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 9:1–6. 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 9:5 delivers a profound declaration from Moses to the Israelites, unequivocally stating that their imminent conquest and possession of the Promised Land is not a reward for any inherent righteousness or moral uprightness on their part. Instead, their success is solely attributed to two divine motivations: God's righteous judgment against the pervasive wickedness of the Canaanite nations, and the LORD's unwavering faithfulness to fulfill the solemn covenant promises He made centuries earlier to their patriarchs, Abraham, Isaac, and Jacob. This verse powerfully underscores God's sovereign grace, His impartial justice, and His steadfast commitment to His word, preemptively dismantling any human presumption of merit.
Context
Literary Context
Deuteronomy 9:5 is strategically placed within Moses's second major discourse to the new generation of Israelites, who are poised to enter Canaan. The preceding verses (Deuteronomy 9:1-3) assure Israel of God's overwhelming power to conquer the formidable inhabitants of the land, emphasizing that the LORD Himself will go before them as a "consuming fire." Immediately following verse 5, Moses launches into a detailed recounting of Israel's historical stubbornness and rebellion, particularly their egregious sin at Horeb with the golden calf (Deuteronomy 9:6-29). This verse thus functions as a critical theological pivot, preemptively dismantling any notion of self-righteousness or earned favor before Moses recounts Israel's repeated failures, thereby setting the stage for a proper understanding of God's unmerited favor and enduring covenant faithfulness as the sole basis for their inheritance.
Historical & Cultural Context
At the time of this address, the Israelites are encamped on the plains of Moab, directly across the Jordan River from the land of Canaan. This territory was inhabited by a confederation of powerful nations—Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—as explicitly named in Deuteronomy 7:1. These peoples were notorious throughout the ancient Near East for their deeply entrenched idolatry, which included abhorrent practices such as child sacrifice, cultic prostitution, and various forms of divination that profoundly defiled the land and violated divine law (Leviticus 18:24-28). The concept of a nation's "wickedness" reaching a point where divine judgment was necessary was not novel; it had been prophesied to Abraham centuries earlier regarding the Amorites in Genesis 15:16. Culturally, ancient Near Eastern peoples often attributed military success to the superior power or favor of their gods, or to the inherent strength and virtue of their own people. Moses directly confronts and refutes this widespread assumption, redirecting the credit entirely to Yahweh's character and sovereign purposes.
Key Themes
Deuteronomy 9:5 powerfully articulates several core themes central to the book of Deuteronomy and the broader Old Testament narrative. Firstly, it highlights Divine Sovereignty and Grace, asserting that God's actions are not contingent on human merit but flow from His own will and unmerited favor. Israel's possession of the land is presented as an unearned gift, not a reward for their performance. Secondly, it underscores God's Justice and Holiness, revealing Him as a righteous judge who will not indefinitely tolerate profound wickedness and moral corruption, particularly that which defiles His creation. The expulsion of the Canaanites serves as a stark testament to God's moral governance of the world and His commitment to upholding His holy standards. Thirdly, and crucially, it emphasizes Covenant Faithfulness, demonstrating God's unwavering commitment to His unconditional promises made to the patriarchs (e.g., Genesis 12:7, Genesis 26:3, Genesis 35:12). This theme reassures Israel of God's absolute reliability, even when they themselves are unreliable, and grounds their future inheritance in His unchanging word, rather than their fluctuating obedience.
Exposition and Analysis
Key Word Analysis
This term refers to conformity to a divine or ethical standard, encompassing moral rectitude, justice, and integrity. In this context, Moses explicitly denies that Israel possesses such an inherent quality that would merit divine favor or the land. It counters any notion that their moral standing was the basis for God's action, emphasizing that their acquisition of the land was not a reward for their own goodness.
Closely related to righteousness, yôsher denotes straightness, integrity, and moral rectitude of heart and character. The pairing with tsᵉdâqâh emphasizes the comprehensive lack of human merit, encompassing both outward behavior and inward disposition. Moses's denial here is a stark reminder of Israel's spiritual unworthiness, a point he reinforces by recounting their history of rebellion.
This word describes deep moral depravity, guilt, and evil, often manifested in idolatry, injustice, and abhorrent practices. It stands in stark contrast to the righteousness and uprightness Israel lacked. The "wickedness of these nations" refers to the pervasive and entrenched moral corruption of the Canaanite peoples, which had reached a point where divine judgment was both necessary and just, as foretold in Genesis 15:16.
Verse Breakdown
"Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land:"
This opening clause serves as a powerful disclaimer, immediately dismantling any potential for Israelite pride or self-congratulation. Moses unequivocally states that their impending success in conquering and inheriting the land of Canaan is not a reward for any perceived moral superiority, inherent goodness, or spiritual merit on their part. It directly challenges the common human tendency to attribute blessings to one's own deservingness, setting the theological foundation for understanding God's actions as rooted in grace rather than human performance.
"but for the wickedness of these nations the LORD thy God doth drive them out from before thee,"
This clause presents the first of two true reasons for the divine action. God's decision to dispossess the Canaanite nations is presented as an act of righteous judgment against their profound and persistent moral corruption. The phrase "the LORD thy God doth drive them out" emphasizes God's active, sovereign agency in this process, portraying Him as the just judge who executes judgment upon those whose iniquity has reached its full measure. This highlights God's holiness and His intolerance for pervasive evil, demonstrating His moral governance of the world.
"and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob."
This final clause provides the second, equally crucial, reason for Israel's success: God's unwavering faithfulness to His covenant promises. The "word which the LORD sware" refers to the unconditional oath God made to Abraham and reiterated to Isaac and Jacob, promising their descendants the land of Canaan (e.g., Genesis 12:7, Genesis 26:3, Genesis 35:12). This underscores God's reliability and the binding nature of His divine oaths, assuring Israel that their inheritance is ultimately secured by God's character and His unchanging word, independent of their fluctuating obedience.
Literary Devices
Deuteronomy 9:5 employs several potent literary devices to convey its profound theological message. The most prominent is Antithesis, clearly established by the "Not... but for..." construction. This stark contrast between Israel's unworthiness and God's two-fold motivation (Canaanite wickedness and divine promise) serves to emphatically deny human merit as a basis for blessing, while simultaneously affirming God's justice and faithfulness. The passage also utilizes Emphasis through Repetition, particularly in the repeated reference to "the LORD thy God" and "the LORD sware," underscoring divine agency and the divine origin of the covenant. Furthermore, the direct address to "thy righteousness" and "thine heart" employs a Rhetorical Device of direct confrontation, designed to preemptively dismantle any self-righteousness within the Israelite community and instill a spirit of humility and gratitude. The reference to "Abraham, Isaac, and Jacob" serves as an Allusion to the foundational covenant narrative, invoking the weight of ancestral promises and God's enduring commitment across generations.
Theological and Thematic Connections
Deuteronomy 9:5 is a cornerstone text for understanding the nature of God's grace, justice, and covenant faithfulness. It fundamentally challenges any notion of human merit as the basis for divine blessing, instead rooting Israel's inheritance squarely in God's sovereign purposes and His unwavering commitment to His word. This principle of unmerited favor, where God acts not because of who we are but because of who He is, is a central theme throughout biblical theology. It speaks to the profound truth that salvation and blessing are always initiated by God, flowing from His character and promises, rather than being earned by human performance. This verse also highlights God's role as the just judge, demonstrating that His patience with sin has limits, and His holiness demands a response to pervasive wickedness. The fulfillment of the Abrahamic Covenant through the dispossession of the Canaanites showcases God's absolute reliability and the certainty of His prophetic word, providing a foundation of hope that transcends human failing.
Reflection and Application
Deuteronomy 9:5 offers timeless and profound lessons for believers today. It serves as a powerful antidote to human pride and self-righteousness, reminding us that any spiritual blessing, progress, or even our very salvation is not a result of our own goodness, merit, or effort, but entirely due to God's unmerited grace and His steadfast faithfulness. This profound truth should cultivate a deep and abiding sense of humility and gratitude within us, shifting our focus from what we can do for God to what God has already sovereignly and graciously accomplished for us. It calls us to live in a posture of grateful response to His grace, rather than striving to earn His favor or boast in our own perceived righteousness. Furthermore, this verse reassures us of God's unwavering commitment to His promises, even when we falter. His immutable character is the bedrock of our hope, not our fluctuating performance. It also reminds us that God is a just God who will ultimately deal with sin and wickedness, providing comfort that evil will not prevail indefinitely and that His moral order will ultimately be established.
Questions for Reflection
FAQ
Does this verse imply that Israel was completely unrighteous, or just not righteous enough to earn the land?
This verse emphatically states that Israel's possession of the land was "Not for thy righteousness, or for the uprightness of thine heart." It's not merely that they weren't "righteous enough"; it's that their righteousness was not the basis for God's action at all. Moses goes on to detail Israel's stubbornness and rebellion throughout their history, particularly their egregious sin at Horeb (Deuteronomy 9:6-24), underscoring their consistent moral failures. The point is to remove any human boasting and to highlight that the land was a gift of grace, driven by God's judgment on the Canaanites and His covenant faithfulness to the patriarchs, not by Israel's inherent goodness or merit.
What does "the wickedness of these nations" refer to, and why was it so severe?
"The wickedness of these nations" refers to the profound moral corruption and idolatrous practices of the Canaanite inhabitants of the land. This included widespread polytheism, cultic prostitution, and most heinously, child sacrifice (Leviticus 18:21-28, Deuteronomy 12:31). Their practices were an egregious affront to God's holiness and justice, defiling the land itself. God had patiently waited for their iniquity to "reach its full measure" for centuries, as revealed in Genesis 15:16, demonstrating His long-suffering before executing righteous judgment. Their wickedness was severe because it involved direct defiance of God's moral law and engaged in practices that were an abomination to Him, corrupting both themselves and the land they inhabited.
Christ-Centered Fulfillment
Deuteronomy 9:5, while rooted in the Old Covenant, finds profound Christ-centered fulfillment, illuminating the very heart of the Gospel. The declaration that Israel possessed the land "not for thy righteousness, or for the uprightness of thine heart" powerfully foreshadows the New Testament truth that salvation is entirely a work of divine grace, utterly apart from human merit. Just as Israel could not earn their physical inheritance, humanity cannot earn spiritual salvation; it is a gift of God, "not a result of works, so that no one may boast" (Ephesians 2:8-9). Our "righteousness" is indeed as filthy rags (Isaiah 64:6), and it is only through faith in Christ that we receive a righteousness that is truly God's, imputed to us (Romans 3:21-22). Furthermore, the "wickedness of these nations" for which God drove them out points to Christ's ultimate work on the cross, where He bore the full judgment for humanity's sin, taking away the "wickedness" of the world (John 1:29). He became sin for us, "so that in him we might become the righteousness of God" (2 Corinthians 5:21). Finally, God's performance of the "word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob" finds its ultimate and glorious fulfillment in Christ. He is the true "seed" of Abraham through whom all the nations of the earth are blessed (Galatians 3:16), and in Him, all of God's promises are "Yes" and "Amen" (2 Corinthians 1:20). The spiritual inheritance of the believer in Christ, far greater than any earthly land, is guaranteed by God's unchanging faithfulness and the perfect, redemptive work of His Son (Ephesians 1:3-14).