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Chapter 9

Deuteronomy 9

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¹Hear, O Israel: Thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fortified up to heaven,

²A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard it said , Who can stand before the children of Anak!

³Understand therefore this day, that the LORD thy God is he who goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said to thee.

⁴Speak not thou in thy heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee.

⁵Not for thy righteousness, or for the uprightness of thy heart dost thou go to possess their land: but for the wickedness of these nations, the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD swore to thy fathers, Abraham, Isaac, and Jacob.

⁶Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people.

⁷Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart from the land of Egypt, until ye came to this place, ye have been rebellious against the LORD.

⁸Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.

⁹When I ascended the mount, to receive the tables of stone, even the tables of the covenant which the LORD made with you, then I abode in the mount forty days and forty nights, I neither ate bread, nor drank water:

¹⁰And the LORD delivered to me two tables of stone written with the finger of God; and on them was written according to all the words which the LORD spoke with you in the mount, from the midst of the fire, in the day of the assembly.

¹¹And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant.

¹²And the LORD said to me, Arise, go down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves ; they are quickly turned aside from the way which I commanded them; they have made them a molten image.

¹³Furthermore, the LORD spoke to me, saying, I have seen this people, and behold, it is a stiff-necked people:

¹⁴Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.

¹⁵So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands.

¹⁶And I looked, and behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly from the way which the LORD had commanded you.

¹⁷And I took the two tables, and cast them out of my two hands, and broke them before your eyes.

¹⁸And I fell down before the LORD, as at the first, forty days and forty nights: I neither ate bread, nor drank water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger.

¹⁹(For I was afraid of the anger and hot displeasure with which the LORD was wroth against you to destroy you.) But the LORD hearkened to me at that time also.

²⁰And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also at the same time.

²¹And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust of it into the brook that descended from the mount.

²²And at Taberah, and at Massah, and Kibroth-hattaavah, ye provoked the LORD to wrath.

²³Likewise when the LORD sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice.

²⁴Ye have been rebellious against the LORD from the day that I knew you.

²⁵Thus I fell down before the LORD forty days and forty nights, as I fell down at the first ; because the LORD had said he would destroy you.

²⁶I prayed therefore to the LORD, and said, O LORD God, destroy not thy people and thy inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.

²⁷Remember thy servants, Abraham, Isaac, and Jacob; look not to the stubbornness of this people, nor to their wickedness, nor to their sin:

²⁸Lest the land from which thou hast brought us should say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness.

²⁹Yet they are thy people and thy inheritance which thou hast brought out by thy mighty power and by thy out-stretched arm.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25) this day--means this time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortification, to return. But now they certainly were to enter it. No obstacle could prevent their possession; neither the fortified defenses of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description. cities great and fenced up to heaven--Oriental cities generally cover a much greater space than those in Europe; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of burnt or sun-dried bricks, about forty feet in height. All classes in the East, but especially the nomad tribes, in their ignorance of engineering and artillery, would have abandoned in despair the idea of an assault on a walled town, which to-day would be demolished in a few hours.

Verse 4

Speak not thou in thine heart, . . . saying, For my righteousness the Lord hath brought me in to possess this land--Moses takes special care to guard his countrymen against the vanity of supposing that their own merits had procured them the distinguished privilege. The Canaanites were a hopelessly corrupt race, and deserved extermination; but history relates many remarkable instances in which God punished corrupt and guilty nations by the instrumentality of other people as bad as themselves. It was not for the sake of the Israelites, but for His own sake, for the promise made to their pious ancestors, and in furtherance of high and comprehensive purposes of good to the world, that God was about to give them a grant of Canaan.

Verse 7

Remember, and forget not, how thou provokedst the Lord--To dislodge from their minds any presumptuous idea of their own righteousness, Moses rehearses their acts of disobedience and rebellion committed so frequently, and in circumstances of the most awful and impressive solemnity, that they had forfeited all claims to the favor of God. The candor and boldness with which he gave, and the patient submission with which the people bore, his recital of charges so discreditable to their national character, has often been appealed to as among the many evidences of the truth of this history.

Verse 8

Also in Horeb--rather, "even in Horeb," where it might have been expected they would have acted otherwise.

Verse 12

Arise, get thee down quickly from hence; for thy people . . . have corrupted themselves--With a view to humble them effectually, Moses proceeds to particularize some of the most atrocious instances of their infidelity. He begins with the impiety of the golden calf--an impiety which, while their miraculous emancipation from Egypt, the most stupendous displays of the Divine Majesty that were exhibited on the adjoining mount, and the recent ratification of the covenant by which they engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or debasement almost incredible.

Verse 17

I took the two tables, . . . and broke them before your eyes--not in the heat of intemperate passion, but in righteous indignation, from zeal to vindicate the unsullied honor of God, and by the suggestion of His Spirit to intimate that the covenant had been broken, and the people excluded from the divine favor.

Verse 18

I fell down before the Lord--The sudden and painful reaction which this scene of pagan revelry produced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep affliction for the awful apostasy, he seems to have held a miraculous fast as long as before.

Verse 20

The Lord was very angry with Aaron to have destroyed him--By allowing himself to be overborne by the tide of popular clamor, Aaron became a partaker in the guilt of idolatry and would have suffered the penalty of his sinful compliance, had not the earnest intercession of Moses on his behalf prevailed.

Verse 21

I cast the dust thereof into the brook that descended out of the mount--that is, "the smitten rock" (El Leja) which was probably contiguous to, or a part of, Sinai. It is too seldom borne in mind that though the Israelites were supplied with water from this rock when they were stationed at Rephidim (Wady Feiran), there is nothing in the Scripture narrative which should lead us to suppose that the rock was in the immediate neighborhood of that place (see on Exo 17:5). The water on this smitten rock was probably the brook that descended from the mount. The water may have flowed at the distance of many miles from the rock, as the winter torrents do now through the wadies of Arabia-PetrÃ&brvbra (Psa 78:15-16). And the rock may have been smitten at such a height, and at a spot bearing such a relation to the Sinaitic valleys, as to furnish in this way supplies of water to the Israelites during the journey from Horeb by the way of mount Seir and Kadesh-barnea (Deu 1:1-2). On this supposition new light is, perhaps, cast on the figurative language of the apostle, when he speaks of "the rock following" the Israelites (Co1 10:4) [WILSON, Land of the Bible].

Verse 25

Thus I fell down before the Lord forty days and forty nights, as I fell down at the first--After the enumeration of various acts of rebellion, he had mentioned the outbreak at Kadesh-barnea, which, on a superficial reading of this verse, would seem to have led Moses to a third and protracted season of humiliation. But on a comparison of this passage with Num 14:5, the subject and language of this prayer show that only the second act of intercession (Deu 9:18) is now described in fuller detail. Next: Deuteronomy Chapter 10

Introduction

INTRODUCTION TO DEUTERONOMY 9 In this chapter the Israelites are assured of the ejection of the Canaanites, though so great and mighty, to make room for them, Deu 9:1, and they are cautioned not to attribute this to their own righteousness, but to the wickedness of the nations which deserved to be so treated, and to the faithfulness of God in performing his promise made to their fathers, Deu 9:4, and that it might appear that it could not be owing to their righteousness, it is affirmed and proved that they had been a rebellious and provoking people from their coming out of Egypt to that time, as was evident from their idolatry at Horeb; a particular account of which is given, and of the displeasure of the Lord at it, Deu 9:7, and of their murmurings, with which they provoked the Lord at other places, Deu 9:22, and the chapter is closed with an account of the prayer of Moses for them at Horeb, to avert the wrath of God from them for their making and worshipping the golden calf, Deu 9:25.

Verse 1

Hear, O Israel,.... A pause being made after the delivery of the preceding discourse; or perhaps what follows might be delivered at another time, at some little distance; and which being of moment and importance to the glory of God, and that Israel might have a true notion of their duty, they are called upon to listen with attention to what was now about to be said: thou art to pass over Jordan this day; not precisely that very day, but in a short time after this; for it was on the first day of the eleventh month that Moses began the repetition of the laws he was now going on with, Deu 1:3, and it was not until the tenth day of the first month of the next year that the people passed over Jordan, Jos 4:19 which was about two months after this: to go in and possess nations greater and mightier than thyself; the seven nations named Deu 7:1 where the same characters are given of them: cities great and fenced up to heaven; as they were said to be by the spies, Deu 1:28, and were no doubt both large and strongly fortified, and not to be easily taken by the Israelites, had not the Lord been with them, Deu 9:3.

Verse 2

A people great and tall,.... Of a large bulky size, and of an high stature, so that the spies seemed to be as grasshoppers to them, Num 13:33, the children of the Anakims, whom thou knowest; by report, having had an account of them by the spies, who described them as very large bodied men, and of a gigantic stature, the descendants of one Anak, a giant; and so the Targum of Jonathan,"a people strong and high like the giants;''from these Bene Anak, children of Anak, or Phene Anak, as the words might be pronounced, the initial letter of the first word being of the same sound, Bochart (z) thinks the country had its name of Phoenicia: and of whom thou hast heard say, who can stand before the children, of Anak? or the children of the giants, as the Targums of Onkelos and Jonathan; which they had heard either from the spies who had suggested the same, Num 13:31 or as a common proverb in the mouths of most people in those days. (z) Canaan, l. 1. c. 1. col. 346.

Verse 3

Understand therefore this day,.... Or be it known to you for your encouragement, and believe it: that the Lord thy God is he which goeth over before thee as a consuming fire: did not only go before them over the river Jordan, in a pillar of cloud and fire, to guide and direct them, and was a wall of fire around them to protect and defend them, but as a consuming fire, before which there is no standing, to destroy their enemies; see Deu 4:24, he shall destroy them, and he shall bring them down before thy face; be they as great and as mighty, as large and as tall as they may, they will not be able to stand before the Lord, but will soon be made low, and be easily brought down to the earth by him, and to utter destruction; which would be done in a public and visible manner, so as that the hand of the Lord would be seen in it by the Israelites: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee; that is, the far greater part of them, and so many as to make room for the Israelites, and which was quickly done. The Jews commonly say (a), that they were seven years in subduing the land; otherwise they were not to be driven out and destroyed at once, but by little and little: see Deu 7:22. (a) Seder Olam Rabba, c. 11. p. 31, 32.

Verse 4

Speak not thou in thine heart,.... Never once think within thyself, or give way to such a vain imagination, and please thyself with it: after that the Lord thy God hath cast them out from before thee; to make way for the Israelites, and put them into the possession of their land; which is to be ascribed not to them, but to the Lord: saying, for my righteousness the Lord hath brought me in to possess this land; such a thought as this was not to be secretly cherished in their hearts, and much less expressed with their lips; nothing being more foreign from truth than this, and yet a notion they were prone to entertain. They were always a people, more or less, from first to last, tainted with a conceit of their own righteousness, and goodness, which they laboured to establish, and were ready to attribute all the good things to it they enjoyed, and nothing is more natural to men, than to fancy they shall be brought to the heavenly Canaan by and for their own righteousness; which is contrary to the perfections of God, his purity, holiness, and justice, which can never admit of an imperfect righteousness in the room of a perfect one; to justify anyone thereby, is contrary to the Gospel scheme of salvation; which is not by works of righteousness men have done, but by the grace and mercy of God through Christ; it would make useless, null, and void, the righteousness of Christ, which only can justify men in the sight of God, give a title to heaven and happiness, and an abundant entrance into it; and would occasion boasting, not only in the present state, but even in heaven itself; whereas the scheme of salvation is so framed and fixed, that there may be no room for boasting, here or hereafter, see Rom 3:27, but for the wickedness of these nations the Lord doth drive them out from before thee; namely, their idolatry, incest, and other notorious crimes; see Lev 18:3, which sufficiently justifies God in all his dealings with these nations.

Verse 5

Not for thy righteousness, or for the uprightness of thine heart,.... Neither for their external righteousness before men, or their outward conformity to the law, nor for the inward sincerity of their hearts, and their upright intentions in doing good, in which they were defective: dost thou go to possess their land; this is repeated, and enlarged on, and explained, that this notion might be entirely removed from them, and not entertained by them; similar to which is that of men, who fancy that their sincere obedience, though imperfect, will be accepted of God instead of a perfect one, on account of which they shall be justified and saved; but by the deeds of the law no flesh living can be justified in the sight of God, nor by any works of righteousness done by the best of men, and in the best manner they are capable of, will any be saved: but for the wickedness of those nations the Lord thy God doth drive them out from before thee; which is repeated, that it might be taken notice of as the true reason of the Lord's dealing with them in such severity; and which because it would be now doing, when the Israelites passed over Jordan, and went in to possess the land, it is expressed in the present tense, "doth drive", the work being not yet finished; sin was the cause of their ejection out of their land, and another thing was the reason of the Israelites possessing it, and not their righteousness next expressed: and that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob; it was to fulfil his covenant, and make good his word of promise to their fathers, and not on account of any righteousness of theirs; and the salvation of the Lord's people in a spiritual sense, and their enjoyment of the heavenly Canaan, are owing to the gracious purposes and promises of God, and to his covenant engagements, as well as to the undertakings, obedience, and righteousness of his Son, and not to any righteousness of theirs.

Verse 6

Understand therefore that the Lord thy God giveth thee not this good land to possess it for thy righteousness,.... This is again repeated to impress it upon their minds, that it was not for any goodness of theirs, but as a gift of divine goodness to them, that they were put into the possession of the good land, which greatly exceeded any merits of theirs, and was entirely owing to the kindness of God to them, and not to any righteousness of theirs; and this he frequently inculcates, that they might have a thorough understanding of it. And so the doctrines of justification by the righteousness of Christ, and not man's, and of salvation by the grace of God, and not the works of men, are points of knowledge and understanding; and to lead men into an acquaintance with them is the general design of the Gospel; and he cannot be reckoned an understanding man, but ignorant of God and his righteousness, of the law and the spirituality of it, of Christ and the way of salvation by him, of the Spirit and of spiritual things, of the Gospel and its doctrines, nor can he be wise unto salvation, who expects to get to heaven by his own works of righteousness; and it might be added, that he is ignorant of himself, of his state and condition, of his sinfulness and vileness, and of the nature of his best works; as the Israelites in a good measure seemed to be, whose conviction is laboured in the following part of this chapter: for thou art a stiffnecked people; refractory and unruly, like an heifer unaccustomed to the yoke, that draws back from it, and wriggles its neck out of it; so untoward and perverse were this people, and disobedient to the commands of God; wherefore there was no show of reason that they were put into the possession of Canaan for their righteousness; and to make it appear that they were such a people as here described, several instances are given.

Verse 7

Remember, and forget not how thou provokedst the Lord thy God to wrath in the wilderness,.... Aben Ezra remarks that this was after they journeyed from Horeb; but before they came thither, even as soon as, they were in the wilderness, they provoked the Lord, as by their murmuring for water at Marah, when they had been but three days in the wilderness; and for bread in the wilderness of Sin, and for water again at Rephidim; all which were before they came to Horeb or Sinai, and which agrees with what follows: from the day that thou didst depart out of the land of Egypt until ye came unto this place, ye have been rebellious against the Lord; though they had such a series of mercies, yet their life was a continued course of rebellion against the Lord: which is a sad character of them indeed, and given by one that thoroughly knew them, was an eyewitness of facts, and had a hearty respect for them too, and cannot be thought to exaggerate things; so that they were far from being righteous persons in themselves, nor was there any reason to conclude it was for their righteousness the land of Canaan was given them.

Verse 8

Also in Horeb ye provoked the Lord to wrath,.... The word "also" shows that they had provoked him before, but this instance is given as a very notorious one; here they made the golden calf and worshipped it, while Moses was on the mount with God, receiving instructions from him for their good. Near to this place a rock had been smitten for them, from whence flowed water for the refreshment of them and their cattle; here the Lord appeared in the glory of his majesty to them, and from hence, for it is the same mount with Sinai, the law was given to them in such an awful and terrible manner; and yet none of these things were sufficient to restrain them from provoking the Lord to wrath by their sins: so that the Lord was angry with you, to have destroyed you; so very angry with them, and so justly, that he proposed to Moses to destroy them, and make of him a great nation in their stead, Exo 32:10.

Verse 9

When I was gone up into the mount to receive the tables of stone,.... The tables of the law, the same law which forbid idolatry, and which they had lately heard from the mouth of God himself: even the tables of the covenant which the Lord made with you; which they had agreed unto, and solemnly promised they would observe and do, Exo 24:7, then I abode in the mount forty days and forty nights; and this long stay was one reason of their falling into idolatry, not knowing what was become of him, Exo 24:18. I neither did eat bread nor drink water; all those forty days and nights, Exo 34:28.

Verse 10

And the Lord delivered unto me two tables of stone, written with the finger of God,.... The letters were of his devising and forming, the writing was his, the engraving them on the stones was his own doing; and which was done to show its original, to stamp a divine authority on it, and to denote its duration; see Exo 31:18. and on them was written according to all the words which the Lord spake with you in the mount; the ten commands, exactly in the same order, and in the same words, without any variation, as they were delivered to them with an articulate voice in their hearing; but now were written in this manner, that they might be read by them, and remain with them, see Exo 34:28. out the midst of the fire; in which the Lord was, and whence he spake: in the day of the assembly; when all the people of Israel were gathered together at the foot of the mount; see Exo 19:17.

Verse 11

And it came to pass at the end of forty days and forty nights,.... The time of Moses's stay in the mount, when it was just up, and not before: that the Lord gave me the two tables of stone, even the tables of the covenant, as in Deu 9:9. Aben Ezra observes, that this shows that the day the tables were given to Moses the calf was made.

Verse 12

And the Lord said unto me,.... The omniscient God, who knew what was doing in the camp of Israel, though Moses did not, of which he informs him: arise, get thee down quickly from hence; from the mount where he was; and the word "arise" does not suppose him to be sitting or lying along, neither of which postures would have been suitable, considering in whose presence he was; but is only expressive of urgency and haste of his departure; it is not used in Exo 32:7. for thy people, which thou hast brought forth out of Egypt, have corrupted themselves; their way, as the Targum of Jonathan; that is, by idolatry, than which nothing is more corrupting and defiling; the Lord calls them not his people, but the people of Moses, being highly displeased with them; and ascribes their coming out of Egypt to Moses the instrument, and not to himself, as if he repented of bringing them from thence: they are quickly turned aside out of the way which I commanded them: it being but about six weeks ago, that the command forbidding idolatry, the sin they had fallen into, had been given them: and they have made them a molten image; the image of a calf made of melted gold.

Verse 13

Furthermore the Lord spake unto me, saying,.... After he had given him the two tables, and before his departure from the mount: I have seen this people; took notice of them, their ways, and their works: and, behold, it is a stiffnecked people; unwilling to submit to, and bear the yoke of my commandments; see Exo 32:9.

Verse 14

Let me alone, that I may destroy them,.... Do not say one word to me on their behalf, or entreat me to spare them, and not destroy them: and blot out their name from under heaven; that no such nation may be heard of, or known by the name of Israel: and I will make of thee a nation mightier and greater than they; of his family, whereby the Lord's promise to Abraham would not have been made void, but equally firm and sure, since this mightier and greater nation would have been of his seed; See Gill on Exo 32:10.

Verse 15

So I turned and came down from the mount,.... As the Lord commanded: and the mount burned with fire; as it had for six weeks past, ever since the Lord's descent upon it; and so it continued, for the words may be rendered, "and the mount was burning" (b); and yet this did not deter the Israelites from idolatry: and the two tables of the covenant were in my two hands: one table in one hand, and the other in the other hand. (b) "de monte ardente", V. L. Heb. "burning", Ainsworth.

Verse 16

And I looked,.... When he was come down from the mount, and was nigh the camp: and, behold, ye had sinned against the Lord your God; that plainly appeared by what they had done, and at which he was amazed; and therefore a behold is prefixed to it, it being such a gross sin, having so much impiety and ingratitude, and stupidity in it: and made you a molten calf; that he saw with his eyes, and them dancing about it; see Exo 32:19. ye had turned aside quickly out of the way which the Lord had commanded you; see Deu 9:7.

Verse 17

And I took the two tables, and cast them out of my two hands,.... In wrath and indignation at the sin they were guilty of: and brake them before your eyes; as an emblem of their breach of them by transgressing them.

Verse 18

And I fell down before the Lord,.... In prayer for Israel who had sinned; but this he did not immediately after he had broken the tables, but when he had first ground the calf to powder, strewed it on the water, and made the children of Israel drink it; and when he had chided Aaron, and ordered the sons of Levi to slay every man his brother: as at the first forty days and forty mights; which is to be connected, I think, not with what goes before; for we read not that he fell down before the Lord, at the first time he was with him so long in the mount; but with what follows: "I did neither eat bread nor drink water"; as he neither ate nor drank the first forty days, so neither did he these second forty; see Deu 9:9. because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger; for they were guilty of more sins than one; besides idolatry, they were guilty of unbelief, ingratitude, &c. which were notorious and flagrant, were done openly and publicly, in sight of his glory and majesty on the mount; all which must be very provoking to him, and on account of these Moses prayed and fasted.

Verse 19

For I was afraid of the anger and hot displeasure wherewith the Lord was wroth against you,.... Which was exceeding vehement, as appeared by his words to Moses, forbidding to intercede for them, that he might consume them, and make of him a greater nation; wherefore he dreaded the issue of it, lest it should be to destroy you; that that should be his full resolution and determination; however, he made use of means, and betook himself to fasting and prayer; so heartily affected was he to this people when his temptations lay another way: but the Lord hearkened unto me at that time also; as he had at other times, when this people had sinned, and he entreated for them; in which he was a type of Christ, the Mediator and Advocate, whom the Father always hears.

Verse 20

And the Lord was very angry with Aaron, to have destroyed him,.... For complying with the request of the people in making a calf for them, and for that miserable shift he made to excuse himself; which so provoked the Lord, that he threatened to destroy him, and he was in danger of being cut off, had it not been for the intercession of Moses: and I prayed for Aaron also the same time: who either was included in the general prayer for the people, Exo 32:31 or a particular prayer was made for him, though not recorded, and which also succeeded.

Verse 21

And I took your sin, the calf which ye had made,.... Which was the object of their sin, which lay in making and worshipping it; see Isa 31:7. and burnt it with fire, and stamped it; with his feet after it was burnt, to bring it into small pieces: and ground it very small; or, as the Targum of Jonathan,"ground it in a mortar well;''the burnt and broken pieces: even until it was as small as dust; being ground to powder, as in Exo 32:20. and I cast the dust thereof into the brook that descended out of the mount; and made the children of Israel to drink of it, as in the previously mentioned place; See Gill on Exo 32:2; all this was done before the prayer for Aaron and the people.

Verse 22

And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the Lord to wrath. These places are not mentioned in the strict order in which the provocations were made at them; for they provoked the Lord at Massah by murmuring for water, before they provoked him at Taberah, by complaining as it should seem of their journeying; for Massah was before they came to Sinai, and Taberah after they departed from thence; though some, as Aben Ezra observes, say that Taberah is Massah; but it could not be the Massah in Rephidim, for that was on one side of Mount Sinai, and Taberah on another; though different places might be so called from their tempting the Lord at them; rather Taberah and Kibrothhattaavah seem to be the same; where the people died with the flesh in their mouths they lusted after, and were buried; since no mention is made of their removal at that time from the one place to the other, nor of Taberah in the account of their journeys, only Kibrothhattaavah; see Exo 17:7. . Deuteronomy 9:23 deu 9:23 deu 9:23 deu 9:23Likewise when the Lord sent you from Kadeshbarnea,.... From whence the spies were sent to search the land, though previous to it they had the following order to go up and possess it; see Num 32:8. saying, go up and possess the land which I have given you; this they were bid to do, before they desired the spies might be sent to search it first; and after they had returned and made their report, they were encouraged to go up and take possession of it: then ye rebelled against the commandment of the Lord your God; refusing to go up into it: and ye believed him not; that he would cast out and destroy the inhabitants of it, and put them into the possession of it; which they distrusted by reason of the gigantic stature of some that dwelt in it, and their fortified cities: nor hearkened to his voice; whether commanding or encouraging.

Verse 23

You have been rebellious against the Lord from the day that I knew you. Either from the time he first had and took knowledge of them and visited them, before his departure from Egypt to the land of Midian; (see Exo 2:11 compared with Act 7:25); or from the time that he was sent to them to deliver them out of Egypt; see Exo 5:20 and especially from the time he brought them into the wilderness. and especially from the time he brought them into the wilderness. Deuteronomy 9:25 deu 9:25 deu 9:25 deu 9:25Thus I fell down before the Lord forty days and forty nights, as I fell down at the first,.... Which Jarchi says are the selfsame said above, Deu 9:18, but doubled or repeated, because of the order of his prayer. The words "at the first" are not in the text; and, as before observed, we do not read that Moses fell down at the first forty days he was in the mount, unless it can be thought he did, Exo 32:11, wherefore this falling down seems to be as he fell down at the second forty days; and so this was a third forty days, according to the Jewish writers, and of which opinion were Dr. Lightfoot and others; See Gill on Exo 34:28, because the Lord had said he would destroy you; threatened them with destruction, and seemed as if it was his intention to destroy them; nay, even after Moses's first prayer, though he bid him go and lead the people on, yet he declared that he would visit their sin upon them, Exo 32:34.

Verse 24

And I prayed therefore unto the Lord,.... What follows is a different prayer from that in Exo 32:31 and agrees better with that in Deu 9:11, delivered before he came down from the mount, yet could not be the same, because delivered at another forty days and nights: and said, O Lord God, destroy not thy people, and thine inheritance: because they were his inheritance, a people whom he had chosen for his peculiar treasure; this is the first argument used, another follows: which thou hast redeemed through thy greatness; redeemed out of the house of bondage, the land of Egypt, by his great power, as next explained: which thou hast brought forth out of Egypt with a mighty hand: inflicting plagues on the Egyptians, particularly destroying their firstborn, which made them the Israelites urge to depart.

Verse 25

Remember thy servants, Abraham, Isaac, and Jacob,.... The covenant he had made with them, the promises he had made to them of the multiplication of their seed, and of giving the land of Canaan to them; which is a third argument used with the Lord not to destroy them: look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; nor to the natural temper and disposition of the people, which was to be stubborn, obstinate, stiffnecked, and self-willed; nor to their wickedness, which appears in various instances; nor to that particular sin of idolatry they had now been guilty, of; tacitly owning that if God looked to these things, there was sufficient reason to destroy them.

Verse 26

Lest the land whence thou broughtest us out say,.... The land of Egypt, the inhabitants of it: because the Lord was not able to bring them into the land which he promised them; the land of Canaan, the inhabitants of it being so mighty, and their cities so strongly fortified. Here Moses expresses his concern for the glory of God, and the honour of his perfections, and makes that a fourth argument why he should not destroy them: and because he hated them, he hath brought them out to slay them in the wilderness; out of Egypt, a plentiful country, into a wilderness where nothing was to be had; but his choice of them for his inheritance, his redemption of them out of bondage and misery, the care he took of them, and the provision he had made for them in the wilderness, clearly showed that they were not the objects of his hatred, but of his love.

Verse 27

Yet they are thy people,.... Though they had sinned against him: and thine inheritance; which he would not forsake and cast off; at least Moses hoped on this account he would not, and makes use thereof as an argument with him why he should not, and which he repeats, adding in effect what he had said before: which thou broughtest out by thy mighty power and stretched out arm; even out of the land of Egypt; the doing of which was plainly the effect of his almighty power, and an evidence of it, considering the weakness of Israel and the strength of Egypt, and the manner in which the Lord brought about this surprising event. Next: Deuteronomy Chapter 10

Verse 1

Deu 9:1-3 Warning against a conceit of righteousness, with the occasion for the warning. As the Israelites were now about to cross over the Jordan ("this day," to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deu 7:1), and great fortified cities reaching to the heavens (cf. Deu 1:28), namely, the great and tall nation of the Enakites (Deu 1:28), before which, as was well known, no one could stand (התיצּב, as in Deu 7:24); and as they also knew that Jehovah their God was going before them to destroy and humble these nations, they were not to say in their heart, when this was done, For my righteousness Jehovah hath brought me in to possess this land. In Deu 9:3, היּום וידעתּ is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deu 9:1, "thou art to pass." Israel now knew for certain - namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og - that the Lord was going before it, as the leader and captain of His people (Schultz: see Deu 1:30). The threefold repetition of הוּא in Deu 9:3 is peculiarly emphatic. "A consuming fire:" as in Deu 4:24. ישׁמידם הוּא is more particularly defined by וגו יכניעם והוּא, which follows: not, however, as implying that השׁמיד does not signify complete destruction in this passage, but rather as explaining how the destruction would take place. Jehovah would destroy the Canaanites, by bring them down, humbling them before Israel, so that they would be able to drive them out and destroy them quickly "מהר, quickly, is no more opposed to Deu 7:22, 'thou mayest not destroy them quickly,' than God's not delaying to requite (Deu 7:10) is opposed to His long-suffering" (Schultz). So far as the almighty assistance of God was concerned, the Israelites would quickly overthrow the Canaanites; but for the sake of the well-being of Israel, the destruction would only take place by degrees. "As Jehovah hath said unto thee:" viz., Exo 23:23, Exo 23:27., and at the beginning of the conflict, Deu 2:24. Deu 9:4-6 When therefore Jehovah thrust out these nations before them (הדף, as in Deu 6:19), the Israelites were not to say within themselves, "By (for, on account of) my righteousness Jehovah hath brought me (led me hither) to possess this land." The following word, וּברשׁעת, is adversative: "but because of the wickedness of these nations," etc. - To impress this truth deeply upon the people, Moses repeats the thought once more in Deu 9:5. At the same time he mentions, in addition to righteousness, straightness or uprightness of heart, to indicate briefly that outward works do not constitute true righteousness, but that an upright state of heart is indispensable, and then enters more fully into the positive reasons. The wickedness of the Canaanites was no doubt a sufficient reason for destroying them, but not for giving their land to the people of Israel, since they could lay no claim to it on account of their own righteousness. The reason for giving Canaan to the Israelites was simply the promise of God, the word which the Lord had spoken to the patriarchs on oath (cf. Deu 7:8), and therefore nothing but the free grace of God, - not any merit on the part of the Israelites who were then living, for they were a people "of a hard neck," i.e., a stubborn, untractable generation. With these words, which the Lord Himself had applied to Israel in Exo 32:9; Exo 33:3, Exo 33:5, Moses prepares the way for passing to the reasons for his warning against self-righteous pride, namely, the grievous sins of the Israelites against the Lord.

Verse 7

He reminded the people how they had provoked the Lord in the desert, and had shown themselves rebellious against God, from the day of their departure from Egypt till their arrival in the steppes of Moab. את־אשׁר, for אשׁר, is the object to תּשׁכּח (Ewald, 333, a.): "how thou hast provoked." המרה, generally with את־פּי (cf. Deu 1:26), to be rebellious against the commandment of the Lord: here with עם, construed with a person, to deal rebelliously with God, to act rebelliously in relation to Him (cf. Deu 31:27). The words "from the day that thou camest out," etc., are not to be pressed. It is to be observed, however, that the rebellion against the guidance of God commenced before they passed through the Red Sea (Exo 14:11). This general statement Moses then followed up with facts, first of all describing the worship of the calf at Horeb, according to its leading features (Deu 9:8-21), and then briefly pointing to the other rebellions of the people in the desert (Deu 9:22, Deu 9:23). Deu 9:8 "And indeed even in Horeb ye provoked Jehovah to wrath." By the vav explic. this sin is brought into prominence, as having been a specially grievous one. It was so because of the circumstances under which it was committed. Deu 9:9-19 When Moses went up the mountain, and stayed there forty days, entirely occupied with the holiest things, so that he neither ate nor drank, having gone up to receive the tables of the law, upon which the words were written with the finger of God, just as the Lord had spoken them directly to the people out of the midst of the fire, - at a time, therefore, when the Israelites should also have been meditating deeply upon the words of the Lord which they had but just heard, - they acted so corruptly, as to depart at once from the way that had been pointed out, and make themselves a molten image (comp. Ex 31:18-32:6, with chs. Deut 24:12-31:17). "The day of the assembly," i.e., the day on which Moses gathered the people together before God (Deu 4:10), calling them out of the camp, and bringing them to the Lord to the foot of Sinai (Exo 19:17). The construction of the sentence is this: the apodosis to "when I was gone up" commences with "the Lord delivered unto me," in Deu 9:10; and the clause, "then I abode," etc., in Deu 9:9, is a parenthesis. - The words of God in Deu 9:12-14 are taken almost word for word from Exo 32:7-10. הרף (Deu 9:14), the imperative Hiphil of רפה, desist from me, that I may destroy them, for לּי הנּיחה, in Exo 32:10. But notwithstanding the apostasy of the people, the Lord gave Moses the tables of the covenant, not only that they might be a testimony of His holiness before the faithless nation, but still more as a testimony that, in spite of His resolution to destroy the rebellious nation, without leaving a trace behind, He would still uphold His covenant, and make of Moses a greater people. There is nothing at all to favour the opinion, that handing over the tables (Deu 9:11) was the first beginning of the manifestations of divine wrath (Schultz); and this is also at variance with the preterite, נתן, in Deu 9:11, from which it is very evident that the Lord had already given the tables to Moses, when He commanded him to go down quickly, not only to declare to the people the holiness of God, but to stop the apostasy, and by his mediatorial intervention to avert from the people the execution of the divine purpose. It is true, that when Moses came down and saw the idolatrous conduct of the people, he threw the two tables from his hands, and broke them in pieces before the eyes of the people (Deu 9:15-17; comp. with Exo 32:15-19), as a practical declaration that the covenant of the Lord was broken by their apostasy. But this act of Moses furnishes no proof that the Lord had given him the tables to declare His holy wrath in the sight of the people. And even if the tables of the covenant were "in a certain sense the indictments in Moses' hands, accusing them of a capital crime" (Schultz), this was not the purpose for which God had given them to him. For if it had been, Moses would not have broken them in pieces, destroying, as it were, the indictments themselves, before the people had been tried. Moses passed over the fact, that even before coming down from the mountain he endeavoured to mitigate the wrath of the Lord by his intercession (Exo 32:11-14), and simply mentioned (in Deu 9:15-17) how, as soon as he came down, he charged the people with their great sin; and then, in Deu 9:18, Deu 9:19, how he spent another forty days upon the mountain fasting before God, on account of this sin, until he had averted the destructive wrath of the Lord from Israel, through his earnest intercession. The forty days that Moses spent upon the mountain, "as at the first," in prayer before the Lord, are the days mentioned in Exo 34:28 as having been passed upon Sinai for the perfect restoration of the covenant, and for the purpose of procuring the second tables (cf. Deu 10:1.). Deu 9:20-21 It was not from the people only, but from Aaron also, that Moses averted the wrath of God through his intercession, when it was about to destroy him. In the historical account in Ex 32, there is no special reference to this intercession, as it is included in the intercession for the whole nation. On the present occasion, however, Moses gave especial prominence to this particular feature, not only that he might make the people thoroughly aware that at that time Israel could not even boast of the righteousness of its eminent men (cf. Isa 43:27), but also to bring out the fact, which is described still more fully in Deu 10:6., that Aaron's investiture with the priesthood, and the maintenance of this institution, was purely a work of divine grace. It is true that at that time Aaron was not yet high priest; but he had been placed at the head of the nation in connection with Hur, as the representative of Moses (Exo 24:14), and was already designated by God for the high-priesthood (Exo 28:1). The fact, however, that Aaron had drawn upon himself the wrath of God in a very high degree, was intimated plainly enough in what Moses told him in Exo 32:21. - In Deu 9:21, Moses mentions again how he destroyed that manifested sin of the nation, namely, the molten calf (see at Exo 32:20). Deu 9:22-24 And it was not on this occasion only, viz., at Horeb, that Israel aroused the anger of the Lord its God by its sin, but it did so again and again at other places: at Tabeerah, by discontent at the guidance of God (Num 11:1-3); at Massah, by murmuring on account of the want of water (Exo 17:1.); at the graves of lust, by longing for flesh (Num 11:4.); and at Kadesh-barnea by unbelief, of which they had already been reminded at Deu 1:26. The list is not arranged chronologically, but advances gradually from the smaller to the more serious forms of guilt. For Moses was seeking to sharpen the consciences of the people, and to impress upon them the fact that they had been rebellious against the Lord (see at Deu 9:7) from the very beginning, "from the day that I knew you."

Verse 25

After vindicating in this way the thought expressed in Deu 9:7, by enumerating the principal rebellions of the people against their God, Moses returns in Deu 9:25. to the apostasy at Sinai, for the purpose of showing still further how Israel had no righteousness or ground for boasting before God, and owed its preservation, with all the saving blessings of the covenant, solely to the mercy of God and His covenant faithfulness. To this end he repeats in Deu 9:26-29 the essential points in his intercession for the people after their sin at Sinai, and then proceeds to explain still further, in Deu 10:1-11, how the Lord had not only renewed the tables of the covenant in consequence of this intercession (Deu 10:1-5), but had also established the gracious institution of the priesthood for the time to come by appointing Eleazar in Aaron's stead as soon as his father died, and setting apart the tribe of Levi to carry the ark of the covenant and attend to the holy service, and had commanded them to continue their march to Canaan, and take possession of the land promised to the fathers (Deu 10:6-11). With the words "thus I fell down," in Deu 9:25, Moses returns to the intercession already briefly mentioned in Deu 9:18, and recalls to the recollection of the people the essential features of his plea at the time. For the words "the forty days and nights that I fell down," see at Deu 1:46. The substance of the intercession in Deu 9:26-29 is essentially the same as that in Exo 32:11-13; but given with such freedom as any other than Moses would hardly have allowed himself (Schultz), and in such a manner as to bring it into the most obvious relation to the words of God in Deu 9:12, Deu 9:13. אל־תּשׁחת, "Destroy not Thy people and Thine inheritance," says Moses, with reference to the words of the Lord to him: "thy people have corrupted themselves" (Deu 9:12). Israel was not Moses' nation, but the nation and inheritance of Jehovah; it was not Moses, but Jehovah, who had brought it out of Egypt. True, the people were stiffnecked (cf. Deu 9:13); but let the Lord remember the fathers, the oath given to Abraham, which is expressly mentioned in Exo 32:13 (see at Deu 7:8), and not turn to the stiffneckedness of the people (קשׁי equivalent to ערף קשׁה, Deu 9:13 and Deu 9:6), and to their wickedness and sin (i.e., not regard them and punish them). The honour of the Lord before the nations was concerned in this (Deu 9:28). The land whence Israel came out ("the land" = the people of the land, as in Gen 10:25, etc., viz., the Egyptians: the word is construed as a collective with a plural verb) must not have occasion to say, that Jehovah had not led His people into the promised land from incapacity or hatred. יכלת מבּלי recalls Num 14:16. Just as "inability" would be opposed to the nature of the absolute God, so "hatred" would be opposed to the choice of Israel as the inheritance of Jehovah, which He had brought out of Egypt by His divine and almighty power (cf. Exo 6:6).

Introduction

The design of Moses in this chapter is to convince the people of Israel of their utter unworthiness to receive from God those great favours that were now to be conferred upon them, writing this, as it were, in capital letters at the head of their charter, "Not for your sake, be it known unto you," Eze 36:32. I. He assures them of victory over their enemies (Deu 9:1-3). II. He cautions them not to attribute their successes to their own merit, but to God's justice, which was engaged against their enemies, and his faithfulness, which was engaged to their fathers (Deu 9:4-6). III. To make it evident that they had no reason to boast of their own righteousness, he mentions their faults, shows Israel their transgressions, and the house of Jacob their sins. In general, they had been all along a provoking people (v. 7-24). In particular, 1. In the matter of the golden calf, the story of which he largely relates (Deu 9:8-21). 2. He mentions some other instances of their rebellion (Deu 9:22, Deu 9:23). And, 3. Returns, at Deu 9:25, to speak of the intercession he had made for them at Horeb, to prevent their being ruined for the golden calf.

Verse 1

The call to attention (Deu 9:1), Hear, O Israel, intimates that this was a new discourse, delivered at some distance of time after the former, probably the next sabbath day. I. Moses represents to the people the formidable strength of the enemies which they were now to encounter, Deu 9:1. The nations they were to dispossess were mightier than themselves, not a rude and undisciplined rout, like the natives of America, that were easily made a prey of. But, should they besiege them, they would find their cities well fortified, according as the art of fortification then was; should they engage them in the field, they would find the people great and tall, of whom common fame had reported that there was no standing before them, Deu 9:2. This representation is much the same with that which the evil spies had made (Num 13:28, Num 13:33), but made with a very different intention: that was designed to drive them from God and to discourage their hope in him; this to drive them to God and to engage their hope in him, since no power less than that which is almighty could secure and prosper them. II. He assures them of victory, by the presence of God with them, notwithstanding the strength of the enemy, Deu 9:3. "Understand therefore what thou must trust to for success, and which way thou must look; it is the Lord thy God that goes before thee, not only as thy captain, or commander-in-chief, to give direction, but as a consuming fire, to do execution among them. Observe, He shall destroy them, and then thou shalt drive them out. Thou canst not drive them out, unless he destroy them and bring them down. But he will not destroy them and bring them down, unless thou set thyself in good earnest to drive them out." We must do our endeavour in dependence upon God's grace, and we shall have that grace if we do our endeavour. III. He cautions them not to entertain the least thought of their own righteousness, as if that had procured them this favour at God's hand: "Say not. For my righteousness (either with regard to my good character or in recompence for any good service) the Lord hath brought me in to possess this land (Deu 9:4); never think it is for thy righteousness or the uprightness of thy heart, that it is in consideration either of thy good conversation or of they good disposition," Deu 9:5. And again (Deu 9:6) it is insisted on, because it is hard to bring people from a conceit of their own merit, and yet very necessary that it be done: "Understand (know it, and believe it, and consider it) that the Lord thy God giveth thee not this land for thy righteousness. Hadst thou been to come to it upon that condition, thou wouldst have been for ever shut out of it, for thou art a stiff-necked people." Note, Our gaining possession of the heavenly Canaan, as it must be attributed to God's power and not to our own might, so it must be ascribed to God's grace and not to our own merit: in Christ we have both righteousness and strength; in him therefore we must glory, and not in ourselves, or any sufficiency of our own. IV. He intimates to them the true reasons why God would take this good land out of the hands of the Canaanites, and settle it upon Israel, and they are borrowed from his own honour, not from Israel's deserts. 1. He will be honoured in the destruction of idolaters; they are justly looked upon as haters of him, and therefore he will visit their iniquity upon them. It is for the wickedness of these nations that God drives them out, Deu 9:4, and again, Deu 9:5. All those whom God rejects are rejected for their own wickedness: but none of those whom he accepts are accepted for their own righteousness. 2. He will be honoured in the performance of his promise to those that are in covenant with him: God swore to the patriarchs, who loved him and left all to follow him, that he would give this land to their seed; and therefore he would keep that promised mercy for thousands of those that loved him and kept his commandments; he would not suffer his promise to fail. It was for their fathers' sakes that they were beloved, Rom 11:28. Thus boasting is for ever excluded. See Eph 1:9, Eph 1:11.

Verse 7

That they might have no pretence to think that God brought them to Canaan for their righteousness, Moses here shows them what a miracle of mercy it was that they had not long ere this been destroyed in the wilderness: "Remember, and forget not, how thou provokedst the Lord thy God (Deu 9:7); so far from purchasing his favour, thou hast many a time laid thyself open to his displeasure." Their fathers' provocations are here charged upon them; for, if God had dealt with their fathers according to their deserts, this generation would never have been, much less would they have entered Canaan. We are apt to forget our provocations, especially when the smart of the rod is over, and have need to be often put in mind of them, that we may never entertain any conceit of our own righteousness. Paul argues from the guilt which all mankind is under to prove that we cannot be justified before God by our own works, Rom 3:19, Rom 3:20. If our works condemn us, they will not justify us. Observe, 1. They had been a provoking people ever since they came out of Egypt, Deu 9:7. Forty years long, from first to last, were God and Moses grieved with them. It is a very sad character Moses now at parting leaves of them: You have been rebellious since the day I knew you, Deu 9:24. No sooner were they formed into a people than there was a faction formed among them, which upon all occasions made head against God and his government. Though the Mosaic history records little more than the occurrences of the first and last year of the forty, yet it seems by this general account that the rest of the years were not much better, but one continued provocation. 2. Even in Horeb they made a calf and worshipped it, Deu 9:8, etc. That was a sin so heinous, and by several aggravations made so exceedingly sinful, that they deserved upon all occasions to be upbraided with it. It was done in the very place where the law was given by which they were expressly forbidden to worship God by images, and while the mountain was yet burning before their eyes, and Moses had gone up to fetch them the law in writing. They turned aside quickly, Deu 9:16. 3. God was very angry with them for their sin. Let them not think that God overlooked what they did amiss, and gave them Canaan for what was good among them. No, God had determined to destroy them (Deu 9:8), could easily have done it, and would have been no loser by it; he even desired Moses to let him alone that he might do it, Deu 9:13, Deu 9:14. By this it appeared how heinous their sin was, for God is never angry with any above what there is cause for, as men often are. Moses himself, though a friend and favourite, trembled at the revelation of God's wrath from heaven against their ungodliness and unrighteousness (Deu 9:19): I was afraid of the anger of the Lord, afraid perhaps not for them only, but for himself, Psa 119:120. 4. They had by their sin broken covenant with God, and forfeited all the privileges of the covenant, which Moses signified to them by breaking the tables, Deu 9:17. A bill of divorce was given them, and thenceforward they might justly have been abandoned for ever, so that their mouth was certainly stopped from pleading any righteousness of their own. God had, in effect, disowned them, when he said to Moses (Deu 9:12), "They are thy people, they are none of mine, nor shall they be dealt with as mine." 5. Aaron himself fell under God's displeasure for it, though he was the saint of the Lord, and was only brought by surprise or terror to be confederate with them in the sin: The Lord was very angry with Aaron, Deu 9:20. No man's place or character can shelter him from the wrath of God if he have fellowship with the unfruitful works of darkness. Aaron, that should have made atonement for them if the iniquity could have been purged away by sacrifice and offering, did himself fall under the wrath of God: so little did they consider what they did when they drew him in. 6. It was with great difficulty and very long attendance that Moses himself prevailed to turn away the wrath of God, and prevent their utter ruin. He fasted and prayed full forty days and forty nights before he could obtain their pardon, Deu 9:18. And some think twice forty days (Deu 9:25), because it is said, as I fell down before, whereas his errand in the first forty was not of that nature. Others think it was but one forty, though twice mentioned (as also in Deu 10:10); but this was enough to make them sensible how great God's displeasure was against them, and what a narrow escape they had for their lives. And in this appears the greatness of God's anger against all mankind that no less a person than his Son, and no less a price than his own blood, would serve to turn it away. Moses here tells them the substance of his intercession for them. He was obliged to own their stubbornness, and their wickedness, and their sin, Deu 9:27. Their character was bad indeed when he that appeared an advocate for them could not give them a good word, and had nothing else to say in their behalf but that God had done great things for them, which really did but aggravate their crime (Deu 9:26), - that they were the posterity of good ancestors (Deu 9:27), which might also have been turned upon him, as making the matter worse and not better, - and that the Egyptians would reproach God, if he should destroy them, as unable to perfect what he had wrought for them (Deu 9:28), a plea which might easily enough have been answered: no matter what the Egyptians say, while the heavens declare God's righteousness; so that the saving of them from ruin at that time was owing purely to the mercy of God, and the importunity of Moses, and not to any merit of theirs, that could be offered so much as in mitigation of their offence. 7. To affect them the more with the destruction they were then at the brink of, he describes very particularly the destruction of the calf they had made, Deu 9:21. He calls it their sin: perhaps not only because it had been the matter of their sin, but because the destroying of it was intended for a testimony against their sin, and an indication to them what the sinners themselves did deserve. Those that made it were like unto it, and would have had no wrong done them if they had been thus stamped to dust, and consumed, and scattered, and no remains of them left. It was infinite mercy that accepted the destruction of the idol instead of the destruction of the idolaters. 8. Even after this fair escape that they had, in many other instances they provoked the Lord again and again. He needed only to name the places, for they carried the memorials either of the sin or of the punishment in their names (Deu 9:22): at Taberah, burning, where God set fire to them for their murmuring, - at Massah, the temptation, where they challenged almighty power to help them, - and at Kibroth-hattaavah, the graves of lusters, where the dainties they coveted were their poison; and, after these, their unbelief and distrust at Kadesh-barnea, of which he had already told them (ch. 1), and which he here mentions again (Deu 9:23), would certainly have completed their ruin if they had been dealt with according to their own merits. Now let them lay all this together, and it will appear that whatever favour God should hereafter show them, in subduing their enemies and putting them in possession of the land of Canaan, it was not for their righteousness. It is good for us often to remember against ourselves, with sorrow and shame, our former sins, and to review the records conscience keeps of them, that we may see how much we are indebted to free grace, and may humbly own that we never merited at God's hand any thing but wrath and the curse.

Verse 1

9:1 walls that reach to the sky: This figurative language emphasizes the impossibility of breaching these walls by human effort alone (Num 13:28). If Israel were to enjoy success, God must lead the way and fight the battle (Deut 9:5).

Verse 3

9:3 The graphic metaphor like a devouring fire depicts God’s war against his enemies (see 1:30). God will not just use fire but will himself be a raging inferno, consuming everything in his path. In the end, Israel would simply have to step in and occupy the subdued land.

Verse 5

9:5 to fulfill the oath: In the covenant promises made to the patriarchs, God swore that their descendants would inherit the land of Canaan (Gen 13:14-17; 15:18-21; see Deut 1:8; 8:18).

Verse 6

9:6 Stubborn (literally stiff-necked) describes a draft animal that is unwilling to bend its neck to the yoke (Exod 32:9; 33:3, 5; Isa 48:4). Sadly, Israel was not just occasionally stubborn; stubbornness was the nation’s characteristic behavior and attitude.

Verse 9

9:9 Covenant here refers to the promises God made with Israel nearly forty years earlier at Sinai (see 4:13). • The common biblical expression forty days and forty nights represents trial or testing (Exod 34:28). Moses’ fast was like Jesus’ fast (Matt 4:2). It is physically possible to go without food for forty days, but a person cannot ordinarily survive without water for more than a few days. Moses was directly sustained by God (cp. Matt 4:11).

Verse 10

9:10 Speaking of God’s own finger (see study notes on 4:34 and 8:2) emphasizes God’s personal interest and involvement in communicating the text of the covenant (Exod 31:18; 32:15-16; 34:1, 28).

Verse 12

9:12 The type of idol (from a Hebrew word meaning cast or pour) mentioned here was formed by pouring liquid metal into a mold (Exod 32:1-4). Other idols were made of carved wood, stone, clay, or precious metals hammered in thin sheets over wooden cores.

Verse 14

9:14 erase their name: The Lord threatened to destroy Israel’s identity and existence (see study note on 7:24).

Verse 16

9:16 The gold calf idol Israel made at Sinai (Exod 32) was probably modeled after bovine deities of Egypt, such as the bull god Apis and the cow goddess Hathor, both associated with fertility. When the Israelites entered Canaan, they would be confronted with the fertility gods of the Canaanite cults. They would be tempted to rely upon these false gods, rather than the one true God, as the source of their blessings (cp. Deut 8:18-20).

Verse 22

9:22 Shortly after Israel left Sinai, the people began to murmur against the Lord so incessantly and bitterly that he sent a fiery judgment to slay some of them at Taberah (Taberah means “place of burning”). • Even earlier, the people came to Massah, a place where they tested the Lord to see whether he could supply their need for water (Massah means “place of testing”). • At Kibroth-hattaavah, the Israelites demanded food other than manna. The Lord miraculously provided quail, with which they gorged themselves. Many of them paid for this sin of gluttony with their lives. Kibroth-hattaavah means “graves of gluttony.”

Verse 23

9:23 Israel made Kadesh-barnea its major headquarters for the thirty-eight years of wandering in the wilderness (see also study note on 1:19).

Verse 26

9:26 The Lord redeemed Israel from their bondage in Egypt by his own gracious efforts on their behalf.

Verse 27

9:27 In Hebrew, the term translated remember does not always mean to recall something that has been forgotten, especially when God is the subject (see study notes on 8:2 and 32:36). Here the meaning is that God would honor the promises he made to the patriarchs by doing what he said he would do. Appealing to God to remember goes beyond urging him to be aware of a need; it is a petition for him to act in the face of that need (cp. Luke 23:42-43).

Disappointments Can Be Dangerous

(Through the Bible) Numbers 11-20

Dedication Focused

Instant Obedience or the Frozen Chosen

(Second Coming of Christ) 04 an Agreement With Hell

Great Danger to a Christian

A Review of Israel's Rebellions

(Through the Bible) Deuteronomy

Old Testament Survey - Part 22

Moses' Prayer

Mortification of the Flesh a Scripture Duty

The Covenants

The Things Which Are Seen Are Temporal

Moses Pointing to the Lord for Battle

Our Daily Homily - Deuteronomy

What Hath God Wrought?

The Stewardship of Fasting

Compassion for the Lost

Introduction

Verse 4

Verse 7

Verse 8

Verse 12

Verse 17

Verse 18

Verse 20

Verse 21

Verse 25

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 1

Verse 7

Verse 25

Introduction

Verse 1

Verse 7

Verse 1

Verse 3

Verse 5

Verse 6

Verse 9

Verse 10

Verse 12

Verse 14

Verse 16

Verse 22

Verse 23

Verse 26

Verse 27