcing him before all Israel as God's newly appointed leader, urging him to be strong and courageous, for he "must go with this people to the land." This was God's imperative decision, from which Joshua would have no way of escape. But Joshua is assured that the Lord will go before him, never leaving or forsaking him. Therefore there was no reason to fear (vs.7-8).