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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 1:14 captures a pivotal moment of communal affirmation where the Israelite community, poised on the brink of entering the Promised Land, enthusiastically endorsed Moses' wise proposal to establish a system of delegated judicial authority. This verse, embedded within Moses' retrospective address, powerfully highlights the people's unanimous consent and active commitment to implementing a structure designed to ensure accessible justice and shared governance, thereby alleviating Moses' overwhelming burden and fostering communal order, efficiency, and well-being.
Context
Literary Context
Deuteronomy 1:14 is situated within the grand opening address of Moses to the new generation of Israelites, assembled on the plains of Moab, just before their momentous entry into the Promised Land. This address serves as a profound review of their forty-year wilderness journey, meticulously reiterating God's covenant laws and recounting significant historical events. Specifically, this verse refers back to an early period at Mount Horeb (Sinai), where Moses, overwhelmed by the immense and unsustainable burden of judging every dispute for the rapidly growing nation, proposed a system of delegated leadership. This crucial proposal, detailed in Deuteronomy 1:9-13, involved appointing wise, understanding, and experienced men as chiefs and judges over various sized groups (thousands, hundreds, fifties, and tens). The people's affirmative response in verse 14 signifies their ready acceptance of this vital administrative restructuring, a concept initially suggested by Moses' father-in-law, Jethro, as recorded in Exodus 18:17-26. This reiteration underscores the enduring importance and communal buy-in for this foundational governance principle.
Historical & Cultural Context
At this juncture in their history, the Israelites were no longer merely a collection of tribes but a vast multitude, a nascent nation potentially numbering millions, transitioning from a nomadic existence to preparing for settled life in Canaan. Such a large, mobile, and increasingly complex population necessitated a highly organized and efficient system for maintaining social order and dispensing justice. Moses, as the sole arbiter of disputes, faced an impossible and unsustainable burden, leading to delays, potential injustice, and exhaustion. The establishment of lower courts and delegated judges was a practical necessity, reflecting a common administrative practice in ancient Near Eastern societies to manage large populations and ensure judicial accessibility. However, in Israel's unique context, this system was divinely sanctioned and integrated into their unique theocratic structure, where God's law was supreme. The plains of Moab served as a crucial staging ground for this address, a place of reflection and preparation, where the lessons of the past were solidified for the challenges of the future. The people's "answer" reflects a significant moment of communal decision-making and consent, albeit within the framework of Moses' divinely appointed leadership.
Key Themes
Deuteronomy 1:14 contributes significantly to several key themes woven throughout the book and the broader biblical narrative. Firstly, it highlights Communal Consent and Agreement, demonstrating the people's willing and enthusiastic acceptance of Moses' plan. This collective affirmation was crucial for the success, legitimacy, and smooth functioning of the new judicial system, underscoring that effective governance requires more than just top-down directives; it needs the buy-in of the governed. Secondly, it emphasizes Wisdom in Leadership, as Moses' proposal, born out of practical necessity and divine guidance, and the people's agreement to it, illustrates the importance of a well-structured and wise leadership system for the well-being and flourishing of the entire community. This wisdom is a recurring motif in Deuteronomy, urging the people to live wisely according to God's commands. Thirdly, the verse reinforces the principle of Delegation and Shared Responsibility, acknowledging that no single individual, not even Moses, could bear the entire burden of leadership alone. This distribution of responsibilities is a foundational principle for effective governance and management, preventing burnout and ensuring broader participation. Finally, it speaks to the overarching theme of Order and Justice, as the establishment of these lower courts was intended to bring accessible, efficient, and equitable justice to the Israelite camp, ensuring that all disputes could be heard and resolved fairly, reflecting God's profound desire for righteousness and order within His people, a desire that permeates the entire book of Deuteronomy.
Exposition and Analysis
Key Word Analysis
This verb (H6030) implies more than a simple verbal reply; it suggests a responsive affirmation, an active engagement with and taking up of the proposal. It indicates that the people did not merely hear Moses' words but actively considered, heeded, and agreed to them. This was a public, collective, and decisive response, signifying their readiness to participate in the proposed system and bear witness to its necessity. The nuance suggests a thoughtful and deliberate engagement rather than a perfunctory nod.
Derived from the verb "to speak," this noun (H1697) refers to "a word," but by implication, it encompasses "a matter," "a business," or "a thing" that has been spoken of or proposed. In this context, it refers to the entire proposal Moses had laid out for the delegation of judicial authority. When the people affirm "the thing which thou hast spoken," they are acknowledging the comprehensive nature of Moses' plan, not just a single detail, and affirming its entirety as a sound and beneficial course of action.
This foundational Hebrew word (H2896) signifies much more than mere agreeableness or pleasantness. It denotes something that is inherently right, beneficial, proper, and pleasing, often in a divine or moral sense. As used in Genesis 1 to describe creation, ṭôwb implies perfection, suitability, and alignment with God's design. When the people declare Moses' proposal as "good," they are affirming its practical wisdom, its moral rectitude, its inherent suitability for their communal life, and its profound benefit for the establishment of divine order and well-being among them.
Verse Breakdown
"And ye answered me, and said"
This phrase immediately establishes the collective voice and direct communication between the people (through their representatives) and Moses. It signifies a formal, public, and unified response, indicating that the community engaged with Moses' proposal and rendered a verdict. This was a crucial moment of communal consensus, vital for the legitimacy and widespread acceptance of the new system, highlighting the interactive nature of leadership in Israel.
"The thing which thou hast spoken"
This refers specifically to Moses' detailed proposition for appointing judges and officers, as outlined in the preceding verses (Deuteronomy 1:9-13). It acknowledges Moses' authority as God's mediator and the clarity of his instructions, indicating that the people fully understood the administrative and judicial restructuring they were agreeing to. It is a recognition of the wisdom and thoroughness of his plan.
"[is] good [for us] to do"
This is the core of the people's resounding affirmation. The Hebrew word ṭôwb (good) conveys not just pleasantness but inherent rightness, suitability, and profound benefit. The crucial addition "for us to do" (from the verb ʿāśāh) emphasizes their active participation and commitment to the practical implementation of this wise system. It signifies their recognition of its communal advantage and their readiness to bear their part in its success, demonstrating a mature understanding of shared responsibility and a willingness to act on what is beneficial for the entire community.
Literary Devices
Deuteronomy 1:14 effectively employs Direct Discourse, presenting the people's exact words ("The thing which thou hast spoken is good for us to do"). This literary choice lends immediacy, authenticity, and dramatic weight to the narrative, allowing the reader to "hear" the unanimous and enthusiastic affirmation of the Israelite community. This direct quotation powerfully underscores the significance of their consent and active participation in the establishment of the judicial system. Furthermore, the verse exhibits remarkable Conciseness, delivering a powerful and unified sentiment in a remarkably brief statement. This brevity emphasizes the clarity of Moses' proposal and the immediate, unambiguous nature of the people's positive response, highlighting the strong consensus achieved. While not a direct Repetition in the sense of a verbatim echo, the account in Deuteronomy serves as a Retelling or Echo of the earlier narrative in Exodus 18, reinforcing the enduring wisdom and communal acceptance of this practical administrative solution across generations and emphasizing its foundational importance for the nation.
Theological and Thematic Connections
Deuteronomy 1:14 profoundly underscores a crucial theological principle: while God sovereignly institutes leadership and provides divine law, human cooperation, communal consent, and active participation are vital for the successful implementation of divine order within a community. The people's enthusiastic affirmation of Moses' "good" proposal reflects a mature understanding of their collective responsibility and the inherent wisdom of delegated authority. It demonstrates that effective governance, even in a theocracy, involves both divine mandate and communal buy-in, fostering unity, shared purpose, and a sense of ownership in pursuing justice and well-being. This principle of shared responsibility and the search for "good" governance resonates throughout biblical wisdom literature and New Testament teachings on church order, emphasizing that the flourishing of God's people often depends on their willing participation in structures designed for their benefit and God's glory.
Reflection and Application
Deuteronomy 1:14 offers profound and timeless principles applicable to any contemporary community, whether a family, a church, a workplace, or a civic organization. It reminds us that wise leadership involves not only the ability to discern and propose beneficial structures but also the humility to share burdens, empower others, and seek communal affirmation. The people's ready assent teaches the power of unity, collective ownership, and shared responsibility in pursuing a common good. When individuals willingly embrace their roles within a well-ordered system, it fosters efficiency, reduces burnout for leaders, and ensures that justice, care, and resources are accessible to all. This verse challenges us to consider how we can better support our leaders, embrace shared responsibilities, and actively work together to establish systems that promote fairness, order, and flourishing within our own spheres of influence. It calls us to move beyond passive agreement to active participation in making "good" things happen for the benefit of the whole, recognizing that our collective "doing" is essential for the health and vitality of our communities.
Questions for Reflection
FAQ
Why is the people's response in Deuteronomy 1:14 significant?
The people's response is highly significant because it demonstrates their active and willing participation in the establishment of a crucial governance structure for the nascent nation of Israel. It wasn't merely a top-down mandate from Moses or God, but a communal affirmation that validated the proposed system of delegated leadership. This consent was vital for the successful implementation and widespread acceptance of the judicial system, fostering unity, shared ownership, and a sense of collective responsibility. It underscores the principle that even divinely inspired leadership benefits immensely from the buy-in and cooperation of the community it serves, ensuring that the "good" proposal is indeed "good for us to do" and effectively carried out.
How does this account in Deuteronomy relate to the earlier narrative in Exodus concerning Jethro's counsel?
Deuteronomy 1:14, along with the preceding verses in Deuteronomy 1:9-13, serves as Moses' retrospective account of events that originally transpired much earlier in the wilderness journey. The initial, wise suggestion for delegating judicial authority came from Moses' father-in-law, Jethro, as recorded in Exodus 18:17-26. Moses, in Deuteronomy, is recounting this foundational moment to a new generation, emphasizing that the system was not only divinely approved (as Jethro's counsel was affirmed by God) but also enthusiastically embraced by their ancestors. This reiteration highlights the enduring wisdom and communal acceptance of this administrative structure, reinforcing its importance and legitimacy for the new generation about to enter the Promised Land and establish a settled society.
Christ-Centered Fulfillment
While Deuteronomy 1:14 speaks to the practical wisdom of delegated authority and communal consent in the Old Covenant, it subtly points towards the ultimate fulfillment of perfect leadership and unified communal action found in Christ. Moses, as the burdened leader seeking to alleviate his load and ensure justice for his people, foreshadows the need for a greater Shepherd who can perfectly bear the burdens of all humanity. Jesus, the true Lamb of God who takes away the sin of the world, perfectly embodies the "good" that the people affirmed; for His entire life, ministry, and sacrificial death were "good" in the ultimate, redemptive sense, bringing salvation, divine order, and reconciliation to a chaotic and fallen world. His establishment of the Church, with its diverse gifts and leadership structures (as seen in Ephesians 4:11-13 and 1 Corinthians 12:4-7), reflects a divine delegation of authority, not out of weakness, but out of a desire for His body to function in unity, strength, and mutual edification. Just as the Israelites consented to a system for their well-being, believers are called to willingly submit to Christ's headship and actively participate in the building up of His body, the Church, where every member plays a vital role in extending His kingdom and embodying His "good" purposes on earth. This communal consent to Christ's reign and the shared responsibility within His body echoes the wisdom of Deuteronomy 1:14, finding its perfect and eternal expression in Him.