Exegetical and Hermeneutical Commentary of Numbers 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.
Moses went out of the tabernacle, into which he entered to receive Gods answers from the mercy-seat, Num 7:89.
The seventy men, either they are called seventy from the stated number, though two of them were lacking, Num 11:26, as the apostles are called the twelve, Mat 26:20, when one of that number was absent; or he is said to have gathered them, when he gave command to gather them.
Round about the tabernacle; partly, that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment; partly, to gain them the more authority and respect from the people; and principally, because that was the place where God manifested himself, and gave his blessings, and therefore there he would bestow his Spirit upon them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. Moses . . . gathered the seventymen of the elders of the people, &c.The tabernacle waschosen for the convocation, because, as it was there God manifestedHimself, there His Spirit would be directly impartedthere theminds of the elders themselves would be inspired with reverential aweand their office invested with greater respect in the eyes of thepeople.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses went out,…. Either out of his own tent, about which the people assembled, complaining and weeping, Nu 11:10; or rather, as Aben Ezra, out of the tabernacle of the congregation, and the sanctuary where he had been conversing with God, about the affairs complained of both by the people and by himself; so the Targum of Jonathan says, he went out of the tabernacle, the house of the Shechinah or divine Majesty:
and told the people of the words of the Lord; what he had ordered him to do for his ease in the government of them, and how he had promised to give them flesh on the morrow:
and gathered the seventy men of the elders of Israel; sent for them by name, and ordered them to assemble at such a time and place; and though two of them came not, after mentioned, Nu 11:26, yet the full number of seventy is given:
and set them round about the tabernacle; they seem to be set not promiscuously in a body together, but distinctly, one by another, in a circular form; that they might be seen, observed, and taken notice of by the people that came about the tabernacle, who they were, what were done to them, and what befell them.
Fuente: John Gill’s Exposition of the Entire Bible
After receiving from the Lord this reply to his complaint. Moses went out (sc., “of the tabernacle,” where he had laid his complaint before the Lord) into the camp; and having made known to the people the will of God, gathered together seventy men of the elders of the people, and directed them to station themselves around the tabernacle. “ Around the tabernacle, ” does not signify in this passage on all four sides, but in a semicircle around the front of the tabernacle; the verb is used in this sense in Num 21:4, when it is applied to the march round Edom.
Num 11:25 Jehovah then came down in the cloud, which soared on high above the tabernacle, and now came down to the door of it (Num 12:5; Exo 33:9; Deu 31:15). The statement in ch. Num 9:18., and Exo 40:37-38, that the cloud dwelt ( ) above the dwelling of the tabernacle during the time of encampment, can be reconciled with this without any difficulty; since the only idea that we can form of this “dwelling upon it” is, that the cloud stood still, soaring in quietness above the tabernacle, without moving to and fro like a cloud driven by the wind. There is no such discrepancy, therefore, as Knobel finds in these statements. When Jehovah had come down, He spoke to Moses, sc., to explain to him and to the elders what was about to be done, and then laid upon the seventy elders of the Spirit which was upon him. We are not to understand this as implying, that the fulness of the Spirit possessed by Moses was diminished in consequence; still less to regard it, with Calvin, as signum indignationis , or nota ignominiae , which God intended to stamp upon him. For the Spirit of God is not something material, which is diminished by being divided, but resembles a flame of fire, which does not decrease in intensity, but increases rather by extension. As Theodoret observed, “Just as a person who kindles a thousand flames from one, does not lessen the first, whilst he communicates light to the others, so God did not diminish the grace imparted to Moses by the fact that He communicated of it to the seventy.” God did this to show to Moses, as well as to the whole nation, that the Spirit which Moses had received was perfectly sufficient for the performance of the duties of his office, and that no supernatural increase of that Spirit was needed, but simply a strengthening of the natural powers of Moses by the support of men who, when endowed with the power of the Spirit that was taken from him, would help him to bear the burden of his office. We have no description of the way in which this transference took place; it is therefore impossible to determine whether it was effected by a sign which would strike the outward senses, or passed altogether within the sphere of the Spirit’s life, in a manner which corresponded to the nature of the Spirit itself. In any case, however, it must have been effected in such a way, that Moses and the elders received a convincing proof of the reality of the affair. When the Spirit descended upon the elders, “ they prophesied, and did not add; ” i.e., they did not repeat the prophesyings any further. is rendered correctly by the lxx, ; the rendering supported by the Vulgate and Onkelos, nec ultro cessaverunt (“and ceased not”), is incorrect. , “ to prophesy, ” is to be understood generally, and especially here, not as the foretelling of future things, but as speaking in an ecstatic and elevated state of mind, under the impulse and inspiration of the Spirit of God, just like the “speaking with tongues,” which frequently followed the gift of the Holy Ghost in the days of the apostles. But we are not to infer from the fact, that the prophesying was not repeated, that the Spirit therefore departed from them after this one extraordinary manifestation. This miraculous manifestation of the Spirit was intended simply to give to the whole nation the visible proof that God had endowed them with His Spirit, as helpers of Moses, and had given them the authority required for the exercise of their calling.
Num 11:26 But in order to prove to the whole congregation that the Spirit of the Lord was working there, the Spirit came not only upon the elders assembled round Moses, and in front of the tabernacle, but also upon two of the persons who had been chosen, viz., Eldad and Medad, who had remained behind in the camp, for some reason that is not reported, so that they also prophesied. “ Them that were written, ” conscripti , for “called,” because the calling of the elders generally took place in writing, from which we may see how thoroughly the Israelites had acquired the art of writing in Egypt.
Num 11:27-28 This phenomenon in the camp itself produced such excitement, that a boy ( , with the article like in Gen 14:13) reported the thing to Moses, whereupon Joshua requested Moses to prohibit the two from prophesying. Joshua felt himself warranted in doing this, because he had been Moses’ servant from his youth up (see at Exo 17:9), and in this capacity he regarded the prophesying of these men in the camp as detracting from the authority of his lord, since they had not received this gift from Moses, at least not through his mediation. Joshua was jealous for the honour of Moses, just as the disciples of Jesus, in Mar 9:38-39, were for the honour of their Lord; and he was reproved by Moses, as the latter afterwards were by Christ.
Num 11:29 Moses replied, “ Art thou jealous for me? Would that all the Lord’s people were prophets, that Jehovah would put His Spirit upon them! ” As a true servant of God, who sought not his own glory, but the glory of his God, and the spread of His kingdom, Moses rejoiced in this manifestation of the Spirit of God in the midst of the nation, and desired that all might become partakers of this grace.
Num 11:30 Moses returned with the elders into the camp, sc., from the tabernacle, which stood upon an open space in the midst of the camp, at some distance from the tents of the Levites and the rest of the tribes of Israel, which were pitched around it, so that whoever wished to go to it, had first of all to go out of his tent.
(Note: For the purpose of overthrowing the historical character of this marvellous event, the critics, from Vater to Knobel, have identified the appointment of the seventy elders to support Moses with the judicial institute established at Sinai by the advice of Jethro (Ex 18), and adduce the obvious differences between these two entirely different institutions as arguments for the supposed diversity of documents and legends. But what ground is there for identifying things so totally different from one another? The assertion of Knobel, that in Deu 1:9-18, Moses “evidently” refers to both events (Ex 18 and Num 11), is unfounded and untrue. Or are the same official duties and rank assigned to the elders who were chosen as judges in Ex 18, as to the seventy elders who were called by God, and endowed with His Spirit, that they might help Moses to govern the people who had rebelled against him and against Jehovah on account of the want of flesh, and to restore and uphold the authority of Moses as the divinely chosen leader of Israel, which had been shaken thereby? Can the judges of a land be identified without reserve with the executive of the land? The mere fact, that this executive court was chosen, like the judges, from the whole body of elders, does not warrant us in identifying the two institutions. Nor does it follow from the fact, that at Sinai seventy of the elders of Israel ascended the mountain with Moses, Aaron, and his sons, and there saw God (Exo 24:9.), that the seventy persons chosen here were the same as the seventy mentioned there. The sameness of the numbers does not prove that the persons were the same, but simply that the number seventy was the most suitable, on account of its historical and symbolical significance, to form a representation of the whole body of the people. For a further refutation of this futile objection, see Ranke, Unterss. b. d. Pent. II. pp. 183ff.)
No account has been handed down of the further action of this committee of elders. It is impossible to determine, therefore, in what way they assisted Moses in bearing the burden of governing the people. All that can be regarded as following unquestionably from the purpose given here is, that they did not form a permanent body, which continued from the time of Moses to the Captivity, and after the Captivity was revived again in the Sanhedrim, as Talmudists, Rabbins, and many of the earlier theologians suppose (see Selden de Synedriis, l. i. c. 14, ii. c. 4; Jo. Marckii sylloge dissertatt. phil. theol. ad V. T. exercit. 12, pp. 343ff.). On the opposite side vid., Relandi Antiquitates, ss. ii. 7, 3; Carpz. apparat. pp. 573f., etc.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God Promises the People Flesh; The Case of Eldad and Medad. | B. C. 1490. |
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. 25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. 26 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. 27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 28 And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 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! 30 And Moses gat him into the camp, he and the elders of Israel.
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 (v. 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 (v. 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 1Co 14:24; 1Co 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, 1Sa 10:6; 1Sa 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exod. vii. 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, v. 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, John iii. 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 (v. 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, v. 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, John iii. 26, c. (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. i. 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, 1Co 1:121Co 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, Mark ix. 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, Phil. i. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 24-26:
Moses summoned the seventy elders, and arranged them about the Tabernacle, as God had instructed. God then endorsed them as aides to Moses, to assist him in his role as Israel’s mediator and leader. The cloud which was a symbol of God’s presence came down from its hovering above the Tabernacle, and filled the sanctuary, in the same manner as when it was first dedicated, Ex 40:35.
The Spirit of God energized the seventy, and gave them special insight to determine God’s will in matters which would come before them. This confirmed to the people that they were indeed chosen of God to this ministry. The seventy prophesied, in the same manner that Saul and those with him did after his selection as Israel’s king, 1Sa 10:9-13. This was likely an ecstatic utterance, rather than the calm manner in which Isaac and Jacob prophesied of things to come, Ge 27:29; 39:28 et.al.
“Did not cease,” literally, “did not add or repeat.” There is no record that this manifestation of the Spirit ever reappeared upon the seventy.
The context implies that the ministry of the seventy was not to be exercised independent of Moses.
The experience of the seventy may parallel the coming of the Holy Spirit upon the Church, on Pentecost, Acts 2. He came to empower the Church to carry out the Great Commission, Ac 1:8. This phenomenon has never been repeated, nor need it be.
Fuente: Garner-Howes Baptist Commentary
24. And Moses went out and told the people the words. We here see how greatly Moses profited by his brief rebuke, for he now actively sets about what he was commanded. Doubt had given him a check, so that he stopped in the middle of his course; whereas he now testifies by the promptitude of his obedience that his distrust is overcome. For just as unbelief discourages men, so that they sink down into inactivity, so faith inspires both body and mind with rigor for the effectual discharge of their duties.
Although the narrative does not expressly state that he spoke to them respecting the flesh, it declares in general terms that he omitted nothing; and, indeed, it would have been very inappropriate to speak only of the Seventy Elders, when the origin of all the evil had been the craving for flesh. Briefly stating, then, that he had reported the commands of God to the people, he includes both parts of the matter, the second of which he then follows up. And, first, he says that the elders were called to the Tabernacle, that they might there be appointed rulers and officers. When be states that they were “set round about,” I do not interpret the words so precisely as to suppose that eighteen were ranged on each side, and, of the rest, half were placed before the court, and half behind the Tabernacle; but that they were so arranged, as to surround some part of the Tabernacle. Now, this was equivalent to their being set before God, so that they might hereafter exercise their office with more authority, as being sent by Him; and at the same time that they might devote themselves to God, and dedicate themselves to His service; and also, that being invested with the necessary endowments, they might bear the tokens of their calling. For this reason, it is soon afterwards added, that enough of the spirit of Moses was given them for the discharge of their official duties; for, although Moses by God’s command had chosen men of approved virtue and experience, yet He would have them prepared anew, in order that their call might be effectual. When they are said to have “prophesied,” this was a visible sign of the gift of the Spirit, which, nevertheless, had reference to a different object; for they were not appointed to be. prophets, though God would testify by this outward mark that they were new men, in order that the people might receive them with greater reverence. In my opinion, however, prophecy here is equivalent to a special faculty of discoursing magnificently of secret things or mysteries. We know that poets were called prophets by profane writers, (31) because poetry itself savors of inspiration ( ἐνθουσιασμὸν); in the same way that extraordinary ability, (32) in which the afflatus of the Spirit shone forth, obtained the name of prophecy. Thus, the gift of prophecy in Saul was a kind of mark of royalty; so that he might not ascend the throne without credentials. (1Sa 10:10.) Thus, then, this Spirit of Prophecy was only accorded to these persons for a short time; since it was sufficient that they should be once marked out by God: for so I understand what Moses says afterwards, “and they added not.” (33) it is too forced an interpretation to refer it, as some do, to the past. I confess, indeed, that they were not previously prophets; but I have no doubt but that Moses here indicates that the gift was a temporary one: as we are also told in the case of Saul: for, as soon as this token of God’s grace had manifested itself in him, (34) he ceased to prophesy. The meaning, therefore, is that their call was thus substantiated for a short period, so that this unusual circumstance should awaken the more admiration.
(31) Vates is a name commonly applied by classical writers to poets. “Quare sue jure noster ille Ennius sanctos appellat poetas, quod quasi deorum aliquo dono, atque munere commendati nobis videantur.” — Cicero pro Archia Poeta, 8. “De versibus, quos tibi a me scribi vis, deest mihi quidem opera, quae non modo tempus, sed etiam animum vacuum ab omni cura desiderat; sed abest etiam ἐνθουσιασμὸς ” — Ibid. Epist. ad Quint. Frat 3:4.
(32) Fr. “La grace de parler authentiquement de choses hautes;” the grace to speak authentically of high things.
(33) “These words are commonly rendered, ‘and did not cease (to prophesy,)’ as in our public version; or ‘and did not add,’ as they are rendered by Ainsworth and Purver, neither of which renderings is to me intelligible. By adopting the Sam. reading with Houbigant, Dathe, and Rosenmiiller, and placing ולא יאספי at the head of Num 11:26, the text will be rectified, and the sense clear: At non congregati sunt, sed remanserant in castris viri duo, quorum nomen unius Eldad, et nomen alterius Medad, tamen requievit super eos spiritus ille (nam ipsi ex conscriptis, atsi non egressi erant ad tentorium) et prophetabant in castris.” — Boothroyd in loco. Thus, Eldad and Medad will be the nominative case to the verb, and its meaning “were not assembled.”
(34) The Fr. applies this sentence to the elders, “ils ont cesse de prophetizer;” they ceased to prophesy.
Fuente: Calvin’s Complete Commentary
(24) And Moses went out . . . i.e., as it should seem, from the tabernacle of the congregation, where he had been conversing with God.
Round about the tabernacle.This does not necessarily imply that the seventy men were placed so that they surrounded the whole of the tent of meeting. Comp. Exo. 7:24, where the word means on both sides of the river; also Job. 29:5, where the same word is rendered about.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SEVENTY ELDERS ARE APPOINTED AND QUALIFIED, Num 11:24-30.
24. Moses told the people In order to quiet their murmurings, not to secure a popular election of the seventy. Moses was the sole judge of their fitness. See Num 11:16, note.
Round about the tabernacle Why the elders were assembled around the tabernacle and not at the door, the usual place of important gatherings, is unknown. This unique place was in keeping with the unique purpose of the meeting.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Enduing of the Seventy Elders ( Num 11:24-35 ).
The purpose of God in providing the seventy elders would seem to be in order to act as an advisory and supporting council to Moses, and to supervise various sections of the people on his behalf, for different levels of authority were already in place for mundane purposes (Exo 18:25). This was also why they were to have officers over them, so that a small group could act when necessary. He was no longer to have sole responsibility for the leadership of the people.
The inner structure is as follows:
a The seventy go from the camp to the Dwellingplace with Moses (Num 11:24).
b The Spirit comes on them and they prophesy (Num 11:25).
c Two men in the camp Eldad and Medad prophesy (Num 11:26).
c The young man tells Moses that Eldad and Medad prophesy (Num 11:27)
b Joshua is jealous for Moses and Moses says, ‘Would that all Yahweh’s people prophesy’ (Num 11:28-29).
a Moses and the seventy return to the camp from the Dwellingplace (Num 11:30).
Num 11:24
‘And Moses went out, and told the people the words of Yahweh, and he gathered seventy men of the elders of the people, and set them round about the Tent.’
As ever Moses obeyed Yahweh. Firstly he informed the whole people of what Yahweh had said, and then he elected out and appointed the seventy elders. Having done so he brought them round the Tent of meeting, Yahweh’s Dwellingplace.
There is an interesting spiritual contrast here. The people were told that they would receive flesh but the elders would receive the Spirit, and the people were not jealous. As far as they were concerned the elders could have the Spirit if they could have the flesh! It illustrated their state of heart.
Num 11:25
‘And Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. And it came about that, when the Spirit rested on them, they prophesied, but they did so no more.’
Then Yahweh Himself came down in the cloud and spoke to Moses. Moses was still pre-eminent. And He took from him something of the Spirit that was on him, and put it on the seventy elders. The evidence of what had happened was revealed in that they ‘prophesied’. It is in vain for us to attempt to fully explain either the one or the other. Had it been in ‘tongues’ it would surely have been stated. But it is doubtful. It was not to people of strange tongues that these men would speak, but with Israel. Rather they spoke in a way which made it clear to all that the Spirit was speaking through them, although what they said was not recorded. We may probably assume that it was in praise of Yahweh. However, they did not become prophets. It was a once for all occurrence. ‘They did so no more’. But it was now clear to all that these were Yahweh’s men, empowered and illuminated by Him. Compare for a similar situation and experience 1Sa 10:6-13; 1Sa 19:20-24; Joe 2:28.
Nor can we apply this experience specifically to all believers as though all must have the same manifestations. The Spirit of Yahweh coming down in the Old Testament in visibly manifested form was always on specific men appointed to serve in specific functions, it was never an overall blessing. These men had been empowered for the task in hand. What it does promise us is that when we are appointed by Him to a task, He will always provide whatever power of the Spirit is needed.
Num 11:26
‘But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad, and the Spirit rested on them, and they were of those who were written, but had not gone out to the Tent; and they prophesied in the camp.’
But two of the men whose names Moses had caused to be written down as of the seventy (an evidence of his practise to write things down) were named Eldad and Medad. For some reason they had not gone out to the Tent. Possibly on the particular day Moses’ messengers had been unable to find them because they were busy fulfilling their responsibilities somewhere in the camp. But Yahweh knew where they were (we need not fear, He always knows where we are), and the Spirit also came on them and they prophesied in the camp. God ensured that the number was complete, and that not one was lacking. This also emphasises that the experience was not one aroused by the atmosphere in which they had gathered.
Num 11:27
‘And there ran a young man, and told Moses, and said, “Eldad and Medad are prophesying in the camp!”
The phenomenon was so striking that a youth ran from the camp to tell Moses. Moses had many who were loyal to him and jealous for his reputation and standing. And the youth told him that Eldad and Medad were prophesying in the camp. Possibly he feared treachery and a rival ministry to that of Moses.
Num 11:28
‘And Joshua, the son of Nun, the minister of Moses, one of his chosen men, answered and said, “My lord Moses, forbid them.”
Joshua who was with him, as he ever was because he was his loyal ‘servant’, and who was also one of the seventy (one of his chosen men), immediately stood up for his master. He turned loyally to Moses and called on him to forbid them. Moses must ensure that he maintained his authority.
Num 11:29
‘And Moses said to him, “Are you jealous for my sake? Would that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
But Moses knew that it was of Yahweh. He was not concerned for his own position, only for what was to the glory of Yahweh. And he turned to Joshua and assured him that he did not need to seek to defend Moses’ position when God was at work. Indeed his longing was that all Yahweh’s people might be prophets and that Yahweh would put His Spirit on them all. Burdened with their constant yearning for flesh to eat he would have loved it if only their yearning had been for the Spirit. If only all of them had wanted to supplant him as prophets in the will of Yahweh, his problems would be no more.
Num 11:30
‘And Moses took himself him into the camp, he and the elders of Israel.’
Then Moses and all the elders left the Tent and returned to the camp. There was clearly a sense in which the Dwellingplace was seen as separate from the camp even though it was in its midst. It was holy ground. To enter it was for a while to leave the camp. But while they left the Dwellingplace the Spirit of Yahweh still remained on them. They returned to the camp with the Spirit, to a camp whose only thought was the flesh.
In the same way we can enter ‘the heavenly places’ when we pray. Our bodies may remain on earth, but we in our spirits move into God’s domain. Indeed Paul could tells us that those who walk with Him walk constantly in heavenly places where we are seated in Christ (Eph 2:6), for we are to ‘pray without ceasing’. And so, as with the seventy, the Spirit will continue with us and never leave us. We walk in Heaven while we walk on earth.
Fuente: Commentary Series on the Bible by Peter Pett
Reader! do not forget that the same Almighty GOD is now frequently descending by the influences of his HOLY SPIRIT on the minds of his people, for their sanctification; for this is among the ascension gifts of the LORD JESUS. Joh 14:16-17 . Neither overlook the evidence this passage, among others which occur in the Bible to the same effect, carries with it of the agency of the HOLY GHOST, 1Sa 10:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 24. And set them roundabout the tabernacle. ] That the fear of the Lord might be upon them, &c., 2Ch 19:6-7 and that they might carry themselves worthy of God, who had set them in places of judicature. To the company of the Areopagites (judges in Athens) none were admitted, but wise, wealthy, and noble men, famous for good life and innoceney. Nay, men whose behaviour was intolerable, after they were chosen into the college of the Areopagites, abhorring and blushing at their former disposition, changed their natures and embraced virtue. a
a .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
People. Some codices, with The Targum of Jonathan ben Uzziel and Vulgate, read “Israel”.
tabernacle. Hebrew. ‘ohel, tent. See App-40.
Fuente: Companion Bible Notes, Appendices and Graphics
gathered: Num 11:16, Num 11:26
Reciprocal: Exo 24:1 – seventy Luk 10:1 – other seventy
Fuente: The Treasury of Scripture Knowledge
Num 11:24. Moses went out Either from the sanctuary, into which he had entered to receive Gods answers from the mercy-seat, or he went out from his tent to the people. And gathered the seventy men They are called seventy from the stated number, though two of them were lacking, as the apostles are called the twelve, (Mat 26:20,) when one of that number was absent. Round the tabernacle Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake, and more faithfully manage their high employment; but principally, because that was the place where God manifested himself, and therefore there he would bestow his Spirit upon them.