Moses went out, and told the people Yahweh’s words; and he gathered seventy men of the elders of the people, and set them around the Tent. Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more. But two men remained in the camp. The name of one was Eldad, and the name of the other Medad; and the Spirit rested on them. They were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!”
Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!”
Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
Moses went into the camp, he and the elders of Israel.
Geneva Bible translators 1599 · Public Domain On vv25, 28 Or, separated, verse 17.
Or, separated, verse 17.
From that day the spirit of prophecy did not fail them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–29 Num 11:24 And Moses went out, and told the…
Num 11:24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.
Ver. 24. And set them roundabout the tabernacle.] That the fear of the Lord might be upon them, &c., {2Ch 19:6-7} and that they might carry themselves worthy of God, who had set them in places of judicature. To the company of the Areopagites (judges in Athens) none were admitted, but wise, wealthy, and noble men, famous for good life and innoceney. Nay, men whose behaviour was intolerable, after they were chosen into the college of the Areopagites, abhorring and blushing at their former disposition, changed their natures and embraced virtue. {a}
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{a} δκνουντες τη φυσει χρησθαι.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24–30 Moses went out of the tabernacle, into which he…
Moses went out of the tabernacle, into which he entered to receive God’s answers from the mercy-seat, Num 7:89.
The seventy men, either they are called seventy from the stated number, though two of them were lacking, Num 11:26, as the apostles are called the twelve, Mat 26:20, when one of that number was absent; or he is said to have gathered them, when he gave command to gather them.
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Round about the tabernacle; partly, that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment; partly, to gain them the more authority and respect from the people; and principally, because that was the place where God manifested himself, and gave his blessings, and therefore there he would bestow his Spirit upon them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v24 We have here the performance of God's word to…
We have here the performance of God's word to Moses, that he should have help in the government of Israel.
I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted, 1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (Num 11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (Num 11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see Co1 14:24, Co1 14:25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, Sa1 10:6, Sa1 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exo 7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.
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II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.
1. They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.
2. The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.
3. Information of this was given to Moses (Num 11:27): "Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders." Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.
4. Joshua moved to have them silenced: My lord Moses, forbid them, Num 11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.
5. Moses rejected the motion, and reproved him that made it (v. 29): "Enviest thou for my sake? Thou knowest not what manner of spirit thou art of." Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh 3:26, etc. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam 1:20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, Co1 1:12, Co1 1:13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mar 9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phi 1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
6. The elders, now newly ordained, immediately entered upon their administration (Num 11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv24–30 And Moses went out,.... Either out of his own…
And Moses went out,.... Either out of his own tent, about which the people assembled, complaining and weeping, Num 11:10; or rather, as Aben Ezra, out of the tabernacle of the congregation, and the sanctuary where he had been conversing with God, about the affairs complained of both by the people and by himself; so the Targum of Jonathan says, he went out of the tabernacle, the house of the Shechinah or divine Majesty:
and told the people of the words of the Lord; what he had ordered him to do for his ease in the government of them, and how he had promised to give them flesh on the morrow:
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and gathered the seventy men of the elders of Israel; sent for them by name, and ordered them to assemble at such a time and place; and though two of them came not, after mentioned, Num 11:26, yet the full number of seventy is given:
and set them round about the tabernacle; they seem to be set not promiscuously in a body together, but distinctly, one by another, in a circular form; that they might be seen, observed, and taken notice of by the people that came about the tabernacle, who they were, what were done to them, and what befell them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24–30 Moses went out - Out of the tabernacle, into…
Moses went out - Out of the tabernacle, into which he entered to receive God's answers from the mercy-seat. The seventy men - They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Matt. xxvi, 20, when one of that number was absent. Round the tabernacle - Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25, 27, 28, 29 Verse 25. When the spirit rested upon them, they…
Verse 25. When the spirit rested upon them, they prophesied] By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, c. The prophet is called נביא nabi, because he prays, supplicates, in reference to God exhorts, entreats, in reference to man. See Clarke on Ge 20:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv24, 25, 26, 27, 29, 30 Num 11:24. Moses went out — Either from the…
Num 11:24. Moses went out — Either from the sanctuary, into which he had entered to receive God’s answers from the mercy-seat, or he went out from his tent to the people. And gathered the seventy men — They are called seventy from the stated number, though two of them were lacking, as the apostles are called the twelve, (Mat 26:20,) when one of that number was absent. Round the tabernacle — Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake, and more faithfully manage their high employment; but principally, because that was the place where God manifested himself, and therefore there he would bestow his Spirit upon them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 26, 27, 28, 30 Afterwards. Some give a contrary meaning to the Hebrew,…
Afterwards. Some give a contrary meaning to the Hebrew, with the Septuagint, Syriac, &c.: "They prophesied, (on that occasion) but they did not continue" to do so; except when they were favoured with the influence of the spirit. When it was requisite, they were enabled to declare God’s will and his praise to the people. (Calmet) --- Saul is said to have prophesied when he praised God, 1 Kings x. 5, 10. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24–26 Moses . . . gathered the seventy men of…
Moses . . . gathered the seventy men of the elders of the people, &c.--The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted--there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24, 25, 26, 28, 29 THE SEVENTY ELDERS ARE APPOINTED AND QUALIFIED, Num_11:24-30.
THE SEVENTY ELDERS ARE APPOINTED AND QUALIFIED, Num_11:24-30.
24. Moses… told the people — In order to quiet their murmurings, not to secure a popular election of the seventy. Moses was the sole judge of their fitness. See Num_11:16, note.
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Round about the tabernacle — Why the elders were assembled around the tabernacle and not at the door, the usual place of important gatherings, is unknown. This unique place was in keeping with the unique purpose of the meeting.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25, 26, 28, 29 25. in the cloud] See on Num_9:15-23.
25. in the cloud] See on Num_9:15-23.
they prophesied] They were flung into an ecstatic condition of frenzy. Other instances are recorded in the case of Saul (1Sa_10:10-12; 1Sa_18:10; 1Sa_19:23 f.) and his messengers with the prophets at Naioth (id. Num_19:20 f.). Probably also in the case of Elisha (2Ki_3:15). At an early stage of thought in Israel such sudden and mysterious attacks were reverently ascribed to divine action; but in process of time they were considered rather as madness, Hos_9:7, 2Ki_9:11, Jer_29:26. The true prophet was realised to be one who, by a deep spiritual insight and conversance with God, was able to declare the divine will with regard to matters both present and future.
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but they did so no more] The effect was purely temporary. It was not an imparting of wisdom and influence for the purpose of permanently helping Moses.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24, 25, 28, 29 (24) And Moses went out . . . —i.e.,…
(24) And Moses went out . . . —i.e., as it should seem, from the tabernacle of the congregation, where he had been conversing with God.
Round about the tabernacle.—This does not necessarily imply that the seventy men were placed so that they surrounded the whole of the tent of meeting. Comp. Exo_7:24, where the word means on both sides of the river; also Job_29:5, where the same word is rendered about.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24–30 Moses went out, i.e., out of the tabernacle. It…
Moses went out, i.e., out of the tabernacle. It is not stated that he went into the tabernacle to bring his complaint before the Lord, but the narrative obviously implies that he did. (see on Num_7:89)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v27 Eldad and Medad do prophesy.
Num_11:27-30
Eldad and Medad do prophesy.
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Eldad and Medad
Eldad and Medad seem instances of unlicensed preaching and prophesying; and this, at a time of scanty knowledge and rare spiritual illumination, was not without its dangers. So thought Joshua, and, jealous for Moses supremacy, besought him to rebuke them. But the great prophet, wholly wanting in the thought of self, rebuked Joshua instead. Enviest thou, he said, for my sake? and then added, in words of noble hyperbole, Would God that all the Lords people were prophets!
I. The first thought that occurs to us in reading this scene is the good, felt by the greatest, of zeal and enthusiasm. And the second is, how to discover it, how to encourage it in Gods service. But then comes the further question, Have these men the prophets capacity? Have they that primary want, the prophets faith? Have they fire, perseverance, and courage?
1. The prophets faith. Take away from the prophet this faith in the living God, speaking to him, teaching him, encouraging him, in the midst of lifes sorrows and temptations, and he is nothing. Give him that belief, and his confidence, his courage is unshaken.
2. There is the prophets belief in the moral order underlying the established order of things, as the only safe and sure foundation on which peace and prosperity in a nation can be built.
II. The prophetic message, however varied its tone, however startling its communication, is always in substance, as of old, the same: He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
III. Would that the people of the Lord were all prophets! Would that we had all more of the fire of enthusiasm, leading us to go forth and act, and learn in acting, not waiting till we have solved all doubts or perfected some scheme of action!
IV. Zeal may often make mistakes, but it is better than no zeal. Truth is not merely correctness, accuracy, the absence of error, nor even the knowledge of the laws of nature. It is also the recognition of the moral and spiritual bases of life, and the desire to promote and teach these among men. (A. G. Butler, D. D.)
Noble to the core
I do not agree with those who think that there was any diminution of the spirit that rested upon Moses. It is very difficult to speak of the subdivision of spirit. You cannot draw it off from one man to others, as you draw off water. The whole Spirit of God is in each man, waiting to fill him to the uttermost of his capacity. It seems to me, therefore, that nothing more is intended than to affirm that the seventy were clothed upon with the same kind of spiritual force as that which rested upon Moses. For sixty-eight of them the power of utterance was only spasmodic and temporary. They prophesied, but they did so no more. Emblems are they of those who, beneath some special influence like that which cast Saul down among the prophets, suddenly break out into speech and act, and give promises not destined to be fulfilled. Two, however, of the selected number, who, for some reason, had remained in the camp, suddenly became conscious of their reception of that same spirit, and they, too, broke out into prophecy and appeared to have continued to do so. Instantly a young man, jealous for the honour of Moses, carried to him the startling tidings, Eldad and Medad do prophesy in the camp; and as he heard the announcement Joshua, equally chivalrous, exclaimed, My lord Moses, forbid them! eliciting the magnificent answer, Art thou jealous for my sake? Would God that all the Lords people were prophets--that the Lord would put His Spirit upon them! It was as if he said, Do you think that I alone am the channel through which the Divine influences can pour? Do you suppose that the supplies in the being of God are so meagre, that He must stint what He gives through me, when He gives through others? If it should please Him to create new stars, must He rob the sun of its light to give them brilliance? Is the gratification of a mean motive of vanity a matter of any moment to me, who have gazed on the face of God? Besides, what am I, or what is my position, amongst this people, compared with the benefit which would accrue to them, and the glory which would redound to God, if He did for each of them all that He has done for me? This is the spirit of true magnanimity. A spirit of self aggrandisement is set on retaining its exclusive position as the sole depository of the Divine blessing, and this has the certain effect of forfeiting it, so that fresh supplies cease to pass through. There is no test more searching than this. Am I as eager for Gods kingdom to come through others as through myself? And yet, in so far as we fall short of that position, do we not betray the earthly ingredients which have mingled, and mingle still, in our holy service? (F. B. Meyer, B. A.)
Young men are ordinarily rash in judging others
The doctrine from hence is that young men are ordinarily rash in judging others, yea, more rash than elder men, and consequently more apt to judge amiss, and to give evil counsel and sentence of such things as are well done. Such were Rehoboams green heads; they gave green counsel, and such as cost him the loss of the greatest part of his kingdom (1Ki_12:8; 1Ki_12:13-14). The reasons are plain. First, age and years bring experience and ripeness of judgment and so wisdom. Youth is as green timber; age as that which is seasoned (Job_32:7). Again, their affections being hotter and stronger are more inconstant and unbridled, realty to run into extremities, as untamed heifers not used to the yoke. Lastly, they put far from them the evil day; they think themselves privileged by their age, and make account they have time enough hereafter to enter into better courses. The uses:
1. This teacheth us not to rest in the judgment, nor to follow the counsel of young men, except they have old mens gifts and graces in them. For touching gifts, it is true which Elihu testifieth (Job_32:9).
2. Let young men suffer their elders to speak before them, especially in censuring things that are strange.
3. Seeing rashness and unadvisedness are specially incident to youth, let them learn to season their years with the Word of God, let them make it their meditation, whereby they may repress such hot and hasty and headstrong passions. (W. Attersoll.)
Enviest thou for my sake?--
The increase of the Redeemers kingdom
Moses had no share in the narrow feelings which Joshua had displayed, feelings of envy and jealous. He had no wish to engross the distinctions of Israel, but, on the contrary, he would have greatly rejoiced had all the congregation been richly endowed from above, though he himself might have ceased to have been conspicuous in Israel. We consider that the lawgiver Moses, when so finely reproving Joshua for envying for his sake, is worthy of being admired and earnestly imitated; for that, in thus showing himself above all littleness of mind and contempt of this world, so that God might be magnified and His cause advanced, he reached a point of moral heroism--aye, far loftier than that at which he stood when, in the exercise of superhuman power, he bade darkness cover the land of Egypt, or the waters of the Red Sea divide before Israel. We are not bound to expatiate at any length on the magnanimity thus displayed by Moses. We have adopted the instance in order to show you how direct a parallel may be found in the history of the forerunner of our Lord, John the Baptist. So soon as the Saviour entered on the ministry, the great office of John was at an end. John still continued to baptize, and thus prepare men for the disclosures of that fuller revelation with which Christ was charged. In this way the ministry of our Lord and that of His forerunner were for a while discharged together; though, inasmuch as Christ wrought miracles, and John did not, there was quickly, as might be expected, more attendance on the preaching of the Redeemer than on that of the Baptist. Now, this appears exactly the point when in truth Johns disciples, who, like Joshua, were jealous of the honour of their Master, thought Jesus intrenching upon his province. But, however galling it might be to his followers thus to see their master neglected, to John himself it was matter of great gladness that He whom he had heralded was thus drawing all men towards Him. And the Baptist takes occasion to assure his disciples that what had moved their jealousy and displeasure was but the beginning--the first display of a growing spirit to which no bounds could be set. They were not to imagine that there could be any alteration in the relative positions of Jesus and John; nor that John would ever take that part of which, in strange forgetfulness of his own sayings, they seemed to wish to come to pass. On the contrary, he wished them distinctly to understand that, being only of earth--a mere man like one of themselves--he must decline in importance, and at length shrink altogether into insignificance. Whereas Christ, as coming from above, and therefore being above all--possessing a Divine nature as well as a human, and consequently liable to no decay--would go on discharging His high office, enlarging His sway according to the prediction of Isaiah, To the increase of His government and peace there shall be no end upon the throne of David, and upon his kingdom. And all this gradual fading away of himself, and this continued exaltation of Christ, the Baptist gathers into one powerful and comprehensive sentence, saying of our blessed Lord, He must increase, but I must decrease. And now consider more distinctly how character was here put to the proof; or in what respects either Moses or John deserve imitation. The truth is, that it is natural to all of us to envy the growing reputation of others; and to be jealous where it seems likely to trench upon our own. The courtier, for example, who has long sought to stand high in the favour of his sovereign; and who perceives that a younger candidate, who has just entered the field, is fast outstripping him, so that the probability is that he will soon be widely distanced; we cannot marvel if he regard the youthful competitor with irritated feelings in place of generously rejoicing in his rapid success. It would be a very fine instance of magnanimity if this courtier were to cede gracefully the place to his rival, and offer him, with marks of sincerity which could not be mistaken, his congratulations on having passed him in the race. But we could not look for such magnanimity. The case, however, is widely different when it is in the service of God, and not of an earthly king, that the two men engage. Here by the very nature of the service, the grand thing aimed at is the glory of God and not personal aggrandisement; and there is therefore ground for expecting that if Gods glory be promoted, there will be gladness of heart in all Christians, whoever the agent who has been specially honoured. But, alas! for the infirmity of human nature; there is no room for questioning that even Christians can be jealous of each other, and feel it a sore trial when they are distanced and eclipsed in being instrumental in promoting Christianity. We are far enough from regarding it as a matter of course, that a veteran in the missionary work would feel contented and pleased at seeing that work which had gone on so slowly with himself, progress with amazing rapidity when undertaken by a younger labourer; on the contrary, arguing from the known tendencies of our nature, we assume that he must have had a hard battle with himself before he could really rejoice in the sudden advance of Christianity; and we should regard him as having won, through the assistance of Divine grace, a noble victory over some of the strongest cravings of the heart when he frankly bade the stripling, God speed! and rejoiced as he saw the idols fall prostrate before him. (H. Melvill, B. D.)
All Gods people must beware of envy
Envy is an affection compounded of sorrow and malice. For such persons are malicious, always repining and grudging at the gifts of God bestowed upon others, and, as it were, look asquint at them (as Gen_26:12-14; Gen_26:27; Gen_30:1; Gen_31:1; Mar_9:38; Joh_3:26-27).
1. Because it is a fruit of the flesh (Gal_5:21), as carnal grief and hatred are, of which it is compounded: for it maketh men repine at the prosperity of others, and that which is worst of all, to hate the persons that have those gifts. This appeareth in the Pharisees (Mat_27:18).
2. God bestoweth His gifts where He will, and to whom He will, and in what measure He will (Mat_20:15).
3. It procureth the wrath of God, and is never left without punishment, as appeareth in the next chapter, where Miriam, the sister of Moses, is stricken with the leprosy, because she envied the gifts of Moses; God showing thereby how greatly He detested this sin.
4. Whatsoever is bestowed upon any member, is bestowed upon the whole body (1Co_12:1-31.). Whatsoever is given to any part, is giving for the benefit of the whole Church: why, then, should we envy any, seeing we have our portion in it?
5. It is a devilish vice; it is worse than fleshly, and yet if it were no more, it were sufficient to make us to detest it: and it transformeth us into the image of Satan, who envied the happiness of our first parents in the garden (Gen_3:5). So Cain was of that evil one (1Jn_3:12), and envied his brother, because God accepted him and his sacrifice (Gen_4:5).
6. It crosseth and controlleth the wisdom of God in the distribution of His gifts and graces, as if God had done them wrong and been too good to others: we can challenge nothing as due to ourselves, but whatsoever we have we have it freely: howbeit, the envious like not His administration, but dislike that others should enjoy that which they want.
7. It is against the rule of charity which rejoiceth at the good of others (1Co_13:1-13.), and is ready to bestow and communicate good things where is want of them. So, then, where envy is, there charity is not; and where charity is, there envy is not.
Uses:
1. This teacheth us that all are subject to this evil, even they that are godly, and in a great measure sanctified, are apt to envy at others excelling in the graces of God. The best things are subject to be abused through our corruption.
2. It serveth to reprove many malicious persons: some envy others temporal blessings: others envy them the grace of God. If they have more knowledge than themselves they cannot abide them, but speak all manner of evil against them. Hence it is that Solomon opposeth envy and the fear of God as things that cannot possibly stand together (Pro_23:17), and in another place a sound heart and envy (Pro_14:30).
3. Let us use all holy and sanctified means to prevent it, or to purge it away if it has seized upon us. Store of charity and humility tempered together will make a notable defence and preservative against this malady. (W. Attersoll.)
Needless envy
Moses wondered that Joshua should be so excited about this matter. He correctly estimated the young mans temper; he said, This is envy: why this envy, Joshua? is it for my sake that thou art making a grievous miscalculation of my spirit? do not be envious on my account. Contrast the spirit of Moses with the spirit of Joshua. From the greater expect more. Thus is the quality of men revealed. Our judgments are ourselves put into words. Not that this was necessarily what might be termed the most wicked jealousy or envy. There is a kind of envy that may be regarded as almost chivalrous. That may be the most dangerous envy of all. Let us get at the root of this matter. Moses certainly delivered himself from all imputations of the kind, for instead of wanting the prophecy to be confined to himself he would have it multiplied over the whole host of the people of God. Great men do not want to be great at the expense of others. The text, though an inquiry, is as much a revelation of the quality of Moses as it is of the quality of Joshua. The most dangerous envy is often envy by proxy. Two men are at deadly feud; circumstances arise which lead to explanation; explanation leads to adjustment; adjustment soon becomes hearty reconciliation; the two principals are satisfied. But what is all this tumult in the air? what all this petty criticism? The two principals are satisfied, but there are others that are fighting the battle over again, and professedly in the name of one of the reconciled men or the other. This is folly. We should rather anticipate reconciliation and make the most of it than say, through wickedness of heart, Though you may be satisfied, we are not, and we mean to continue the battle. That may be high temper, but it is the temper of the devil. Along the same line of illustration we come upon over-zeal. The Jehua rose up a million thick on the road. What are they doing? Converting men by force. They are going to stand this no longer; if men will not go to church, then they shall go to gaol; if men will not obey spontaneously, they shall obey coercively; they shall have no longer any parleying with the enemy. The only compulsion that is as everlasting as it is beneficent is the compulsion of persuasion. Knowing the terror of the Lord, we persuade men. Herein is the dignity and herein is the assured duration of the kingdom of Christ; it is a kingdom of light and love and truth and reason. Love is the everlasting--and I will add, is the invincible--law. What was Joshuas motive? Was he afraid that other men would rise and be as lofty as Moses? That was not the view which Moses himself took of the occasion. Moses was not afraid of competition. Moses proved his right to the leadership by the nobleness of his spirit. Would God that this proof of Divine election attended all our policy! No man can pull you down but yourself. Moses knew that what was lacking in appreciation of himself would be made up in proportion as the people themselves became prophets. The more the people prophesied the more they would appreciate Moses. They would know what he had to bear; what occasional torment of soul. Have pity upon one another; believe, and be kind, and hope; let the devil do all the bad work, you get to your knees and to the work of brotherly sympathy and help. Moses saw what Joshua did not discern. Moses saw that it is part of the prophets function to make other people prophets. Great men are not sent to create little men. Wherever there is a great prophet there will be a prophetic church; the whole level of life and thought will be elevated. Not that the leader can always command this kind of evidence and credential. It may come after his death. Some men have to die that they may be known. Great men are inspirations, not discouragements. That is the difference between real greatness and factitious greatness. Where there is real greatness it acts as an inspiration, as a welcome; there is a benign and generous hospitality about it. Real greatness can condescend without appearing to stoop; real greatness can be humble without being oppressive to those to whom it bows itself; real greatness encourages rising power just as the sun encourages every flower in the garden. The Church of Christ is not afraid of rival institutions. The Church says, Enviest thou for my sake?--nothing can put me down; I am founded by Christ, saith the Church, I am built upon a rock; the gates of hell cannot prevail against me--Enviest thou for my sake?--cease thine envying, it is wasted energy. We are building up all kinds of rival institutions, and yet the Church rises above them all. Let the Church have time and opportunity to utter her gospel and declare herself; and let her be faithful to her own charter, and all will be well. Truth always wins, and wins often at once; not in the palpable and vulgar way called winning, but by a subtle, profound, mysterious, eternal way that asks ages by which to justify its certainty and its completeness. (J. Parker, D. D.)
Would God that all the Lords people were prophets.
The prophets work
The prophets were not mainly foretellers of future events, but interpreters and forthtellers of Gods will; not minute historical soothsayers, but essentially patriots, statesmen, moral teacher,, chosen vessels of spiritual revelation. In each of their duties they were great. As statesmen they were intensely practical, gloriously fearless; seeing that there was no distinction between national and individual morality; recognising that what is morally wrong can never be politically right. As patriots they were men of the people; pleading against oppression, robbery, and wrong; braving the anger of corrupted multitudes; reproving the crimes of guilty kings. As spiritual teachers they fostered in Israel the conviction of their lofty destiny by upholding the majesty of Gods law, by preserving the authority of His worship, by pointing to the revelation of His Son. In each of these functions they have an eternal value for the human race. Every reformation has been effected by following in the path which they trod as pioneers. The Hebrew prophets were marked by three great characteristics--Heroic Faith, Unswerving Hope, and Absolute Belief in Righteousness.
1. I shall name their heroic faith. All men have not faith. They either openly deny and disbelieve, or more often saying they believe act as though they did not. They are cowed by the power of wickedness, or tempted by its seductions. If they begin to make an effort for good, they fling up the contest as soon as they find that it will compromise their interests. Most often they will brave no danger, expose no falsehood, stand up against no wrong; they will spread their sails to every veering breeze; they will swim with the stream; they will look on success and popularity as the ends of living and the tests of truth. Not so the prophets. They will not be deceived by the vain shows of the world, nor seduced by its bribes, nor blunt the edge of their moral sense with its manifold conventions. Terror will not daunt, nor flattery lure them. Through lives of loss and persecution they will go on with an intense and quiet perseverance, which no success will cause them to relax, and no reverse subdue. They will devote every energy and possession to the cause of God, and the service of the most helpless of mankind.
2. They saw beyond. Over and around them towered the colossal kingdoms of the heathen. The giant forms of empires around them were but on their way to ruin, because they were not founded on righteousness. Kings, priests and mobs might be against them; they were but vain and idle men (Jer_1:17-19). And if they had the faith which looked beyond the little grandeurs of men, they also had the hope which looked beyond their sorrows, and this hope spread outwards in ever-widening circles. Amid the apostacy of Israel they always prophesied that Israel should not be utterly destroyed. And this hope was concentrated in their greatest and most unfaltering prophecy of an Anointed Deliverer, a coming Saviour for all mankind: a Man who should be a hiding-place from the wind; and a covert from the tempest; the shadow of a great rock in a weary land.
3. The third great characteristic of the Hebrew prophets is their sense that the very end and aim of all religion is simply righteousness: that there is an abysmal difference between a mere correct worship and a living faith. Such was the spirit of the prophets. Let us conclude by considering the way in which we too, in our measure, are called to share in their spirit, and to continue their work.
(1) We must try to do so, first, by escaping the average. He who has an unswerving faith in a few great moral principles to which, through evil report and good report, he clings; he who will only look on opinions and practices as he believes they must appear in the sight and before the tribunal of God; he who in politics knows no principle but truth and right; he who in the path of duty is indifferent to human praise or human blame; he who will stand firm when others fail; he who because the house of his life is built on a rock will do what God has given him to do, and say what God has given him to say, holding his own against chances and accident, against popular clamour and popular favour, against the anger and prejudices of the circle among whom he moves, that is the true prophet, that is the strong Christian man.
(2) And as ours should be the aim of the prophet, ours should be the qualities of his mind and heart. Something at least we must have of their enthusiasm, something of their devotion, something of their indignation against wrong; something, too, of their courage. (Archdeacon Farrar.)
God calls all His people to be prophets
As of old, He calls His Gideon from the threshing-floor, and His Amos from the sycamore fruit; His Moses from the flocks; His Matthew from the receipt of custom; His John from the priestly family; His Peter from the fishing-net, and His Paul from the rabbis school; so now He calls us from the farm and from the merchandise, from the shop and from the office, from the profession and from the trade, from the priests pulpit and from the servants hall. He calls us in boyhood, He calls us in manhood, He calls us in old age. In His sight there is not an inch-high difference between the stage on which the prince and the stage on which the pauper plays his part. Both alike are called, and called only to be good men and true, brave and faithful. Both have a like mission, and both alike shall, if they do Christs work, receive His hundred-fold reward. The boy at school who will not join in the bad language of his companions; the soldier in the barracks who will kneel down and pray, though all his comrades jeer; the tradesman who will hold out against a dishonest custom of his guild the tenant who in the teeth of his interests will give his vote at the dictates of conscience; the Churchman who for truths sake will try to break the tyrannous fetters of false opinion; the philanthropist who will bear the unscrupulous taunts of the base, because he denounces a nations guilt--these, too, have in them something of the prophet. They help to save the world from corruption and society from spiritual death. This was the example that Christ set us all. That man is most a prophet of Christ who loves Him best. And he loves Him best who keeps His commandments. His commandments were but two: Love God; Love one another. (Archdeacon Farrar.)
Monopoly and freedom in religious teaching
I. A protest against monopoly in religious teaching.
1. The prevalence of this monopoly.
2. The causes of this monopoly.
(1) Love of power.
(2) The love of money.
3. The iniquity of this monopoly. What arrogancy! Is not one mind as near the fountain of knowledge, the source of inspiration, as another?
II. An authority for freedom in religious teaching.
1. All the Lords people ought to be teachers. The possession of superior knowledge implies the obligation to disseminate it.
2. All the Lords people might be teachers. All that is wanted is that the Lord would put His Spirit upon them; and this Spirit is free alike to all. (Homilist.)
The Spirit given to all
Would God, was the longing of Moses, that all the Lords people were prophets, and that the Lord would put His Spirit upon them! His desire was fulfilled at Pentecost, and is realised now. Every believer possesses the Holy Spirit, not for his own spiritual life only, but to be a witness for Christ, as were the hundred and twenty at Pentecost. Equally does the charge to publish the glad tidings, and the promise of adequate power come to every one, according to that closing command of inspiration, Let him that heareth say, Come! Nay, more, the tongue of fire, the gift of utterance in its fitting measure, is always bestowed upon the kindled heart. Every one who seeks humbly and prayerfully to be a witness for Christ, in the home, in the ways of toil, in the spheres of infer-course, in the house of prayer, by the printed page, with the lips, and by the life, every such faithful disciple of the living Master shall receive His promised gift, the Pentecostal power of the Holy Ghost! (J. G. Butler, D. D.)
Divine inspiration
In different forms and in different degrees that noble wish was fulfilled. The acts of the hero, the songs of the poet, the skill of the artificer, Samsons strength, the music of David, the architecture of Bezaleel and Solomon, are all ascribed to the inspiration of the Divine Spirit. It was not a holy tribe, but holy men of every tribe, that spake as they were moved, carried to and fro out of themselves, by the Spirit of God. The prophets, of whom this might be said, in the strictest sense, were confined to no family or caste, station, or sex. They rose, indeed, above their countrymen; their words were to their countrymen, in a peculiar sense, the words of God. But they were to be found everywhere. Like the springs of their own land, there was no hill or valley where the prophetic gift might not be expected to break forth. Miriam and Deborah, no less than Moses and Barak; in Judah and in Ephraim, no less than in Levi; in Tekoah and Gilead, and, as the climax of all, in Nazareth, no less than in Shiloh and Jerusalem, Gods present counsel might be looked for. By this constant attitude of expectation, if one may so call it, the ears of the whole nation were kept open for the intimations of the Divine Ruler, under whom they lived. None knew beforehand who would be called . . . In the dead of night, as to Samuel; in the ploughing of the field, as Elisha: in the gathering of the sycamore figs, as to Amos; the call might come . . . Moses was but the beginning; he was not, he could not be the end. (Dean Stanley.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v25 spirit that was upon him
spirit that was upon him
There was no more power than before--only more machinery. Moses had murmured (Num 5:11) because of the burden that God had laid upon him. God, in distributing the burden, shows that Moses’ power had, all along, been in proportion to his burden.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 26, 28 Yahweh's words
Yahweh's words
"what Yahweh had said"
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some of the Spirit that was on Moses
The "Spirit" here represents the power that God's Spirit had given to Moses. See how you translated a similar phrase in Numbers 11:17. AT: "some of the power that the Spirit had given to Moses" (See: Metonymy)
put it on the seventy elders
Giving power to the elders is spoken of as putting the Spirit on them. See how you translated a similar phrase in Numbers 11:17. AT: "gave it to the seventy elders" (See: Metaphor)
When the Spirit rested on them
Having power from the Spirit is spoken of as if the Spirit rested on them. AT: "When they had power from the Spirit" (See: Metaphor)
translationWords
Moses
Yahweh
elder
tent
Holy Spirit
prophet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 28 11:25 We are not told what happened when the…
11:25 We are not told what happened when the Spirit rested upon them and they prophesied. Whatever happened (possibly ecstatic utterances; cp. Acts 2:4; 1 Cor 14:2), it was a unique occurrence.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.