Numbers 11:24
So Moses went out and relayed to the people the words of the LORD, and he gathered seventy of the elders of the people and had them stand around the tent.
So Moses went out
The phrase indicates Moses' immediate obedience to God's command. The Hebrew root for "went out" is "yatsa," which often signifies a purposeful departure. Moses' action reflects his role as a faithful servant and leader, emphasizing the importance of obedience in leadership. Historically, Moses' movements were significant to the Israelites, as they often marked the beginning of divine action or revelation.

and told the people
This phrase underscores the role of Moses as a mediator between God and the Israelites. The Hebrew word for "told" is "dabar," which means to speak or declare. It highlights the importance of communication in leadership and the responsibility of conveying God's messages accurately. Moses' communication with the people is a model of transparency and faithfulness in delivering God's word.

the words of the LORD
Here, "the words of the LORD" signifies divine instruction or command. The Hebrew term "dabar" is again used, emphasizing the authority and sacredness of God's communication. This phrase reminds us of the power and reliability of God's word, which is central to the life and guidance of His people. It also reflects the covenant relationship between God and Israel, where God speaks, and His people are expected to listen and obey.

He gathered seventy of the elders
The gathering of "seventy of the elders" is significant both numerically and symbolically. The number seventy often represents completeness or perfection in biblical terms. The elders were leaders within the community, chosen for their wisdom and experience. This gathering signifies a shared leadership model, where Moses is supported by a council, reflecting the communal and organized structure of Israelite society.

of the people
This phrase indicates that the elders were representatives of the broader community. The Hebrew word "am" for "people" denotes a collective identity, emphasizing the unity and shared responsibility among the Israelites. It highlights the importance of involving community leaders in decision-making processes, ensuring that the needs and voices of the people are considered.

and had them stand around the tent
The "tent" refers to the Tent of Meeting, a sacred space where God communicated with Moses. The act of having the elders "stand around" the tent signifies their readiness to receive God's Spirit and their role in supporting Moses. The Hebrew root "amad" for "stand" implies a position of readiness and service. This setting underscores the holiness of the moment and the preparation required to receive divine empowerment. The Tent of Meeting serves as a focal point for God's presence, reminding us of the importance of sacred spaces in worship and community life.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses is the leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness. In this context, Moses is acting as a mediator between God and the people.

2. The Seventy Elders
These are leaders among the Israelites chosen to assist Moses in governing and leading the people. Their selection signifies a shared leadership model and the distribution of responsibility.

3. The Tent
This refers to the Tent of Meeting, a sacred place where Moses would communicate with God. It symbolizes God's presence among His people and serves as a focal point for divine instruction and guidance.

4. The People of Israel
The larger community of Israelites who are journeying through the wilderness. They are the recipients of God's promises and the ones who benefit from the leadership structure being established.

5. The LORD
The covenant name of God, Yahweh, who is actively involved in guiding and providing for His people. His instructions to Moses demonstrate His ongoing care and governance.
Teaching Points
Shared Leadership
God’s design for leadership often involves a team rather than a single individual. This passage encourages the practice of shared leadership within the church and community.

Divine Guidance
Just as Moses received instructions from God, believers today are encouraged to seek God’s guidance through prayer and Scripture in their leadership roles.

Community Involvement
The involvement of the seventy elders highlights the importance of engaging the community in decision-making processes and leadership roles.

Obedience to God’s Word
Moses’ obedience in communicating God’s words to the people serves as a model for believers to faithfully convey God’s truth in their lives.

Empowerment of Others
Empowering others to lead and serve is a biblical principle that strengthens the community and ensures the sustainability of leadership.
Bible Study Questions
1. How does the appointment of the seventy elders in Numbers 11:24 reflect God’s plan for leadership within the community of believers?

2. In what ways can the principle of shared leadership seen in this passage be applied in your local church or community?

3. How does Moses’ role as a mediator between God and the people in this passage point to the ultimate mediation of Christ in the New Testament?

4. What are some practical steps you can take to seek God’s guidance in your leadership roles, as Moses did?

5. How can you empower others in your community or church to take on leadership roles, following the example set in Numbers 11:24?
Connections to Other Scriptures
Exodus 18
This chapter describes Jethro's advice to Moses to appoint leaders to help him judge the people, which parallels the delegation of authority seen in Numbers 11:24.

Acts 6
The appointment of the seven deacons in the early church to assist the apostles reflects a similar principle of shared leadership and delegation of responsibilities.

1 Samuel 10
The anointing of Saul and the gathering of the people at Mizpah show another instance of God using leaders to guide His people.
The Complainers, and How God Made Answer to Their ComplaintsW. Binnie Numbers 11:4-15; 31-35
The Seventy Elders, and How They Were Fitted for Their High OfficeW. Binnie Numbers 11:16, 17, 24, 25
Self-Will Surfeited and PunishedD. Young Numbers 11:18-20; 31-35
People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Causeth, Elders, Gathered, Gathereth, Placed, Placing, Responsible, Round, Seventy, Speaketh, Stand, Stationed, Tabernacle, Tent
Dictionary of Bible Themes
Numbers 11:4-34

     4438   eating

Numbers 11:24-25

     1654   numbers, 11-99
     7719   elders, as leaders

Numbers 11:24-27

     3275   Holy Spirit, in the church

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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