Deuteronomy 9
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
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 fenced up to heaven,
CHAPTER 9
De 9:1-25. Moses Dissuades Them from the Opinion of Their Own Righteousness.
1. 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.
Israel might acknowledge that it was of God's free gift that they possessed the land of Canaan, and yet might flatter themselves by thinking it was because of their righteousness and goodness that the gift was bestowed. To guard against this, Moses tells them that not because of their righteousness would God go before them and drive out the mighty peoples that then occupied the land, but because of the wickedness of these peoples themselves were they to be extirpated (Deu_9:1-6). He further reminds them of their transgressions in the past, and how they thereby came under the Divine displeasure, and were saved from destruction only through his earnest intercession (Deu_9:7-24).
This day; at this time, very soon. Nations, etc. (cf. Deu_7:1). Cities (cf. Deu_1:28).
2A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak!
Anakim (cf. Deu_1:28). It was a common saying, Who can stand before the sons of Anak? But even these gigantic foes should be unable to stand before Israel (cf. Deu_7:24):
3Understand therefore this day, that the LORD thy God is he which 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 unto thee.
Understand therefore this day; rather, And thou knowest today or now. The expression corresponds to Deu_9:1, "Thou art to pass … and thou knowest." In the victory they had obtained over Sihon and Og, they had already had experience of the Lord's going before them, and leading them on in triumph. The repetition of the He in this verse is very emphatic. Consuming fire (cf. Deu_4:24). Quickly, or suddenly. There is no contradiction here of what is said in Deu_7:22; for there the reference is to the possession of the land by Israel, here it is to the destruction which was to come on the Canaanites—the former was to be by degrees, the latter was to come suddenly and overwhelmingly. As Jehovah hath said unto thee (cf. Exo_23:23, Exo_23:27, etc.; Deu_2:24, etc.).
Deu_9:4, Deu_9:5
Speak not thou in thine heart (cf. Deu_8:17). The distinction between righteousness and uprightness (straightness) of heart, is that the former (צֶדֶך) has reference to rectitude of conduct, the latter (ישֶׁר) to rectitude of motive and purpose. "By naming justice [righteousness], he excludeth all merit of works, and by righteousness [uprightness] of heart, all inward affections and purposes. which men might plead, notwithstanding that they fail in action. Yet these two are the chief things which God respecteth in men (Psa_15:1, Psa_15:2; 1Ch_29:17)" (Ainsworth).
Stiffnecked, hard of neck; stubborn, obstinate, rebellious.
4Speak not thou in thine 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.
4-6. 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. 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.
5Not for thy righteousness, or for the uprightness of thine 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 sware unto 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 stiffnecked people.
7Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: 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.
8Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.
8. Also in Horeb--rather, "even in Horeb," where it might have been expected they would have acted otherwise.
9When I was gone up into 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 did eat bread nor drink water:
Moses reminds them of many instances of their rebelliousness by which they had provoked the Lord, from the time of their escape out of Egypt until their arrival in the plains of Moab. Their rebellion began even before they had wholly escaped from their oppressors, before they had passed through the Bed Sea (Exo_14:11). Even at Horeb, where, amid the most affecting manifestations alike of the Divine majesty and the Divine grace, just after the Lord had spoken to them directly out of the fire, and whilst Moses had gone up to receive the tables of the Law, on which the covenant of God with Israel was based, and whilst that covenant was being struck, they had sinned so grievously as to make to themselves a molten image, which they worshipped with idolatrous rites (Exo_31:18 -32, 6; cf. Deu_24:12, etc.).
The clause, Then I abode … water, is a parenthesis; the sentence runs on from. When I was gone, etc; to Then [not And] the Lord delivered unto me, etc.
10And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly.
The day of the assembly; the day when the people, called out by Moses, were gathered together in the plain at the foot of Mount Sinai (Exo_19:17).
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 unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.
12-29. 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.
13Furthermore the LORD spake unto me, saying, I have seen this people, and, behold, it is a stiffnecked 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 out of the way which the LORD had commanded you.
17And I took the two tables, and cast them out of my two hands, and brake them before your eyes.
(Cf. Exo_32:7-10.) Let me alone; literally, Desist from me, i.e. Do not by pleadings and entreaties attempt to prevent me; in Exo_32:10 the expression used is, "Let me rest; leave me in quiet (הַנָּיחָה לִי); cease to urge me."
Moses cast from him the two tables of stone on which God had inscribed the words of the Law, and broke them in pieces in the view of the people, when he came down from the mount and saw how they had turned aside from the right way, and were become idolaters. This was not the effect of a burst of indignation on his part; it was a solemn declaration that the covenant of God with his people had been nullified and broken by their sinful apostasy.
18And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger.
19For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also.
20And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also 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 thereof into the brook that descended out of the mount.
22And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath.
23Likewise when the LORD sent you from Kadeshbarnea, 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.
Moses interceded with God for the people before he came down from the mount (Exo_22:11, etc.); but this he passes over here, merely referring to it in the words, "as at the first," and makes special mention only of a subsequent intercession, that mentioned in Exo_34:28. In the account in Exodus nothing is said of Moses interceding for Aaron specially, as well as for the people generally; but prominence is given to this here, "not only that he might make the people thoroughly aware that at that time Israel could not boast even 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, sqq; that Aaron's investiture with the priesthood and the maintenance of this institution was purely a work of Divine grace" (Keil). That Aaron, however, was regarded as especially to be blamed in this matter is clearly intimated in Exo_32:21, Exo_32:22.
Not only at Horeb, but at other places and on other occasions, had Israel provoked the Lord to wrath by their contumacy. At Taberah, by their complaining and discontent (Num_11:1-3); at Massah, by their murmuring because of the want of water (Exo_17:1-16. l, etc.); at Kibroth-hattaavah, by despising the manna, and lusting for flesh to eat (Num_11:4, etc.); and at Kadesh-barnea, when on the confines of the Promised Land, they distrusted God, reproached him for having brought them there to be destroyed, and sought to return to Egypt (Num_14:1, etc.; Deu_1:26). "The list is not arranged chronologically, but advances from the smaller to the morn 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'" (Keil).
Having enumerated these instances of the rebelliousness of the people, Moses reverts to the apostasy at Sinai, in order still more to impress on the minds of the people the conviction that not for any righteousness or merit of theirs, but solely of his own grace, was God fulfilling to them his covenant with their fathers.
Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; rather, the forty days and forty nights in which I fell down. The reference is to the intercession before Moses came down from the mount, described in Exo_32:11-13. (For the form of the expression, cf. Deu_1:46.)
26I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people and thine 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 unto the stubbornness of this people, nor to their wickedness, nor to their sin:
28Lest the land whence thou broughtest us out 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.
In these verses the substance of Moses' intercession is given, and it is substantially in agreement with the account in Exodus. Moses pleaded with God not to destroy that people which was his own, which he had redeemed for himself and brought out of Egypt; besought him to remember their pious ancestors, and not to look on the stubbornness and sin of the people; and urged that the Divine honor was concerned in their being conducted to Canaan, and not let perish in the wilderness.
The land, that is, the people of the land, as in Gen_41:36—the Egyptians; the verb, accordingly, is in the plural. Were the Israelites to perish in the wilderness, the Egyptians might say that God had destroyed them, either because he was unable to obtain for them the land he had promised them, or because he had ceased to regard them with favor, and had become their enemy. Neither of these could be, for were they not the people of his inheritance, and had he not showed his power already in delivering them out of Egypt?
"As Moses in this chapter recalls to the remembrance of Israel this and that place, time, and occasion of their sinning, so should each one often seriously reflect on his past life. This conduces to humility, to watchfulness, and to effort at improvement" (Herxheimer).
29Yet they are thy people and thine inheritance, which thou broughtest out by thy mighty power and by thy stretched out arm.
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