The Pulpit Commentary — Numbers — Section 144

been too great for him" olone;" a heavier not too great with God (cf. John xv. 5; Philip. iv. 18). v. IT PROMPTS HIM TO A SINFUL PRAYER (ver. 16). Imagine that the prayer had been 11nswered, 11nd Moses bll.d died on the spot; whata humi)iating end I ( cf. 1 Kings :xix. 4). Let us )earn the leeson Ps. lvi. 8, and thus climb to the }eve) of a still higher experience : " I will trust, and not be afraid " (lea. xii. 2 ; :n:vi. 3). -P. Ver. 17.-The communication of a spiritual endawmeni,. The endowment of the elders for official duties was-1. A Divine gift imparted by God himself (1 Cor. xii. 4-6; James i. 17). 2. Yet mediate, through Moses, who was the first to enjoy it, but was thankful to share it with_ men in sympathy with b_imself (cf. 1 Cor. iii. 21, 22 • iv. 6, 7). 8. A means of rehef to Moses and of blessmg to the people. The co~munication did not impoverish Moses, but enriched bin;. ~e was like ~ la~p from which ee,enty otl1er lamps were lit. The commumcat1on of the gift, hke mercy, was twice blessed-to him that_ gives and him that takes. It relieve~ llfoses nnd enriched the elders, yet not for their own advantage, bu~ as a means of d1sclrnrg- ing their new and solemn trust. All "gifts," however received, are to be looked on as talents and trusts. The law of the stewardship is found in Rom. :irii. 3-8; 1 Pet. iv. 10, 11. Leam-1. The value of every spiritual gi£t. Men should not envy the/ossessor of it, but thank God for him, since the gift is communicable. If there ha been no inspired Moses, there would have been no inspired elders. An Elisha is the heir of an Elijah (2 Kings ii. 9, 10); a Timothy is the son of a Paul (2 Tim. i. 2, 6). 2. The privilege of being the medium of communicating a spiritual gift (Rom. i. 11 ; Phil. i. 6). 3. The importance of" coveting the best gifts' which God can bestow, without human intervention, tlirough his beloved Son.-P. Vere. 26-29.-Largeness of heart. The brevity of the narrative prevents us forming an adverse judgment of the conduct of Eldad and Medad, for we do not know their motive for remaining in the camp. It may have been ignorance of the call, or shrinking through timidity from a duty which, nevertheless, God would not a11ow them to escape. But the narrative is not too brief to enable us to see in Moses' worn.a a fine illustration of largeness of heart. Note-- I. JOSHUA'S APPEAL. His love of order may have been offended. He feared lest the unity of the camp under the leadership of Moses should be disturbed. He was anxious for the honour of his master, and desired that political and ecclesiastical discipline should be not only really, but ostensibly, in his hands. The call of the seventy elders with prophetic powers was n new departure in the history of the theocracy1 and now the prophesying of Eldad and Medud, apart, threatened still . further apparently to derogate from the honours of Moses. Thus now narrow minds ' or 1:1n:u1ll hearts may be fearful of that which is novel, and envious of those who take a course independent of established authorities and Churcl1 traditions, even though they "seem to have the Spirit of God." They mo.y forbid, or at least "despise, prophesyings" which are not according to rule. II. MoaEs' REPLY. The only question with Moses is one not of place or method, but of reality. Are the prophesyings and the spirit "of God"? Largeness of heart cannot exempt us from this duty (1 These. v. 21 ; 1 John iv. 1-3). Moses could not recognise the falsehoods uttered in the tabernacle of KoraL, though he rejoiced in the prophesyings of Eldod. Spurious charity is traitorou1:1 to truth ; true charity can only rejoice " in the truth" (1 Cor. xiii. 6). The lesson taught us is illustrated by various incidents in the New Testament. A large-hearted Christian will not be offended-I. If those who are clearly working in the name of Christ, nnd with the seal of his approval, do not follow with him (Mark ix. 38-40). 2. If their succeBa seems to imperil the prosperity of his party or denomin11tion (John iii. 26, &c.). 8. He will rejoice in the work, though unofficial nnd obscure men have originated it (Acts xi. 19-24). 4. He will not" envy," but delight, in the proclnmn• tion of the gospel, even if the motives of the prenchers are marred by "envy o.nd strife" (Philip. i. 15-18). Larite-hea.rtedness will "covet earnestly the best gifts" for others, whatever the consequences may be to ourselves.-P. 124 'ritE BOO:K OF NUYl3:f!:ltS. [oit. xt. 4--36.