Numbers 11:16
Then the LORD said to Moses, "Bring Me seventy of the elders of Israel known to you as leaders and officers of the people. Bring them to the Tent of Meeting and have them stand there with you.
Sermons
The Complainers, and How God Made Answer to Their ComplaintsW. Binnie Numbers 11:4-15; 31-35
The Answer of GodD. Young Numbers 11:16, 17
Dainties for the PeopleBp. Babington.Numbers 11:16-20
Helpers for MosesBp. Babington.Numbers 11:16-20
The Answer of God to the Appeals of MenW. Jones.Numbers 11:16-20
The Seventy EldersW. Walters, M. A.Numbers 11:16-20
The Seventy Elders, and How They Were Fitted for Their High OfficeW. Binnie Numbers 11:16, 17, 24, 25














1. He does not openly and directly reprove the reckless language of his servant. Both Moses and the people had sinned, but with such a difference that while God visits the people with immediate and condign punishment he stretches forth his hand to Moses, even as Jesus did to Peter sinking in the sea. God treated Moses here very much as he treated the complaining Elijah (1 Kings 19). Moses was just the sort of man who might be trusted to rebuke himself, and bitterly repent all the unjust and unbelieving thoughts, which, upon this sudden temptation, had come into his mind.

2. The first word of God tends to bring Moses to a calmer mind. It sets before him something practical and not very difficult. Left to himself, he knows not how to begin dealing with this anarchy, especially with his own mind in such a distressed state. But it was a task quite within his reach, to pick out from a limited and probably well-known circle, seventy elders, official and experienced men. As he went through this work, he would be brought to feel, and not without a sense of shame, that he had been overtaken by panic. He has talked about sucking children; he now hears that there are at least seventy elders upon whose experience and influence he can lean. We soon find out, if we only listen to God, that temporal troubles are never so bad as they seem.

3. The way in which this help was made as effectual as possible. As God had given a certain spirit to Moses, so he would give it also to these seventy assistant elders. This was a reminder that he had not afflicted his servant and frowned upon him, as he so recklessly said (verse 11). We often murmur and complain against Providence for neglecting us, when the real neglect is with ourselves in making a bad use of gifts bestowed. God never tells his people to do things beyond natural strength, without first assuring a sufficiency of power for the thing commanded. "I can do all things, through Christ who inwardly strengthens me," said Paul There is further encouragement in God's promise here, as being an illustration of how the spirit is given without measure. There was not a certain limited manifestation to Moses, so that if others shared the spirit with him, he must have less. Neither his power nor his honour were one whir diminished. The question always is, What is the need of men in the sight of God? Then, according to that need, and never coming short of it, are the communications of his Holy Spirit. Moses, instead of being poorer, was really richer, for the spirit was working in a mind to which a precious experience had been added.

4. In the sight of these directions we are reminded how Moses spoke out of a comparative inexperience of the burden. Moses said there was nothing left for him but to die. The history tells us that so far from dying, he had yet in him nearly forty years of honourable mediatorship between God and men. His proper word was, "I shall not die, but live, and declare the works of the Lord" (Psalm 118:17). It is marvelous to think what some men have gone through in the way of difficulties, losses, and trials. Even the natural man has greater strength in the hour of trouble than at first he is conscious of - a great deal of trouble, when it is once fairly over, comes in the course of time to look a very small thing - and if we have God's strength, then we shall not merely endure tribulation, but glory in it. Front these words of Moses and the practical gentle reply of God, learn one great lesson - how easy it is to exaggerate our difficulties and underrate our resources. - Y.

Gather unto Me seventy men of the elders.
I. THE LORD'S 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 LORD'S 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.)

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 Lord's 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.)

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.)

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 (Psalm 1.). 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 (Matthew 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.)

People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Authorities, Authority, Bring, Congregation, Elders, Gather, Hast, Israel's, Leaders, Meeting, Officers, Officials, Opinion, Responsible, Seventy, Stand, Stationed, Tabernacle, Tent, Themselves, Weight
Outline
1. The burning at Taberah quenched by Moses' prayer
4. The people crave meat, and loathe manna
10. Moses complains of his charge
16. God promises to divide his burden unto seventy elders,
18. and to give the people meat for a month
21. Moses' faith is staggered
31. Quails are given in wrath at Kibroth Hattaavah

Dictionary of Bible Themes
Numbers 11:16

     1654   numbers, 11-99

Numbers 11:4-34

     4438   eating

Numbers 11:10-17

     8614   prayer, answers

Numbers 11:16-17

     7719   elders, as leaders

Library
April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally,
Rev. A. B. Simpson—Days of Heaven Upon Earth

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated
J. W. McGarvey—The Four-Fold Gospel

The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ.
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire
Martin Luther—Epistle Sermons, Vol. II

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was
J. W. McGarvey—The Four-Fold Gospel

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others,
Martin Luther—Epistle Sermons, Vol. II

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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