Joshua son of Nun, the attendant to Moses since youth, spoke up and said, "Moses, my lord, stop them!" Joshua son of NunThe name "Joshua" is derived from the Hebrew "Yehoshua," meaning "Yahweh is salvation." Joshua, the son of Nun, is a significant figure in the Old Testament, known for his unwavering faith and leadership. As Moses' successor, he led the Israelites into the Promised Land. His lineage, being from the tribe of Ephraim, highlights the fulfillment of God's promises to the descendants of Joseph. Joshua's role as a leader and warrior is a foreshadowing of Christ, who leads His people into spiritual rest and victory. the attendant to Moses
The Hebrew word for "attendant" is "mesharet," which implies a servant or minister. Joshua's role as Moses' attendant since youth signifies his close relationship and loyalty to Moses. This position allowed Joshua to learn directly from Moses, preparing him for future leadership. It reflects the biblical principle of discipleship, where close association with a godly leader can prepare one for future service in God's kingdom. since youth
This phrase indicates that Joshua had been serving Moses from a young age, suggesting a long period of mentorship and preparation. It emphasizes the importance of training and nurturing young believers in the faith, equipping them for future roles in God's service. The concept of starting young in service to God is a recurring theme in Scripture, as seen in the lives of Samuel, David, and Timothy. spoke up and said
The act of speaking up shows Joshua's boldness and concern for maintaining order and respect for Moses' leadership. In the Hebrew context, speaking up often implies taking a stand or making a declaration. Joshua's willingness to voice his concerns reflects his protective nature and his desire to uphold the authority of God's chosen leader. Moses, my lord
The term "my lord" is a respectful address, acknowledging Moses' authority and leadership. In Hebrew, "adonai" is used, which is a term of respect and honor. Joshua's use of this term demonstrates his humility and recognition of Moses' God-given position. It serves as a reminder of the importance of respecting and honoring those whom God has placed in leadership over us. stop them
Joshua's plea to "stop them" refers to his concern over the prophesying of Eldad and Medad, who were not with the other elders at the tent of meeting. This reaction highlights a common human tendency to protect established structures and authority. However, it also serves as a lesson in understanding that God's Spirit can work in unexpected ways and through unexpected people. Moses' response to Joshua's plea teaches us about the inclusivity of God's work and the importance of being open to His Spirit moving beyond our expectations. Persons / Places / Events 1. Joshua son of NunJoshua is a key figure in the Old Testament, known for his role as Moses' assistant and later as the leader who would bring the Israelites into the Promised Land. His loyalty and dedication to Moses are evident in this passage. 2. MosesThe central leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. Moses is a prophet and mediator between God and the Israelites. 3. The Tent of MeetingThis is the place where Moses would meet with God, and where the Spirit of God would descend. It is a significant location for divine encounters and revelations. 4. The Seventy EldersEarlier in Numbers 11, God instructs Moses to gather seventy elders to help bear the burden of leadership. The Spirit of God rests upon them, enabling them to prophesy. 5. Eldad and MedadTwo of the seventy elders who remained in the camp and prophesied, causing Joshua's concern. Their prophesying outside the Tent of Meeting was unusual and prompted Joshua's reaction. Teaching Points Loyalty and ZealJoshua's reaction demonstrates his loyalty to Moses and his zeal for maintaining order. While his intentions were good, it is important to discern God's broader work beyond our understanding. God's Sovereignty in LeadershipThe incident with Eldad and Medad shows that God can choose to work through unexpected people and situations. We should remain open to God's sovereign choices in leadership and ministry. The Role of the Holy SpiritThe Spirit's empowerment of the seventy elders, including Eldad and Medad, illustrates that God's Spirit is not confined to specific locations or people. This challenges us to recognize and affirm the Spirit's work in diverse contexts. Humility in LeadershipMoses' response to Joshua's concern (not quoted here) reflects humility and a desire for all of God's people to be filled with His Spirit. Leaders should cultivate a spirit of humility and encouragement. Encouraging Others' GiftsWe should encourage and support the spiritual gifts and callings of others, even when they manifest in unexpected ways. This fosters a community where God's work is celebrated. Bible Study Questions 1. How does Joshua's reaction to Eldad and Medad's prophesying reflect his understanding of leadership and order? How can we apply this understanding in our own church communities? 2. In what ways does the account of Eldad and Medad challenge our perceptions of who can be used by God? Can you think of a time when God worked through someone unexpected in your life? 3. How does Moses' response to Joshua's concern demonstrate humility and openness to God's work? How can we cultivate similar attitudes in our leadership roles? 4. What does this passage teach us about the role of the Holy Spirit in empowering believers? How can we be more receptive to the Spirit's work in our lives and communities? 5. How can we encourage and affirm the spiritual gifts of others, especially when they differ from our own expectations or experiences? What practical steps can we take to foster a supportive environment for diverse gifts? Connections to Other Scriptures Exodus 24:13This verse highlights Joshua's role as Moses' assistant, emphasizing his long-standing loyalty and service. Deuteronomy 34:9This passage describes Joshua being filled with the spirit of wisdom because Moses laid his hands on him, showing the continuation of leadership and divine empowerment. Acts 2:17-18This New Testament passage speaks of the outpouring of the Holy Spirit on all people, connecting to the idea of God's Spirit enabling prophecy beyond traditional boundaries. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Aide, Answereth, Attendant, Child, Chosen, Forbid, Joshua, Minister, Nun, Restrain, Servant, Shut, Spoke, Stop, Stopped, YouthDictionary of Bible Themes Numbers 11:28 5716 middle age Numbers 11:4-34 4438 eating Numbers 11:25-29 3272 Holy Spirit, in OT Numbers 11:27-29 8282 intolerance Numbers 11:28-30 8733 envy Library April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally, …
Rev. A. B. Simpson—Days of Heaven Upon Earth Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1 Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 11:28 NIVNumbers 11:28 NLTNumbers 11:28 ESVNumbers 11:28 NASBNumbers 11:28 KJV
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