by J. Riddle (Cheshunt)
DEUTERONOMY
Read Chapter 9
We have noticed that chs.8-10 review events during the journey from Horeb to the plains of Moab. Ch.8 recalls God's preservation and protection in the wilderness, ch.9 recalls God's pardoning mercy in the wilderness, and ch.10 recalls God's provision in the wilderness. Like ch.6-8, this chapter commences with reference to the possession of the land: “Hear, O Israel: Thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself,” v1. But unlike the previous chapters, ch.9 emphasises Israel's unworthiness to occupy the land. This is stated in v4-6 and illustrated in v7-29. The chapter can be divided as follows:
(1) The promise of victory, v1-3;
(2) The warning against pride, v4-6;
(3) The evidence of unworthiness, v7-29.
Israel was to “pass over Jordan,” v1, but “the Lord thy God is He which goeth over before thee,” v3. The nations of Canaan were “greater and mightier” than Israel, v1-2. See also 7.1. Compare Num.13.28-29. But they were no match for God: “as a consuming fire He shall destroy them, and He shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord said unto thee,” v3. It was a pity Israel did not believe this at Kadesh-Barnea! We must notice that Israel's military success would not be the result of her own expertise and superiority on the field, and this reminds us that our spiritual achievements are wholly due to divinely-given help and ability. David said, “Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight,” Ps.144.1. Having reviewed his ministry at Corinth, Paul added, “Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God,” 2Cor.3.5.
The greatness of the enemy is stressed here: “nations greater and mightier than thyself … cities great and fenced up to heaven … A people great and tall.” Our confidence is likely to be eroded if we stay there! John reminds us that “greater is He that is in you, than he that is in the world,” 1Jn.4.4. It is very important to look at our spiritual enemies in context. Jehoshaphat put it like this: “we have no might against this great company that cometh against us … our eyes are upon thee,” 2Chron.20.12. We must remember the Psalmist's question, “Who is so great a God as our God?”, and his answer, “Thou art the God that doest wonders,” Ps.77.13-14.
God foresaw that victory in Canaan could induce Israel to take the moral ‘high ground,’ and attribute success to their own excellence. In ch.6, Moses had warned them against forgetfulness in Canaan, v10-12. In ch.8, he warns them against pride and forgetfulness, v14,17. Now he warns them against pride again, but it isn't a case of pride blinding them to their weakness, but pride blinding them to their wickedness! Israel had no moral right to possess the land. “Speak not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land … Understand therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people.” This is exactly what God called them: see v13. Sadly, this continued to mark them, obliging Stephen to say, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye,” Acts 7.51.
God would give Israel possession of the land, not because they deserved it, but because His righteousness demanded the expulsion of the wicked Canaanites, v4-5, and His integrity required the fulfilment of the promises made to the patriarchs, v5. The future restoration of Israel will take place, not because they are worthy of blessing, but for God's “holy name's sake,” Ezek.36.22, etc.
Israel was therefore reminded of its inherent tendency to sin and failure, and this is a salutary lesson for us all. We still have to cry, “in me (that is in my flesh) dwelleth no good thing,” Rom.7.18. Having surveyed this very period in Israel's history, Paul comments: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall,” 1Cor.10.11-12.
In the balance of the chapter, Moses documents the sinfulness and rebellion of Israel. He deals with this generally in v7, and specifically in v8-29. Speaking generally, “until ye came unto this place, ye have been rebellious against the Lord.” Joshua knew only too well that Israel had caused Moses a perpetual headache. Just listen to what Moses said in Deut.31.27, shortly before his death. But that wasn't the end: it continued until the captivity. Read Jer.7.25-26. Moses then reminded them of specific events:
A) At Horeb, v8-21
Moses begins with Horeb, not now to emphasise the privilege of Israel in hearing God's voice there, see ch.4-5, but to emphasise their failure there. “Also in Horeb ye provoked the Lord to wrath, so that the Lord was angry with you to have destroyed you,” v8. This chapter refers, in one case by implication, to four periods of “forty days and forty nights.” The first three are associated with Horeb: at the original giving of the law, after Israel's idolatry with the golden calf, and at the second giving of the law.
i) The giving of the law, v9-17
“I abode in the mount forty days and forty nights.” During this period, Moses “neither did eat bread nor drink water.” We should notice the following:
a) The receipt of the law by Moses, v9-11. He received “two tables of stone written with the finger of God; and on them was written according to all the words which the Lord spake with you in the mount out of the midst of the fire in the day of the assembly.” This refers to Ex.24.18 and 31.18. The words “written with the finger of God” are significant. It was the same “finger” that “wrote on the ground,” in Jn.8.6, and it was the same “finger” that sprinkled the blood upon the mercy seat, Ex.16.4. The claims of the law were met by the One Who wrote it! Ex.34.28 refers to the second occasion on which Moses received the law when he was again with God for “forty days and forty nights.” As before, “he did neither eat bread, nor drink water. And He (that is, God: see Deut.10.2) wrote upon the tables the words of the covenant, the ten commandments.”
b) The revelation of idolatry to Moses, v12-14. “And the Lord said unto me, Arise, get thee down quickly from hence; for thy people (they didn't behave as God's people) which thou hast brought forth out of Egypt have corrupted themselves … they have made them a molten image.” In His anger, God said, “Let Me alone (as if expecting Moses to object — which he did, v18-19, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.” We are prone to idolatry as well. See Col.3.5.5, 1Jn.5.21.
c) The return to the camp by Moses, v15-17. “And I looked, and, behold, ye had sinned against the Lord your God, and had made you a molten calf; ye had turned aside quickly out of the way which the Lord had commanded you.” God had been perfectly correct. “The eyes of the Lord run to and fro throughout the whole earth,” 2Chron.16.9, and “all things are naked and opened unto the eyes of Him with whom we have to do,” Heb.4.13. “And I took the two tables, and cast them out of my two hands, and brake them before your eyes.” V12-17 refer to Ex.32.7-19.
ii) The intercession of Moses, v18-21
“And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread nor drink water.” Perhaps Israel did not realise how much they owed to the intercession of Moses, and ‘perhaps none of us have yet realised how much we owe to the intercessory service of Christ, to His advocacy. None of us would have continued in the divine way, or would have been brought through in any measure of faithfulness to the present time, but for that blessed service of faithful love. We thank Him for His finished work, but let us never forget His unfinished work — His ceaseless service as the Intercessor and Advocate!’ (C. A. Coates). Moses interceded:
a) For Israel in general, v18-19. “And I fell down before the Lord … because of all your sins which ye sinned … For I was afraid of the anger and hot displeasure, wherewith the Lord was wroth against you to destroy you. But the Lord hearkened unto me at that time also.” This refers to Ex.32.30-35, although this passage does not specifically mention “forty days and forty nights.”
b) For Aaron in particular, v20. “And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron also at that time.” Note: v21 describes the destruction of the golden calf in Ex.32.20, which took place before Moses' intercession above.
B) At Taberah, Massah, and Kibroth-hattaavah, v22
In each place, they “provoked the Lord to wrath.” At Taberah (meaning, a burning) — see Num.11.3; at Massah (meaning, temptation)gfg — see Ex.17.7; at Kibroth-hattaavah (meaning, the graves of lust) — see Num.11.4-35.
C) At Kadesh-Barnea, v23-29
This refers to events described in Num.13-14. Notice the terrible indictment: “Ye have been rebellious against the Lord from the day that I knew you,” v24. We are to be “obedient children,” 1Pet.1.14. V23-29 refer particularly to Num.14.11-20. In this connection, Moses refers to a fourth period of “forty days and forty nights,” which is not mentioned in Num.14: “Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said He would destroy you,” v25. He interceded for Israel on a threefold basis:
i) on the basis of God's relationship with Israel, v26. “I prayed therefore unto the Lord, and said, O Lord God, destroy not Thy people, and Thine inheritance, which Thou hast redeemed through Thy greatness, which Thou hast brought forth out of Egypt with a mighty hand.” See also v 29. They remained God's people, even after the events described in v7-25. Nothing could ‘invalidate the divine redemption that has been wrought, or the election and calling of God, or the ancient promises, or the fact that God's people “are indeed Thy people and Thine inheritance,” v29, JND.’ (C. A. Coates).
ii) On the basis of the promises to the patriarchs, v27. “remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin,” v26-27. Paul observes that “as touching the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance,” Rom.11.28-29.
iii) on the basis of God's honour and glory, v28. “lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which He had promised them, and because He hated them, He hath brought them out to slay them in the wilderness.” This should be compared with Num.14.16. God accepted the intercession of Moses: see Num.14.20, “And the Lord said, I have pardoned, according to Thy Word.” Of Moses, as well as Elijah, it could be said, “the effectual fervent prayer of a righteous man availeth much,” Jam.5.16.
—to be continued (D.V.)