Exegetical and Hermeneutical Commentary of Numbers 11:16
And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.
16. the elders of the people and their officers ] The institution of these officials, with an authority inferior to that of Moses, is related in Exodus 18, which originally stood after the account of the giving of the law at Sinai (see Driver, Exodus, p. 162), and therefore in close juxtaposition to the present narrative.
17a. come down and talk with thee there ] Cf. Exo 33:9; Exo 33:11.
take of the spirit which is upon thee ] This expresses the primitive notion that ‘spirit’ (in the sense of an inspiration which imparts wisdom or intellectual ability) came upon a person from without, and could be thought of quantitatively. Moses was endued with such a large share of it that some could be taken from him and put upon others. Cf. 2Ki 2:9.
17b. and they shall bear &c.] This half-verse was probably not part of the original narrative. It seems to have been added by a later writer who thought that the inspiration of the elders was the answer to Moses’ complaint of the burden of the people. See above.
(I) 18 24a. The Quails. The continuation of Num 11:13.
Fuente: The Cambridge Bible for Schools and Colleges
Num 11:16-20
Gather unto Me seventy men of the elders.
The answer of God to the appeals of men
I. The Lords answer to the appeal of his much-tried servant.
1. The number of the assistants.
2. Their selection.
3. The qualification imparted to them.
II. The Lords answer to the appeal of his perverse people.
1. Recognises the sinful character of their appeal.
2. Demands preparation for the granting of their appeal.
3. Promises the most abundant bestowment of that which they had so passionately and sinfully desired.
Conclusion: Mark well–
1. The disgusting nature of the sins of gluttony and drunkenness.
2. The necessity of firmly controlling carnal desires. Even those animal appetites which are lawful must be kept subordinate to higher things.
3. The necessity of submissiveness in prayer. (W. Jones.)
The seventy elders
I. The calling of the seventy elders is an instance of the organising action of the spirit of God.
1. A new want needed a remedy.
2. The remedy supplied.
3. The remedy for the want extraordinary.
4. The remedy had its counterpart in–
(1) The mission of the seventy disciples.
(2) The ordination of the seven deacons.
II. The holy spirit still carries on the same work.
1. The Church has new needs. She must pray as Moses prayed, and realising the presence of the Holy Ghost, set herself to meet these new demands on her energies, in scattered hamlet and crowded alley, where Christ Himself would come.
2. Would that all the Lords people were prophets! Each Christian is a Spirit-bearer. Is he conscious of this dignity and responsibility? Each has his special gifts. (W. Walters, M. A.)
Helpers for Moses
A gracious God and most sweet Father is moved with the complaint and grief of His servant, pitying him and yielding presently helpers to bear this burden with him that he may have more comfort. Who would not joy in so sweet a judge, no sooner hearing but helping His servant oppressed with a froward charge. Be we faithful then in our places ever, and if we be too weak for them some way or other the Lord will help. These seventy men He will have furnished with His Spirit, never placing any to do a duty to whom He giveth not some measure of ability to do the same. But when it is said He will take off the Spirit which is upon Moses and put upon them, we may not think that He lessened His grace to Moses; but the meaning is, I will give to them of the same Spirit a portion, whereof I have distributed to him so great a measure; thine I will not diminish, and yet they shall have what shall be fit. (Bp. Babington.)
Dainties for the people
O sweet God! Moses He will comfort by adding helpers unto him, and the people also He will satisfy in giving them flesh which they so lusted for, and that not ordinary flesh, nor gross meat, but quails, which to this day are accounted dainties. And not for a meal or two, or a day or two, but a whole month together, &c. How showeth this the truth of that Psalm which after in his time was made (Psa 1:1-6.). Nay, how showeth this that whatsoever He will, that can He do both in heaven and earth; and therefore blessed is the man that putteth his trust in Him. Remember what you read in the holy gospel (Mat 6:25). What dearth so great, what penury so pinching, wherein the Lord cannot help us either ordinarily or extraordinarily? Can He thus glut His great host with dainty quails, and cannot He send you and yours bread? Fear not, but cleave unto Him fast, and even past hope if the case should be such, yet under hope believe all the Scriptures, and that He will never leave you succourless that openeth His hand and filleth all things with plenteousness. Only consider that many ways He ever exerciseth the faith of His children and their patience, whose duty is to bear with contentment what He sendeth, praying to Him to remember mercy, and to lay no more upon us than we are able to bear, as He hath promised, use such means as you can by just and honest labour or otherwise; and be assured, in goodness He will step in when He seeth time. (Bp. Babington.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Of whom see Exo 3:16; 5:6; Lev 4:15; Deu 16:18.
Whom thou knowest to be the elders; whom thou by experience discernest to be elders not only in years, and name, and place, but also in wisdom, and gravity, and authority with the people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16, 17. the Lord said unto Moses,Gather unto me seventy men of the elders (Exo 3:16;Exo 5:6; Exo 24:9;Exo 18:21; Exo 18:24;Lev 4:15). An order of seventy wasto be created, either by a selection from the existing staff ofelders or by the appointment of new ones, empowered to assist him bytheir collective wisdom and experience in the onerous cares ofgovernment. The Jewish writers say that this was the origin of theSanhedrin, or supreme appellate court of their nation. But there isevery reason to believe that it was only a temporary expedient,adopted to meet a trying exigency.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto Moses,…. Without making any reflection upon him, or upbraiding him with his unbecoming speeches to him, but in a kind and tender manner directs for his assistance and case:
gather unto me seventy men of the elders of Israel; out from among them, such as were not only men in years, but men of gravity, prudence, and wisdom; elders there were among the people in Egypt, Ex 3:16; and it was from among such as those the seventy men were to be taken; we read of seventy elders before this time, that went up to the mount with Moses, Ex 24:1; but they are supposed only to be selected for that purpose at that time, and did not continue as a separate body, or in any office: according to this number seventy, the great sanhedrim, or court of judicature the sat at Jerusalem in later times, consisted of seventy persons, with a prince or president at the head of them, as Moses was at the head of those: and so our Lord, besides his twelve apostles, sent out seventy disciples to be assisting in his work and service, Lu 10:1;
whom thou knowest to be elders of the people; either in age, or in some sort of office and authority among them, or, however, to be good and just men, and had a considerable share of knowledge, understanding, and wisdom:
and officers over them; such as Jethro advised to constitute,
Ex 18:21; and it is not improbable that these seventy were chosen out of them:
and bring them unto the tabernacle of the congregation, that they may stand there with thee; and be seen by all the people what honour was done them, what authority was conferred upon them, and what gifts were bestowed on them, qualifying them for their office, in which they were to be treated with respect by them.
Fuente: John Gill’s Exposition of the Entire Bible
There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. He was not tired of the office, but would stake his life for it if God did not relieve him in some way, as office and life were really one in him. Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair. “ Gather unto Me, ” He said to Moses (Num 11:16, Num 11:17), “ seventy men of the elders of Israel, whom thou knowest as elders and officers ( shoterim , see Exo 5:6) of the people, and bring them unto the tabernacle, that they may place themselves there with thee. I will come down (see at Num 11:25) and speak with thee there, and will take of the spirit which is upon thee, and will put it upon them, that they may bear the burden of the people with thee.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Assistance Provided for Moses. | B. C. 1490. |
16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. 17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. 18 And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat. 19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? 21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 22 Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? 23 And the LORD said unto Moses, Is the LORD‘s hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.
We have here God’s gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man’s badness to appear so much the more illustrious.
I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (1 Cor. xii. 28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable,
1. Moses is directed to nominate the persons, v. 16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Exod. xviii. 25), purchase to themselves now this good degree. “Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office.” We read of the same number of elders (Exod. xxiv. 1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Luke x.
2. God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, v. 17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (Deut. xxxiv. 10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights.
II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (v. 18), that is, to put themselves into a posture to receive such a proof of God’s power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Amos iv. 12.
1. God promises (shall I say?)–he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (Num 11:19; Num 11:20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, 1 John ii. 17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.
2. Moses objects the improbability of making good this word, Num 11:21; Num 11:22. It is an objection like that which the disciples made, Mark viii. 4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people’s desires in that word, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity.
3. God gives a short but sufficient answer to the objection in that question, Has the Lord’s hand waxed short? v. 23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God’s hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa. xl. 12), and grasps the winds, Prov. xxx. 4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God’s word above all his name, that his works never come short of it. If he speaks, it is done.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 16-23:
Moses limited his own usefulness by his lack of faith. God had promised to be everything he would need in his leadership role, Ex Nu 3, 4. But Moses’ lack of faith and fear of failure resulted in God’s giving part of his ministry to others; this in turn limited Moses’ own usefulness.
The first provision God made in response to Moses’ plea was to instruct him to appoint seventy elders to assist him in matters of judgment. These may have been chosen from those appointed at Jethro’s suggestion, see Ex 18:21.
Next, God promised that Israel would indeed have flesh to eat -not enough for just one day, or two days, or a week, but for an entire month. Their greed and selfishness would cause them to gorge themselves to the point of revulsion.
Moses found it difficult to believe that God could provide enough meat to feed the thousands of Israel for an entire month. His faith was insufficient at this point to accept the limitless power of God. God’s people today often fail to comprehend this vital truth, Php 4:19.
Fuente: Garner-Howes Baptist Commentary
16. And the Lord said unto Moses, Gather unto me seventy men. God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some (20) regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. The passage in Gen 27:36 is quoted, in which it is said, “Hast thou not reserved a blessing for me?” but, when God expressly says, “I will separate (21) of the Spirit which is upon thee,” there can be no question but that a diminution is indicated. For, as long as Moses alone was appointed to rule the people, he was so supplied with the necessary gifts of the Spirit, as that his ability should not be inferior to the greatness of the labor. God now promises that the others shall be his companions in such sort, as that He divides His gifts among them all. I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge. Thus it is in His power to work with equal efficiency by one man, as by a hundred, or a thousand; for He has no need of a multitude (of agents,) but, as He pleases, He executes His works sometimes without the aid of men, sometimes by their hands. In sum, God indirectly reproves the gross ingratitude of Moses, whereby he depreciated that marvelous grace which had hitherto shone forth in him; and He declares that he shall not be hereafter so great as he was, in regard to the excellency he derived from the Spirit; inasmuch as he had in a manner thrown away the gifts of the Spirit, by refusing to bear the trouble imposed upon him. Our modesty, indeed, is praiseworthy, if through consciousness of our own weakness we recoil from arduous charges; but it is too absurd for us to withdraw ourselves under this pretext from our duty, and, despising the calling of God, to shake off the yoke.
The word Spirit is here, as frequently elsewhere, applied to the gifts themselves; as if He had said, I had deposited with thee gifts sufficing for the government of the people; but now, since thou refusest, I will distribute his due measure to each of the seventy, so that the grace of the Spirit, which dwelt in thee alone, shall be manifestly dispersed among many. It is now asked how Moses separated the seventy, whether according to his own judgment only, or by the election of the people. It is generally agreed that six were chosen from each tribe, and thus that they were seventy-two; but that for the sake of brevity two were omitted, as amongst the Romans, (22) they spoke of the Centumviri, although they were a hundred and five; for they appointed three for each of the thirty-five tribes. Since the opinion is probable, I leave it undecided; but at the same time I retain the conjecture which I have elsewhere made, (23) viz., that, since the race of Abraham had been increased in an incredible manner in two hundred and twenty years, lest so astonishing a miracle should ever be forgotten, the seventy were elected in accordance with the number of the fathers who had gone down into Egypt with Jacob. And, in fact, this seems to have been with them, as it were, a sacred number; as recalling to their memory that little band from which they had derived their origin. For, before the Law was promulgated, Moses was commanded to take with him seventy to accompany him to the mount, and to be eye-witnesses of God’s glory. Meanwhile, I do not deny that there were two more than the number seventy; but I only point out why God fixed upon this number, viz., to equalize the leaders and heads of the people with the family of Jacob, which was the source of their race and name. In truth, from the fact that, when Hoses went up into Mount Sinai to receive the Tables from the hand of God, he took with him seventy officers, we infer that the number of those who should excel in honor, was already fixed at this, although the charge of governing, which is here spoken of, was not yet committed to them. And it is probable that these same persons who had been appointed leaders, were called to this new and unwonted office, as the words themselves imply. It is indeed certain, that when the Jews returned from the Babylonish captivity, because they were not permitted to appoint a king, they followed the example here set them in the establishment of their Sanhedrim; only this honor was paid to the memory of David and their rings, that from their race they chose their seventy rulers in whom the supreme power was vested. And this form of government continued down to Herod, (24) who abolished the whole council by which he had been condemned, and destroyed the lives of them all. Still, I think that he was not impelled to commit the massacre only out of vengeance, but also lest the dignity of the royal race should be an obstacle to his tyranny.
It must, however, be observed that, although God promises new grace to the seventy men, he would not have them taken indiscriminately from the people in general, but expressly commands them to be chosen from the order of the elders, and heads of the people, being such as were already possessed of authority, and had given proofs of their diligence and virtue. Thus, also, now-a-days, when he calls both the pastors of the Church and magistrates to their office, although He furnishes them with new gifts, still He would not have them raised to their honorable stations promiscuously as they may come first, but chooses rather with reference to their spiritual endowments, wherewith He distinguishes, and commends those whom He has destined to any exalted office. In short, He commands the most fitting to be chosen; but, after they have been elected, tie promises that He will add what is wanting. For this reason He commands that they should station themselves at the door of the tabernacle, that He may there display His grace. Although I think that two other reasons were likewise taken into consideration, viz., that they might know that the office was intrusted to them by God, and might always be mindful of the heavenly tribunal, before which they must be accountable: and also that they might be held in additional reverence by the very associations of the place, and that the people might submit to them as the ministers of God. Now, although God does not at present dwell in a visible tabernacle, yet are we reminded by this example that pastors and magistrates are not duly ordained, unless they are placed in the presence of God; nor rightly inaugurated in their offices, unless when they consecrate themselves to God Himself, and when His majesty, on the other hand, acquires their reverence. Cyprian (25) twists this passage further, but I know not whether on sufficiently firm grounds, to prove that bishops are not to be elected, except with the consent of the whole people.
(20) Thus, De Lyra; “It is not to be understood that anything was taken away from Moses and given to the others, but they were illuminated without any- diminution of the grace of Moses; thus, by the light of one candle others are lighted, without any diminution of its own light.” Ainsworth thus traces the gloss of De Lyra to its source: “Neither was Moses’ spirit hereby diminished; for as Sol. Jarchi says, ‘Moses in that hour was like unto the lamp that was left (burning) in the candlestick (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit.’” So also St. Augustine, “We understand that God would signify nothing more than that they also would have assistance from the same Spirit of grace, as Moses had; that they also should have as much as God pleased, not that Moses would therefore have less. Quest. in Num 18:0. Edit. Bened., tom. 3. P. 1, p. 535. C., indeed, here, seems to have but few followers. The gloss in the Geneva version is; “I will distribute my Spirit among them, as I have done to thee;” and Attersoll says, “It it true he doth sometimes punish in this manner, sometimes by lessening, and sometimes by taking away, what he had formerly bestowed. Zec 11:17; Mat 25:27. But we do not read or find that he dealt so with Moses, or that he was less fit for government than he was before,” etc.
(21) A. V., “I will take;” or “will separate.” — Ainsworth.
(22) “ Centumviri were judges chosen from the thirty-five tribes, three from each, so that properly there were 105, but they were always named by a round number, Centumviri. Eestus. ” — Adam’s Rom. Antiq.
(23) See ante, on Exo 24:1, vol. 3, p. 316.
(24) Josephus, Antiq., 14:9. Section 4.
(25) “Wherefore a people which obeyeth the precepts of the Lord, and feareth God, ought to separate itself from a Prelate who is a sinner, nor mingle itself up with the sacrifices of a sacrilegious priest, especially since it has itself the power either of choosing worthy priests, or rejecting the unworthy. This, too, we see to be derived from divine authority, that a priest should be chosen in presence of the people, in sight of all, and be approved worthy and fit by public sentence and testimony; as in Numbers, the Lord commanded Moses, saying, Take Aaron thy brother, and Eleazar his son, and bring them up into the mount, before all the congregation: and strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered unto his people, and shall die there. (Num 20:25.) God commands a priest to be appointed before all the congregation, that is, He instructs and shows us, that the ordinations of priests ought only to be solemnized with the knowledge of the people standing by, that so by their presence either the crimes of the wicked may be detected, or the merits of the good proclaimed, and so the ordination be right and lawful, as having been examined with the suffrage and judgment of all.” — Epistles of S. Cyprian. Oxford Transl. 1844, pp. 211, 212.
The above quotation is from a letter written in the names of Cyprian and thirty-six of his brethren, as a reply to inquiries made by the presbyter and people of Leon and Astorga, and the deacons and faithful people in Merida. Cyprian has not cited Num 11:16, in any of the works now acknowledged as his, though the argument thus drawn from Num 20:25, would have been more reasonably collected from the text, to which Calvin has assumed that he referred.
Fuente: Calvin’s Complete Commentary
(16) Seventy men of the elders of Israel . . . We find mention made of elders of the people in Exo. 3:16, and of officers (shoterim) in Exo. 5:16;
also of seventy elders in Exo. 24:1. Frequent mention is made in Scripture of the number seventya number which is composed of the two sacred numbers seven and tenthe former being the seal of the covenant, and the latter probably denoting perfection. The seventy who were chosen on the present occasion may have consisted of some of those who were appointed as judges at the suggestion of Jethro, but there is no evidence of their identity with any persons previously selected.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SEVENTY ELDERS APPOINTED THE QUAILS PROMISED, Num 11:16-23.
Though Jehovah might have said to Moses, “My grace is sufficient for thee,” he chose to give the sinking faith of his servant a visible prop in the election of a council of seventy to share his responsibility. When the Lord stations a man at a post of duty he fits him for it if he trust in him, and maintains him in it by raising up coadjutors.
Fuente: Whedon’s Commentary on the Old and New Testaments
16. Whom thou knowest to be the elders Something in addition to mature age is evidently sought, namely, the qualities which properly belong to advancing years gravity, wisdom, and piety. Out of an existing class of elders the seventy were to be chosen by Moses. See Exo 24:1.
Officers Hebrew, shoterim. These were not judges, (Deu 16:18,) but writers who kept the genealogical registers on which all hereditary succession and ancestral fame depended. Hence the office was fully as dignified as that of a judge. In subsequent times the Levites, the scholastic tribe, supplied most of these scribes. See Exo 5:6-9, notes. These were brought unto the tabernacle, that they might be first separated from secular employments and then be filled with the Spirit.
After this public inauguration there could be no doubt among the people as to their authority. If this body of elders was designed to be a permanent council the Sanhedrim of the New Testament it is remarkable that no further mention is made of it in the Old Testament during the fifteen intervening centuries. Hence we conclude that this senate was designed only to afford temporary relief to Moses amid the extraordinary perplexities of the sojourn in the wilderness.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh’s Response To Moses: The Appointment of the Seventy Elders and The People Will Have Food ( Num 11:16-23 ).
At Moses’ plea Yahweh graciously responded to both his problems, not by killing him, but by providing helpers for him and subsequently meat for the people. God does not desert those who trust Him simply because they sometimes have doubts. If we trust Him and come to Him God is never without an answer to our problems. First He calmly tells us, as He did Moses, to stop feeling sorry for ourselves and rather do something about it, then He explains that He too will do something about it.
We should note the contrast between the seventy elders and the people. This is a deliberate contrast. The giving of the Spirit is described like a breath of fresh air in the midst of the people’s craving for flesh and its provision to their cost. Here on the one hand are these men receiving the Spirit. And there on the other are the people craving flesh. Both are blessed by Yahweh’s ruach (‘spirit, wind’ – the one by the spirit, the other by the wind), but in the one case it is permanent and results in a permanent transformation, in the other it results in greed and plague. This was due, not to God’s perversity, but to the perversity of the people. God longs to bless all, but only those who will receive it are truly blessed.
The structure of the first section is as follows:
a Moses to gather the seventy men (Num 11:16).
b Yahweh will endue them with the Spirit to help Moses
c The people are called because they said, ‘who will give us flesh to eat, it was well with us in Egypt?’
c The people will be surfeited with flesh because they said, ‘why came we forth from Egypt?’
b Can Yahweh provide food for all the people? (Num 11:21-22).
a Yahweh’s promise for both will come about (Num 11:23).
Num 11:16-17
‘And Yahweh said to Moses, “Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and officers over them, and bring them to the tent of meeting, that they may stand there with you. And I will come down and talk with you there. And I will take of the Spirit which is on you, and will put it on them, and they shall bear the burden of the people with you, that you bear it not yourself alone.”
He told him to choose out seventy elders of Israel, men whom he knew to be true and reliable elders, with officers over them (thus he must include the most senior elders), and bring them to the Tent of meeting. The purpose was that they might stand there with Moses before Yahweh, as those who would be his assistants. They were to be endued in order to perform the supervisory task that up to this time he had borne alone.
The number seventy indicated divine perfection intensified (7×10) and would demonstrate that they were chosen by God and that they represented the patriarchate (the seventy) that had ‘entered Egypt’ when they too fled because of shortage of food (Exodus 1). Here again ‘the seventy’ would be in authority over Yahweh’s people.
Then, Yahweh promised, He would Himself ‘come down’ and talk with Moses there. And He would take some of the Spirit that He had put on Moses and put it on them. Thus fortified by the Spirit they would be able to help to bear the burden of the people so that Moses need not bear it alone. This did not mean that somehow Moses would lose some of the Spirit that was within him. It was a declaration to all that these men would succeed because they had received something of the Spirit that possessed Moses. Moses was like a burning flame. Fire could be taken from him without him being diminished. It was still to Moses that all should look. Joshua understood this rightly (Num 11:28). Where Joshua’s understanding failed was in that he did not recognise that it was still open to Yahweh to work as He would, and Moses’ yearning that all the people might have the Spirit.
There can be no real doubt that we are to see here the ‘Spirit of God’. It was He Who possessed Moses. Now He would come on the selected elders too. God Himself would possess them and guide them.
Num 11:18
“ And you say to the people, “Sanctify yourselves against tomorrow, and you shall eat flesh; for you have wept in the ears of Yahweh, saying, ‘Who shall give us flesh to eat, for it was well with us in Egypt?’ Therefore Yahweh will give you flesh, and you shall eat.”
Then he was to call the people together and call on them to ‘sanctify themselves’ ready for the next day when He would act and provide them with meat. That is, they had to wash their clothing and ensure that they were ritually clean. By doing this they were made to recognise that what followed did come from Yahweh. They could only receive it by preparing themselves. God wanted this to be a spiritual experience for them which would then turn them to the things of the Spirit.
So Moses must not allow them to get away scot free. They were to be made aware that God knew of their behaviour. When they had wept they had wept in the ears of Yahweh. He had been fully aware of their weeping, and the true reason that lay behind it. They had said, “who will give us flesh to eat for it was well with us in Egypt” ’. They had turned away from God’s purposes for them, back to Egypt. Hopefully when they heard this they would feel ashamed, For the truth was that it had not been well with them in Egypt. The Egyptians had not come to them saying, ‘Here you are, have as much meat as you want’. But now Yahweh would. Yahweh would give them flesh to eat.
Num 11:19-20
“You shall not eat one day, nor two days, nor five days, nor ten days, nor twenty days, but a whole moon period, until it comes out at your nostrils, and it is loathsome to you, because you have rejected Yahweh who is among you, and have wept before him, saying, ‘Why did we come forth out of Egypt?’ ”
Num 11:21
‘And Moses said, “The people, among whom I am, are six hundred ’eleph footmen, and you have said, ‘I will give them flesh, that they may eat a whole month.’ Shall flocks and herds be slain for them, to suffice them? Or shall all the fish of the sea be gathered together for them, to suffice them?” ’
Moses could not believe his ears. Where was Yahweh going to get so much meat from? Were there not six hundred units of foot men to be fed, to say nothing of their families? And yet Yahweh had promised that they would have food for a whole month. Would it mean killing their flocks and herds? That was something that they did not wish to do. They would need those when they entered the land. Or were there enough fish available in the nearest sea to meet their needs? He was clutching at straws. He did not believe that God could do it. How quickly even Moses had forgotten what God had done in Egypt.
Num 11:23
‘And Yahweh said to Moses, “Is Yahweh’s hand made short? Now shall you see whether my word shall come about to you or not.’
Yahweh challenged him in return. Did he really think that Yahweh’s arm had been foreshortened? Did he really think that anything was too hard for Him? Let him wait and see. He would soon see whether Yahweh’s promise came about or not.
Fuente: Commentary Series on the Bible by Peter Pett
The Appointment of Seventy Elders Num 11:16-30 records the commandment of the Lord for Moses to appoint seventy elders over the children of Israel. Moses has already appointed twelve leaders, one over each tribe. He now appoints an additional seventy elders. The dual role of the numbers “twelve” and “seventy” is first seen in the twelve sons of Jacob and their initial clan of seventy souls who journeyed into Egypt under the leadership of Joseph (Exo 1:5). The second time these two numbers plan a role in Israel’s redemptive history is in Exo 15:27 when Israel came from the Red Sea an encamped at Elim, where there were twelve wells of water and seventy palm trees. These two numbers will again be seen together in the foundation of the early Church when the Lord appoints twelve apostles and an additional seventy disciples (Luk 10:1).
Exo 1:5, “And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.”
Exo 15:27, “And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.”
Luk 10:1, “After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.”
Num 11:16-30, which records the appointment of seventy elders to assist Moses, gives us tremendous insight into the ministry of helps which we read about in 1Co 12:28. In our church congregations, a pastor looks for a men or women of character in order to place in positions of Christian service. God told Moses to gather men that he knew to be elders. A pastor cannot know whom to appoint by exemplary character except those who are already working within his congregation in some capacity. Thus, the ministry of helps is the first steps toward promotion in the Kingdom of Heaven.
1Co 12:28, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.”
This passage also teaches us that those in the ministry of helps receive of the same type of anointing of their pastor. God will anoint us with the Spirit of Christ Jesus when we serve faithfully in our local church.
Notice that the anointing is for service and not for our own self-interests. With this anointing comes a “burden.” We have been called to help carry the burden of our spiritual leaders. Without the willingness to carry a part of this burden we cannot partake of the anointing.
Num 11:16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.
Num 11:17
Num 11:17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
Num 11:17
Rom 9:1-3, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”
Num 11:23 And the LORD said unto Moses, Is the LORD’S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.
Num 11:23
Isa 50:2, “Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all , that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.”
Num 11:24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.
Num 11:24
Num 11:29 And Moses said unto him, Enviest thou for my sake? would God that all the LORD’S people were prophets, and that the LORD would put his spirit upon them!
Num 11:29
Fuente: Everett’s Study Notes on the Holy Scriptures
Num 11:16-17. And the Lord said unto Moses, Gather unto me Though it cannot be denied that the remonstrance of Moses was rather over-passionate, and favoured much of human imperfection, yet, gracious and condescending, the Lord is pleased to shew no signs of displeasure, but gratifies the request of Moses, by ordering seventy persons of gravity and authority to attend him at the tabernacle; where, promising to manifest himself, he assures Moses, that he will put upon them some of the spirit which is given to him; that is, would endue them with the same spirit of government, or with those gifts of wisdom, judgment, courage, &c. bestowed upon Moses: for, the spirit is often put for the gifts of the spirit, or spiritual gifts. 1Co 12:31. Gal 3:5. To shew that Moses lost nothing by this communication of the Spirit, the Jews make use of the similitude of a candle, which, in giving light to others, loses none of its own light. The phrase, they shall bear the burden of the people with thee, plainly alludes to Moses’s complaint in the 11th and 14th verses, and signifies that they should take part of the fatigue arising from the government of this unruly people. The rabbis make this the original institution of their Sanhedrim; which, they say, lasted from Moses to the end of the republic: but to this tradition of their’s learned writers find it difficult to subscribe. See Calmet’s dissertation Sur la Police des Heb. Lowman thinks that these seventy extraordinary elders were coadjutors “to Moses in his council, how to answer the people’s complaints; that they were a constant privy-council to the judge; a considerable part of the states-general of the united tribes: so that all matters judiciary, such especially as were more difficult, and were by appeal referred from the inferior judges, belonged to their cognizance.”
Fuente: Commentary on the Holy Bible by Thomas Coke
There is no immediate reason given why the number appointed should be seventy; but it is remarkable that the LORD JESUS in after ages appointed seventy disciples by way of aid to the apostles. And the Sanhedrim, which was the great court of the Jews, consisted of the same number. Luk 10:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 11:16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.
Ver. 16. Gather unto me seventy men. ] Here, say some, began the Sanhedrim, that is, the great council of the Jews, consisting of seventy seniors and one president. It continued till the time of Herod the Great, who took it away, and changed the form of it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
said. See note on Num 3:40.
to be = “that [they] be”.
tabernacle = tent. Hebrew. ohel. App-40.
Fuente: Companion Bible Notes, Appendices and Graphics
Gods Spirit upon the Seventy
Num 11:16-25
Gods considerateness for His overwrought servant was very tender. He knows our frame and remembers that we are dust. He does not chide, nor keep His anger forever. The remedy for the situation was provided in the appointment and enduement of the seventy elders, who became the germ of the Sanhedrin.
Moses depression led to unbelief. It seemed impossible to suppose that God could provide a table in the wilderness of such magnitude that in it the whole host could participate. Unbelief says, Can God? Faith answers, God can! See Psa 78:19. Child of God! Gods hand is not waxed short, that it cannot reach to you. Even if we believe not, He remains faithful, 2Ti 2:13. This equipment of the elders, Num 11:25, reminds us that we, too, need to receive the Holy Spirit, first for our sanctification in character, and then for our service and office. This is the special characteristic of Pentecost, Act 2:1-4.
Fuente: F.B. Meyer’s Through the Bible Commentary
seventy: Gen 46:27, Exo 4:29, Exo 24:1, Exo 24:9, Eze 8:11, Luk 10:1, Luk 10:17
officers: Deu 1:15, Deu 16:18, Deu 31:28
Reciprocal: Exo 5:6 – officers Exo 12:21 – elders Lev 4:15 – the elders Num 11:24 – gathered Num 13:2 – a ruler Num 16:25 – General Deu 1:13 – Take 1Ki 21:8 – the elders Psa 58:1 – O congregation Isa 28:6 – for a spirit Jer 19:1 – the ancients of the people Act 6:3 – look
Fuente: The Treasury of Scripture Knowledge
Num 11:16. To be elders Whom thou by experience discernest to be elders, not only in years and name, but also in wisdom and authority with the people. And according to this constitution, the sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men.