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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 11:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Co1 12:28), 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, Num 11:16. 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 (Exo 18:25), 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 (Exo 24:1) 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, Lu. 10.
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, Num 11:17. 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 (Deu 34:10), 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 (Num 11:18), 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, Amo 4:12.
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, Jo1 2:17. 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, Mar 8:4, 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? Num 11:23. 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 40:12), and grasps the winds, Pro 30:4.
(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.
Historical interpretation
Fifteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the Lord also says to Moses, “Choose for yourself presbyters whom you yourself know to be presbyters.” Let us examine very carefully the word of the Lord. What does that addition appear to mean, which says, “Whom you yourself know to be presbyters”? Was it not obvious to the eyes of all that he was a presbyter, that is, old, who was bearing old age in his body? Why then is that special inspection commanded to Moses alone, such a great prophet, that those be chosen, not whom others knew, not whom the ignorant multitude recognized, but whom the prophet full of God should choose? For in respect to them it is not a judgment about their body or their age but about their mind.
Seventy men: This was the first institution of the council or senate, called the Sanhedrin, consisting of seventy or seventy-two senators or counsellors.
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Summary
Numbers 11:16 records a pivotal divine directive given to Moses, instructing him to gather seventy men from among the elders and officers of Israel. This command emerges from Moses' profound despair and feeling of being utterly overwhelmed by the people's incessant complaining and the immense burden of leadership. God's response is a compassionate and strategic intervention, establishing a foundational principle of delegated authority and shared responsibility, designed to sustain leadership and ensure the effective governance and spiritual care of the Israelite community during their arduous wilderness journey.
Context
Literary Context
This divine instruction directly follows a period of intense Israelite murmuring and complaining. The people expressed profound dissatisfaction with the manna, longing for the diverse diet they remembered from Egypt, leading to widespread "lusting" and weeping at the entrance of their tents, as detailed in Numbers 11:4-6. This collective discontent weighs heavily on Moses, who, feeling utterly overwhelmed and inadequate to bear the burden of such a vast and demanding people, pours out his heart to the LORD in lament, as seen in Numbers 11:11-15. God's command in this verse is therefore a direct, compassionate, and practical response to Moses' personal crisis of leadership, setting the stage for the Spirit's distribution among the elders, as detailed in the subsequent verses, particularly Numbers 11:17.
Historical & Cultural Context
The concept of "elders" was deeply embedded in ancient Near Eastern and Israelite society. Elders were typically respected, experienced, and wise men who served as community leaders, judges, and counselors, often representing their families or tribes, as seen in Exodus 3:16. The "officers" mentioned alongside them likely refer to administrative officials or scribes responsible for organization and enforcement, perhaps those who had previously assisted Moses in judging lesser disputes following Jethro's counsel in Exodus 18. The gathering place, the "tabernacle of the congregation" (or Tent of Meeting), was the central locus of God's presence and communication with Moses, signifying that this delegation of authority was not merely administrative but divinely ordained and spiritually empowered. The wilderness journey itself presented immense logistical and spiritual challenges for a nation of millions, making a centralized, single-person leadership model unsustainable, thus necessitating a more distributed system.
Key Themes
Numbers 11:16 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. Firstly, it highlights the principle of delegation and shared leadership, recognizing that even the most gifted leader cannot bear the entire burden of a large community alone. This echoes the wisdom found in Exodus 18, where Jethro advises Moses to appoint capable men to judge lesser disputes. Secondly, it underscores divine provision for leadership, demonstrating God's commitment not only to call leaders but also to equip and empower them for service, as subsequent verses reveal the Spirit being placed upon the seventy (Numbers 11:25). Thirdly, the verse addresses the critical issue of leader burnout and the necessity of burden-sharing, offering a divine solution to Moses' overwhelming despair. Finally, it exemplifies God's attentive and problem-solving nature in response to both the people's rebellion and His servant's distress, showcasing His practical wisdom in governing His covenant people.
Exposition and Analysis
Key Word Analysis
This term refers to older, respected men who held positions of authority and wisdom within the Israelite community. They were recognized for their maturity, experience, and often served as heads of families or tribes, providing counsel and judgment. Their selection here emphasizes the importance of established, recognized leadership within the people, drawing upon existing social structures for divine purposes.
These individuals were likely administrative officials, overseers, or scribes responsible for the practical organization, record-keeping, and enforcement of decrees within the community. Their inclusion alongside the elders suggests a blend of spiritual authority and practical governance in the newly formed leadership structure, ensuring both wisdom and order.
Literally "Tent of Meeting," this was the portable sanctuary where God manifested His presence and met with Moses. Bringing the elders here signifies that their appointment was not merely a human administrative act but a divine commissioning, imbuing their new roles with sacred authority and emphasizing that their leadership was to be exercised under God's direct oversight and in His holy presence.
Verse Breakdown
"And the LORD said unto Moses"
This opening phrase immediately establishes the divine origin and supreme authority of the command. It is not a human initiative or a mere suggestion, but a direct, compassionate, and strategic word from God Himself, given in direct response to Moses' distress and the people's ongoing rebellion.
"Gather unto me seventy men of the elders of Israel"
God specifies the precise number (seventy, a symbolically significant number in biblical tradition, often representing completeness or a representative body) and the specific group (elders, recognized leaders) to be appointed. The phrase "unto me" underscores that these men are being gathered for God's divine purpose and service, not merely for Moses' convenience or to fulfill a human organizational need.
"whom thou knowest to be the elders of the people, and officers over them"
Moses is instructed to select men already recognized for their leadership, experience, and administrative capabilities. This indicates that God utilizes existing structures and gifted individuals within the community, validating their prior service and integrating them into a new, divinely sanctioned framework of shared leadership.
"and bring them unto the tabernacle of the congregation, that they may stand there with thee"
The physical location for their commissioning is crucial. Standing at the Tent of Meeting signifies a public, sacred investiture of authority, connecting their new roles directly to God's manifested presence. Their "standing there with" Moses implies a shared responsibility, a public acknowledgment of their delegated authority, and a unity of purpose under divine oversight.
Literary Devices
The passage employs several literary devices to convey its profound message. The primary device is Divine Command, where God directly issues an imperative to Moses, highlighting His active involvement in the governance of Israel and His immediate, compassionate response to the crisis of leadership. There is also clear Delegation of authority, as God explicitly instructs Moses to share his immense burden, illustrating a practical and necessary model of leadership for a large community. The number "seventy" carries significant Symbolism, often representing completeness or a broader representation, echoing the seventy nations in Genesis 10 and the seventy elders who ascended Sinai in Exodus 24:1. The "tabernacle of the congregation" functions as a powerful Symbol of God's presence and the sacred nature of the elders' appointment, emphasizing that their authority is derived from divine sanction rather than mere human election or administrative convenience.
Theological and Thematic Connections
Numbers 11:16 is a profound theological statement on the nature of leadership within God's people. It reveals God's practical wisdom in establishing sustainable structures for governance and care, recognizing the inherent limitations of even the most gifted individual. It underscores that true spiritual leadership is not a solo endeavor but a shared responsibility, divinely initiated and empowered. This passage sets a precedent for the distribution of spiritual authority and the importance of a plurality of leadership, ensuring that the burdens of ministry are shared and that the community receives comprehensive care. It also highlights God's compassionate response to His servant's distress, providing a divine solution to human inadequacy and overwhelming responsibility, demonstrating His commitment to His covenant people and their leaders.
Reflection and Application
Numbers 11:16 offers timeless wisdom for leadership in any context, from the church to the workplace to the family. It powerfully reminds us that even the most capable and divinely appointed leaders are not meant to bear every burden alone. The passage encourages leaders to recognize their limitations, to be vulnerable in seeking help, and to actively identify and empower others within their community to share responsibilities. It highlights the necessity of delegation, not as a shirking of duty, but as a strategic act that fosters greater effectiveness, prevents burnout, and builds a stronger, more resilient collective. For those feeling overwhelmed, it offers profound hope that God often provides solutions through the diverse gifts and contributions of others, urging us to look for and utilize the talents within our midst, always seeking divine wisdom in the process of team building and shared ministry for the common good.
Questions for Reflection
FAQ
Why did God command Moses to gather exactly seventy men?
The number seventy holds significant symbolic weight in biblical and ancient Near Eastern contexts. It appears in the table of nations in Genesis 10, representing the totality of humanity, and seventy elders accompanied Moses and Aaron up Mount Sinai in Exodus 24:1. In this context, it likely signifies a complete, representative body of leadership, reflecting the entirety of Israel's tribes and families. Practically, it provided a substantial number of leaders to distribute the immense administrative and judicial burden of a nation numbering in the millions, ensuring that diverse perspectives and capabilities were brought to bear on the challenges facing the people.
What was the specific role of these seventy elders and officers?
While the verse itself doesn't detail their exact duties, the context implies they were to share the administrative, judicial, and pastoral burdens that had overwhelmed Moses. Their role was to assist Moses in governing the people, hearing disputes, and providing counsel, thereby alleviating the pressure on a single leader. The subsequent verses (Numbers 11:25) reveal that God would take some of the Spirit that was on Moses and put it on them, empowering them for this new shared leadership. This indicates a spiritual as well as practical dimension to their roles, enabling them to lead with divine wisdom and authority.
How does this event relate to the complaints of the Israelites earlier in the chapter?
This divine command is a direct and compassionate response to the crisis of leadership that arose from the Israelites' incessant complaining about their diet and their longing for Egypt (Numbers 11:4-6). The people's murmuring pushed Moses to the brink of despair, leading him to cry out to God about the unbearable burden of leading such a rebellious nation (Numbers 11:11-15). God's instruction to appoint the seventy elders is therefore a practical solution to Moses' overwhelming burden, demonstrating God's attentiveness to His servant's needs and His wisdom in providing a sustainable structure for the governance and spiritual care of His people even amidst their rebellion.
Christ-Centered Fulfillment
Numbers 11:16, with its emphasis on shared leadership and the Spirit's empowerment, finds profound Christ-centered fulfillment in the New Testament. Jesus, the ultimate Good Shepherd (John 10:11), perfectly embodies the compassionate and capable leader. Yet, even He, in His earthly ministry, chose and empowered twelve apostles (Mark 3:13-19) and later seventy (or seventy-two) disciples (Luke 10:1) to extend His mission and share the burden of proclaiming the Kingdom of God. This foreshadows the church, which is the body of Christ, where leadership is distributed and diverse spiritual gifts are given by the Holy Spirit to different members for the common good (1 Corinthians 12:4-11). Just as God took of the Spirit that was on Moses and put it on the elders, so too, after Christ's ascension, the Holy Spirit was poured out at Pentecost (Acts 2:1-4), empowering all believers, and specifically equipping leaders like elders and deacons (Acts 6:1-7) to carry on the work of ministry. This ensures that the church, like ancient Israel, is sustained by a plurality of Spirit-gifted leadership, all under the supreme headship of Christ (Ephesians 4:11-16).