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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 9:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Deuteronomy 9:1 delivers an urgent and profound summons to the nation of Israel as they stand poised on the threshold of the Promised Land. Moses, addressing a new generation, declares their imminent crossing of the Jordan River to confront and dispossess formidable nations and cities fortified to an astonishing degree. This verse immediately establishes the seemingly insurmountable odds facing Israel, thereby setting the stage for Moses' subsequent emphasis that their success would depend entirely on God's power and faithfulness, not on their own strength or righteousness, serving as a crucial theological anchor for the entire discourse that follows.
Context
Literary Context
Deuteronomy 9:1 marks a pivotal transition in Moses' final address to Israel. It immediately follows the detailed recounting of the covenant at Horeb (Mount Sinai) in chapters 5-8, where Moses reiterated the Ten Commandments and expounded upon the principles of obedience and love for God. Having reminded them of their past failures, particularly the golden calf incident, Moses now pivots to their immediate future. This verse initiates a powerful exhortation (Deuteronomy 9:1-10:11) designed to prepare the people for the conquest of Canaan, specifically by dismantling any notion of self-reliance or entitlement. The emphasis shifts from the giving of the law to the application of the law in the context of possessing the land, highlighting God's role as the primary agent in their victory.
Historical & Cultural Context
The Israelites stood on the plains of Moab, east of the Jordan River, approximately forty years after their exodus from Egypt. The generation that had rebelled in the wilderness had largely passed away, and a new generation, born in the wilderness, was poised to enter the land promised to their ancestors. This was a moment of immense historical significance, the culmination of centuries of divine promise and nomadic wandering. The Canaanite nations, including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (as listed in Deuteronomy 7:1), were known for their advanced military technology, fortified cities, and idolatrous practices. Their cities, often built on strategic tells, were indeed formidable, featuring massive walls and defensive structures. The phrase "fenced up to heaven" reflects the ancient Near Eastern perception of such impregnable fortresses, underscoring the human impossibility of conquering them without divine intervention.
Key Themes
Deuteronomy 9:1 introduces and reinforces several foundational themes woven throughout the book of Deuteronomy and the broader Pentateuch. Firstly, it underscores the theme of Divine Empowerment for Conquest. The sheer might of the opposing nations and the impregnability of their cities ("nations greater and mightier than thyself, cities great and fenced up to heaven") immediately highlights that Israel's success would not be by human strength but by God's miraculous power. This sets up the crucial message of Deuteronomy 9:4-6, which explicitly states that Israel's victory is not due to their righteousness. Secondly, the verse speaks to the Fulfillment of God's Covenant Promises. The command to "go in to possess nations" directly echoes God's ancient, unconditional promise to Abraham, Isaac, and Jacob concerning the land of Canaan (e.g., Genesis 15:18-21). This moment represents a tangible step toward the realization of that divine oath. Lastly, the opening imperative, "Hear, O Israel," emphasizes the theme of Obedience and Attentive Listening (the Shema). This recurring call in Deuteronomy stresses the vital importance of heeding God's commands and trusting His leadership, especially when confronting daunting challenges, setting the stage for the book's overarching call to covenant faithfulness.
Exposition and Analysis
Key Word Analysis
This imperative verb (H8085) is foundational to Deuteronomy, appearing over 90 times. It signifies much more than mere auditory perception; it denotes attentive listening that leads to understanding, acceptance, and obedient action. In this context, "Hear, O Israel" is a solemn call to pay close attention to Moses' words, which are God's words, and to internalize the truth that follows, particularly regarding God's faithfulness and Israel's unworthiness. It's a summons to covenant fidelity.
This verb (H3423) carries the dual meaning of "to inherit" and "to dispossess" or "to occupy by driving out previous tenants." Here, it refers to the act of taking control of the land and displacing its current inhabitants. It implies a legal right (inheritance from God) coupled with a forceful, divinely-empowered act of conquest. The use of "possess" highlights that the land is a gift from God, but its acquisition requires active, obedient participation from Israel, empowered by God.
This word (H1219) describes the nature of the cities, meaning "to be isolated (i.e., inaccessible by height or fortification)" or "fortified." When combined with "up to heaven," it creates a powerful image of impregnable strongholds. The term emphasizes the immense strength and defensive capabilities of the Canaanite cities, underscoring that their conquest would be humanly impossible and thus a clear demonstration of divine power.
Verse Breakdown
"¶ Hear, O Israel:"
This opening phrase, "Shema Yisrael," serves as a solemn and urgent summons, demanding the full attention and obedience of the people. It sets a serious tone for the crucial message that follows, emphasizing the importance of internalizing God's word. It is a call to covenant faithfulness and a reminder of their identity as God's chosen people.
"Thou [art] to pass over Jordan this day,"
This declaration marks the immediate and imminent nature of their task. The Jordan River, a significant geographical barrier, represents the threshold between the wilderness and the Promised Land. "This day" conveys a sense of urgency and divine timing, signifying that the long-awaited moment of fulfillment has arrived. It is a divine command that demands immediate action.
"to go in to possess nations greater and mightier than thyself,"
This clause specifies the objective of their crossing: to conquer and dispossess the existing inhabitants of Canaan. The description "greater and mightier than thyself" directly confronts Israel with the overwhelming military and demographic superiority of their enemies. This stark contrast is crucial for Moses' argument that their success will be solely due to God's intervention, not their own strength.
"cities great and fenced up to heaven,"
This final phrase elaborates on the formidable nature of the opposition, focusing on the physical defenses. The cities are described as "great" in size and importance, and "fenced up to heaven," a powerful hyperbole that vividly portrays their seemingly impregnable fortifications. This imagery further underscores the human impossibility of the task and serves to magnify the power of the God who will enable them to overcome such obstacles.
Literary Devices
Deuteronomy 9:1 employs several impactful literary devices to convey its urgent and significant message. The most prominent is Imperative, seen in the opening "Hear, O Israel," which functions as a direct command demanding immediate attention and obedience from the audience. This sets a tone of divine authority and expectation. Hyperbole is powerfully utilized in the phrase "cities great and fenced up to heaven," which dramatically exaggerates the height and strength of the Canaanite fortifications. This exaggeration is not meant to deceive but to emphasize the seemingly insurmountable nature of the challenge from a human perspective, thereby magnifying the miraculous power of God who would enable their conquest. The verse also employs Contrast, implicitly pitting Israel's perceived weakness against the overwhelming strength of the Canaanite nations. This contrast serves to highlight God's role as the true source of power and victory, preparing the way for Moses' subsequent message that Israel's success would not be based on their own merit. The overall tone is one of Exhortation, as Moses seeks to instill courage, faith, and humility in the people before their monumental undertaking.
Theological and Thematic Connections
Deuteronomy 9:1 is a theological linchpin, connecting God's ancient promises with His imminent faithfulness and Israel's call to obedient trust. It establishes the principle that God's people face challenges that are humanly impossible to overcome, precisely so that God's power and glory might be clearly demonstrated. The verse sets the stage for the crucial theological message that Israel's success in possessing the land would not be a result of their own righteousness or strength, but solely by the grace and power of Yahweh, who fights for His people. This truth is foundational to understanding the nature of God's covenant relationship with Israel and foreshadows the New Testament emphasis on salvation by grace through faith, not by works.
Reflection and Application
Deuteronomy 9:1 offers a timeless message for believers today, reminding us that the "giants" and "fortified cities" we face in life—whether spiritual strongholds, personal struggles, overwhelming circumstances, or societal injustices—are often humanly insurmountable. Just as Israel stood on the brink of a daunting task, called to trust in a God who would fight for them despite their unworthiness, so too are we called to rely on God's strength rather than our own. This verse encourages us to step out in faith when God commands us to move forward, knowing that He goes before us, making a way where there seems to be none. It challenges us to confront our own tendencies toward self-reliance or pride, reminding us that true victory, whether in spiritual warfare or daily living, comes from acknowledging our weakness and depending entirely on God's sovereign power and grace. Our call, like Israel's, is to "hear" and obey, trusting that God will fulfill His purposes through us, not because of who we are, but because of who He is.
Questions for Reflection
FAQ
What does "fenced up to heaven" literally mean in this context?
The phrase "fenced up to heaven" (Hebrew: bâtsar combined with shâmayim) is a powerful example of hyperbole, a literary device involving extreme exaggeration for emphasis. It does not mean that the walls of the Canaanite cities literally reached the sky. Instead, it vividly conveys that these cities were incredibly tall, massively fortified, and seemingly impregnable from a human perspective. Moses used this dramatic language to impress upon the Israelites the overwhelming military challenge they faced, thereby highlighting that their victory would be entirely miraculous and attributable solely to God's power, not their own strength or ingenuity. It underscores the human impossibility of the task without divine intervention, as seen throughout the conquest narrative, for example, in the miraculous fall of Jericho in Joshua 6.
Christ-Centered Fulfillment
Deuteronomy 9:1, while speaking of a physical conquest, powerfully foreshadows the spiritual conquest accomplished by Christ and the ongoing spiritual battles faced by His followers. Just as Israel was called to "pass over Jordan" and "possess" a land against "nations greater and mightier than thyself," so too does the New Covenant call believers to enter into a spiritual inheritance (Ephesians 1:11) and to contend with spiritual forces far "greater and mightier" than themselves (Ephesians 6:12). The "cities great and fenced up to heaven" represent the seemingly insurmountable strongholds of sin, death, and the devil that no human strength could overcome. Yet, Christ, our true Joshua, has already "passed over" the Jordan of death through His resurrection, disarming the principalities and powers (Colossians 2:15). He has given us victory, not through our own righteousness, but through His perfect obedience and atoning sacrifice (Romans 5:19). Therefore, the call to "Hear, O Israel" becomes a call to "Hear, O Church," to listen to the voice of the Good Shepherd (John 10:27) and to trust in His finished work, knowing that the battle is the Lord's and that in Christ, we are more than conquerors (Romans 8:37).