At the start of ch. 13 [11] of Numbers, Joshua is said to have been “of the princes and heads of the people.” And indeed, when seventy were being chosen for the government of the people, for Moses’s relief, [and for] the honor of judgments and public counsels, Joshua would seem to have deserved to be chosen among them. Yet he was not then elected and enrolled, as appears. First, because while they were still prophesying, the news came about Eldad and Medad, and then at once Joshua wished them forbidden. Then, because he would openly have seemed to act not Moses’s cause but his own, in being unwilling to admit more into the fellowship of the honor. Third, they had to be of the elders of the people. “Gather to me,” says the Lord (v. 16), “seventy men of the ancients of Israel, whom thou knowest to be ancients and masters of the people.” But, as has often been said hitherto, Joshua at this time was young. Nay, on purpose and of set intent, when [Scripture] had mentioned those elders (v. 25), it subjoined of Joshua (v. 28) that he was “of the young men,” so that we might understand he was by no means in their number. You will say that “elders” are here called [so] not so much physically as ethically — that is, not so much those who are old in age, as those [who are old] in maturity, wisdom, and morals. For so [holds] Oleaster, and long ago Rupert (on Num. ch. 32): “It is to be noted diligently,” he says, “that when [God] had said, ‘Gather to me seventy men of the elders of Israel,’ He added, ‘whom thou knowest to be ancients and masters of the people.’ For in truth God requires not the holiness of years, but the holiness of souls.” And St. Jerome (in Isagoge 24, near the end, and ch. 3) says: “Moses is commanded to choose presbyters whom he knows to be presbyters, who imitate the Ancient of Days, whose hair is described as white, that length of age may be shown.” And the Apostle Paul writes most fully, what kind of presbyter ought to be chosen, to Timothy (1st Epistle, ch. 5); whence too in Proverbs (ch. 20), “the glory of old men is their gray hair.” What is that “gray hair”? Doubtless wisdom — of which it is written, “the gray hair of men is prudence.” And such an old man Joshua altogether was: mature in morals, gray in wisdom. He was indeed. But besides that ethical old age and gray hair, physical [age] too was required. For this is signified in the former part of the Lord’s command, “Gather to me seventy men of the elders of Israel”; afterward the moral [part] is subjoined, “whom thou knowest to be ancients of the people.” Yet this latter could be taken of aptitude—
(col. 148)
—[of aptitude]: “whom thou knowest to be apt to become elders and prefects” — or [apt] to guard the office and authority of elders and prefects. And some think (as Oleaster) these are the same [men] who lately, by Jethro’s counsel (Exod. 18), had been chosen, and are now approved by God’s vote (which had not been done before), and, whereas before they only debated causes, are now raised to the government of the people. Others believe [they were] different. Whichever we hold, Joshua was not on their roll — and that first and chiefly on account of age. For this had to be observed, at least at the beginning of this order, that only the elder-born be enrolled in it — not because no younger [man] can excel in prudence, gravity of morals, and holiness; nor because no one of the elders sometimes yields to youthful levities and is imprudent and dull; but because, for the most part, the lesser age is wont to have inexperience and some levity of soul [joined to it], [and] the greater [age], experience and gravity. Then, on account of Moses, lest he be thereafter bereft of so dear and so faithful a minister. For neither, as was touched above, would Moses have wished anyone occupied in his daily and domestic service [to be taken] from the senators and nobles of the people. Lastly, on account of Joshua, for whom it was more useful not yet to be drawn away from so great a Master’s discipline, sight, and mouth. And perhaps he had to be signified [as a type of] Him who, before He came forth into the light of men, willed to lie hidden so many years in His parents’ home and service — Jesus Christ, our Lord and Savior. Whether, indeed, he was afterward called into that order, I still, for my part, inquire. For it would seem consonant that he who was to be prince of all should first be exercised in the councils and tribunals of the commonwealth, and ascend to the highest by the grades of the Sanhedrin. For neither did one become Consul of old who had not [first] been a follower [attendant]; nor, if he had been made [Consul], would he have discharged that office well enough. Pompey indeed — “because, on account of continual military service, he had been created Consul having scarcely ever come into the Senate, [and] did not even know the manner of holding and consulting the Senate, so that he asked his friend M. Varro to make him a handbook (εἰσαγωγικόν — for so Varro himself calls it) from which he might learn what he ought to do and say when he consulted the Senate” (Gellius, bk. 14, ch. 7). Nevertheless, because it is not handed down in writing, nor is anything transmitted by anyone, I leave it undecided. For Moses could instruct him enough, and the utmost familiarity and constant company with him was equal to all other offices and grades — nay, [was] something much greater and more useful. And therefore too St. Cyril of Jerusalem (Catechesis 16) expressly teaches that Joshua was NOT in this number of the seventy, nor then received the gift of the Holy Spirit; and his words, which he promised (q. 6), are these: “The Holy Spirit had descended upon the 70 elders in Moses’s time. The Spirit itself was not then divided into those 70 men, but grace only, according to the capacity of those who received. Only sixty-eight were present; but Eldad and Medad (so in the Greek 70, though elsewhere it is wont to be written Μωδάδ) were absent. Therefore, that He might show that not Moses was the giver, but the Spirit the worker, Eldad and Medad, though indeed called, yet not coming, prophesied. Astonished was that typical Jesus [Joshua], called [son] of Nun, the successor of Moses; and meeting him, he says: ‘Hast thou heard that Eldad and Medad are prophesying? They had been called, but had not come. My lord—’”
(col. 149)
…[My] lord Moses, forbid them.’ “‘I cannot,’” says he [Moses], “‘forbid [them]. For this grace is heavenly. And so far am I from being able to restrain them, that I am even compelled to confess that I have it [only] from the Lord’s grace — but I do not think you say this out of hatred. Yet beware lest you emulate for me, or envy, that they prophesy while you by no means [do]. Await the time. Who will grant that the whole people be the Lord’s prophets? When will the Lord give His Spirit upon them?’” He speaks prophetically [in saying], “When He shall give.” For then He had not yet—
(col. 150, upper — continuing the Cyril quote)
—given [it]. “You too do not yet have [it]. Did not Abraham, and Isaac, and Jacob, and Joseph have [it] before? Did they not have that which he says, ‘When the Lord shall give’? It is manifest that here he signifies that abundance of the gift of the Spirit upon them all — as if he said: Now this grace is particular; but then there will be a copious gift. Which was fulfilled among us on the day of Pentecost.” Thus that Saint [Cyril of Jerusalem].