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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
Moses, addressing the new generation of Israelites on the plains of Moab, issues a stern command to remember their past. This verse serves as a potent reminder that their impending success in conquering Canaan is not a reward for their own righteousness, but rather a testament to God's faithfulness to His covenant promises and His just judgment against the wickedness of the dispossessed nations. He emphatically recounts Israel's consistent and pervasive history of rebellion and provocation against the LORD, stretching from the very moment of their miraculous deliverance from Egypt throughout their entire wilderness journey, culminating in their arrival at their current location. This stark recollection aims to cultivate humility and prevent future pride, setting the stage for a detailed enumeration of their specific acts of disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 9:7 employs several powerful literary devices to convey its urgent message. The opening phrase, "Remember, and forget not," utilizes emphatic imperative and hendiadys (the expression of a single idea by two words connected with "and") to stress the absolute necessity of recalling Israel's past. This double command serves to heighten the rhetorical impact, ensuring the audience grasps the critical importance of historical memory. The sweeping statement, "from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD," employs a form of hyperbole or generalization. While there were certainly moments of obedience and faithfulness, Moses uses this broad stroke to emphasize the dominant character of their wilderness journey as one marked by pervasive rebellion, leaving no room for self-congratulation. This historical recounting is not merely factual narration but is presented as a rhetorical argument designed to humble the people and underscore God's unmerited grace in bringing them to the Promised Land despite their unworthiness. The vivid language of "provokedst... to wrath" also functions as anthropomorphism, attributing human emotion (anger) to God to convey the intensity of His righteous displeasure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 9:7 serves as a stark theological anchor, firmly establishing the pervasive nature of human sin and the unmerited grace of God. It dismantles any notion of human merit as the basis for divine blessing, instead highlighting Israel's inherent propensity towards rebellion from the very outset of their covenant relationship. Theologically, it underscores God's absolute sovereignty and His righteous character, which is provoked by disobedience and ingratitude. Yet, paradoxically, it also implicitly magnifies His incredible patience and steadfast love (חֶסֶד, hesed). Despite continuous provocation and rebellion, God did not abandon His covenant people but faithfully brought them to the edge of the Promised Land, demonstrating that His promises are fulfilled not because of human worthiness, but because of His own immutable character and covenant commitment. This passage thus lays the groundwork for understanding the depth of human depravity and the even greater depth of divine mercy, setting a crucial precedent for the need for redemption.
REFLECTION AND APPLICATION
Deuteronomy 9:7 transcends its historical context to offer profound and enduring truths for contemporary believers. Just as Israel was prone to forget God's miraculous deliverance and their own unworthiness, we too are susceptible to spiritual amnesia, quickly attributing our blessings to our own efforts or assuming a posture of self-righteousness. This verse serves as a powerful call to radical humility, compelling us to acknowledge our own persistent tendencies towards rebellion, ingratitude, and self-reliance, even in the face of God's abundant grace. It reminds us that our standing before God is never based on our merit but always on His unmerited favor and faithfulness. True spiritual growth begins with a sober assessment of our own sinfulness and a profound appreciation for God's long-suffering patience. This remembrance should not lead to despair, but to a deeper trust in God's redemptive power and a renewed commitment to walk in grateful obedience, recognizing that every step of our spiritual journey is sustained by His undeserved love.
Questions for Reflection
FAQ
Why does Moses emphasize Israel's sin and rebellion so heavily in this chapter?
Answer: Moses' intense focus on Israel's sin in Deuteronomy 9, particularly in verse 7, serves a crucial pastoral and theological purpose. He is preparing a new generation to enter the Promised Land, a land they will conquer by God's power, not their own. By recounting their history of persistent rebellion, Moses aims to dismantle any potential for pride or self-righteousness among the people. He wants them to understand unequivocally that their success is due solely to God's faithfulness to His covenant promises and His just judgment against the wickedness of the Canaanite nations, not because of Israel's inherent goodness. This emphasis on their unworthiness is designed to cultivate humility, foster a deep dependence on God, and prevent future apostasy, reminding them that they are a people saved by grace, not by works, a theme echoed in passages like Deuteronomy 7:7-8.
Does "provokedst the LORD thy God to wrath" imply that God is easily angered or vindictive?
Answer: The phrase "provokedst the LORD thy God to wrath" (Hebrew: qâtsaph) does not suggest that God is capricious or vindictive. Instead, it highlights His righteous indignation against sin and covenant infidelity. God's wrath in the Old Testament is not an uncontrolled outburst of emotion but a just and holy response to deliberate rebellion, ingratitude, and the violation of His divine standards. Israel's actions were a direct affront to His character and His covenant, which He had graciously established with them after their deliverance from Egypt. This wrath is a manifestation of His holiness and justice, demonstrating that He takes sin seriously and will not tolerate unfaithfulness indefinitely. However, as the broader narrative of the wilderness journey shows, even in His wrath, God demonstrates incredible patience and a desire for His people's repentance and restoration, as seen in His repeated acts of forgiveness and provision despite their provocations.
Is Moses saying that Israel was rebellious every single day from Egypt to Moab?
Answer: While the phrase "from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD" is a sweeping statement, it functions as a rhetorical generalization rather than a literal, moment-by-moment indictment. Moses uses this broad declaration to emphasize the dominant character and pervasive tendency of Israel's wilderness journey. It highlights that rebellion was a recurring and defining feature of their corporate life, not merely an isolated incident. The overall narrative of the Pentateuch confirms that while there were moments of obedience and faith, the overarching pattern was one of grumbling, distrust, and defiance against God's leadership and provision, culminating in significant acts of rebellion like the golden calf incident or the refusal to enter Canaan at Kadesh-barnea. Moses' intent is to underscore their unworthiness and magnify God's persistent faithfulness despite their consistent failings.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 9:7, with its stark portrayal of Israel's persistent rebellion and provocation of God's wrath, serves as a profound Old Testament shadow pointing directly to the necessity and glory of Jesus Christ. Israel's repeated failures in the wilderness, despite God's miraculous provision and covenant faithfulness, underscore the universal human condition of sinfulness and inability to perfectly obey God's law (Romans 3:23). This constant rebellion demonstrated the need for a perfect mediator and a new covenant. Jesus, the true Israel and the ultimate obedient Son, perfectly fulfilled the Law where Israel failed, enduring temptation in His own "wilderness" experience without sin (Hebrews 4:15). He absorbed the very wrath of God that human rebellion justly provoked, becoming the propitiation for our sins on the cross (Romans 5:8-9 and 1 John 2:2). Through His perfect life, atoning death, and resurrection, Christ provides the righteousness that we lack and offers the forgiveness for the rebellion that characterizes humanity. In Him, believers are no longer defined by their past disobedience but are made new creations, empowered by the indwelling Holy Spirit to walk in obedience and truly "remember" God's grace, fulfilling the spirit of Moses' command in a way that Israel, in its own strength, never could (2 Corinthians 5:17 and Romans 8:3-4).