But while in a sense there is restriction of the spiritual influence, in another sense there is no restraint. The Divine afflatus is not confined to those who have gathered at the tabernacle. It is not place or occasion that makes the prophets; it is the Spirit, the power from on high entering into life; and out in the camp the two have their portion of the new energy and zeal. Spiritual influence, then, is not confined to any particular place. Neither was the neighbourhood of the tabernacle so holy that there alone the elders could receive their gift; nor is any place of meeting, any church, capable of such consecration and singular identification with the service of God that there alone the power of the Divine Spirit can be manifested or received. Let there be a man chosen of God, ready for the duties of a holy calling, and on that man the Spirit will come, wherever he is, in whatever he is engaged. He may be employed in common work, but in doing it he will be moved to earnest service and testimony. He may be labouring, under great difficulties, to restore the justice that has been impaired by social errors and political chicanery--and his words will be prophetic; he will be a witness for God to those who are without faith, without holy fear.
While Eldad and Medad prophesied in the camp, a young man who heard them ran officiously to inform Moses. To this young man as to others--for no doubt there were many who loved and revered the Usual--the two elders were presumptuous fools. The camp was, as we say, secular: was it not? People in the camp looked after ordinary affairs, tended their cattle, chaffered and bargained, quarrelled about trifles, murmured against Moses and against God. Was it right to prophesy there, carrying religious words and ideas into the midst of common life? If Eldad and Medad could prophesy, let them go to the tabernacle. And besides, what right had they to speak for Jehovah, in Jehovah's name? Was not Moses the prophet, the only prophet? Israel was accustomed to think him so, would keep to that opinion. It would be confusing if at any one's tent door a prophet might begin to speak without warning. So the young man thought it his duty to run and tell Moses what was taking place. And Joshua, when he heard, was alarmed, and desired Moses to put an end to the irregular ministry. "My lord Moses, forbid them," he said. He was jealous not for himself and the other elders, but for Moses' sake. So far the leader alone held communication with Jehovah and spoke in His name; and there was perhaps some reason for the alarm of Joshua, more than was apparent at the time. To have one central authority was better and safer than to have many persons using the right to speak in any sense for God. Who could be sure that these new voices would agree with Moses in every respect? Even if they did, might there not be divisions in the camp, new priesthoods as well as new oracles? Prophets might not be always wise, always truly inspired. And there might be false prophets by-and-by, even if Eldad and Medad were not false.
In like manner it might be argued now that there is danger when one here and another there assume authority as revealers of the truth of things. Some, full of their own wisdom, take high ground as critics and teachers of religion. Others imagine that with the right to wear a certain dress there has come to them the full equipment of the prophet. And others still, remembering how Elijah and John the Baptist arrayed themselves in coarse cloth and leathern girdle, assume that garb, or what corresponds to it, and claim to have the prophetic gift because they express the voice of the people. So in our days there is a question whether Eldad or Medad, prophesying in the camp, ought to be trusted or even allowed to speak. But who is to decide? Who is to take upon him to silence the voices? The old way was rough and ready. All who were in office in a certain Church were commissioned to interpret Divine mysteries; the rest were ordered to be silent on pain of imprisonment. Those who did not teach as the Church taught, under her direction, were made offenders against the public well-being. That way, however, has been found wanting, and "liberty of prophesying" is fully allowed. With the freedom there have come difficulties and dangers enough. Yet to "try the spirits whether they are of God" is our discipline on the way to life.