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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 11:24–30. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the performance of God's word to Moses, that he should have help in the government of Israel.
I.Here is the case of the seventy privy-counsellors in general.
Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted,
1.He did his part; he presented the seventy elders before the Lord, round the tabernacle (Num 11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him.
2.God was not wanting to do his part. He gave of his Spirit to the seventy elders (Num 11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see Co1 14:24, Co1 14:25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, Sa1 10:6, Sa1 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exo 7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.
II.Here is the particular case of two of them, Eldad and Medad, probably two brothers.
1.They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.
2.The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.
3.Information of this was given to Moses (Num 11:27): "Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders." Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.
4.Joshua moved to have them silenced: My lord Moses, forbid them, Num 11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.
5.Moses rejected the motion, and reproved him that made it (v. 29): "Enviest thou for my sake? Thou knowest not what manner of spirit thou art of." Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit.
(1.)We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh 3:26, etc.
(2.)We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam 1:20.
(3.)We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, Co1 1:12, Co1 1:13.
(4.)We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mar 9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phi 1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
6.The elders, now newly ordained, immediately entered upon their administration (Num 11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And,
(1.)Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent.
(2.)Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.
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Summary
Numbers 11:29 encapsulates a pivotal moment in Moses' leadership, showcasing his profound humility and expansive vision for the spiritual empowerment of all God's people. In stark contrast to Joshua's possessive zeal to protect Moses' unique prophetic authority by silencing Eldad and Medad, who were prophesying in the camp, Moses articulates a counter-cultural and deeply spiritual desire: that every single Israelite might be a prophet, directly empowered by the Spirit of the Lord. This statement transcends personal ambition, revealing a leader whose greatest aspiration is the widespread, direct, and intimate spiritual experience of God by His entire community, a testament to his selfless and generous heart.
Context
Literary Context
This verse is situated within a critical narrative of Israel's wilderness journey, marked by profound distress and divine intervention. The Israelites' persistent grumbling over the manna and their longing for the food of Egypt had deeply burdened Moses, who felt overwhelmed by the immense responsibility of leading such a rebellious multitude (Numbers 11:11-15). In response to Moses' heartfelt plea, the Lord instructed him to gather seventy elders of Israel, promising to take some of the Spirit that was upon Moses and place it upon them, thereby enabling them to share the heavy burden of leadership (Numbers 11:17). When the Spirit rested upon these seventy elders at the Tent of Meeting, they prophesied. The specific incident precipitating Moses' remarkable reply in Numbers 11:29 involves Eldad and Medad, two of the seventy who, though remaining in the camp, also began to prophesy. This unexpected manifestation of the Spirit outside the designated assembly prompts Joshua's protective reaction and Moses' profound counter-statement, highlighting a tension between centralized authority and the sovereign, widespread distribution of spiritual gifts.
Historical & Cultural Context
In the ancient Near East, prophetic activity was typically confined to specific, often elite, individuals or established groups, who served as intermediaries between the divine and humanity. Prophets delivered oracles, warnings, and guidance, and their authority was often tied to their direct communication with a deity. Moses himself held an unparalleled position as God's chosen spokesman and the unique mediator of the covenant, having direct, face-to-face communion with the Lord (Numbers 12:6-8). Joshua's reaction to Eldad and Medad's prophecy reflects a common human inclination to guard perceived authority, maintain order, and prevent what might be seen as unauthorized or disruptive spiritual activity. In the highly structured and vulnerable wilderness community, the establishment of clear leadership hierarchies was crucial for managing the vast, nomadic population and ensuring adherence to divine law. Joshua's concern, while well-intentioned, stemmed from a conventional understanding of authority and order.
Key Themes
Moses' response in Numbers 11:29 powerfully contributes to several key themes within the book of Numbers and the broader Pentateuch. Firstly, it profoundly illustrates Generous Leadership and Humility. Unlike typical leaders who might jealously guard their power or unique spiritual status, Moses displays extraordinary humility and selflessness. He does not perceive Eldad and Medad's prophecy as a threat to his authority but as a desirable manifestation of God's work. His rhetorical question, "Enviest thou for my sake?", challenges Joshua's narrow, protective perspective, revealing Moses' secure and unselfish leadership. Secondly, the verse highlights the Widespread Desire for God's Spirit. Moses' fervent wish, "would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them!", is a radical expression of his longing for universal divine empowerment. This vision anticipates a future where direct, intimate encounter with God through the empowering presence of His ruach (Spirit) is not limited to an elite few but is accessible to the entire community, a theme later echoed by prophets like Joel. Thirdly, it emphasizes Divine Sovereignty in Gifting. The phrase "the LORD would put his spirit upon them" underscores that the Spirit of God is given by God's sovereign choice and initiative, not by human selection or limitation. This reinforces that spiritual gifting is ultimately a divine prerogative, as seen earlier when God "took of the Spirit that was upon him [Moses] and put it upon the seventy elders" (Numbers 11:25).
Exposition and Analysis
Key Word Analysis
From a root meaning "drawing out," referring to his rescue from the water. Moses, the Israelite lawgiver, is central to the narrative, and his character is profoundly revealed in this verse as a leader prioritizing God's people over personal status.
This verb signifies a strong emotional response, often involving jealousy, zeal, or rivalry. In this context, it points to Joshua's protective zeal for Moses' unique status, which Moses interprets as a form of envy or possessiveness over spiritual authority. Moses' question challenges Joshua's underlying motive, implying that such a spirit is contrary to God's broader purposes for His people.
Derived from a root meaning "to call" or "to announce," a nâbîyʼ is one who speaks for God, serving as a divine messenger. This term encompasses various forms of inspired communication, from delivering direct oracles to ecstatic utterances. Moses' wish is not merely for everyone to be able to predict the future, but for all God's people to be empowered to speak forth divine truth and experience direct communion with God through His Spirit.
This multifaceted word can mean wind, breath, or spirit. In theological contexts, especially when referring to God's rûwach, it denotes the active, empowering, and life-giving presence of God. When God "puts His Spirit upon" someone, it signifies divine enablement for specific tasks, leadership, or prophetic utterance. Moses' desire is for this divine, empowering presence to be universally distributed among Israel.
Verse Breakdown
"And Moses said unto him, Enviest thou for my sake?"
Moses directly addresses Joshua's concern, challenging the underlying motive behind his request to stop Eldad and Medad. Joshua's zeal was ostensibly "for Moses' sake"—to protect Moses' unique authority and prevent perceived disorder. However, Moses perceives this as a form of envy or possessiveness over spiritual gifting, implying that Joshua's perspective is too narrow and self-centered, failing to grasp God's expansive desire for His people.
"would God that all the LORD'S people were prophets"
This is a profound and radical expression of Moses' heart. The phrase "would God" (literally, "Who will give?") conveys a fervent, almost desperate wish or longing. Moses envisions a community where prophetic utterance and direct divine communication are not limited to a select few, but are a universal experience among all Israelites. This is a vision of democratized spirituality, where every member of the covenant community can hear from and speak for God.
"and that the LORD would put his spirit upon them!"
This clause clarifies the means by which Moses' wish would be fulfilled. It is not through human effort, appointment, or limitation, but through the sovereign act of the Lord Himself. The emphasis is on God's initiative in bestowing His empowering Spirit upon His entire people, enabling them to function as prophets. This highlights that true spiritual authority and gifting originate solely from God and are not to be controlled or restricted by human design.
Literary Devices
Moses' statement masterfully employs several literary devices, revealing his character and profound spiritual insight. The initial query, Rhetorical Question, "Enviest thou for my sake?", serves not to elicit a direct answer from Joshua but to challenge his perspective and expose the underlying human tendency to guard power. It skillfully shifts the focus from Joshua's concern about perceived threats to authority to Moses' broader, more magnanimous vision. Following this, Moses expresses a fervent wish that borders on Hyperbole for emphasis: "would God that all the LORD'S people were prophets." While perhaps not literally expecting every Israelite to deliver formal oracles, it powerfully conveys his desire for widespread spiritual empowerment and direct communion with God. There is also a subtle Irony in the scene; Joshua, attempting to safeguard Moses' unique position, inadvertently provides the occasion for Moses to articulate a vision that transcends his own singular authority, demonstrating a humility and spiritual generosity that further elevates Moses' character as a leader.
Theological and Thematic Connections
Moses' radical wish in Numbers 11:29 stands as a prophetic utterance itself, a yearning for a future state of widespread divine empowerment that transcends the limitations of the Old Covenant. It anticipates a time when the Spirit of God would not be confined to a select few leaders or prophets, but would be poured out upon all believers, enabling them to participate directly in God's redemptive purposes. This vision underscores God's ultimate desire for intimate relationship and active participation with His entire people, rather than through a mediated system alone. It challenges hierarchical assumptions about spiritual authority, pointing to a future where God's presence is universally accessible and empowering, laying groundwork for the New Covenant.
Reflection and Application
Numbers 11:29 serves as a profound challenge to our contemporary understanding of spiritual leadership, gifting, and community within the church. Moses' response calls us away from a scarcity mindset, where spiritual authority or gifts are hoarded, envied, or rigidly controlled, and towards a generous, empowering vision for the entire body of Christ. Instead of seeking to limit or control who God uses, we are called to actively desire and pray for the widespread outpouring of the Holy Spirit on all believers, recognizing that God's Spirit equips individuals for service, witness, and the building up of the church. This verse encourages leaders to be facilitators of spiritual empowerment rather than gatekeepers, fostering an environment where every member is encouraged to discover and exercise their God-given gifts for the common good. It reminds us that true spiritual maturity is marked by a desire to see others flourish in their relationship with God and in their God-given calling, even if it means their gifts might seem to "rival" or exceed our own.
Questions for Reflection
FAQ
Why was Joshua so concerned about Eldad and Medad prophesying in the camp?
Joshua's concern likely stemmed from a combination of factors. Firstly, as Moses' faithful assistant and designated successor, he was deeply loyal and protective of Moses' unique authority as God's chosen leader and mediator. He may have viewed Eldad and Medad's prophesying outside the designated gathering place (the Tent of Meeting) as a challenge to established order and a potential source of confusion or even rebellion. In the highly structured wilderness community, unauthorized spiritual activity could be seen as a threat to the stability and divine appointment of leadership. He might also have feared that if prophecy became too widespread or unregulated, it could lead to false prophecy or undermine the distinct role of the seventy elders who had been formally commissioned. Joshua's reaction, though misdirected, reveals his zeal for the Lord's order and for Moses' honor.
What does it mean for "all the LORD'S people" to be "prophets"?
Moses' wish for "all the LORD'S people" to be "prophets" is a profound expression of his desire for a direct, personal, and empowering relationship between God and every individual within the covenant community. It doesn't necessarily mean that every Israelite would deliver formal, public oracles like Moses or the major prophets. Instead, it signifies a widespread experience of the Spirit's presence, enabling individuals to hear from God, speak His truth, and participate actively in His divine purposes. It implies a community where spiritual insight, divine communication, and empowered service are common, not exclusive to a select few. This vision anticipates a time when the Spirit of God would be poured out broadly, as prophesied later in Joel 2:28-29 and fulfilled dramatically in the New Testament.
Christ-Centered Fulfillment
Moses' radical wish in Numbers 11:29 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ and the outpouring of the Holy Spirit in the New Covenant. Moses, as the great prophet and mediator of the Old Covenant, yearned for a universal access to God's Spirit that was largely unattainable under the Mosaic Law, which established a priestly and prophetic class. Jesus, however, is the ultimate Prophet, through whom God speaks His final and complete word (Hebrews 1:1-2). More significantly, Christ's death, resurrection, and ascension inaugurated the New Covenant, making possible the indwelling of the Holy Spirit in every believer. On the Day of Pentecost, the prophecy of Joel 2:28 was dramatically fulfilled, as Peter declared, "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy" (Acts 2:17). This event marked the democratization of the Spirit, where every believer, regardless of gender, age, or social status, is indwelt by the Holy Spirit and empowered for ministry, fulfilling Moses' ancient longing. Through Christ, the barrier between God and humanity is broken, and all who believe become part of a "royal priesthood" and a "holy nation" (1 Peter 2:9), able to draw near to God and participate in His prophetic and priestly work in the world, empowered by the very Spirit Moses longed for all of God's people to possess.