NUMBERS xi. 24-30.
Nothing is known of these two men beyond the incident recorded in the
Book of Numbers; but this is so remarkable and significant, that it
well repays careful study.
The Israelites had been once more displaying suspicion and ingratitude.
Turning with loathing from the manna, they whimpered, like spoilt
children, for the fish and flesh they had enjoyed in Egypt, and
murmured against God and against Moses. The patience of their leader,
under this new provocation, completely broke down, so that he went so
far as to accuse God Himself of being a hard taskmaster, who had laid
too much upon him. With infinite forbearance, allowance was made for
the manner in which Divine counsel and help had been asked for, and the
promise was graciously fulfilled, "_Cast thy burden upon the Lord, and
He shall sustain thee. He will never suffer the righteous to be
moved_." God dealt with his servant as a father at his best will deal
with his child who runs to him, hurt and bruised, in a passion of
tears. Instead of beginning with an angry rebuke, help and relief are
first given, and then in a few calm words the needed counsel is
proffered. It was in a spirit of patient love that God appointed
elders from among the people to help his over-wrought servant and share
his heavy burden.
Moses was, no doubt, justified in saying, "_I am not able to bear all
this people alone, because it is too heavy for me_." Indeed it was
well for him, as it is for us all, to feel the need there is for human
sympathy and Divine aid. Self-contained, self-reliant men are not the
highest type of humanity, and they are sometimes for their own good
visited by anxieties and responsibilities which compel them to cry,
"_Lord help me_." Thus was it with Moses. Indeed, our Lord Himself
shared that experience, when for our sakes He became man. He chose
comrades who were a blessing to Himself, although He was a far greater
blessing to them. He took them with Him when he went forth to confront
the crises of His life--on the Mount of Transfiguration, and in the
Garden of Gethsemane, where His sorrow was intensified by their failure
to watch with Him. He had three specially intimate friends. He called
twelve to be apostles, and sent forth seventy as missioners--an
arrangement in which we see the New Testament counterpart of the
choosing of these seventy-two elders, to rule and judge the Israelites,
and thus share the responsibility of Moses.
The account given us of their appointment is singularly interesting.
Six men out of each of the twelve tribes were summoned to the
Tabernacle, solemnly set apart and filled with the Spirit--but two of
the men--Eldad and Medad--were absent "_They were of them written to_"
is the exact phrase--and the fact that they received a written summons
denotes a higher and more general culture among that ancient people
than is generally imagined to have existed. Yet it is what might be
reasonably expected, for they had come out of Egypt, the most civilised
power then in the world, a country where the usual writing materials
were exclusively made. Though the Israelites had been only slaves
there, they would doubtless be familiar with the art of writing, for
the men of that race have never yet lagged behind any people among whom
they have lived.
Seventy of the men thus summoned came together promptly, and were
ranged in a semicircle before the Tabernacle. Then, in the sight of
all the people, the cloud descended, wrapped them all in impenetrable
mist, as a sign that the chosen men were being mysteriously baptised
with the Spirit, and when again they emerged they began to prophesy.
It was the ancient counterpart of the day of Pentecost, when the
disciples met, and the Spirit came upon them as a mighty, rushing wind,
and they began to speak with other tongues, as men chosen and inspired
by God.
In the 25th verse of the eleventh chapter of Numbers, it is said that
"_the Lord took of the spirit that was upon Moses, and gave it unto the
seventy elders_." Some conclude from this statement that, as a
punishment for his intemperate prayer, the wisdom of Moses was thus
lessened, while others were enriched at his expense. But wisdom, and
all gifts similar to it, are not diminished by distribution. If we
impart information, we do not lessen our own store of knowledge. If we
give of our love lavishly, yet affection is not lessened by such
outpouring. The spread of fire over what is inflammable increases its
intensity. Though we light a thousand candles from one which burned
alone at first, it still burns brightly as before. So is it with the
Spirit of whose fulness we all receive. No Christian man is poorer
because his brother is enriched with grace, nor was Moses. "_There is
that scattereth, and yet increaseth_."
It is time that we turned to the two men, Eldad and Medad, who,
although summoned with their brethren, did not come to the assembly at
the Tabernacle. They may have been absent from their tents when the
papyrus letter was delivered, and would not be quickly found in the
vast camp. Be this as it may, what followed is evidence that they did
not wilfully disobey the summons, and that their absence was not due to
any bad motive. For some reason unknown to us they failed to put in an
appearance at the critical time, when others of the elect were
receiving the mysterious but efficient grace of the Spirit. Yet, at
one and the same moment, they also were inspired while walking
together, as they probably were doing, in some far-off part of the
camp. To the amazement of the people, and doubtless to their own
amazement too, they suddenly began to prophesy, and crowds of listeners
quickly gathered round them, as on Pentecost they ran together to hear
the inspired apostles. This unique experience was given by God, and
received by the people as convincing evidence that Eldad and Medad were
divinely appointed, and divinely qualified, equally with their brethren
nearer the Tabernacle. It is true that Joshua exhibited some jealousy
and suspicion, and would have silenced them because the blessing had
not come through Moses; but the great law-giver, with characteristic
insight and generosity, would not heed the request--"_My lord Moses,
forbid them_." Calmly, yet decisively, the answer rang out, "_Enviest
thou for my sake? Would God that all the Lord's people were prophets,
and that the Lord would put His spirit upon them_!"
In the experience of these two men there is imbedded valuable and
permanent truth. We regard it as an evidence, the more remarkable
because given under a ceremonial regime, that God did not intend to
institute any order of men outside the limits of which there was to be
no liberty of prophesying and no fitness for it. Nor is there any
exclusively sacred place, be it tabernacle, temple, synagogue, or
church, where alone such gifts can be conferred. We believe that
outside all sacred places, outside the churches of our own faith and
order, and of any other churches, there are men, and women too, equally
called of God with those within such limits, and the evidence that they
are so called lies in the fact that in them also the Spirit of God is
resting, and through them the Spirit of God is working.
This lesson, which still needs to be enforced in our own day, is
perhaps best deduced from an incident so early and so simple as this.
Just as we may learn more of the way in which an engine really works
from a simple model--say of George Stephenson's--than from one of the
complicated machines of the present day, so we may gain the more
instruction from this incident, because of its very simple character,
while its antiquity keeps it out of the confusion caused by modern
controversies.
Eldad and Medad were men called of God to undertake holy service for
the good of His people. In their case the call was manifestly inward
rather than outward. Though truly chosen, they were not in the
Tabernacle, nor were they wrapped in the cloud, and they received no
ordination from the laying on of hands by Moses and Aaron. The
evidence of their call lay in their fitness for the work, and their
fitness was due to the gift of the Spirit. Yet all this occurred under
a dispensation which was far more strict in ceremonial law than that
under which we live.
What does it teach? It surely confirms our belief that the word of God
is not bound. The exposition and enforcement of Divine truth is not to
be confined to those who have received priestly ordination by some
outward rite. No man therefore has the right to forbid any preacher
from exercising his functions on the ground that his orders are not
regular, or because he has not been recognised by an Episcopate, a
Presbytery, a Conference, or a Union.
To put the same truth in hortatory form, I would say to any one who has
knowledge of Divine truth, who has experienced the graces of the Holy
Spirit, and who has the gift of utterance: You are called upon, by the
fact of possessing these qualifications, to serve God as opportunity
comes. You ought not to be silent on the claims of Christ, nor should
you refrain from leading others in prayer, while on every other topic
you are fluency itself. "_Neglect not the gift that is in thee_,"
whether it came by laying on of hands, or in some other way. Every
true convert should sometimes feel as the prophet Jeremiah felt, when
he said, "_The word of the Lord was within me as a burning fire shut up
in my bones. I was weary with forbearing and could not stay_." The
work assigned too often exclusively to the minister is really the work
of the Church.
Happily, speech is not the only mode in which men can serve God. It is
clear from the Hebrew narrative that Eldad and Medad, like their
brethren at the door of the Tabernacle, did not receive an abiding gift
of prophecy, but a transient sign which seemed adequate to convince the
people that they had been chosen and inspired. Unfortunately, the
Authorised Version gives us a phrase which is the exact opposite of the
meaning of the Hebrew phrase in the twenty-fifth verse, rendering it
thus, "_They prophesied, and did not cease_." The Revised Version sets
this right in the phrase, "_They prophesied, but they did so no more_."
In other words, the singular manifestation of power soon passed away.
It was not a permanent possession.
This is in harmony with the experience of the early Christian Church.
The miraculous power given to the apostles, as evidence of their Divine
commission, was not always at their disposal. The gift of tongues
bestowed on them, and on others, soon ceased; for it was intended to
show the supernatural origin of Christianity until written evidence was
available, and then it was withdrawn. The Holy Spirit still remained
in the Church, and was revealed in a diversity of operations. His
presence was proved by the changed characters of converts more
effectually than by abnormal gifts--and similarly the religious ecstasy
of Eldad and Medad and their comrades was soon exchanged for their
abiding spirit of wisdom and justice.
Christians who at one time spoke for Christ are not always to blame if
they speak publicly no more. They may have withdrawn from Sunday
School teaching, for example, but only to serve God in another form.
Their matured experience may be quite as valuable as their once fervent
zeal. The river which near its source noisily rushes over the pebbles,
is not lessened in value when, full and deep, it silently glides onward
to the sea.
Happily, there are diversities of operations, though they are all under
the inspiration of the Holy Spirit; and if we are faithful to our
special calling, we may hope to receive our Lord's "_Well done_," just
as did these seventy-two men, who sustained and aided Moses, though
they left no record of their steady, useful work. Indeed, there are
those who in actual service can do very little, whose gracious and
benign influence is the best proof of true inspiration. Such was he of
whom Cowper sings:
"When one that holds communion with the skies
Has filled his urn where those pure waters rise,
And once more mingles with us meaner things,
'Tis even as if an angel shook his wings;
Immortal fragrance fills the circuit wide,
That tells us whence his treasures are supplied."
God calls us to Himself before He calls us to His service. The same
Divine Spirit who qualifies for religious work, creates men anew. Of
every one so created, it may be said he was "_born of the Spirit_."
In this, also, neither place nor circumstance is essential. Eldad and
Medad were both away from the Tabernacle, somewhere in the
unconsecrated camp; yet they received the same blessing which their
brethren were enjoying at the door of the Tabernacle. And we rejoice
that some who are now outside a place of worship--outside this or that
denomination--outside Christendom, do receive the Spirit who transforms
them into the likeness of Christ.
In confirmation of this, we recall the fact that our Lord spoke more
often in houses, and fields, and boats, and streets, than in the
Temple. And the apostles who were called to follow Him were engaged at
the time of their calling in their ordinary occupations, at the
toll-office or in the fishing-boat. Saul was converted on the road to
Damascus, the jailor of Philippi in prison, Lydia by the river side.
All this reminds us that though our power may be limited by time and
place, God's power is not; though our work is contracted, His is broad.
The Holy Spirit is no more confined to a place than the wind is, which
bloweth as it listeth over land and sea, over desert and garden.
It is a comfort to remember this when we grieve over some prodigal, who
has gone beyond the reach of religious observances; who never attends
worship, or reads the Bible. We may hope about him, believe in him,
and pray for him still, because the Spirit of God can reach him as He
reached Eldad and Medad, "_who went not up to the Tabernacle_." The
old promise is not exhausted yet: "_I will pour out of My Spirit upon
all flesh: and your sons and your daughters shall prophesy, and your
young men shall see visions, and your old men shall dream dreams_."
It is this divine afflatus, this outpouring of the Spirit, which is the
great need of the age we live in. The Church seems to be lying
listless as a sailing ship, due to leave harbour, but still waiting for
a breeze. Her masts are firm, the canvas ready to be stretched, and
her equipment complete. The helmsman stands impatient at the wheel,
and all the sailors are alert, but not a ripple runs along the vessel's
side. She waits, and must wait, for a heavenly breeze to fill her
sails, and till it comes she cannot stir. Like that ship the Church is
wanting impulse, and we ought to be waiting for it, and praying for it.
The power we need can only come from heaven, the breath of God must be
our real moving force, and we should be wiser, stronger, and more
hopeful if we entered into the meaning of the old, oft-repeated verse:
"At anchor laid, remote from home,
Toiling, I cry, 'sweet Spirit, come,'
Celestial breeze no longer stay,
But swell my sails, and speed my way."