regarded and addressed as persons of chief diguity in their respective tribes. That they were clothed with some sort of authority, is evident from what one of the Hebrews said to Moses: “Who made thee a prince and a judge over us ?"* It is, moreover, apparent, that these dignitaries formed an organized body, in whose counsels and resolutions the tribes themselves were united into one nation; since Moses addressed them, not as princes of particular tribes, but as elders of Israel. It deserves, also, particular attention, that when the Israelites left Egypt, it was in hosts, or by their armies, that they did it. They did not go as a confused and disorderly rabble, but marched in battalions, each under its own officers and its own standard. This observation, though of little moment in itself, is, nevertheless, important for the inference, which it supports. Let it be remembered, that the Israelites left Egypt in great haste. Now, it would have been impossible for them to go in hosts, or squadrons, if there had not been persons, previously known and recognized as commanders. They could not otherwise have known under what standard they were to march, or by what particular officers they were to be led. Obviously, it would not have been practicable to organize an army of two and a half million people, at the instant of departure. It would seem, therefore, that, while the Israelites were yet in Egypt, the princes of tribes must have been acknowledged as general officers of the tribes, and the chiefs of families as subordinate officers, commanding their respective clans.§ It was, in all likelihood, the same seventy, who, at the giving of the law, were summoned to go up unto the Lord, with Moses and Aaron.] What places it out of all doubt, that these officers were an organized body, and acted as a council of state, or senate of sages, is a law contained in the tenth chapter of Numbers. Moses is there directed to make two silver trumpets. When both of them * Exod. xi. 14. † Exod. xii. 21, 28. Exod. xii. 41, 51. ¶ Vv. 1-4. were blown, the whole congregation was to assemble; when only one of them, the princes and heads of the thousands of Israel were to come together for the despatch of public business. But this law was given, before the body, which is the principal subject of this chapter, was called into being, and, indeed, before the events occurred, which were the special occasion of its institution. * The Israelites lay encamped at the base of Mount Sinai for the space of a year. At the end of that time, the trumpets sounded, the cloud was taken up from off the tabernacle of testimony, and the children of Israel took their journeys out of the wilderness of Sinai. Their first halting place was the wilderness of Paran. Here the people complained bitterly for want of flesh. Their murmurs displeased the Lord, and his anger was kindled greatly. Moses also was displeased, and greatly afflicted at so unpromising a state and prospect of affairs. He, in his turn, complained, that he found the burden of government too heavy for his individual strength. "I am not able," says he, "to bear all this people alone, because it is too heavy for me." By divine direction, and in order to alleviate the weight of the burden, that oppressed him, Moses instituted a council of seventy elders, who might share his functions, support his authority, and promote his views. It was a supreme senate, designed to take part with him in the government. As it consisted of persons of age, worth, experience, and respectability, it would serve mate rially to support his power and influence among the people in general. It would unite a number of powerful families together, from their being all associated with Moses in the government, and would materially strengthen the union of the tribes.+ A detailed account of the origin of this body is given in the eleventh chapter of Numbers. The general mode of or * Numb. x. 11-13. Mich. Comment. Art. 50. † Numb. xi. ganization is related in these words :*"And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them: and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there; and I will take of the spirit which is upon thee, and will put it upon them: and they shall bear the burden of the people with thee, that thon bear it not thyself alone. 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. 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. 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." "Three things," says Salvador,t "are here worthy of note. The candidate for the senatorial office must be a man of the people; he must be an elder of the people; and he must have been previously elevated by the voice of the people to some public trust." That is to say, he must be a tried man; a man in whom the people put confidence after trial; and a man of experience in public affairs. The seventy senators, chosen from among the elders and officers, were to be brought to the tabernacle of the congregation, that they might stand there with Moses. In other words, they were to be solemnly inaugurated, and consecrated to this service, that they might be a permanent council, to assist Moses in the government of the people. To give the greater weight to their decisions, God promises, that he would Hist. Inst. de Moïse, 1. 2. C. 2. * Vv. 16, 17, 24-26. * talk with Moses, to declare, suggests bishop Patrick, that he appointed them to be assistants to Moses in the government. The further promise was added, that the Lord would take of the spirit, which was upon Moses, and would put it upon them; that is, as again suggested by bishop Patrick,* he would confer upon these men wisdom, judgment, courage, and other needful gifts of government, with which Moses was endowed. To give assurance of the fulfilment of this promise, it came to pass, that, when the spirit rested upon them, they prophesied. The spirit of prophecy was a manifest token, that they were chosen by God to be coadjutors of Moses, that they were approved by him, and that they had received from him a spirit of government.† Yet these men were not chosen by God alone. The people concurred in the election. This is very evident from the history cited above. The names of the candidates are there. said to have been written, or inscribed; a very important statement. In what manner were they inscribed? The text does not inform us; and the field is left open to conjecture. Let it be premised here, that, as the senators were to bear the common burden of government with Moses, which concerned all the tribes, and that they were specially intended to prevent mutiny and sedition, it would be highly suitable, that there should be an equal number from each tribe, and that they should be persons, whom the tribes themselves approved. On this point, Hebrew and christian writers are unanimous. I now return to the question, How were the names of the candidates inscribed? Did Moses himself write the names of the persons, whom he judged competent and qualified for the senatorial office, and submit them to the approval of the tribes? This would have been to deprive the tribes of one of their fundamental rights, that of designating their own magistrates. Besides, Moses was not charged with appointing the senate, but with assembling it. * In loc. Lowm. Civ. Gov. Heb. C. 9. It is not probable, therefore, that this is what is meant by their names being written. Did the citizens, then, of the respective tribes, themselves elect, by ballot, the persons, whom they believed most worthy of the dignity, and best fitted to discharge its functions usefully? This supposition seems the most reasonable. In the selection and appointment of magistrates, Moses demanded, not simply wise men, but such as were known among the tribes. How could this demand be answered, otherwise than by a manifestation of individual opinion? The history of the Acts of the Apostles sheds light upon this point, and lends confirmation to this conjecture. The apostles incorporated the principles of the Mosaic constitution into their spiritual society. Needing certain functionaries, they convene the whole body of the disciples, and after the example of their ancient lawgiver, they say to them: "Look ye out seven men, of honest report, and full of wisdom." The proposition pleased the assembly. Thereupon, they themselves selected the functionaries, as suggested; and the apostles, in accordance with a long established national usage, inducted them into office by the solemn imposition of hands. Here, again, I observe by the way, we see the concurrence of the oracle and the people in the election of civil rulers. Such, then, was the general spirit of the law. Without insisting on the correctness of this or that particular mode of selection, the fundamental principle, which is well worthy to arrest our attention, is plain and obvious. The law institutes a great national council, or senate, composed, not of priests, but of civilians; not of men belonging to privileged classes, or possessing vast estates, but of men wise, prudent, able, of good repute, fearing God, and already skilled in affairs of state; not politicians merely, but statesmen, sages, patriots. The name of seniors, or senators, belonged to the members of the great council. It is probable, that men of advanced age † Salvador, 1. 2. c. 2. * Acts. vi. 3. |