Deuteronomy 1:9

Moses here reminds them of the happy constitution of their government, which was such as might make them all safe and easy if it was not their own fault. When good laws were given them good men were entrusted with the execution of them, which, as it was an instance of God's goodness to them, so it was of the care of Moses concerning them; and, it should seem, he mentions it here to recommend himself to them as a man that sincerely sought their welfare, and so to make way for what he was about to say to them, wherein he aimed at nothing but their good. In this part of his narrative he insinuates to them,

I. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of God's promise to Abraham (Deu 1:10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (Deu 1:11): God make you a thousand times more. This prayer comes in in a parenthesis, and a good prayer prudently put in cannot be impertinent in any discourse of divine things, nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straitened in the power and goodness of God, why should we be straitened in our own faith and hope, which ought to be as large as the promise? larger they need not be. It is from the promise that Moses here takes the measures of his prayer: The Lord bless you as he hath promised you. And why might he not hope that they might become a thousand times more than they were now when they were now ten thousand times more than they were when they went down into Egypt, about 250 years ago? Observe, When they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exo 1:9); but now, under the government of Moses, it was rejoiced in, and prayed for as a blessing. The consideration of this might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.

II. That he was not ambitious of monopolizing the honour of the government, and ruling them himself alone, as an absolute monarch, Deu 1:9. Though he was a man as well worthy of that honour, and as well qualified for the business, as ever any man was, yet he was desirous that others might be taken in as assistants to him in the business and consequently sharers with him in the honour: I cannot myself alone bear the burden, Deu 1:12. Magistracy is a burden. Moses himself, though eminently gifted for it, found it lay heavily on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.

III. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their own judges, to whom he would grant commissions, not durant bene placito - to be turned out when he pleased; but quam diu se bene gesserint - to continue so long as they approved themselves faithful. Take you wise men, that are known to be so among your tribes, and I will make them rulers, Deu 1:13. Thus the apostles directed the multitude to choose overseers of the poor, and then they ordained them,. Act 6:3, Act 6:6. He directs them to take wise men and understanding, whose personal merit would recommend them. The rise and origin of this nation were so late that none of them could pretend to antiquity of race, and nobility of birth, above their brethren; and, having all lately come out of slavery in Egypt, it is probable that one family was not much richer than another; so that their choice must be directed purely by the qualifications of wisdom, experience, and integrity. "Choose those," says Moses, "whose praise is in your tribes, and with all my heart I will make them rulers." We must not grudge that God's work be done by other hands than ours, provided it be done by good hands.

IV. That he was in this matter very willing to please the people; and, though he did not in any thing aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal: The thing which thou hast spoken is good, Deu 1:14. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.

V. That he aimed to edify them as well as to gratify them; for,

1. He appointed men of good characters (Deu 1:15), wise men and men known, men that would be faithful to their trust and to the public interest.

2. He gave them a good charge, Deu 1:16, Deu 1:17. Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge. (1.) He charges them to be diligent and patient: Hear the causes. Hear both sides, hear them fully, hear them carefully; for nature has provided us with two ears, and he that answereth a matter before he heareth it, it is folly and shame to him. The ear of the learner is necessary to the tongue of the learned, Isa 50:4. (2.) To be just and impartial: Judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers any more that the strangers to insult the natives or to encroach upon them; the great must not be suffered to oppress the small, nor to crush them, any more than the small, to rob the great, or to affront them. No faces must be known in judgment, but unbribed unbiased equity must always pass sentence. (3.) To be resolute and courageous: "You shall not be afraid of the face of man; be not overawed to do an ill thing, either by the clamours of the crowd or by the menaces of those that have power in their hands." And he gave them a good reason to enforce this charge: "For the judgment is God's. You are God's viceregents, you act for him, and therefore must act like him; you are his representatives, but if you judge unrighteously, you misrepresent him. The judgment is his, and therefore he will protect you in doing right, and will certainly call you to account if you do wrong."

3. He allowed them to bring all difficult cases to him, and he would always be ready to hear and determine, and to make both the judges and the people easy. Happy art thou. O Israel! in such praise as Moses was.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9. at that time] As the syntax implies this means when or after the command was given to depart from Ḥoreb; while in Ex. the institution of colleagues for Moses, E, Exo_18:12 ff., conies before Israel’s arrival there. This difference of date is either due to D’s move distant perspective (Introd. § 11); or as Dillm. suggests (also Bacon JBS xii. 24) the author of D found the passage in JE placed beside our Num_10:29-36. See further Dri. Exod. p. 162. The discrepancy is of no importance. The other difference, the absence from D of Jethro’s initiative as related in JE, may be due to the summary nature of its review (Dillm.); yet the possibility of intentional omission cannot be excluded in view of the prevalent confinement of the interest in D to Israel alone. Berth. (p. 4) relevantly points to the omission from D of all reference to Balaam. The formula, at that time, is curiously enough found only in Pl. passages Deu_1:9; Deu_1:16; Deu_1:18; Deu_2:34; Deu_3:4; Deu_3:8; Deu_3:12; Deu_3:18; Deu_3:21; Deu_3:23; Deu_4:14; Deu_5:5; Deu_9:20; Deu_10:1; Deu_10:8.

I am not able to bear you myself alone] More fully in E, Num_11:14, I am not able, I myself alone, to bear all this people, for it is too heavy for me; similarly E, Exo_18:18 (Jethro to Moses), the thing is too heavy for thee, thou art not able to do it alone.

9–18. The Institution of Tribal Heads (Judges?)

At that time, Moses, declaring his inability to bear alone the greatly increased people (9–12), bade them choose men, wise, understanding, and known, according to their tribes, that he might make them heads over them (13). The people approved (14). Moses took such men (the text becomes obscure) and set them in graded ranks (15). At that time, too, he charged the judges to be patient and impartial, for their judgement was God’s; the harder cases to be brought to himself (16 f.). And he also charged the people (18).—The parallel passages are two: (a) E, Exo_18:13-26 : before arrival at Sinai, Jethro advised Moses, as unable to bear the people alone, to reserve himself for them Godward and to provide men of power and troth, fearing God and hating unjust gain, to judge the people, but to bring the greater cases to him: Moses agreed and chose such; (b) JE?, Num_11:14; Num_11:16 f., 24b–30: Moses, confessing to God his inability to bear the people alone, was charged to choose seventy elders, who should receive the same spirit as he, to hear the people with him. With these two passages this section, besides showing some verbal coincidences (see 9b, 12, 15, 17b) and correspondences (13a, 18), agrees as to the motive for the new appointments, Moses’ inability to bear Israel alone, the lay character of the appointed, their grading in ranks, and the division of cases between them and Moses (these last two absent from Numbers 11). The differences of substance are three. On that of date see on Deu_1:9. In Exodus 18 Jethro starts the proposal, here Moses, in Numbers 11 the Deity on the prayer of Moses. In Ex. and Num. Moses selects, here the people. On the apparent, but unreal, difference on the qualifications for the posts see on Deu_1:9. There are also differences of language; here the forms of words, turns of rhythm and phrases, are all characteristic of D. In P there is no parallel; P throughout assigns judicial functions to the priests (cf. D. Deu_17:11), but mentions certain nesî‘îm, chiefs of the clan, called to the Diet, who attend Moses and Aaron to hear petitions, and who represent Israel in foreign engagements.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Deu 1:9 And I spake unto you at that time, saying, I am not able to bear you myself alone:

Ver. 9. I am not able.] Politici et ecclesiastici labores maximi sunt, saith Luther. None have so hard a tug of it as magistrates and ministers. Iσοθεοι ημεν, ει μη και πραγατα και φροντιδας και φσβους υπερ παντας τους ιδιοτευοντας ειχομεν, said Augustus to his Livia. Had we not businesses, and cares, and fears, above any private person, we should be equal to the gods. {a}

{a} Dio Cass.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu_1:9-18

And I spake unto you at that time, saying, I am not able to bear you myself alone.

The promised increase pleaded

I. The glorious being addressed. The Lord God of your fathers.

1. In His essential character as Lord God.

(1) In creation.

(2) In providence.

(3) In redemption.

2. In His relative character. Lord God of your fathers.

(1) Literally in its application to Israel. The Lord God, who called Abraham, blessed Isaac, and named Jacob; who delivered His people from the proud yoke of Pharaoh; guided, guarded, and supplied them in the wilderness; gave them the rich land of promise. Surely Israel might well sing, There is no God like unto the God of Jeshurun. Then let us apply it--

(2) To many of our fathers after the flesh. Many of our fathers served and trusted in the living God. How they spake of God, Behold I die, but serve God, and He will be with you. Is not their memory still sweet?

3. The subject has a general application to our spiritual predecessors. Those early Christian fathers who had to witness before the pagan world, and who passed through horrid persecutions, and yet were supported and made successful in spreading the Gospel through the world.

II. The comprehensive petition presented. Make you, etc. In the petition are two parts, multiplication of numbers and the Divine blessing.

III. The ground of encouragement adduced. As He hath promised. Now, God did promise Abraham. Observe some of the traits of these promises. They are--

1. Absolute in their nature. He has not said He will multiply the Church if--

(1) Her friends are active and willing. No. But He will make His people willing in the day of His power.

(2) If the governments of the world and the great of the earth are favourable; but it is written, They shall bring the gold of Sheba, etc.

2. They are numerous. Scattered over the whole extent of revelation.

3. They have been principally made to Christ.

4. Partially fulfilled.

Application.

1. The divinity of our religion.

2. The benevolence of our religion.

3. The final triumphs of our religion.

4. The bearing of our subject on the religious instruction of the rising generation. (J. Burns, D. D.)

The blessing of a numerous progeny

I. That children ought to be esteemed blessings, and that he who has a numerous offspring ought to be thankful to God for them. This is a blessed tiling, for--

1. Such a man is a public blessing to the kingdom in which he lives; for the riches of a kingdom consists in the number of its inhabitants.

2. A numerous offspring is a valuable blessing with respect to private families, and that mutual comfort and support which those who came originally out of the same loins yield to one another. These bonds are inseparable when the same interests are bound by natural affection.

3. A numerous offspring is a valuable blessing to the parent himself, The Jew looked forward to the Messiah being born of his family; the Christian can see a new heir of righteousness. There is joy in their birth; there is pleasure in their after-life if the child is trained aright.

II. God is the sole author and disposer of these blessings (Psa_127:3). This blessing is called an heritage. An heritage is an estate got by ancestors, and descends to us lineally without our painstaking. God is our Ancestor, from whom we enjoy all favours. Three lessons are gathered from the subject of this verse.

1. Let those who have no children learn from hence to wait with patience the Divine pleasure, to continue in prayer and alms deeds, and to be fruitful in good works; and if they have not children after the flesh, they will have a multitude who will call them blessed, and who in the endless ages of eternity will be to them as children.

2. Let those who have a numerous family of children be thankful to God for bestowing these blessings on them, and use their utmost endeavour to make them blessings indeed, by grounding them in the principles of religion, and bringing them up soberly and virtuously to some lawful calling.

3. Those who have had children and are deprived of them, either by natural death or, which is worse, by any unfortunate accident, may hence learn to resign themselves to the will of God, and entirely to depend on His good providence. (Lewis Atterbury.)

Numerical increase

In this part of his narrative he insinuates to them--

1. That he greatly rejoiced in the increase of their numbers. He owns the accomplishment of Gods promise to Abraham (Deu_1:10). You are as the stars of heaven for multitude; and prays for the further accomplishment of it (Deu_1:11). God make you a thousand times more. This prayer comes in a parenthesis; and a good prayer prudently put in cannot be impertinent in any discourse of Divine things; nor will a pious ejaculation break the coherence, but rather strengthen and adorn it. But how greatly are his desires enlarged when he prays that they might be made a thousand times more than they were! We are not straightened in the power and goodness of God; why should we be straightened in our own faith and hope, which ought to be as large as the promise? It is from the promise that Moses here takes the measure of his prayer, the Lord bless you as He hath promised you. And why might he not hope that they might become a thousand times more than they were now, when they were now ten thousand times more than they were when they came down into Egypt, above two hundred and fifty years ago? Observe, when they were under the government of Pharaoh the increase of their numbers was envied, and complained of as a grievance (Exo_1:9); but now, raider the government of Moses, it was rejoiced in, and prayed for as a blessing, the comparing of which might give them occasion to reflect with shame upon their own folly when they had talked of making a captain and returning to Egypt.

2. That he was not ambitious of monopolising the honour of the government and ruling them himself alone as an absolute monarch (Deu_1:9). Magistracy is a burden. Moses himself, though so eminently gifted for it, found it lay heavy on his shoulders; nay, the best magistrates complain most of the burden, and are most desirous of help, and most afraid of undertaking more than they can perform.

3. That he was not desirous to prefer his own creatures, or such as should underhand have a dependence upon him; for he leaves it to the people to choose their judges, to whom he would grant commissions; not to be turned out when he pleased, but to continue as long as they approved themselves faithful (Deu_1:13). We must not grudge that Gods work be done by other hands than ours, provided it be done by good hands.

4. That he was m this matter very willing to please the people, and though he did not in anything aim at their applause, yet in a thing of this nature he would not act without their approbation. And they agreed to the proposal (Deu_1:14). The thing which thou hast spoken is good. This he mentions to aggravate the sin of their mutinies and discontents after this, that the government they quarrelled with was what they themselves had consented to; Moses would have pleased them if they would have been pleased.

5. That he aimed to edify them as well as to gratify them; for--

(1) He appointed men of good characters (Deu_1:15), wise men, and men known men that would be faithful to their trust and to the public interest.

(2) He gave them a good charge (Deu_1:16-17). Those that are advanced to honour must know that they are charged with business, and must give account another day of their charge.

(3) He chargeth them to be diligent and patient; hear the causes. Hear both sides, hear them fully, hear them carefully, for nature hath provided us with two ears; and he that answereth a matter before he heareth it, it is folly and shame to him. The car of the learned is necessary to the tongue of the learned (Isa_50:4).

(4) To be just and impartial: judge righteously. Judgment must be given according to the merits of the cause, without regard to the quality of the parties. The natives must not be suffered to abuse the strangers; no more than the strangers to insult the natives, or to encroach upon them. The great must not be suffered to oppress the small, nor to crush them; no more than the small to rob the great, or to affront them. No faces must be known in judgment, but unbribed, unbiassed equity must always pass sentence.

(5) To be resolute and courageous. You shall not be afraid of the face of man. But not overawed to do an ill thing, either by the clamours of the crowd, or by the menaces of those that have power in their hands. And he gives them a good reason to enforce this charge; for the judgment is Gods. You are Gods vicegerents; you act for Him, and therefore must act like Him; you are His representatives, but if you judge unrighteously you misrepresent Him. The judgment is His, and therefore He will protect you in doing right, and will certainly call you to account if you do wrong. And lastly, he allows them to bring all difficult cases to him, which he would always be ready to hear and determine, and to make both the judges and the people easy. (Matthew Henry, D. D.)

The execution of a nations laws

The constitution of a mans body is best known by his pulse; if it stirs not at all, then we know he is dead; if it stirs violently, then we know him to be in a fever; if it keeps an equal stroke, then we know he is sound and whole: in like manner we may judge of the estate of a kingdom, or commonwealth, by the manner of execution of its laws. (J. Spencer.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 1:9. I spake unto you — Unto your fathers, who were alive at the time here referred to, but now dead, Num 26:64. At that time — That is, about that time, a little before their coming to Horeb. See Exodus 18. This was by the advice of Jethro, his father-in-law.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE APPOINTMENT OF JUDGES AND THE ASSIGNMENT OF THEIR DUTIES, Deu_1:9-18.

For a more particular statement see Exo_18:13-26, where it is said Moses adopted this plan at the counsel of Jethro. He tells the people he had provided, for the organization of the nation, a government by men of their own choice, but to be installed by himself and to receive directions as to their duties from him. They were well organized for their onward march. And to remind them of God’s faithfulness to his word, he tells them of the increase of the nation as Jehovah had promised to Abraham, Gen_15:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

1:9-18 See Exod 18:13-27.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By the counsel of Jethro my father-in-law, Exod. 18:19.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I spake unto you at that time, saying, I am not able to bear you myself alone--a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Exo 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(9) I am not able to bear you myself alone.—Repeated almost exactly from Num_11:14.

(9-18) In these words Moses appears to combine the recollection of two distinct things: (1) the advice of Jethro (Exodus 18), by following which he would be relieved from the ordinary pressure of litigation; (2) the still further relief afforded him by the appointment of the seventy elders. These last received the gift of prophecy, and were thus enabled to relieve Moses from some of the higher responsibilities of his office by representing his mind and reproducing his personal influence in many parts of the camp at once. Jethro’s advice was given on their first arrival in Horeb: when it was carried into effect we are not told. The seventy elder were appointed (Numbers 11) between Sinai and Kadesh-barnea, shortly after they left Sinai. It is quite possible that both institutions came into existence at the same time. The seventy elders would have been of great service in the selection of the numerous judges and officers who were required.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And I spake unto you at that time,.... About that time; for it was after the rock in Horeb was smitten, and before they encamped at Mount Sinai, that Jethro gave the advice which Moses took, and proceeded on it, as here related; see Exo 18:1.

saying, I am not able to bear you myself alone; to rule and govern them, judge and determine matters between them. Jethro suggested this to Moses, and he took the hint, and was conscious to himself that it was too much for him, and so declared it to the people, though it is not before recorded; see Exo 18:18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This appointment of the “captains” (compare Exo 18:21 ff) must not be confounded with that of the elders in Num 11:16 ff. The former would number 78,600; the latter were 70 only.

A comparison between this passage and that in Exodus makes it obvious that Moses is only touching on certain parts of the whole history, without regard to order of time, but with a special purpose. This important arrangement for the good government of the people took place before they left Horeb to march direct to the promised land. This fact sets more clearly before us the perverseness and ingratitude of the people, to which the orator next passes; and shows, what he was anxious to impress, that the fault of the 40 years’ delay rested only with themselves!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I said, following the advice of Jethro, Exodus xviii. 18.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

At that time, i.e. about that time, to wit, a little before their coming to Horeb, Exo 18:18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 9-18. Moses reminds them that he had done all that was required on his part to conduct the people to the enjoyment of what God had freely given to them. The people had so increased in number that Moses found himself unable to attend to all the matters that concerned them, or to adjudicate in all the differences that arose among them. God had brought to pass that which he had promised to Abraham, (Gen_15:5) that his seed should be as the stars of heaven for multitude; in this Moses rejoiced, nay, he would even that their numbers were, with the Divine blessing, increased a thousandfold beyond what they were. But he found the burden, the weight of care and trouble, especially in connection with their strifes and suits thereby brought on him, too much for him; and, therefore, whilst they were still at Horeb, he had, following the advice of Jethro, his father-in-law, counseled them to select competent men from among themselves, who should relieve him by attending to those duties which he found it too burdensome for him to have to attend to (cf. Exo_18:13, etc.) This appointment of captains was quite distinct from that of the elders whom God directed Moses to select that they might assist him in bearing the burden of the people. (Num_11:10, etc.) The occasion of the appointment was the same in both cases, viz. the complaint of Moses that the task was too onerous for him, but the time, the place, and the manner of the two transactions were different.

I spake unto you at that time. The somewhat indefinite phrase, "at that time", (comp. Gen_38:1) does not refer to the time after the people departed from Horeb, but to the time generally when they were in that region. (see Exo_18:5, Exo_18:13) "The imperfect (dmaow; I spake), with yaw tel. expresses the order of thought and not of time" (Keil). It is not mentioned in Exodus that Moses spake to the people, as here stated, but what Jethro said to him to this effect is recorded; and as Moses proceeded to put in execution what his lather-in-law advised, it is probable that in doing so he told the people what he proposed to do, with his reasons for so doing, and obtained their assent, as here mentioned.

Vers. 9-18. The blessing of good government.

I A WISE MAN DISAVOWS ABSOLUTE MONARCHY. Legislation, the most difficult department of government, had been furnished for Israel by the Supreme Mind of the universe; yet Moses found the task of administration too much for a single arm. The aim of every ruler ought to be, not personal power, but universal service the greatest good of the greatest number. No wise man will expose himself to the tremendous temptation of personal aggrandizement. Beside, it is a boon to others to exercise the faculties of discrimination and judgment.

II POPULAR CHOICE OF RULERS TO BE DETERMINED BY A SINGLE LAW, VIZ. PERSONAL MERIT. To lift the voice for an unqualified ruler is a crime against the State an injury, and not a benefit, to the person elect. To allow personal qualification to dominate the choice, is to make God the umpire. This is, in civic affairs, "to do his will on earth as it is done in heaven.

III THERE IS ROOM, BOTH IN THE CHURCH AND IN THE STATE, FOR VARIOUS OFFICES. If a man cannot rule five thousand, he may be able to rule fifty. Service in a subordinate station may qualify for higher dignity. Gradation of rank best conserves the interests of the nation. "Order is Heaven"s first law.

IV ALL HUMAN AUTHORITY IS IN THE STEAD OF GOD. "The judgment is God"s." Magistrates act in God"s stead. Parents likewise. Every man is bound to act as God would act. He represents God always and everywhere. All talent is a trust. We are the stewards of God"s estate.

V HUMANITY IS FAR SUPERIOR TO NATIONALITY, CLASS, OR SECT. Every man, however poor or ignorant, is to be accounted a brother. In the commonwealth of Israel there are no strangers. Nationality is but a pasteboard separation. "God hath made of one blood all nations." The great divider is sin. A heaven-kindled eye penetrates through every crust of barbarism and vice, and sees a man beneath. Here is a kingly nature, though now enslaved.

VI GROWTH OF NUMBERS IS A TOKEN OF DIVINE APPROBATION. In the ratio of material abundance and contentment, is increase of population. It was one of the presages of Messiah"s kingdom, "they of the city shall flourish like grass of the earth." In heathen lands population is sparse. War and pestilence decimate the ranks. In proportion as sound Christianity prevails, the subjects of the state augment. Every additional man ought to be an increment of strength and usefullness.

VII PRAYER HAS A RECOGNIZED PLACE IN GOD"S GOVERNMENT. Promise always waits on prayer, as harvest waits on the husbandman"s toil. However abundant are the promises, yet for the fulfillment God will be inquired of to do it for us. When prayer has its root in God"s specific promise, it must bear fruit in proportion as faith enlarges her boughs. This is wise building, for we found our expectations upon eternal rock.

VIII GOOD MEN GREATLY DESIRE THEIR COUNTRY"S GOOD. Patriotism is a goodly virtue, though not the noblest. To fence ourselves round with selfish interests is despicable. We envy not that man"s narrow soul who has no sympathy nor energy for his nation"s weal. The best Christian will take some interest in everything in municipal matters, international treaties, literature, science, commerce, art. In the broadest sense, he is a citizen of the world. He lives to bless others. This is Christ like. D.

Vers. 9-16. Division of labor. (Exo_18:13-27)

An instance of a good idea

(1) suggested,

(2) readily adopted,

(3) generally approved of.

Reminds us that division of labor is as important in Church work as in the arts.

I THE NEGLECT OF DIVISION OF LABOR LEADS TO SERIOUS EVILS.

1. The work is not overtaken. "Not able" (ver. 9).

2. Those who have to do it are greatly overtaxed. "Cumbrance," "burden" (ver. 12).

3. Energy is wasted on subordinate tasks which might be applied to better purpose.

II THE ADOPTION OF DIVISION OF LABOR SECURES OBVIOUS ADVANTAGES.

1. Relieves the responsible heads.

2. Expedites business and promotes order.

3. Secures that the work is better done.

4. Utilizes varieties of talent.

But parties must be as willing to co-operate as they were here.

III RIGHTLY TO SECURE THE ADVANTAGES OF DIVISION OF LABOR THERE MUST BE EFFICIENT ORGANIZATION. When Moses took in hand the appointment of assistants, he did it thoroughly (ver. 15). The work which each is to do must not be left to haphazard, or to "understandings," or to the tastes and inclinations of individuals, but should be definitely marked out. There must be organization and distribution of tasks on a general plan, which, while it affords room for all grades of talent, allots work with a view to the aptitudes which each is known to possess. It is characteristic of Moses" scheme:

1. That it took advantage of existing institutions.

2. That it rested on a broad, popular basis; elective (ver. 13). J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

At that time - That is, about that time, namely, a little before their coming to Horeb.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Assistants of Moses

v. 9. And I spake unto you at that time, saying, I am not able to bear you myself alone. Moses does not observe the chronological order of events, but selects such as were of importance for his present purpose. It was while the people were encamped at Horeb that Moses arranged for assistants, Exo 18:13-26. The seventy elders were appointed at a later date, Num 11:14-30.

v. 10. The Lord, your God, hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude, as the Lord had promised in the prophecy of the covenant, Gen 15:5 ff; Gen 12:2; Gen 18:18; Gen 22:17; Gen 26:4. And Moses here inserts his own devout wish and prayer,

v. 11. (the Lord God of your fathers make you a thousand times so many more as ye are and bless you as He hath promised you!)

v. 12. How can I myself alone bear your cumbrance, for the responsibility for the entire people’s welfare rested upon him, and your burden, all the business which they had laid upon Moses, which he had assumed as an obligation, and your strife, the many difficulties connected with their quarrels and litigations?

v. 13. Take you wise men and understanding, they were to select these men themselves, since it was necessary to place a great deal of trust in them, and known among your tribes, and I will make them rulers over you. These rulers were thus characterized by the fear of God, by good common sense in judging particular cases, and were acknowledged as trustworthy by the people themselves, an excellent combination for the purpose.

v. 14. And ye answered me and said, The thing which thou hast spoken is good for us to do.

v. 15. So I took the chief of your tribes, wise men and known, and made them heads over you, formally invested them with the authority needed, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

v. 16. And I charged your judges, for as such these men were to act, at that time, saying, Hear the causes between your brethren, more in the capacity of mediators than of executives, and judge righteously between every man and his brother, and the stranger that is with him.

v. 17. Ye shall not respect persons in judgment, literally, "look upon, acknowledge, make a distinction between, faces," said of being partial; but ye shall hear the small as well as the great. Ye shall not be afraid of the face of man, no matter if he be powerful otherwise; for the judgment is God’s; and the cause that is too hard for you, bring it unto me, and I will hear it, Exo 18:22-26.

v. 18. And I commanded you at that time all the things which ye should do. The chief judicial authority remained with Moses, under the direct leadership of God. The believers of the New Testament have one infallible rule to guide them at all times, the Word of Scripture.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Moses continues to remind the people of Israel what Yahweh said to them.

I spoke to you at that time

Here "I" refers to Moses. The phrase "at that time" refers to when the Israelites were at Horeb, which is the same as Mount Sinai. AT: "When we were at Horeb, I spoke to you" (See: Assumed Knowledge and Implicit Information)

I am not able to carry you myself alone

Here "to carry you" means "to lead you" or "to govern you." AT: "It is too much for me to lead you by myself" (See: Idiom)

as the multitude of the stars of heaven

This is an exaggeration that means God has greatly increased the number of Israelites. AT: "a great crowd of many people" (See: Hyperbole and Generalization and Simile)

a thousand times

The phrase "a thousand" is a metaphor for "very many." AT: "very many times" (See: Metaphor)

a thousand

1000 (See: Numbers)

translationWords

Yahweh

God

heaven

ancestor

bless

promise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ואמר אלכם בעת ההוא לאמר AND I SPAKE UNTO YOU AT THAT TIME, SAYING — What is the force of לאמר, (lit., to say. i.e. being bidden to say)? Moses, in effect, said unto them: Not of myself do I tell you that I am not able to bear you, but by the bidding of the Holy One, blessed be He (Sifrei Devarim 9:1),

לא אוכל לבדי וגו׳ I AM NOT ABLE [TO BEAR YOU] ALONE — Is it possible that Moses was not able to judge Israel? The man who brought them forth from Egypt, and divided the sea for them, and made the Manna fall, and collected the quails, was not he able to judge them?! But thus did he say unto them, ה' אלהיכם הרבה אתכם THE LORD YOUR GOD HATH MADE YOU GREAT (הרבה) — He has made you superior to and has placed you higher than your judges, inasmuch as He takes the punishment off you and places it upon your judges if they could have prevented your wrongdoing and did not do so. Solomon made a similar statement (namely that the Jewish judge may easily make himself liable to punishment): “For who is able to judge this thy grievous people?” (1 Kings 3:9). Is it possible that he of whom it is said, (1 Kings 5:11) “He was wiser than all men”, should say, "Who is able to judge”? But this did Solomon mean: The judges of this people are not like the judges of other peoples, for if one of the latter gives judgment and wrongly sentences a person to death by the sword, or to flagellation, or to strangulation, or wrests his justice and thus robs him of his due, it is regarded as of little importance (lit., there is nothing at all in that); I, however, if I unjustly sentence a person to pay even a sum of money, my life is required of me, as it is said, (Proverbs 22:23) “And He robs of their life those who rob them" (Sifrei Devarim 9:2; Sanhedrin 7a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND I SPOKE UNTO YOU AT THAT TIME, SAYING: ‘I AM NOT ABLE TO BEAR YOU MYSELF ALONE.’ [Moses’ statement here in this verse was actually said] before the Eternal said to us in Horeb, Ye have dwelt long enough in this mountain, they moved away from Horeb. Hence we must say that the whole episode that begins with Verse 9 happened before Israel was commanded to journey from Horeb (Verse 6). And the expression at that time (in this verse) means “while we dwelled at Horeb.” But according to the Sages who say that Jethro came after the Giving of the Torah, the expression at that time means “at that time when we were about to leave Horeb.” according to the opinion of those who say that Jethro came before the Giving of the Torah. And the meaning of the expression at that time [in the verse before us] is “while we dwelled at Horeb.” But Moses mentioned it here [in Verse 9, rather than before Verse 6] to convey the following thought: We received the Torah, and you had judges and officers to judge you and lead you, and we were thus ready to enter the Land. And we journeyed from Horeb in our [four] divisions with our judges and our elders, and then ye came near unto me every one of you with your wise men and your leaders and you wanted spies to be sent, and thus the plan [for an immediate entry into the Land] was frustrated.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.