TRV
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 9:7–29.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
It was not the people alone that sinned but also Aaron, the high priest. For Moses says, “And the wrath of the Lord was upon Aaron”; “and I prayed for him,” he says, “and God forgave him.” Now Moses made supplication on behalf of the high priest who sinned and prevailed upon the Lord by his importunity. If so, will not Jesus, his only-begotten Son, imploring God in our behalf, more so prevail? If he did not prevent Aaron, because of his falling away, from acceding to the high priesthood, can it be that he will prevent you, coming from paganism, from attaining salvation?
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Summary
Deuteronomy 9:20 recounts a pivotal moment during Israel's wilderness wanderings, specifically God's intense wrath directed at Aaron for his complicity in the golden calf idolatry, and Moses' immediate, fervent intercession that averted Aaron's destruction. Embedded within Moses' retrospective sermon to the new generation, this verse powerfully illustrates the profound gravity of sin, particularly idolatry, the just nature of divine judgment, and the remarkable efficacy of intercessory prayer in mitigating divine wrath, even for those in positions of significant leadership who have gravely erred.
Context
Literary Context
Deuteronomy 9:20 is situated within Moses' expansive address to the second generation of Israelites, delivered on the plains of Moab as they prepared to enter the Promised Land. This chapter, particularly Deuteronomy 9, serves as a stark and humbling reminder of Israel's persistent rebellion and inherent unworthiness, sharply contrasting with God's unwavering faithfulness to His covenant promises. Moses meticulously recounts the infamous golden calf incident from Exodus 32, emphasizing that their impending possession of the land is not a reward for their righteousness but solely an act of God's sovereign grace and faithfulness to His oath to the patriarchs. Verse 20 specifically harks back to Aaron's direct involvement in this egregious sin, following Moses' detailed description of his own forty-day intercession for the entire nation (Deuteronomy 9:18-19). It underscores the severity of the offense, extending the threat of divine judgment even to the designated high priest.
Historical & Cultural Context
The golden calf incident transpired remarkably soon after the Israelites received the foundational Law at Mount Sinai (Horeb), a moment that cemented their unique covenant relationship with Yahweh. This rapid descent into idolatry, occurring immediately after witnessing overwhelming divine power and receiving direct commandments against image worship (Exodus 20:3-5), represented an egregious and profound breach of covenant. In the broader ancient Near Eastern cultures, the creation of cultic images was a common practice, often serving as physical representations of deities or their attributes. However, for Israel, this was strictly prohibited; Yahweh was to be worshipped exclusively, without any physical representation, and without rivals. Aaron, as Moses' elder brother and the soon-to-be High Priest, occupied a position of immense spiritual authority and responsibility. His participation in the idolatry, even if influenced by popular pressure, constituted a monumental failure of leadership, making God's anger particularly intense and justified. The harsh desert environment, with its accompanying hardships and the people's recent liberation from Egyptian bondage, frequently tested their faith and exposed their deep-seated propensity for murmuring, rebellion, and a quick return to familiar pagan practices.
Key Themes
This verse powerfully contributes to several foundational themes woven throughout the book of Deuteronomy and the broader Pentateuch. Firstly, it highlights the gravity of idolatry and God's righteous judgment against it. The making of the golden calf was not a minor transgression but a direct affront to God's holiness, sovereignty, and uniqueness, a flagrant violation of the very first commandments given at Sinai (Exodus 20:3-5). Secondly, it underscores the power and necessity of intercessory prayer. Moses' fervent prayer for Aaron, mirroring his earlier, extended intercession for the entire nation (Deuteronomy 9:18-19), vividly demonstrates how a faithful mediator can stand in the gap, appealing to God's mercy and averting deserved wrath. This theme is central to understanding God's interaction with His people. Finally, the verse speaks to the accountability of leadership. Aaron's near-destruction serves as a potent and sobering reminder that those entrusted with positions of spiritual authority are held to a higher standard, and their failures carry significant consequences, impacting not only themselves but also those they are called to lead (Numbers 20:12).
Exposition and Analysis
Key Word Analysis
This primitive root (H599) signifies "to breathe hard," which metaphorically conveys the idea of being enraged or displeased. It describes an intense, passionate displeasure, a righteous indignation rather than a capricious outburst. In this context, it emphasizes the profound depth of God's wrath against Aaron's grave sin of complicity in idolatry, which was a direct affront to His holiness and covenant. The imagery suggests a fierce, consuming anger that could justly lead to destruction.
This primitive root (H8045) means "to desolate," "to bring to nought," "to overthrow," or "to perish." It denotes complete and utter annihilation or ruin. When applied to God's intention toward Aaron, it signifies that Aaron's sin was so severe that it warranted a fatal, comprehensive judgment, highlighting the seriousness with which God views idolatry and the potential for divine judgment even upon His chosen leaders.
This primitive root (H6419) means "to judge" (officially or mentally), but by extension, it signifies "to intercede" or "to make supplication." In the Hithpael stem, as used here, it denotes a reflexive or intensive action, suggesting Moses' earnest, self-humbling, and persistent petition on behalf of another. It highlights the active, engaged nature of Moses' intercession, standing as a mediator between God's justice and Aaron's culpability, mirroring his role for the entire nation.
Verse Breakdown
"And the LORD was very angry with Aaron"
This opening clause reveals the divine response to Aaron's significant role in the golden calf incident. God's anger was not a trivial emotion but a just and holy reaction to a profound act of rebellion and idolatry. Aaron, as Moses' brother and a key leader, should have steadfastly upheld God's commands and led the people in obedience; instead, he facilitated their sin. The intensity of God's anger, amplified by "very," underscores the extreme gravity of Aaron's offense and his culpability.
"to have destroyed him"
This phrase articulates the intended or deserved consequence of God's intense anger: Aaron's complete destruction. It signifies that Aaron's sin was so severe that it warranted a fatal judgment, akin to the fate that befell many of the other idolaters (Exodus 32:35). This highlights the absolute seriousness with which God views idolatry and the potential for direct, severe divine judgment even upon His chosen leaders.
"and I prayed for Aaron also the same time"
This final clause introduces Moses' crucial and compassionate intercession. Just as he had prayed for the entire nation for forty days (Deuteronomy 9:18-19), Moses extended his mediatorial prayer to his own brother, Aaron, who was equally deserving of judgment. The phrase "the same time" connects this specific intercession to the broader period of his forty-day fast and prayer, emphasizing the urgency, consistency, and comprehensiveness of his role as a mediator who stood in the gap to avert divine wrath from both the people and their erring leader.
Literary Devices
Deuteronomy 9:20 masterfully employs several potent literary devices to convey its profound theological truths. Anthropomorphism is clearly evident in the description of God being "very angry," attributing a human emotion (anger) to the divine to convey the intensity of His righteous indignation. This device makes God's holy response relatable and powerfully emphasizes the severity of the sin. The phrase "to have destroyed him" functions as a form of hyperbole, indicating that Aaron was truly on the brink of divine judgment, emphasizing the near-fatal consequences of his actions and the dire need for intervention. The entire verse also serves as a powerful instance of foreshadowing within the broader biblical narrative, hinting at the perpetual human need for a mediator to stand between a holy God and a sinful people, a theme that finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Furthermore, Moses' recounting of this specific event within his valedictory sermon utilizes retrospection to impress upon the new generation the historical reality of their ancestors' persistent rebellion and God's consistent justice and mercy, which was often mediated through faithful intercession.
Theological and Thematic Connections
Deuteronomy 9:20 profoundly illustrates the dual nature of God's character: His unyielding justice against sin and His boundless mercy, which is often extended through the intercession of a faithful mediator. Aaron's near-destruction underscores that even those in positions of sacred leadership are not exempt from divine wrath when they fail to uphold God's holiness and lead His people astray into idolatry. However, Moses' immediate and fervent prayer highlights the immense power and efficacy of intercession, demonstrating God's willingness to relent from deserved judgment in response to a righteous and persistent appeal. This dynamic portrays a God who is both holy and compassionate, whose justice is tempered by His grace, and who values the earnest prayers of His servants, using them as a means to extend mercy and avert destruction.
Reflection and Application
Deuteronomy 9:20 calls us to a sober and searching reflection on the gravity of sin, particularly idolatry, which can manifest in countless subtle and overt forms in our modern lives—anything that subtly or overtly displaces God from His rightful, supreme place in our hearts and affections. It serves as a stark reminder that God's holiness demands a just response to unrighteousness, and that even those in positions of spiritual authority are held to account for their actions and influence, bearing significant responsibility for the spiritual well-being of those they lead. Yet, this verse simultaneously offers immense hope, revealing the transformative and redemptive power of intercessory prayer. Moses' willingness to stand in the gap for Aaron, despite his brother's grievous error and the severe consequences it invited, challenges us to cultivate a spirit of persistent, compassionate, and self-sacrificial prayer for others, particularly for those who have stumbled, are in spiritual danger, or are struggling with sin. It encourages us to believe with unwavering faith that our earnest prayers can indeed move the heart of God, potentially averting deserved judgment and opening pathways for His mercy, restoration, and grace to flow.
Questions for Reflection
FAQ
Was Aaron truly guilty, or was he just pressured by the people into making the golden calf?
While Aaron certainly faced immense pressure from the impatient and rebellious Israelites who demanded a god to lead them (Exodus 32:1-6), the biblical text indicates a significant degree of active culpability on his part. He did not merely passively comply; he actively participated in the creation of the idol, collecting the gold, shaping it with an engraving tool, and even declaring a "feast to the LORD" (Yahweh) before it, thereby dangerously syncretizing the worship of Yahweh with pagan idolatrous practices. God's "very anger" directed specifically at Aaron, to the point of intending to destroy him, underscores that his actions were not merely a moment of weakness but a serious failure of leadership and a direct affront to God's holiness and the recently established covenant. Moses' intercession was necessary precisely because Aaron's guilt was real and warranted severe divine judgment.
Christ-Centered Fulfillment
Deuteronomy 9:20, with Moses standing in the gap for Aaron and averting divine destruction, powerfully foreshadows the ultimate and perfect intercession of Jesus Christ. Moses, as a human mediator, could only temporarily avert divine wrath through his fervent prayers, a testament to God's mercy but also a stark reminder of the ongoing human need for atonement and a perfect mediator. The "very anger" of the Lord against sin, which threatened to consume Aaron, finds its full and just expression at the cross, where God's holy wrath against the sin of all humanity was poured out upon His own Son (Romans 3:25). Jesus, the true and greater High Priest (Hebrews 4:14-16), not only intercedes for His people but is the propitiation for their sins, taking upon Himself the destruction that was justly deserved by humanity. His High Priestly prayer in John 17 and His ongoing advocacy at the right hand of God (Romans 8:34) are infinitely more efficacious than Moses' intercession, securing not just a temporary reprieve but eternal salvation, reconciliation, and peace for all who believe. Through Christ, the righteous anger of God against sin is fully satisfied, and believers are brought into an unbreakable relationship of grace, not judgment, experiencing complete redemption and eternal life (2 Corinthians 5:21).