At that time I said to you, "I cannot carry the burden for you alone. At that timeThis phrase situates the events within a specific historical context. In Deuteronomy, Moses is recounting the history of Israel's journey from Egypt to the Promised Land. The phrase "at that time" refers to a pivotal moment when Moses recognized the need for a change in leadership structure. Historically, this was a period of transition and growth for the Israelites, as they were learning to live as a free people under God's law. The Hebrew root for "time" (עֵת, 'et) often signifies an appointed or significant moment, underscoring the importance of divine timing in the unfolding of God's plan. I said to you
Moses is addressing the Israelites directly, reminding them of his leadership and the instructions he gave. This personal address emphasizes the relational aspect of leadership in the biblical narrative. Moses, as a prophet and leader, often communicated God's will to the people. The phrase "I said to you" highlights the role of Moses as an intermediary between God and Israel, a role that required both authority and humility. I cannot carry the burden alone
This admission by Moses is both a practical and spiritual acknowledgment of human limitations. The Hebrew word for "burden" (מַשָּׂא, massa) can also mean a load or responsibility. Moses' recognition of his inability to bear the burden alone is a testament to the overwhelming nature of leadership and the need for shared responsibility. It reflects a biblical principle that leadership is not meant to be a solitary endeavor but a communal effort. This moment also foreshadows the New Testament teaching on the body of Christ, where each member has a role to play. alone
The emphasis on "alone" underscores the isolation that can accompany leadership. Moses' statement is a humble acknowledgment that even the most capable leaders need support. In the broader biblical narrative, this highlights the importance of community and the interdependence of God's people. The Hebrew word for "alone" (לְבַדִּי, levaddi) suggests solitude or being by oneself, which in this context, serves as a reminder of the dangers of isolation in leadership and the necessity of delegation and shared governance. Persons / Places / Events 1. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. In this verse, Moses acknowledges the limitations of his leadership capacity. 2. IsraelitesThe people of God, whom Moses is addressing. They are on their journey from Egypt to the Promised Land, and their numbers have grown significantly. 3. Wilderness JourneyThe context of this verse is during the Israelites' journey through the wilderness, a time of testing, growth, and preparation for entering the Promised Land. Teaching Points The Limits of Human StrengthMoses' admission of his inability to carry the burden alone reminds us that even the most capable leaders have limits. Recognizing our limitations is crucial for effective leadership and personal well-being. The Importance of DelegationJust as Moses needed to delegate responsibilities, we too must learn to share our burdens with others. This not only lightens our load but also empowers others to grow and serve. God's Provision in LeadershipGod provides the necessary resources and people to support His work. Trusting in His provision allows us to lead with confidence and humility. Community and Shared ResponsibilityThe body of Christ is designed to function as a community where each member contributes. Embracing this model leads to healthier and more effective ministry. Seeking Wisdom and CounselMoses' experience teaches us the value of seeking wise counsel and being open to advice from others, especially when facing overwhelming challenges. Bible Study Questions 1. How does Moses' acknowledgment of his limitations in Deuteronomy 1:9 challenge our understanding of leadership and personal responsibility? 2. In what ways can we apply the principle of delegation in our own lives, whether in ministry, work, or family settings? 3. Reflect on a time when you felt overwhelmed by a responsibility. How did God provide support or resources to help you manage it? 4. How does the concept of shared responsibility in the church, as seen in Acts 6, relate to Moses' situation in Deuteronomy 1:9? 5. What steps can you take to ensure you are seeking and accepting wise counsel in your decision-making processes? Connections to Other Scriptures Exodus 18This chapter describes how Jethro, Moses' father-in-law, advised him to appoint leaders to help judge the people, highlighting the need for shared leadership. Numbers 11This passage recounts Moses' struggle with the burden of leadership and God's provision of seventy elders to assist him, emphasizing the importance of delegation. Acts 6The early church faced a similar challenge of leadership burden, leading to the appointment of deacons to assist the apostles, illustrating the principle of shared responsibility. People Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, SihonPlaces Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of EshcolTopics Able, Alone, Bear, Burden, Care, Carry, Myself, Saying, Spake, Speak, Spoke, UndertakeDictionary of Bible Themes Deuteronomy 1:9-15 5714 men Library Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 1:9 NIVDeuteronomy 1:9 NLTDeuteronomy 1:9 ESVDeuteronomy 1:9 NASBDeuteronomy 1:9 KJV
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