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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 God's promise to Abraham (ver. 10). You are as the stars of heaven for multitude; and prays for the further accomplishment of it (ver. 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 (Exodus 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 (ver. 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 (ver. 13). We must not grudge that God's 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 (ver. 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 (ver. 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 (vers. 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 (Isaiah 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 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. 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..)

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

WEB: I spoke to you at that time, saying, "I am not able to bear you myself alone: