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weeping" not confined to anyparticular class, but general among the people (11:10),
and that "the anger of Jehovah was kindledgreatly," his heart sank within him. Yet, as
has been well observed, he carried his complaint to theLord in prayer, and therefore
his was not the language of unbelief, only that of utter depression.Rightly understood,
these words of his, "Have I conceived all this people? have I begotten them?"implied
that not he but God was their father and their provider, (Exodus 4:22; Isaiah 63:16)
and thattherefore he must cast their care upon the Lord. But even so the trial of Moses
had in this instancebecome a temptation, although God gave him "with the temptation
a way of escape."
Two things would the Lord do in answer to the appeal of Moses. First, He would, in
His tendermercy, support and encourage His servant, and then manifest His power and
holiness. With thistwofold purpose in view, Moses was directed to place seventy of
the elders of Israel - probably in asemi-circle - around the entrance to the Tabernacle.
These "elders" were henceforth to help Mosesin bearing the burden of the people. He
had wished help, and he was now to receive it, although hewould soon experience that
the help of man was vain, and God alone the true helper. And then, toshow in sight of
all men that He had appointed such help, yet only as a help to Moses, God" camedown
in a cloud," spake unto Moses, and then put of his spirit upon these "elders." In
manifestationof this new gift "they prophesied," by which, however, we are to
understand not the prediction offuture events, but probably that "speaking in the
spirit" which in the New Testament also isdesignated as "prophesying." (1 Corinthians
12; 14) Further, lest in the mind of the people thisshould be connected with any
miraculous power inherent in Moses, the same spirit descended, andwith the same
effect, upon two (Eldad and Medad) who had been "written," that is, designated forthe
office, but who for some reason had been prevented from appearing at the door of
theTabernacle. The lesson, it was evident, was required, for even Joshua had
misunderstood the matter.When he found that Eldad and Medad prophesied "in the
camp," he deemed the authority of hismaster compromised, and wished to "forbid
them," since these men had not received the gift throughMoses. We are here reminded
of the similar conduct of John, who would have forbidden one"casting out devils" in
the name of Christ, because he followed not with the other disciples, and of theLord's
rebuke of such mistaken zeal, (Mark 9:38; Luke 9:49) - a mistake too often repeated,
and arebuke too much forgotten in the Christian Church at all times. Far different were
the feelings ofMoses. As a faithful servant, he emphatically disclaimed all honor for
himself, and only expressed thefervent wish that the same spiritual gifts might be
shared by all the Lord's people.
One thing was still required. God would manifest His power in providing for the
wants of the people,and His holiness in taking vengeance on their lust. The lesson was
specially needed, for even Moseshad, when first told, questioned the full promise of
providing for the whole people flesh sufficient tolast for a month. (Numbers 11:18-23)
(^)