Exegetical and Hermeneutical Commentary of Deuteronomy 1:9
And I spoke unto you at that time, saying, I am not able to bear you myself alone:
9. at that time ] As the syntax implies this means when or after the command was given to depart from oreb; 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.
Fuente: The Cambridge Bible for Schools and Colleges
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., 24 b30: 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 9 b, 12, 15, 17 b) and correspondences (13 a, 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 nes‘m, chiefs of the clan, called to the Diet, who attend Moses and Aaron to hear petitions, and who represent Israel in foreign engagements.
Fuente: The Cambridge Bible for Schools and Colleges
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!
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
At that time, i.e. about that time, to wit, a little before their coming to Horeb, Exo 18:18.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9-18. I spake unto you at that time,saying, I am not able to bear you myself alonea little beforetheir arrival in Horeb. Moses addresses that new generation as therepresentatives of their fathers, in whose sight and hearing all thetransactions he recounts took place. A reference is here made to thesuggestion of Jethro (Ex 18:18).In noticing his practical adoption of a plan by which theadministration of justice was committed to a select number ofsubordinate officers, Moses, by a beautiful allusion to thepatriarchal blessing, ascribed the necessity of that memorable changein the government to the vast increase of the population.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ex 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 Ex 18:18.
Fuente: John Gill’s Exposition of the Entire Bible
| The Charge to Magistrates. | B. C. 1451. |
9 And I spake unto you at that time, saying, I am not able to bear you myself alone: 10 The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 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!) 12 How can I myself alone bear your cumbrance, and your burden, and your strife? 13 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14 And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15 So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16 And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17 Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it. 18 And I commanded you at that time all the things which ye should do.
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 (v. 10): You are as the stars of heaven for multitude; and prays for the further accomplishment of it (v. 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 (Exod. i. 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, v. 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, v. 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, v. 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, v. 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 (v. 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. l. 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 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.”
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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 9-18:
This text refers to the events of Exo 18:13-26, and Num 11:14-16; Num 11:21-25, q.v. The burden of hearing all the complaints of all the people of Israel was more than Moses felt he could handle alone. He followed the advice of his father-in-law and appointed certain men, from among Israel’s tribes to serve as magistrates and judges to hear the minor complaints. He himself heard the difficult cases which could not be settled in the lower courts.
Moses strictly warned that judgment should be impartial. The same laws applied alike to all, even to those who were not native born Israelites. No judge was to show “respect of person” to any who came before him.
Fuente: Garner-Howes Baptist Commentary
9. And I spoke unto you at that time. He does not here say that the counsel was suggested to him from another quarter, as to the appointment of the judges; but, perhaps, he dared not mention any name to these proud and perverse people, lest they should reject the thing which was otherwise good, from dislike of its author, as a foreigner. No doubt he is here recounting what had before happened; therefore he confesses himself, from his own personal feelings, unequal to bearing the burden, if he alone is set over the whole people. He adduces as the cause the immense multitude amongst whom there must necessarily arise many strifes and controversies. As to what he says of their increase, the commencement of its period must not be taken from the Exodus, but he commemorates the extraordinary and incredible favor of God, because they had so largely multiplied under the cruel tyranny when they were doomed to total destruction; and he adds a prayer, that for the future also the same blessing may attend them. Yet in these words he reminds them that the burden of government would become daily more arduous and weighty; whereby he may more readily persuade them to provide at once for what could not be eventually avoided.
Fuente: Calvin’s Complete Commentary
2. CIVIL ORGANIZATION UNDER MOSES (Deu. 1:9-18)
Deu. 1:9 And I spake unto you at that time, saying, I am not able to bear you myself alone: 10 Jehovah your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 11 Jehovah, the God of your fathers, make you a thousand times as many as ye are, and bless you, as he hath promised you! 12 How can I myself alone bear your cumbrance, and your burden, and your strife? 13 Take you wise men, and understanding, and known, according to your tribes, and I will make them heads over you. 14 And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15 So I took the heads of your tribes, wise men and known, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens and officers, according to your tribes, 16 And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between a man and his brother, and the sojourner that is with him. 17 Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of man; For the judgment is Gods: and the cause that is too hard for you ye shall bring unto me, and I will hear it. 18 And I commanded you at that time all the things which ye should do.
THOUGHT QUESTIONS 1:918
11.
At what time did Moses say I am not able to bear you myself alone;? Cf. Exo. 18:13-27.
12.
What promise was fulfilled in Deu. 1:10? ff., Gen. 15:5.
13.
Has the promise (or benediction) of Deu. 1:11 been fulfilled? How?
14.
Please notice carefully the words of Deu. 1:13 as an example for the selection of elders and deacons for today. wise, understanding, known.
15.
According to the arrangement described in Deu. 1:15, how many judges were there to be in 1,000 Israelites?
16.
What is meant by the expression sojournerfrom where would they come?
17.
What are the causes for respect of persons? Name two.
18.
What makes one man small and another man great?
19.
Try to approximate the circumstance of judgment when the judge would be sorely tempted to fear the face of man.
20.
What is meant by the phrase, For the judgment is Gods. If the judgment is Gods how could a case be too hard for the judge?
AMPLIFIED TRANSLATION 1:918
9 I said to you at that time, I am not able to bear you alone;
10 The Lord your God has multiplied you, and behold, you are this day as the stars of the heavens for multitude.
11 May the Lord, the God of your fathers make you 1,000 times as many as you are, and bless you, as He has promised you!
12 How can I bear alone the weariness and pressure and burden of you and your strife?
13 Choose wise, understanding, experienced and respected men, according to your tribes, and I will make them heads over you.
14 And you answered me, The thing which you have spoken is good for us to do.
15 So I took the heads of your tribes, wise, experienced and respected men, and made them heads over you, commanders of thousands, and hundreds, and fifties and tens, and officers according to your tribes.
16 And I charged your judges at that time, Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger or sojourner who is with him.
17 You shall not be partial in judgment; but you shall hear the small as well as the great; you shall not be afraid of the face of man, for the judgment is Gods; and the case that is too hard for you, you shall bring to me, and I will hear it.
18 And I commanded you at that time all the things that you should do.
COMMENT 1:918
See also the original record of this event in Exo. 18:13-27. The procedure here described was adopted at the suggestion of Jethro, Moses father-in-law. The Exodus account portrays him as a God-fearing man, though he did not join Israel.
Moses here invokes an astounding blessing upon Gods people: God . . . make you a thousand times as many as ye are . . . But has it not come to pass? There were nearly six hundred and two thousand numbered Israelites at that time (Num. 26:51). This number would probably be at least two or three million when the unnumbered children, priests, etc. were included (See the Introduction, II footnote). What is their number now, throughout the world? Will the goodness of God ever lead them to repentance? The Jews have wandered far from God, and his Son who came to save them. Yet, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. (Ecc. 8:11)
(The very fact that such a great horde of people. wandering about that barren wasteland, kept alive, was miraculous in every wayand the result of Gods goodness. And so it has been down through the years with God toward this people. As these words are being penned, Israel has just returned from a devastating victory over Jordan [in the face of overwhelming odds!], regaining much of their former land. How long will these people whom God has blessed beyond all measure refuse His grace and goodness?)
No one can justly challenge the wisdom and prudence involved in this decision and the procedure here described, It meant a much more efficient and effective judicial system for Israela system not entirely unlike that presently existing in democratic countries throughout the world.
Exo. 18:23 would appear to indicate that God endorsed and blessed this plan. The more difficult cases were still brought to Moses, who brought them before God, Deu. 1:17. (See also Exo. 18:19-20. Compare Num. 9:8; Num. 27:5, etc.) With Gods blessing upon the entire arrangement, and the final cases coming before him through Moses, the lawgiver could rightly say, the judgement is Gods (Deu. 1:17).
Certain critics[6] have found a contradiction in the two accounts in trying to maintain that Moses here asserts that the plan originated with himself, while the Exodus account has the proposal originating with Jethro. But it is not said here that the plan originated with Moses. If this had been said, it would have been a contradiction. McGarvey comments pointedly, Does this conflict with the statement in Exodus that Jethro had just suggested the plan to Moses before he submitted it to the people? If it does, then, should the President of the United States submit a measure to Congress, and should it afterward be discovered that it was suggested to him by one of his secretaries, our modern scientific critics would find here an irreconcilable inconsistency! The President, as everybody knows, is not bound to tell whether the measure which he proposes originated with himself or with some of his advisors; neither was Moses obliged to tell the people that his judiciary scheme originated with Jethro. As Jethro was not an Israelite, there may have been prudence in withholding from them this information until they themselves expressed approval of the measure.[7]
[6] Driver, Commentary on Deuteronomy, p. XXV (1895). Wellhausen completely confuses matters by denying that Moses stayed at Mount Sinai as described in Exodus, and declares that Jethros advice was given, not at Mount Sinai, but at the well of Kadesh. (Article, Israel, Encyclopedia Britanica.) He gives no reason for falsifying the Biblical history.
[7] Authorship of Deuteronomy, pp. 83, 84.
The delegating of responsibility has always been a necessity for the smooth functioning of Gods workin whatever age (Act. 6:1-6, Eph. 4:11). Moses, like Christ (see Deu. 18:15-19 and notes) was Gods chosen law-giver and leaderbut he needed help!
It is significant that the rebellion of Korah, Dathan, and Abiram against Moses and Aaron on the very issue of delegated authority was after this appointment of judges. Ye take too much upon you . . . wherefore then lift ye up yourselves above the assembly of Jehovah? (Num. 16:1-3). Thus any leader among Gods people, who stands on the authority of his sacred Word, runs the risk of such accusations as Moses receivedthough he be ever so careful to avoid such.
Note the charge of impartiality given to the judges. Ye shall not respect persons in judgment; ye shall hear the small and great alike; ye shall not be afraid of the face of man . . . (Deu. 1:17) Cf. Deu. 16:18-20, Deu. 24:17. Impartiality is a characteristic of God (Deu. 10:17, 2Pe. 2:4, etc.) and thus salvation and all its blessings are available to all people, Act. 10:28; Act. 10:34-35. To have respect of persons in judgement is not good (Pro. 24:23)so in the Old Testament, so in all ages. Paul told Timothy, I charge thee in the sight of God, and of Christ Jesus, and the elect angels, that thou observe these things without prejudice (Margin, preference), doing nothing by partiality. (1Ti. 5:21). See also Exo. 23:1-3, Lev. 19:15-18.
God judges us individually and impartially (Rom. 2:5-11, 2Co. 5:10). And if ye call on him as father, who without respect of persons judgeth each mans work, pass the time of your sojourning in fear (1Pe. 1:17). Is he not our perfect example? Will not he, through Christ, be our judge on the last day (Joh. 5:22, Act. 10:40-42; Act. 17:31)?
There is a great moral and spiritual lesson for all of us to learn here in the exhortation God through Moses gave to the judges. Partiality and preference is condemned everywhere in the Word of GodOld Testament and New. Ye shall not be afraid of the face of manthat is the great and constant danger! Fear of men is the greatest enemy of impartiality, and the fear of man worketh a snare (Pro. 29:25). Ye shall not be afraid of the face of manthough that face be ever so threatening, disapproving, and fierce in its look. A wicked man hardeneth his face; But as for the upright, he establisheth his ways. (Pro. 21:29) Let us remember that God, whose face is to be respected far above mans, is ever watching and observing, and If God is for us who is [successfully] against us? (Rom. 8:31). Let us be Godlike! Let our judgments toward others be impartial, fair, and just.
Fuente: College Press Bible Study Textbook Series
(9) I am not able to bear you myself alone.Repeated almost exactly from Num. 11:14.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(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. Jethros 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Points Out That There Should In Fact Have Been No Problem With Their Possessing Canaan Because Yahweh Had Made Them A Great Nation, Justly and Wisely Watched Over By Their Rulers, And Had Led Them Safely Through The Wilderness. Their Failure Was Not Yahweh’s Fault ( Deu 1:9-18 ).
He now draws attention to the fact that there was no excuse for the failure of their fathers to possess the land, because Yahweh had made them a great nation with an established and satisfactory system of justice. And they are still so, he confirms. They have become a great and well regulated nation through Yahweh’s goodness.
This section follows a chiastic pattern:
a I spoke to you at that time saying, “I am not able to bear you myself alone” (Deu 1:9).
b Yahweh your God has multiplied you and may He do so a thousand times more and bless you as he has promised (Deu 1:10-11).
c How can I myself bear the weight of your encumbrance, burden and strife? (Deu 1:12).
d Take wise men, and understanding, and known according to your tribes and I will make them head over you (Deu 1:13).
e You answered and said, ‘The thing which you have spoken is good to do.’ (Deu 1:14).
d So I took the heads of your tribes, wise men and known, and made them heads over you — according to your tribes (Deu 1:15).
c I charged your judges to hear your cases and judge righteously(Deu 1:16).
b (I charged your judges) ‘You shall not respect persons in judgment but shall hear all fairly for the judgment is God’s and any cause too hard you can bring to me’ (Deu 1:17).
a I commanded you at that time all the things that you should do (Deu 1:18).
The parallels here are not as distinct as in the next section, but they are nevertheless there. In ‘a’ and parallel reference is made to ‘at that time’ and in ‘a’ his concern was at his inability to bear the burden of them while in the parallel he commands them to do what was necessary in order to relieve that burden. In ‘b’ he emphasises their great numbers and in the parallel tells how such great numbers are to be judged. In ‘c’ he is concerned that he cannot carry the weight of judging them and in the parallel he appoints judges to assist him. In ‘d’ he instructs the appointing of suitable persons and in the parallel sets as heads the suitable persons whom they have appointed. And central to all in ‘e’ is that it is with their full agreement.
Deu 1:9-10
‘ And I spoke to you at that time, saying, I am not able to bear you myself alone. Yahweh your God has multiplied you, and, behold, you are this day as the stars of heaven for multitude.’
God had blessed Israel, and they had grown apace. Indeed because of the growing largeness of their numbers Moses had had to acknowledge that he had been made to recognise that he could not act as their judge on his own. They had become metaphorically too heavy for him to carry. For Yahweh had multiplied them to such an extent that they were as numerous as the stars in the night sky.
Note the hint of the Abrahamic covenants in mention of ‘the stars of heaven for multitude’ (Gen 15:5; Gen 22:17; Gen 26:4; Exo 32:13; compare Deu 10:22; Deu 28:62). Compare also the reference to ‘the River Euphrates’ mentioned earlier (Deu 1:7) and note Gen 15:18. Genesis is in mind here. This description was not, of course, intended to be taken literally. He looked up and saw the multitude of stars, and then he looked round and saw a similar multitude of people and tents, and was greatly impressed at their numbers in both cases. He tried to count neither.
Later, if they were disobedient, instead of being like the stars for multitude, it is stressed that they would become few in number (Deu 28:62). But it was hoped that that would never be.
Note how he is personalising the whole story by speaking to them as though it was they who had been there originally, something most natural to someone who constantly spoke to them as ‘his people’ despite their changing make up. These were still the people whom he had delivered from Egypt and who had gone through all the subsequent experiences.
Deu 1:11
‘ Yahweh, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you!’
And he prayed now that Yahweh, ‘the God of their fathers’ would make them a thousand times as numerous as they then were, and bless them as He had promised, in accordance with His promises to the patriarchs (Gen 12:2-3; Gen 15:5; Gen 17:5-6; Gen 22:16-18; Gen 26:24; Gen 27:14). That in itself showed that they were without excuse. It was not through any failure of Yahweh to fulfil His promise about the number of descendants that the problems had arisen. Their numbers were continually increasing. They were part of an inevitable process resulting from Yahweh’s sovereign activity which would be irresistible. Their failure lay in themselves.
This tender touch revealed that his unwillingness to bear the weight of their needs was not due to any lack of love, but simply to the requirements of the situation. He had still prayed and longed for the very best for them.
Deu 1:12
‘ How can I myself alone bear your heavy load, and your burden, and your disputes?’
Indeed his very vision of their success and their rapid growth in numbers had made him recognise that he alone could not bear the weight of having to be judge over them, or of having to deal with their problems and their difficulties. He had recognised that he was insufficient to bear so great a weight. The threefold description – your heavy load, your burden, your disputes -is intended to indicate a complete picture of the problems involved. It had become all too much for him. We too must never be afraid to acknowledge when a task has become too great for us. There is no shame or faithlessness in seeking assistance under God, as long as we stick to our task. Thereby it may be done the better.
Compare for this description Num 11:14 which was immediately followed by the appointment of the seventy elders. Moses was ever aware of his dependence on the assistance of others raised up by God.
Deu 1:13-14
‘ Take for yourselves wise men, and understanding, and well known, according to your tribes, and I will make them heads over you. And you answered me, and said, “The thing which you have spoken is good for us to do.”’
So they will remember that he had arranged for them to appoint their own wise men over them, suitable men, men of understanding and high reputation, tribe by tribe, to be heads over them, something which they had recognised was a good idea and which they had agreed to do. For they too had recognised how numerous they were. Note again the threefold description indicating completeness of provision.
Deu 1:15
‘ So I took the heads of your tribes, wise men, and known, and made them heads (rosh) over you, captains (sar) of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers (shoter), according to your tribes.’
Thus he had set up a system of leaders and men of authority, to act as judges and magistrates, leaders in military activities, and general advisers and mediators, covering all levels of their society from highest to lowest. Note the use of different words for the leaders, ‘heads’ (rosh – those of high position), ‘captains’ (sar – usually with military leadership in mind. Discipline was necessary in the running of their camp and they must ever be ready to resort to arms), and ‘officials’ (shoter – probably more those with administrative authority, and clerks of the court. Its root meaning is ‘to write’). He was covering every aspect of leadership. The actual carrying out of this initially is partly outlined in Exodus 18, see especially Exo 18:25, but it would be a continuing process as further illustrated in Num 11:14-30. He does not here mention the part that his father-in-law had played in it. He wants them to recognise their own full part in it. (Such subtle distinction emphasises that these really are the words of Moses). But he does want them to recognise that they had seen themselves as mature enough and numerous enough to do it. It presumably also combines the appointment of the seventy elders (Num 11:14-30, see Num 11:14). Note the differing size of units, ‘thousands’, ‘hundreds’, ‘fifties’, ‘tens’, not literal numbers but descriptive of different sized tribal units. They had been catered for even down to the smallest group.
Moses was possibly conscious as he said this of the fact that these who were before him also needed to have confidence in their leaders if they were to succeed in what lay ahead. They needed to see them as wise and understanding and qualified for their responsibility. Then they would follow them the more readily.
(This use of number words is a reminder that very often in ancient days what seem to be ‘numerical expressions’ are often in fact descriptive of something else. A ‘thousand’ was a large group, a’ hundred’ and ‘a fifty’, medium sized groups, and a ‘ten’ a small group, regardless of actual quantity. And these leaders would not only act as judges and mediators, but also as military leaders. Thus a ‘thousand’, or ‘a hundred’, or ‘a fifty’, or ‘a ten’ could be a military unit, or the leader of it).
Deu 1:16-17
‘ And I charged your judges at that time, saying, “Hear the causes between your brethren, and judge righteously between a man and his brother, and the resident alien who is with him. You shall not respect persons in judgment; you shall hear the small and the great alike; you shall not be afraid of the face of man; for the judgment is God’s. And the cause that is too hard for you, you shall bring to me, and I will hear it.” ’
He explains that he had then exhorted all the appointed ‘judges’ (people placed in authority) to judge rightly and fairly, treating equally both native-born and foreigner. They were to have no respect of persons in their judgments, but to judge small and great alike, and to judge righteously. And if they found that they had a case which was too hard for them, or they did not know what decision to come to, they could come to Moses for him to hear the case. For he had not been deserting them. They always had him to turn to, as the representative of the King. And the king was always the last court of appeal.
“Judges.” In those days there was no separation between the ruling authorities and the system of justice. The rulers were the judges. The military leaders in the Book of Judges were mainly called judges because having gained their victories they then began to rule their section of Israel. Deborah ‘judged’ Israel even though she was not a military leader (Jdg 4:4).
The constant reference that we find to ‘resident aliens, sojourners’, that is foreigners who lived among them without actually joining the covenant, although expected to keep the ordinances and statutes and not to openly worship other gods, is a reminder of the conglomerate make-up of the camp. Most present at Sinai appear to have responded to the covenant and become ‘true’ children of Israel, but there would always be the odd one or two who did not, and others may well later have joined them later in the journey through the wilderness once they had left Sinai and have partly held aloof. There would probably be a small but constant stream of people who liked the idea of joining with them as they journeyed through the wilderness, and who seemingly were welcomed. Israel were ever to remember that they had been in bondage in Egypt and were on the whole to refrain from doing the same to others, and were to show hospitality to strangers. They were to treat all fairly, as they would have liked to be treated in Egypt.
So as a people they had been established in justice and righteousness, and the law of Yahweh had been firmly but fairly applied. They had experienced a level of justice which was the lot of very few outside Israel. And they had become an established people. The point that he is making is that all that could be done for them had been done.
Deu 1:18
‘ And I commanded you at that time all the things which you should do.’
And having appointed the judges he had told them all the things that they should do. He had outlined to them God’s commandments, and His statutes, and His ordinances, and had made clear what was required of all. And the same for the people. Moses here therefore claims to have brought to them previous revelation, as found in Exodus to Numbers.
So they had gone forward confident in themselves as a people, and satisfied with their position as a nation. All had appeared ripe for a successful invasion of the land. But as so often happens it is when we become complacent that danger lurks.
Fuente: Commentary Series on the Bible by Peter Pett
Moses Appoints Judges Over the Children of Israel In Deu 1:9-18 Moses rehearses his appointment of judges over the children of Israel.
Deu 1:11 (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!)
Deu 1:11
Fuente: Everett’s Study Notes on the Holy Scriptures
The Assistants of Moses
v. 9. And I spake unto you at that time, saying, I am not able to bear you myself alone. v. 10. The Lord, your God, hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude, 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, v. 13. Take you wise men and understanding, 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, v. 16. And I charged your judges, v. 17. Ye shall not respect persons in judgment, v. 18. And I commanded you at that time all the things which ye should do.
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 9-11. And I spake unto you That is, to your fathers, as being alive at the time here referred to. We may observe here, once for all, that Moses, throughout this book, frequently speaks of the fathers of this generation as if they were now living; which is the common style of all writers who are used to speak of a people or commonwealth as one and the same person still subsisting through several ages. They must be extremely dull who can be insensible to the affecting energy of the fine apostrophe in the 11th verse.
Fuente: Commentary on the Holy Bible by Thomas Coke
Reader, do not overlook in this, as well as in numberless other
instances, how inferior every character is to JESUS. Moses was
faithful in all his house, we are told by the apostle, as a
servant, but JESUS as the LORD of his own house. He indeed is
able, and he alone, to bear the burdens of the sins and the
infirmities of his people. Heb 3:3-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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. I , , 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 1:9-15
9I spoke to you at that time, saying, ‘I am not able to bear the burden of you alone. 10The LORD your God has multiplied you, and behold, you are this day like the stars of heaven in number. 11May the LORD, the God of your fathers, increase you a thousand-fold more than you are and bless you, just as He has promised you! 12How can I alone bear the load and burden of you and your strife? 13Choose wise and discerning and experienced men from your tribes, and I will appoint them as your heads.’ 14You answered me and said, ‘The thing which you have said to do is good.’ 15So I took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.
Deu 1:9 at that time This is a recurrent phrase in Deuteronomy. The first four chapters are a review of YHWH’s gracious acts on Israel’s behalf. This idiom is a way of denoting a past act (cf. 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 4:14).
I am not able to bear the burden of you alone See Exo 18:13-26 for Jethro’s advice to Moses about this very problem (i.e., Moses being the only judge).
Deu 1:10 the LORD your God has multiplied you This was part of God’s promise to the Patriarchs (e.g., Gen 13:16; Gen 17:2; Gen 17:20; Gen 22:17; Gen 48:4; Lev 26:9; Deu 7:13).
as the stars of heaven This phrase is also found in Gen 15:5; Gen 26:4; Deu 10:22; Deu 28:62. Other parallel phrases used to portray uncountable numbers (cf. Gen 16:10) of Israelites are: dust of the earth (cf. Gen 13:16; Gen 28:14; Num 23:10); and sand of the sea (cf. Gen 22:17; Gen 32:12). All of these from a man who was childless until age 100 (i.e., Abraham)!
In Deu 1:28 the Israelites, who are more numerous than the stars, are afraid of the inhabitants of Canaan because of their:
1. numbers
2. size
3. walled cities
What irony!
Deu 1:11 the God of your fathers This often repeated designation asserts that the same God who spoke to Abraham, Isaac, and Jacob is still active in the lives and destiny of their descendants.
increase you a thousand-fold This is obviously an idiomatic phrase. The number 1,000 was a multiple of ten (times 3) and, therefore, a symbol of greatness or numerousness (cf. Psa 90:4; 2Pe 3:8, see Special Topic: Thousand [eleph]) . Here is a list of hyperbolic usages from NIDOTTE, vol. 1, p. 417:
1. the work of God in blessing, Deu 1:11; Job 42:12; Psa 144:13
2. military blessing, Jos 23:10
3. military curse for unbelief, Deu 32:30; Isa 7:23; Isa 30:17; Amo 5:3
4. enduring sovereignty of God, Psa 90:4
5. God’s covenant promises, Deu 7:9; Psa 105:8
6. God’s wrath vs. God’s love, Exo 34:7; Deu 5:9-10
7. blessing of being in God’s temple, Psa 84:10
Deu 1:12 strife This means lawsuit (BDB 936).
Deu 1:13 Choose This VERB (BDB 396, KB 393) is a Qal IMPERATIVE. Notice that Moses was commanding the people (i.e., their leaders) to take responsibility (they choose) for the community along with himself (Moses appoints). These new judges (i.e., tribal leaders) were to be:
1. wise – (BDB 314) meaning capable of thoughtful and godly choices (e.g., Joseph, Gen 41:33; Gen 41:39; David, 2Sa 14:20; Solomon, 1Ki 2:9; 1Ki 3:12; 5:21)
2. discerning – (BDB 106, KB 122, Niphal PARTICIPLE) meaning someone who has discretion, discernment, and intelligence (e.g., Joseph, Gen 41:33; negative in Jer 4:22)
3. experience – (BDB 393, KB 390, Qal PASSIVE PARTICIPLE). This is a common word with a large semantic field.
a. NASB, TEV, NJB, JPSOA – experienced
b. NKJB – knowledgeable
c. NRSV, REB – reputable
d. JB – tested
e. NIV – respected
f. NET – known
I will appoint them The VERB (BDB 962, KB 1321) is a Qal IMPERFECT, used in the sense of a COHORTATIVE. Moses set or appointed these chosen men to places of leadership and judgment (e.g., Exo 1:11; Exo 18:21; Deu 17:14-15; Jdg 11:11). However, in reality, it was YHWH who took (BDB 542, KB 534, Qal IMPERFECT, Deu 1:15) them, which denotes God’s choice (e.g., Deu 4:20; Deu 4:34; 1Ki 11:37). The human process followed a divine plan!
Deu 1:15 leaders of thousands, and of hundreds, of fifties and of tens These divisions later became military units (cf. Exo 18:21).
NASB, NKJV officers
NRSV, TEV officials
NJB scribes
This term (BDB 1009) originally referred to a scribe, but this does not seem to fit its usage in Deu 1:15; Deu 20:5; Deu 20:8-9; or Jos 1:10. In this context it seems to refer to a lesser judge or helper to tribal leaders.
The Handbook on Deuteronomy by UBS says, they appear with elders (Num 11:16) and with judges (Deu 16:18; Jos 8:33), and also in military contexts (Deu 20:5; Deu 20:8-9; Jos 1:10; Jos 3:2) p. 26.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I spake. See Exo 18:17, Exo 18:18. Num 11:14.
Fuente: Companion Bible Notes, Appendices and Graphics
I am not: Exo 18:18, Num 11:11-14, Num 11:17
Reciprocal: Num 11:14 – General Deu 1:12 – General Act 6:2 – we should Rom 13:6 – attending 1Co 13:7 – Beareth
Fuente: The Treasury of Scripture Knowledge
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 1:9-18cf. Exo 18:13-26* (E)). The idea of appointing judges to assist Moses is in Exo 18:17-23 suggested by Jethro not, as here, by Moses himself. The parallel passage differs also as to the time. See Deu 16:18-20* and Deu 17:8-13*, where further provision is made for the administration of justice.
Deu 1:15. officers: Deu 16:18*.
Deu 1:16. a man and his brother: a Hebraism meaning one man and another.the stranger: better sojourner (p. 110, Lev 17:8 f.*). The Heb. word (ger) denotes an alien who has settled permanently among the Israelites. In the earlier codes he had no legal status, and was, therefore, liable to be oppressed and wronged; see Exo 22:21; Exo 23:9 (JE). In post-exilic times (P, etc.) he had become a naturalised Jew (i.e. a proselyte, the word used in the LXX), having the privileges and responsibilities of full citizenship; cf. Exo 12:49 (P), Lev 24:22 (H), etc. See HSDB, Stranger. Heb. treated the alien much more humanely than Bab. law (Deu 15:12-18*).
Deu 1:17. God decides through the Urim and Thummim (Exo 28:30, pp. 100f.). and through His laws.In Deu 1:19-46 (from Horeb to Kadesh) the narrative interrupted by Deu 1:9-18 is resumed.
Fuente: Peake’s Commentary on the Bible
1:9 And I spake {g} unto you at that time, saying, I am not able to bear you myself alone:
(g) By the counsel of Jethro my father-in-law, Exo 18:19.