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!”
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Numbers 11:25-27 sits inside this longer paragraph.
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!”
Parallel Translations
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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!”
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And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.
But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.
And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
Show all 3 translations
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And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.
But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.
And there ran a young man, and told Moses, and said: 'Eldad and Medad are prophesying in the camp.'
Cross-references (26)
- Numbers 11:17 (v25) I will come down and talk with you there. I will take of the Spirit which is on you, and will put it on them; and they shall bear the…
- Joel 2:28-29 (v25) “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will…
- Numbers 12:5 (v25) Yahweh came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forward.
- 1 Samuel 10:10 (v25) When they came there to the hill, behold, a band of prophets met him; and the Spirit of God came mightily on him, and he prophesied among…
- Jeremiah 36:5 (v26) Jeremiah commanded Baruch, saying, “I am restricted. I can’t go into Yahweh’s house.
Show all 26 cross-references
- 1 Corinthians 14:1-3 (v25) Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy. For he who speaks in another language speaks…
- 2 Peter 1:21 (v25) For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
- 1 Samuel 10:5-6 (v25) “After that you will come to the hill of God, where the garrison of the Philistines is; and it will happen, when you have come there to the…
- 1 Samuel 19:20-24 (v25) Saul sent messengers to seize David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them,…
- 2 Kings 2:15 (v25) When the sons of the prophets who were at Jericho facing him saw him, they said, “The spirit of Elijah rests on Elisha.” They came to meet…
- Acts 2:17-18 (v25) ‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young…
- Exodus 3:11 (v26) Moses said to God, “Who am I, that I should go to Pharaoh, and that I should bring the children of Israel out of Egypt?”
- Exodus 4:13-14 (v26) Moses said, “Oh, Lord, please send someone else.” Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the…
- Exodus 34:5 (v25) Yahweh descended in the cloud, and stood with him there, and proclaimed Yahweh’s name.
- Exodus 40:38 (v25) For the cloud of Yahweh was on the tabernacle by day, and there was fire in the cloud by night, in the sight of all the house of Israel,…
- 1 Samuel 10:22 (v26) Therefore they asked of Yahweh further, “Is there yet a man to come here?” Yahweh answered, “Behold, he has hidden himself among the…
- 1 Samuel 20:26 (v26) Nevertheless Saul didn’t say anything that day, for he thought, “Something has happened to him. He is not clean. Surely he is not clean.”
- Psalms 99:7 (v25) He spoke to them in the pillar of cloud. They kept his testimonies, the statute that he gave them.
- Jeremiah 36:5-6 (v25) Jeremiah commanded Baruch, saying, “I am restricted. I can’t go into Yahweh’s house. Therefore you go, and read from the scroll which you…
- Luke 9:34-35 (v25) While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. A voice came out of…
- Acts 11:28 (v25) One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine all over the world, which also happened…
- Acts 21:9-11 (v25) Now this man had four virgin daughters who prophesied. As we stayed there some days, a certain prophet named Agabus came down from Judea.…
- 1 Corinthians 11:4-5 (v25) Every man praying or prophesying, having his head covered, dishonors his head. But every woman praying or prophesying with her head…
- 1 Corinthians 14:32 (v25) The spirits of the prophets are subject to the prophets,
- James 1:17 (v25) Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning…
- Jeremiah 1:6 (v26) Then I said, “Ah, Lord Yahweh! Behold, I don’t know how to speak; for I am a child.”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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Geneva Bible translators 1599 · Public Domain On v25 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 vv25–27 Num 11:25 And the LORD came down in a…
Num 11:25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not cease.
Ver. 25. Took of the spirit.] {See Trapp on "Num 11:17"}
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They prophesied.] Nec praedicendo, nec praedicando; but by uttering grave and wise sentences, apothegms, or counsels, as Moses did, concerning the public affairs of Israel; by political and prudential speaking of things appertaining to government.
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 vv25–27 Rested upon them, i.e. not only moved them for…
Rested upon them, i.e. not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was not temporary, but perpetual; they prophesied, i.e. discoursed of the word and works of God in a singular and marvellous manner, as the prophets did. So this word is used 1Sa 10:5,6; Joe 2:28; Act 2:17 1Co 14:3. Yet were they not hereby constituted prophets or teachers, but civil magistrates and rulers, who together with the Spirit of government, which is here sufficiently implied, received also the Spirit of prophecy, as a sign and seal, both to themselves and to the people, that God had called them to that employment, and would be with them in it, as it was with Saul upon the same occasion, 1Sa 10:10.
Did not cease, either for that day; they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Sa 19:24; or afterwards also, to note that this was a continued gift conferred upon them, to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy, or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded; and in their wilderness condition they had frequent occasions of seeking counsel from God, which was the work of prophets, and they were to determine all things agreeably to the mind and will of God, which therefore they were obliged to study. Others translate the words, and they added not; so the sense is, They prophesied only this day for an assurance of vocation to and due qualification for their work, but afterwards they prophesied no more; the gift of prophecy ceased in them, and only the Spirit of government rested upon them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv25–27 And the Lord came down in a cloud,.... In…
And the Lord came down in a cloud,.... In a cloud of glory, or a glorious one, as the Targums; either in the same that went before the people in the wilderness, or in one distinct from it, and only used on this occasion, as a visible token of the presence of God:
and spake unto him; to Moses, talked with him, as he said he would, Num 11:17,
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and took of the Spirit which was upon him, and gave it unto the seventy elders; See Gill on Num 11:17,
and it came to pass that when the Spirit rested upon them they prophesied; either they sung the praises of God, which is sometimes the sense of prophesying, Ch1 25:1; blessing God for the honour done them, and the gift bestowed on them; or they opened and explained the laws of God, in virtue of the gifts they had received, according to which they were to assist Moses in the government of the people, or they foretold things come: the Jews say they prophesied of the quails, but that is not very likely:
and did not cease; from prophesying; the spirit of prophecy continued with them, which, in some cases, might be necessary: or, they ceased not to prophesy all that day, though they afterwards did: and in the Hebrew text it is, "they added not" (q), that is, to prophesy, and Jarchi says they only prophesied that day, as it is interpreted in an ancient book of theirs, called Siphre: wherefore this spirit of prophecy is thought only to be given them as a temporary thing, for the confirmation of their having received the spirit of government, or gifts qualifying them for that, and to make them respectable among the people, and to show that they were appointed it by divine authority, and that this was not a device of Moses to ease himself.
(q) "et non addiderunt", Pagninus, Montanus, Drusius; "et non am lin", Junius & Tremellius, Piscator.
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 vv25–27 Rested on them - Not only moved them for…
Rested on them - Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual. They prophesied - Discoursed of the word and works of God in a marvelous manner, as the prophets did. So this word is used, 1 Sam. x, 5, 6 Joel ii, 28; 1 Cor. xiv, 3. Yet were they not hereby constituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment. They did not cease - Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1 Sam. xix, 24, or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.
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 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 vv25–27 Num 11:25. Rested on them — Not only moved…
Num 11:25. Rested on them — Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift were perpetual. They prophesied — Discoursed of the word and works of God in a marvellous manner, as the prophets did. So this word is used, 1Sa 10:5-6; Joe 2:28; 1Co 14:3. Yet were they not hereby constituted teachers, but civil magistrates, who, together with the spirit of government, received also the spirit of prophecy, as a sign and seal, both to themselves and to the people, that God had called them to that employment. They did not cease — Either for that day, continuing in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Sa 19:24; or, afterward also. For this was a continued gift, conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy, or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.
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 vv25–27 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 vv25–26 when the spirit rested upon them, they prophesied, and…
when the spirit rested upon them, they prophesied, and did not cease--As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see Sa1 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.
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 vv25–26 25. In a cloud — Literally, in the cloud.…
25. In a cloud — Literally, in the cloud. This visible symbol of Jehovah’s presence, which stood above the tabernacle, descended and encompassed it and the seventy elders, and thus was the vehicle of the Spirit to them as the breath of Jesus was to the disciples. Joh_20:22.
And spake unto him — The communication is not recorded, perhaps because it was private.
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They prophesied — The word נבא, to bubble up, occurs here the first time in the Bible. Its most common use is of inspired human discourse. It is chiefly in the passive voice, implying that the prophet is not so much the speaker as the one through whom the divine afflatus, which possesses his faculties, speaks. Thus in the Greek we have the passive form of the verb μαντευεσθαι, to divine, like μαινεσθαι, to be mad, and in the Latin vaticinari, to foretell. Hence prophecy has been regarded by all these peoples as beyond the range of the human mind, and as the work of God subsidizing human organs. This extraordinary utterance may not be limited to the prediction of future events: it may be employed in rebuke, testimony, instruction, exhortation, or comforting, 1Co_14:3. The Holy Spirit always loosens the tongue. It is fitting that the gift of speech, the crowning faculty of man as distinguished from the brutes, should be monopolized by its Giver when he takes exclusive possession of the body and soul as his temple. See 1Sa_10:6; 1Sa_19:20-23, notes; Act_2:18; Act_19:6. Under the Christian dispensation one in possession of the fulness of the Spirit naturally expresses himself in elevated language, or song. Eph_5:18-19. For the difference between the operations of the Spirit before the day of Pentecost and afterward, see Num_27:18, note.
And did not cease — The Septuagint literally and correctly translates this by και ουκ ετι προσεθεντο, and they did not add, (to prophecy.) They prophesied one day and ceased. Thus the R.V. This was sufficient to impress the people with their divine vocation to an office in which administration and not prophecy was the great function. The Targums, the Vulgate, and the Chaldee all read, they ceased not. This is explained by stone as a perpetual prophetic endowment, and by Patrick and others as covering only the time in which the elders surrounded the tabernacle.
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 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 v25 (25) In a cloud.—Hebrew, In the cloud.
(25) In a cloud.—Hebrew, In the cloud.
And gave it unto . . . —Better, and put it upon, as in Lev_2:15.
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They prophesied, and did not cease.—Better, they prophesied, but did so no more. Comp. Gen_8:12; Exo_11:6; 2Sa_2:28; so the LXX. The word prophesy does not necessarily denote the prediction of future events. It is elsewhere employed to denote the celebration of the praises of God, either with the voice or with instruments of music. (Comp. 1Sa_10:6; 1Ki_18:29; 1Ch_25:1-3; Jer_29:26.)
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 vv25–27 The Lord came down in a cloud, i.e., in…
The Lord came down in a cloud, i.e., in the cloud which was the symbol of his perpetual presence with. them. At other times this cloud dwelt (kv) above the tabernacle, soaring steadily above it in the clear air; but on certain occasions, for greater impressiveness, the cloud came down and filled the tabernacle, or at any rate the entrance of it, while Moses stood without. (cf. Num_12:5 and Exo_33:9 Exo_40:35) Took of the spirit which was upon him. Not certainly in anger, or by way of diminishing the fullness of the spirit which was in Moses, but in order that the seventy might participate, and be known to participate, in a gift originally and specially given to Moses. The whole intention of the ceremonial was to declare in the most unmistakable way that the gifts of the seventy were to be exercised only in union with and in subordination to the mediator of Israel. The Targums are substantially correct in their paraphrase: "The Lord made enlargement of the spirit that was upon him, and imparted to the seventy men, the eiders." Theodoret very happily observes on this passage, "Just as a man who kindles a thousand flames from one does not lessen the first in communicating light to the others, so God did not diminish the grace imparted to Moses by the fact that he communicated of it to the seventy." They prophesied. The phenomenon here mentioned for the first time was no doubt an ecstatic utterance, not exactly beyond the control, but certainly beyond the origination, of those who prophesied. It must not be confounded with that state of calm, spiritual exaltation in which such men as Isaac and Jacob spake concerning things to come. (Heb_11:20; cf. Gen_27:29 Gen_49:28) The Hebrew WaBntyi means literally "were caused to pour forth," and the fundamental idea is that those affected became for the time being vents for the audible utterance of thoughts and expressions which were not theirs, but the Holy Ghost"s. Compare the thought in Job_32:18-20, and the case of Saul and his messengers, as above. As to the matter of these prophesyings, we may probably conclude that they were of the same nature as the ecstatic utterances of the tongues on the day of Pentecost and afterwards; not "prophecy" in the ordinary sense, but inspired glorification of God, and declaration of his wonderful works. (Act_2:4, Act_2:11) And did not cease. Rather, "did not add," or "repeat." Wpsy alow. Septuagint, kai ouk eti proseyento . The ecstatic utterance did not continue or reappear. The New Testament history no doubt supplies us with the explanation of this. The supernatural sign thus accorded was of little use in itself, and was of much danger, because it attracted to its exhibition an attention which was rather due to more inward and spiritual things. As a sign it was sufficient that it should be once unmistakably manifested before all the people. (cf. 1Co_14:22 1Co_13:8) The permanent charisma of the Holy Spirit which the seventy received and retained from this time forth was no doubt the antilhqiv or kubernhsiv of 1Co_12:28; the gift of "help" or "governance," not in temporal matters, but in the religious education and direction of the people.
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 v26 The Spirit also rested on them
The Spirit also rested on them
The Spirit giving them power is spoken of as if the Spirit rested on them. AT: "The Spirit also gave them power" (See: Metaphor)
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Their names were written on the list
This can be written in active form. AT: "Moses had written their names on the list" (See: Active or Passive)
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 v25 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.