11:16-23 Moses is to choose such as he knew to be elders, that is, wise and experienced men. God promises to qualify them. If they were not found fit for the employ, they should be made fit. Even the discontented people shall be gratified too, that every mouth may be stopped. See here, I. The vanity of all the delights of sense; they will cloy, but they will not satisfy. Spiritual pleasures alone will satisfy and last. As the world passes away, so do the lusts of it. 2. What brutish sins gluttony and drunkenness are! they make that to hurt the body which should be its health. Moses objects. 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. God here brings Moses to this point, The Lord God is Almighty; and puts the proof upon the issue, Thou shalt see whether my word shall come to pass or not. If he speaks, it is done.

Verse 16. - And the Lord said unto Moses. The Divine dignity and goodness of this answer, if not an absolutely conclusive testimony, are at least a very strong one, to the genuineness of this record. Of what god, except the Father of our Lord Jesus Christ, was it ever witnessed, or could it have been ever imagined, that he should answer the passionate injustice of his servant with such forbearance and kindness? The one thing in Moses' prayer which was reasonable he allowed at once; the rest he passed over without answer or reproof, as though it had never been uttered. Gather unto me seventy men of the elders of Israel. That the number seventy has a symbolic significance in Scripture will hardly be denied (cf. Exodus 1:5; Daniel 9:2, 24; Luke 10:1), although it is probably futile to affix any precise meaning to it. Perhaps the leading idea of seventy is fullness, as that of twelve is symmetry (see on Exodus 15:27). The later Jews believed that there were seventy nations in the world. There is no reason, except a reckless desire to confound the sacred narrative, to identify this appointment with that narrated in Exodus 18:21, sq. and Deuteronomy 1:9, sq. The circumstances and the purposes appear quite distinct: those were appointed to assist Moses in purely secular matters, to share his burden as a judge; these to assist him in religious matters, to support him as a mediator; those used the ordinary gifts of wisdom, discretion, and personal authority; these the extraordinary gifts of the Spirit. It is more reasonable to suppose that these seventy were the same men that went up into Mount Sinai with Moses, and saw the God of Israel, and ate of the consecrated meal of the covenant, about a year before. Unless there was some decisive reason against it, an elder who had been chosen for that high religious privilege could hardly fail to be chosen on this occasion also; an interview with God himself, so mysteriously and awfully significant, must surely have left an ineffaceable stamp of sanctity on any soul at all worthy of it. It would be natural to suppose that while the present selection was made de novo, the individuals selected were personally the same. Compare note on chapter Numbers 1:5, and for "the elders of Israel" see on Exodus 3:16. Whom thou knowest to be elders of the people, and officers over them. On the officers (Hebrew, shoterim), an ancient order in the national organization of Israel, continued from the days of bondage, see Exodus 5:6. The Targ. Pal. paraphrases the word shoterim by "who were set over them in Mizraim." The Septuagint has here πρεσβύτεροι τοῦ λαοῦ καὶ γρυμματεῖς αὐτῶν, words so familiar to the reader of the Greek Gospels. The later Jews traced back their Sanhedrim, or grand council of seventy, to this appointment, and found their eiders and scribes in this verse. There was, however, no further historical connection between the two bodies than this - that when the monarchy failed and prophecy died out, the ecclesiastical leaders of the Jews modeled their institutions upon, and adapted their titles to, this Divinely-ordered original.

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, Exodus 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, Exodus 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, Luke 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, Exodus 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.

16, 17. the Lord said unto Moses, Gather unto me seventy men of the elders—(Ex 3:16; 5:6; 24:9; 18:21, 24; Le 4:15). An order of seventy was to be created, either by a selection from the existing staff of elders or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrin, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency.

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