FOOLISH ADVICE WISELY REJECTED
God fulfils his promise, and gives to these seventy men a spirit which doubtless brings them into more active sympathy with Moses, and takes away the carnal and selfish views which had prevailed in their minds. The difference between their present and former state was probably much like that between the state of the apostles after and before the day of Pentecost. They had a perspicacity, a power, a courage, a zeal, which did not belong to them before. As they prophesied, may we not suppose that Moses beard from them expressions quite new to his ears as coming from Israelite lips? And to make the occasion more memorable and significant, two of the seventy, who for some unexplained reason remained in the camp, nevertheless prophesied, as did those in the tabernacle. The intelligence was very quickly brought to Moses. Some of the Israelites would be greatly shocked by such an irregular proceeding, though perhaps they had seen nothing very censurable in the general cry of the people for flesh. Punctiliousness in ceremony and etiquette is often joined with laxity in things of moment (Matthew 23:23). The reception of the news is followed by—
I. THE FOOLISH ADVICE Or JOSHUA. Foolish, although given by a devoted friend. Joshua would probably have died for Moses, but he could not, therefore, give him good counsel. Attachment itself has not unfrequently a blinding effect on the judgment. A stranger might advise more wisely. It is the right of friendship to offer advice, but it is often the height of friendship, the very bloom and delicacy of it, to refrain. We find similar instances (Matthew 16:21-23; Acts 21:12, Acts 21:13). Foolish, because evidently given without consideration. The circumstances were quite novel to Joshua. The grounds on which he dashed out his advice were mere matters of hearsay. There was enough to have made him cautious. Eldad and Medad were among the chosen ones; those present had been gifted with the spirit; what more likely then upon consideration, what more worthy of reverent acceptance, than that the absentees should have been similarly visited? Advice, when it is given with full knowledge of circumstances and full consideration of thefts, may be indeed precious, the very salvation and security of a perplexed mind. Otherwise, the greater the ignorance the greater the mischief. Advice should mostly come in response to a request for it. Foolish, because it concerned the status of Moses rather than the glory of God. Much of the advice of friendship is vitiated, through shutting out all save personal considerations. One friend advises another as a counsel does his client, not that justice may be done, but that his client may gain his end. Joshua was considering how the reputation and influence of "his lord Moses" would be affected. Foolish because it was given to a man who was in no doubt. Moses was rejoicing in escape from a heavy burden, and the visitation upon Eldad and Medad was the very thing still further to comfort him. The folly of the advice is crowned, as we observe that it recommended an impossibility. "Forbid them." Forbid what? That they should prophesy! As well forbid the branches not to sway with a strong wind as forbid men to prophesy when the Spirit comes upon them. Even Balaam could not help uttering the Lord's prophecies and blessing Israel from the very mouth that would fain, in its greed of filthy lucre, have uttered a curse.
II. THIS FOOLISH ADVICE WISELY REJECTED.
1. As to the substance of the rejection. Possibly if Moses had been a different kind of man, he might have said to himself, "There is something in what Joshua says." But he was not one of the aut Caesar ant nullus order. Joshua, in his impetuous word, was concerned for his master's honour; the master himself was concerned about his grievous burden. Not even Joshua understood the bitter experiences through which Moses had lately passed. "Would that all the Lord's people were prophets!" Our measure before God does not depend on our standing among men. Moses would not have been one whit less esteemed in heaven if every other Israelite had been as spiritually-minded as himself. Joshua had been speaking to a man who, like Christian, had been toiling on with a weary weight on his back. He has just got rid of it, and "Forbid them" really meant, "Take the burden up again."
2. As to the spirit of the rejection. Moses shows here the meekness and gentleness with which he is so emphatically credited in the next chapter. Advice, when it cannot be taken, even when it is most foolish and meddlesome, should be pushed gently away; and if the spirit in which it has been given is evidently kind and generous, let the refusal be mingled with gratefulness. Joshua loved Moses, and Moses loved Joshua. "Enviest thou for my sake?" Thus Moses recognizes the devotion and bona fides of his friend.—Y.
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