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Commentary on Deuteronomy 9 verses 7–29
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.
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SUMMARY
Deuteronomy 9:11 marks a pivotal moment in Israel's history, recounting Moses' return from Mount Horeb after a profound forty-day and forty-night encounter with the LORD, during which he received the two stone tablets inscribed with the terms of the covenant. This verse, embedded within Moses' final exhortations, powerfully underscores the divine origin, authority, and foundational nature of the Law, emphasizing God's sovereign initiative in establishing a sacred, binding relationship with His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 9:11 employs several literary devices to enhance its impact and convey its profound meaning. The Repetition of "tables of stone" and "tables of the covenant" underscores the singular importance and centrality of these physical objects as the tangible embodiment of God's revealed will and the binding agreement. The phrase "forty days and forty nights" functions as a powerful Symbolism of divine encounter, intense spiritual preparation, and a period of testing or purification, a motif that recurs throughout biblical narrative to denote significant transitions or profound experiences with the divine. Furthermore, the verse is a prime example of Narrative Recall, a dominant rhetorical strategy in Deuteronomy where Moses deliberately recounts past events to instruct, warn, and encourage the new generation of Israelites. This act of remembering serves to reinforce the lessons of God's faithfulness and Israel's past failures, making history itself a pedagogical tool for covenant faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 9:11 is a pivotal verse, anchoring the Mosaic covenant within the broader narrative of God's redemptive plan for humanity. It powerfully asserts the divine initiative in establishing the Law, presenting it not as an arbitrary burden but as a gracious gift intended to guide Israel into a flourishing, holy relationship with their Creator. The "tables of the covenant" represent the foundational legal and moral framework for Israel's life, reflecting God's holy character and His desire for a righteous people who would be a light to the nations. This verse also implicitly highlights the inherent tension between God's perfect revelation and humanity's inherent sinfulness, as the immediate context of Deuteronomy 9 recounts Israel's breaking of this very covenant shortly after its reception. This tension foreshadows the ultimate inadequacy of the Law to transform the human heart and points to the future need for a new and better covenant, one that addresses the root of humanity's problem through divine grace.
REFLECTION AND APPLICATION
Deuteronomy 9:11 serves as a profound reminder for believers today regarding the divine origin and enduring authority of God's Word. Just as the tables of stone were a tangible representation of God's perfect will for ancient Israel, so too is the entire Bible His revealed truth for us, a testament to His character, His redemptive plan, and His expectations for humanity. This verse calls us to approach Scripture with profound reverence and humility, recognizing that it is not merely human wisdom or historical narrative but the very breath and voice of God. It encourages us to understand the covenantal nature of our relationship with God, built upon His gracious initiative and His righteous standards. We are called to reflect on the immense privilege of having access to such divine revelation and the solemn responsibility of living in accordance with its timeless truths. This passage also subtly reminds us of our own propensity to stray and fail, even in the face of clear divine instruction, prompting us to rely not on our own righteousness or ability to perfectly obey, but on God's sustaining grace and mercy.
Questions for Reflection
FAQ
Why were the tables of the covenant made of stone, and what is their significance?
Answer: The tables of the covenant were made of stone to signify their permanence, durability, and divine authority. In the ancient Near East, important legal documents, treaties, and royal decrees were frequently inscribed on stone to ensure their longevity and to underscore their binding, immutable nature. For the Israelites, stone tablets inscribed by the "finger of God" (as mentioned in Exodus 31:18) served as a tangible, immutable record of God's direct revelation and His solemn covenant with His people. They were not merely a list of rules but the physical representation of the sacred agreement that established Israel's unique relationship with Yahweh, serving as a perpetual reminder of their obligations and God's unwavering faithfulness. The hardness of the stone also implicitly contrasted with the hardness of the human heart, which would later prove unable to perfectly uphold the covenant written upon them.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 9:11, detailing the giving of the Law on stone tablets as the foundation of the Old Covenant, finds its ultimate Christ-centered fulfillment in the New Covenant established through Jesus Christ. The Old Covenant, represented by these external stone tablets, perfectly revealed God's holy righteousness and exposed humanity's inherent inability to perfectly obey, leading to condemnation and a profound awareness of sin (Romans 3:20). However, Jesus did not come to abolish the Law but to fulfill it in its entirety (Matthew 5:17), both by perfectly embodying its righteous demands in His sinless life and by offering the ultimate atoning sacrifice as the Lamb of God who takes away the sin of the world. Furthermore, the New Covenant prophesied in Jeremiah 31:33 declares that God would write His law not on "tables of stone" but "on their hearts." Through the indwelling Holy Spirit, believers in Christ are empowered to live according to God's will, not by external compulsion but by an internal transformation, moving from the "letter that kills" to the "Spirit who gives life" (2 Corinthians 3:6). Thus, the tables of the covenant in Deuteronomy 9:11 point forward to the superior and eternal covenant made possible by Christ's finished work, where grace triumphs, and righteousness is imputed through faith, leading to genuine heart-obedience.