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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 9:24 serves as a stark summary statement within Moses' final address to Israel, powerfully declaring their consistent and pervasive history of rebellion against the LORD. This verse encapsulates the nation's stubborn disobedience from the very outset of their journey with God, highlighting that their impending success in conquering the Promised Land would be solely due to divine grace and not their own merit or faithfulness. It underscores humanity's deep-seated propensity for sin and the enduring patience of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 9:24 employs several powerful literary devices to convey its message. The most prominent is Admonition, as Moses delivers a direct, blunt, and unsparing rebuke to the Israelites, intended to humble them and correct their self-perception. This is reinforced by Hyperbole, particularly in the phrase "from the day that I knew you." While Israel's history was indeed replete with rebellion, this expression emphasizes the consistency and pervasiveness of their disobedience, rather than implying literally every single day. It serves as a rhetorical exaggeration to drive home the point that their rebellion was a defining characteristic of their journey. Furthermore, the verse functions as a Summary Statement, encapsulating the detailed litany of specific rebellions Moses has just recounted (e.g., the golden calf, Kadesh-Barnea), providing a concise and damning overview of their collective spiritual history. This serves to underscore the profound grace of God in sustaining such a people despite their persistent defiance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 9:24 profoundly underscores the pervasive nature of human sin and rebellion against God, a theme that resonates throughout biblical theology. It reveals that the human heart, left to its own devices, is inherently prone to defiance, even in the face of overwhelming divine grace and miraculous provision. This verse serves as a stark reminder that salvation and blessing are never earned through human merit or faithfulness, but are always a testament to God's unmerited favor and enduring covenant faithfulness. Despite Israel's consistent failures, God remained true to His promises, demonstrating His steadfast love and patience.
REFLECTION AND APPLICATION
Deuteronomy 9:24 calls us to a profound and honest self-examination. Like ancient Israel, we too are prone to rebellion against God, often subtly manifesting as self-reliance, spiritual apathy, or a failure to fully trust His commands and provision. This verse serves as a powerful corrective to any form of spiritual pride, reminding us that our standing before God is never based on our own righteousness or good works, but solely on His boundless grace. It compels us to cultivate a posture of humility, recognizing our constant need for divine mercy and forgiveness. Furthermore, it deepens our appreciation for God's incredible patience and steadfast love; despite our persistent failings, He remains faithful to His promises, always ready to forgive and restore those who turn to Him. This should inspire both confession and profound gratitude, knowing that His grace is sufficient even for our most rebellious tendencies.
Questions for Reflection
FAQ
What does Moses mean by "from the day that I knew you"?
Answer: When Moses says "from the day that I knew you," he is referring to his personal, direct experience and observation of the Israelites' behavior throughout their journey from Egypt. It's not about God's omniscience, but Moses' firsthand witness. He is emphasizing that their rebellion was not an isolated incident or a recent development, but a consistent and pervasive characteristic of the nation from the very beginning of their formation as a people under his leadership. From the murmuring at the Red Sea to the idolatry at Mount Horeb and the defiance at Kadesh-Barnea, Moses had personally seen their stubbornness and disobedience repeatedly. This phrase underscores the deep-seated nature of their unfaithfulness, making his indictment all the more powerful and undeniable.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 9:24, with its stark declaration of Israel's pervasive rebellion, powerfully sets the stage for the necessity of Christ. It reveals the universal human condition: a heart inherently prone to defiance against God, a truth echoed in the New Testament's declaration that "all have sinned and fall short of the glory of God" (Romans 3:23). Israel's consistent failure, despite the Law and divine provision, demonstrates that external commands alone cannot transform the rebellious human heart. This highlights the need for a new covenant, where God's law is written not on stone tablets but on hearts of flesh (as prophesied in Jeremiah 31:33), enabling true obedience. Jesus Christ perfectly fulfills this need. Unlike rebellious Israel, He lived a life of perfect obedience, "obedient to the point of death, even death on a cross" (Philippians 2:8). He is the true Israel, the faithful Son, whose perfect righteousness is imputed to those who believe, covering their own history of rebellion. Through His atoning sacrifice, Christ takes away the sin of the world (John 1:29), offering forgiveness and the indwelling Holy Spirit, who empowers believers to walk in newness of life, overcoming the very rebellion that plagued ancient Israel (Romans 8:3-4). Thus, Deuteronomy 9:24, while a testimony to human sin, ultimately points to the profound grace and transformative power found only in Christ.