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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.
Every form of nourishment is called “bread” in the Scriptures. This is clear from what is written concerning Moses: for forty days he neither ate “bread” nor drank water. The word that nourishes is multidimensional and varied. Not everyone can receive the solid and strong nourishment of God’s teachings. Therefore, wishing to give an athlete’s nourishment suitable to the more perfect, [Christ] says, “The bread that I will give is my flesh, which I will give for the life of the world.”
This is why Moses fasted for forty days, and Elijah, and the Mediator himself, our Lord Jesus Christ: because in this time-bound state of ours restraint from bodily attractions and allurements is very necessary. The people also spent forty years wandering in the desert, and forty days of rain produced the flood. The Lord spent forty days after his resurrection with his disciples, to convince them of the reality of his risen body. This suggests that in this life, in which we are in exile away from the Lord, the number forty stands, as I have just said, for our need to celebrate the memorial of the Lord’s body, which we do in the church until he comes.
Fasting these forty days and nights, holy Moses too merited to speak with God, to stand and stay with him and to receive the precepts of the law from his hand. For although this human condition prevented him from seeing God, yet the grace of his fasting drew him into close contact with the Divinity. For to fast frequently is a portion of God’s virtues in ourselves, since God himself always fasts. He is more familiar, intimate and friendly with the person in whom he sees more of his works, as Scripture says, “And Moses spoke with God face to face like one speaking with his friend.”
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SUMMARY
Deuteronomy 9:9 recounts Moses' profound and pivotal forty-day and forty-night fast on Mount Horeb, where he ascended to receive the sacred stone tablets of the covenant directly from the Lord. This extraordinary period of divine encounter, characterized by miraculous sustenance without food or water, profoundly underscores the solemnity, sanctity, and supernatural origin of God's direct revelation of His Law to Israel, thereby establishing the foundational terms of their relationship with Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 9:9 masterfully employs several literary devices to convey its profound theological and historical message. The Repetition of "tables of stone" immediately clarified by "tables of the covenant" serves as an emphatic Apposition, clarifying and intensifying the nature of the divine revelation: it is not merely a collection of legal statutes but the very foundation of the sacred, binding relationship between God and Israel. The recurring phrase "forty days and forty nights" functions as a potent Biblical Motif or Symbolism, signifying an archetypal period of significant divine interaction, testing, or preparation, thereby drawing profound parallels to other pivotal moments in salvation history. Furthermore, the explicit description of Moses' fast, "I neither did eat bread nor drink water," highlights a clear instance of Divine Intervention, underscoring the extraordinary and supernatural nature of the event. This detail is not meant to be interpreted as a typical human fast but rather as a miraculous act of divine sustenance, emphasizing the unparalleled sanctity and immense weight of the Law being received directly from God's presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 9:9 profoundly illustrates the very nature of divine revelation and the absolute sanctity of God's covenant with His people. It emphatically teaches that God's Law is not a human construct or a mere ethical code, but a direct, holy utterance originating from the Creator Himself, delivered under extraordinary, supernatural circumstances to underscore its intrinsic authority, permanence, and divine origin. Moses' miraculous fast highlights the unique, privileged, and indispensable mediator role he played between a holy God and a sinful Israel, thereby setting a profound precedent for the seriousness and reverence with which God's word should always be received and obeyed. This pivotal event at Sinai established the comprehensive legal, moral, and spiritual framework for Israel's entire national existence, fundamentally defining their identity as a people uniquely set apart by God's sovereign grace and eternally bound by His covenant stipulations.
REFLECTION AND APPLICATION
Deuteronomy 9:9 profoundly invites us to reflect on the deep reverence due to God's revealed Word and the absolute depth of commitment required for cultivating a genuine, transformative relationship with Him. Moses' extreme dedication, coupled with his miraculous sustenance on the mountain, serves as a powerful and enduring reminder that encountering God's truth is an inherently weighty and sacred matter, demanding our complete attention, spiritual preparation, and wholehearted submission. We are called not merely to superficially read or intellectually assent to Scripture, but to approach it with a profound sense of awe, recognizing its divine origin, its inherent authority, and its transformative power to reshape our lives. Just as God supernaturally sustained Moses in extraordinary ways to enable him to receive His holy Law, so too does He promise to sustain us—spiritually, emotionally, and physically—as we diligently seek to understand, embrace, and live by His revealed will. This verse profoundly challenges us to critically examine the seriousness with which we engage with God's commands and promises, fostering within us a fervent desire for deeper communion, unwavering obedience, and an unshakeable trust in His divine ability to empower us for His glorious purposes.
Questions for Reflection
FAQ
Why did Moses fast for forty days and forty nights without food or water?
Answer: Moses' extraordinary 40-day and 40-night fast on Mount Horeb, as vividly described in Deuteronomy 9:9 and also in Exodus 34:28, was not a typical human fast but a clear and undeniable act of divine, miraculous sustenance. Its purpose was multifaceted: it profoundly signified the unparalleled and extraordinary nature of his direct communion with God, emphasizing the immense sanctity, gravity, and divine origin of the Law he was receiving. This extended period without any physical sustenance underscored that Moses was being supernaturally sustained by God's immediate presence and omnipotent power, thereby highlighting the absolute holiness of the divine encounter and the profound significance of the covenant revelation. It served as a unique and powerful demonstration of God's unparalleled ability to provide for His chosen servant in an utterly unique way during one of the most pivotal moments in salvation history.
What is the significance of "the tables of the covenant"?
Answer: The "tables of the covenant" refer specifically to the two stone tablets upon which the Ten Commandments were directly inscribed by the finger of God. These commandments formed the foundational stipulations and core principles of the covenant God graciously made with the nation of Israel at Mount Sinai (also known as Horeb). Their significance is multifaceted and profound: they represent the direct, tangible, and written revelation of God's perfect moral law to humanity; they serve as the enduring, physical symbol of the binding and sacred agreement between YHWH and His chosen people, meticulously defining their identity, responsibilities, and unique relationship with Him; and they unequivocally underscore the relational aspect of God's law, as it was lovingly given within the intimate context of a covenant relationship, not as an arbitrary set of rules. These tablets were absolutely central to Israel's worship, national identity, and legal framework, serving as a constant, tangible reminder of their unique and sacred bond with God, as further emphasized in Exodus 24:12.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 9:9, with its vivid account of Moses' miraculous forty-day fast and the reception of the stone tablets of the Law, finds its ultimate and profound Christ-centered fulfillment in several interconnected ways. Moses, serving as the preeminent mediator of the Old Covenant, powerfully foreshadows Jesus Christ, who is revealed as the perfect, superior mediator of the New and better Covenant (Hebrews 8:6). Just as Moses ascended the sacred mountain to receive God's holy Law, Jesus Christ ascended not a physical mountain, but ultimately the cross, to perfectly fulfill that Law and establish a new covenant sealed by His own precious blood (Luke 22:20). The forty-day period, a time of intense divine encounter and unique sustenance for Moses, profoundly resonates with Jesus' own forty-day fast and temptation in the wilderness (Matthew 4:1-2), where He perfectly obeyed God's will and resisted temptation in every way that Israel, and even Moses, had previously faltered. Furthermore, the "tables of the covenant" written on stone, which the people of Israel repeatedly broke due to their sinfulness, powerfully point forward to the New Covenant where God's law is miraculously written, not on external stone tablets, but intimately on the very hearts and minds of believers by the indwelling Holy Spirit (Jeremiah 31:33; 2 Corinthians 3:3). Thus, Moses' unique and miraculous experience on the mountain, supernaturally sustained by God to receive the Law, ultimately serves as a profound type and shadow pointing to Christ, who perfectly embodies, fulfills, and transcends the Law, offering a new and living way to God through grace and the Spirit, far surpassing the limitations of stone tablets.