If, as they trifled above (q. 3), the Jews [suppose] that Moses had laid hold [of the office] for his sons, [then] since these were now passed over by God, he could not but grieve. But truly, because he had asked [for] a purely fit man — whomever God should will him [to be] — and had placed this whole election truly and simply in His [God’s] arbitrament, as was fitting, therefore he rather rejoices and exults: because he was made partaker of his wish; because the prior sentence which he had had about Joshua hitherto, he saw confirmed anew; finally, because [Joshua was] most worthy of the principate itself, and [Moses] knew [him to be] most salutary to the people. This other [point], indeed, Philo brings forth (in the book On Charity) [as] a signal argument of the charity with which Moses pursues his people: “After [Moses] had said [that] his best disciple and imitator, JESUS [Joshua], on account of his lovable manners, had been confirmed prince by God, Moses [was] by no means sad on account of the brother and the sons passed over, but full of unspeakable joy — because it had been foreseen for the nation [that it should have] a ruler in all ways incomparable (for that was undoubted about him, that he had pleased God) — [and,] grasping him by the right hand, he led him forth to the assembly, nothing solicitous about his own impending death. But, with a familiar hilarity accruing to him by [this] fresh gladness, he was cheerfully affected toward the people.” St. Dionysius the Areopagite (epistle to Demophilus): “Moses ὑπερεῖχε μὲν ἁπάσης φιλοτιμίας καὶ φιλαρχίας, καὶ παρεχώρει τῷ θεοκρίτῳ τὴν τοῦ λαοῦ προστασίαν” — [that is,] he was superior to all ambition and desire of principate, and he yielded—
(col. 193)
—and yielded to him whom God had judged [worthy of] the presidency of the people.