TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 1:9–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Deuteronomy 1:13 records Moses' pivotal instruction to the Israelite community, empowering them to select qualified individuals—men characterized by wisdom, discernment, and a proven reputation—from among their tribes. These chosen leaders would then be formally appointed by Moses to serve as rulers and judges over the burgeoning nation. This foundational moment, recounted as part of Moses' valedictory address, highlights the divine principle of delegated authority, shared responsibility, and the critical importance of selecting leaders based on integrity and competence for the just and effective governance of God's people.
Context
Literary Context
Deuteronomy 1:13 is situated within the opening section of Moses' grand address to the new generation of Israelites, delivered on the plains of Moab just before their entry into the Promised Land. This verse is part of Moses' historical prologue, where he recounts key events from their wilderness journey, particularly those that underscore God's faithfulness and Israel's responsibilities. It immediately follows Moses' personal reflection on the overwhelming burden of judging every dispute among the vast multitude (Deuteronomy 1:9-12), setting the stage for the necessity of delegated leadership. The verse precedes the people's affirmation of this plan and Moses' subsequent formal appointment of these leaders (Deuteronomy 1:14-18), thereby establishing a foundational precedent for judicial and administrative structure within Israel. This recollection serves as both a historical reminder and a crucial lesson in governance, preparing the people for the complexities of life in the land and the establishment of a righteous society under God's law.
Historical & Cultural Context
The event re-told in Deuteronomy 1:13 originally transpired early in Israel's wilderness sojourn, shortly after the giving of the Law at Mount Sinai. At this juncture, the Israelite population had swelled to an immense size, making Moses' sole oversight of all judicial matters utterly unsustainable. The cultural backdrop was that of a tribal society, where leadership often emerged from recognized elders, heads of families, or individuals distinguished by their wisdom and experience. The practical need for a structured legal and administrative system was paramount to maintain order, resolve disputes, and ensure the consistent application of divine law among such a vast and diverse group. The counsel for this delegation, famously offered by Moses' father-in-law Jethro in Exodus 18:13-26, illustrates a pragmatic solution to a pressing administrative challenge, demonstrating a harmonious blend of divine guidance and human organizational wisdom in the formative stages of Israel's national identity.
Key Themes
This verse powerfully encapsulates several enduring themes central to Deuteronomy and the broader Pentateuch. Foremost is the theme of delegation of authority, highlighting Moses' humble acknowledgment of his own human limitations and the indispensable need to distribute the immense burden of leadership for the collective well-being of the community. Intricately linked is the theme of qualities of leadership, as Moses explicitly outlines the moral, intellectual, and experiential virtues essential for those who would serve as judges and administrators. Furthermore, the verse underscores the interplay between community participation and divine appointment; while the people were instructed to "take" or select these individuals, Moses' subsequent declaration, "I will make them rulers over you," signifies that their ultimate authority was divinely sanctioned through God's chosen mediator, ensuring legitimate and effective governance. This episode implicitly touches upon the overarching theme of justice and order, as the primary function of these appointed leaders was to administer judgments and resolve disputes, thereby fostering a stable and equitable society under God's covenant law, a principle emphasized throughout the book of Deuteronomy.
Exposition and Analysis
Key Word Analysis
This term (H2450) refers to individuals possessing practical wisdom, discernment, and skill, often associated with the ability to apply knowledge effectively in real-life situations. It implies not merely intellectual acumen but also a moral and spiritual insight, enabling sound judgment and prudent decision-making, particularly in matters of justice and administration. A wise person in this context is one who understands how to live and govern according to God's principles.
This word (H995) denotes intellectual insight, intelligence, and the capacity to mentally separate or distinguish, thereby comprehending complex situations, analyzing information, and discerning the nuances of a matter. It speaks to a deeper level of comprehension than mere factual knowledge, allowing leaders to grasp the implications of their decisions, interpret laws, and offer sagacious counsel, ensuring equitable and informed judgments.
This term (H3045) signifies individuals who are publicly recognized, reputable, and esteemed within their community. It implies a proven track record of integrity, trustworthiness, and competence, indicating that their character, abilities, and faithfulness were already established and acknowledged by their peers. Being "known" for good character and sound judgment made them suitable for positions of public trust and authority.
Verse Breakdown
"Take you wise men, and understanding, and known among your tribes"
This opening clause represents Moses' direct command to the Israelite community, empowering them to actively participate in the crucial process of selecting their leaders. The qualities specified—wisdom, understanding, and public recognition—are not merely intellectual but encompass moral integrity, discerning judgment, and proven character, all essential for those entrusted with judicial and administrative authority within a tribal society. The phrase "among your tribes" emphasizes that these leaders should emerge from and be intimately familiar with the very communities they are to serve, fostering trust, accountability, and a deep understanding of local customs and disputes.
"and I will make them rulers over you"
This second clause highlights the ultimate source of authority and the formal legitimization of the chosen leaders. While the people were to identify and present suitable candidates, Moses, acting as God's appointed mediator and leader, retained the prerogative to formally appoint them to their positions. This signifies a divine sanction and legitimization of their leadership, ensuring that their authority was not merely derived from popular consensus but also from God's established order, channeled through His chosen representative. It underscores the concept of delegated authority, where human discernment and selection are affirmed by divine appointment.
Literary Devices
The passage employs Direct Address, as Moses speaks directly to the people of Israel, issuing a clear command ("Take you...") and explaining the rationale for the delegation of authority. This creates a sense of immediacy and personal involvement for the audience, emphasizing their active role in the process. The use of a Triad in describing the desired qualities ("wise men, and understanding, and known") emphasizes the comprehensive and multifaceted nature of the required leadership attributes. This triadic structure suggests that a truly effective leader must possess a blend of practical wisdom, intellectual insight, and an established, trustworthy reputation, lending a sense of completeness and balance to the qualifications. Furthermore, the verse functions as a form of Recapitulation, as Moses is recounting a past event (originally found in Exodus 18) to a new generation. This re-telling serves to reinforce the foundational principles of governance and justice that were established early in their journey, ensuring continuity and understanding of their national heritage.
Theological and Thematic Connections
Deuteronomy 1:13 provides a profound theological statement on the nature of leadership within God's covenant community. It reveals God's concern for justice and order, not through a single, overburdened authority figure, but through a distributed system of governance that leverages the gifts and recognized character of the people. This act of delegation, initiated by divine wisdom (as conveyed through Jethro's counsel and Moses' implementation), underscores that effective leadership involves recognizing human limitations and empowering others. The emphasis on wisdom, understanding, and being "known" reflects a divine standard for those who would serve in positions of authority, prioritizing integrity and discernment over mere power or popularity. This model anticipates later biblical principles of selecting elders and deacons in the New Testament, who were likewise chosen based on spiritual maturity, wisdom, and good reputation, demonstrating a consistent divine pattern for leadership in the community of faith.
Reflection and Application
Deuteronomy 1:13 offers timeless principles for leadership selection and organizational structure that resonate deeply with contemporary challenges in families, churches, businesses, and governments. It calls us to consider the profound importance of identifying and empowering individuals who possess not just skill or charisma, but genuine wisdom, deep understanding, and a proven track record of integrity within their communities. For those in leadership positions, this passage serves as a powerful reminder of the necessity of wise delegation—recognizing our own limitations and strategically entrusting responsibilities to capable and trustworthy individuals. This approach not only prevents burnout but also fosters broader participation, cultivates new leaders, and strengthens the overall capacity of the group. For communities, it emphasizes the value of active involvement in the selection of those who will lead them, ensuring that authority is vested in those who are respected, known for their character, and truly represent the best qualities of the group. This biblical model promotes a healthy, sustainable, and just structure where burdens are shared, justice is accessible, and the collective well-being is prioritized, reflecting a divine blueprint for communal flourishing and effective governance.
Questions for Reflection
FAQ
Was this the first time Moses delegated authority, or had he done so before?
While Deuteronomy 1:13 recounts Moses' instruction to the people to select leaders, this event is a re-telling of an earlier, pivotal moment in Israel's history. The original account of this delegation, specifically spurred by the advice of Moses' father-in-law Jethro, is found in Exodus 18:13-26. Jethro observed Moses' overwhelming burden as the sole judge and counseled him to appoint "able men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens." This earlier event marks the true beginning of this structured delegation of judicial authority within Israel, making the Deuteronomy passage a powerful reminder and reinforcement of an established principle.
What is the significance of the people "taking" or selecting these men, contrasted with Moses "making them rulers"?
This dynamic highlights a crucial balance between communal participation and divine authority in leadership. The people's role in "taking" or selecting (Hebrew: tēnu - "give, provide") these individuals implies a democratic or communal element, where the community identifies and puts forward those they recognize as qualified and trustworthy. This ensures that the leaders are accepted and respected by those they serve, fostering buy-in and cooperation. However, Moses' declaration, "I will make them rulers over you," signifies that the ultimate appointment and legitimization of their authority came through God's chosen leader. This dual process ensures that leadership is not merely a popular choice but also divinely sanctioned, grounding their authority in God's will and providing a framework for legitimate and accountable governance. It's a model where human discernment and divine ordination converge for the good of the community.
How does this passage relate to the concept of the "seventy elders" in Numbers 11?
While both passages deal with the delegation of leadership, they describe distinct, though related, events. Deuteronomy 1:13 (recounting the Exodus 18 event) focuses on the appointment of a broad judicial system of "rulers" over thousands, hundreds, fifties, and tens, primarily for administering justice and resolving disputes among the people. In contrast, Numbers 11:16-17 describes the appointment of seventy elders specifically to share the burden of Moses' spiritual and administrative leadership, with God placing His Spirit upon them to enable them to prophesy and assist in governing the people. While the earlier appointment (Deuteronomy 1:13/Exodus 18) established a legal framework for judicial administration, the Numbers 11 event provided a spiritual and administrative support system for Moses' prophetic and pastoral burden, demonstrating God's provision for both the practical and spiritual governance of His people. Both instances, however, underscore the consistent biblical principle of shared leadership and God's care for His people through delegated authority.
Christ-Centered Fulfillment
Deuteronomy 1:13, in its emphasis on the necessity of wise, understanding, and known leaders for God's people, powerfully foreshadows the ultimate and perfect leader in Jesus Christ. While the Old Testament leaders, even those chosen by divine instruction, were fallible and limited in their wisdom and capacity, Jesus embodies the fullness of all these qualities without blemish. He is the very Wisdom of God (1 Corinthians 1:24), possessing infinite understanding and perfect discernment, perfectly able to judge and rule with absolute righteousness. He is the "Known" One, not merely by reputation among a tribe, but eternally known and acknowledged by the Father (John 10:14) and definitively proven by His perfect life, atoning death, and glorious resurrection as the Son of God in power (Romans 1:4). Furthermore, the principle of delegated authority seen in Deuteronomy points to Christ's establishment of His church, where He, as the Chief Shepherd (1 Peter 5:4), appoints and empowers spiritual leaders—elders and deacons—who are likewise called to embody wisdom, understanding, and a good reputation within the community (Titus 1:5-9; 1 Timothy 3:1-13). Thus, the foundational principles of righteous and delegated leadership found in Deuteronomy find their ultimate and complete fulfillment in the person and ongoing work of Christ through His body, the Church, as He continues to shepherd His people through Spirit-gifted leaders.