Deuteronômio 9
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 9
Wiersbe - The word "hear" is used over fifty times in Deuteronomy, for God's people live by faith, and "faith comes by hearing, and hearing by the word of God" (Rom. 10:17). The Jews couldn't see their God, but they could hear Him, while their pagan neighbors could see their gods but couldn't hear them (Ps. 115:5). In this section, Moses reminded the people that their conduct since leaving Egypt had been anything but exemplary, in spite of His long-suffering and grace. (Be Equipped) Kalland - Chapter 9 begins a section that points out once more that the greatness of the Lord, not any excellence of the Israelites, was to be the basis for Israel's acquisition of Canaan. Prior to this Moses had made it clear that God's choice of them was not because of their numerical superiority (Dt 7:7). Here he added that their entrance into the land would not be because of their righteousness either (v.5). To support this Moses launched into a long narration of the people's former recalcitrance and of the Lord's goodness and greatness. (The Expositor's Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel) Reformation Study Bible - In this long section of exhortation (9:1–11:32), Moses turns toward the future. Warren Wiersbe - Moses is pointing out dangers that God’s people must avoid: forgetting God’s goodness (chap. 6), compromising with the enemy (chap. 7), and becoming self-satisfied and complacent after great victory (chap. 8). In this chapter, he warns about a danger that all believers constantly face: the reappearance of an old sin. In Israel’s case, that sin was rebellion against God. “But we are a new generation!” the people might have argued. “The old generation that died in the wilderness was guilty of rebellion. We are different!” But Moses warned them. He knew that human nature is the same from one generation to another and that people rarely learn from the mistakes of others. The sin we think we have conquered is the one that will conquer us. (See 1 Cor. 10:12.) Your greatest fear may come before the battle (vv. 1–3), but your greatest danger may be after the battle (vv. 4–6). If the victory makes you proud, you will fall; but if God’s blessing humbles you, you will succeed. God is able to make you stand (Rom. 14:4). (With the Word Bible Commentary) "Hear (sema), O Israel! - Hear so as to do and focuses on action, not just hearing (cf. Jas 1:22–25+)! - A repeated refrain - Dt 5:1 Dt 6:4 Dt 9:1 Dt 20:3, cf Dt 27:9. Moses commands all the people of Israel to be all ears as we would say today. Merrill says here we encounter another "Shema" which reflects a major break in Moses' address and calls for the second generation to pay very close attention to what he says in this next section. Merrill goes on to make an interesting comment - In the previous passage, Moses's concern was that the people would forget Yahweh and take credit for their own prosperity. In this text, the issue is not the likelihood that Yahweh will be forgotten but that Israel will attribute whatever good he does for Israel to their own worthiness (von Rad 1966a:74). In a sense, chapter 8 deals with salvation by works and chapter 9 with salvation by self-righteousness. Neither mindset is cognizant of the need for divine grace. (Cornerstone Biblical Commentary) McIntosh on Hear - These solemn words suggest that what follows deserves the most careful attention (cp. Jesus' use of the expression, "Most assuredly I say to you" [NKJV] some twenty-five times in John's Gospel - Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18). (Holman Old Testament Commentary) Hear (hear, obey, understand)(08085) shama means to hear (Adam and Eve hearing God = Ge 3:8, 10, Ge 18:10 = "overheard"), to listen (Ge 3:17, Ge 16:2 [= this was a big mistake and was the origin of Jews and Arabs!] Ex 6:9,16:20, 18:19, Webster's 1828 on "listen" = to hearken; to give ear; to attend closely with a view to hear. To obey; to yield to advice; to follow admonition) and since hearing/listening are often closely linked to obedience, shama is translated obey (1 Sa 15:22, Ge 22:18, 26:5, 39:10, Ex 19:5, disobedience = Lev 26:14, 18, 21, 27) or to understand. KJV translates shama "hearken" (196x) a word which means to give respectful attention. Of God's hearing in general or hearing our prayers (Hab 1:2, Ps 66:18, click here for more in the Psalms, cf God's hearing in Zeph 2:8, Ge 16:11, 17:20, 30:17, 22, Ge 21:17, 29:33, 30:6, 17, 22; Ex 2:24, Ex 16:8, 9, 12, Nu 11:1, 12:2). Shama means “to hear intelligently and attentively and respond appropriately." In other words to hear does not convey the idea of "in one ear and out the other!" The greatest significance of the use of shama is that of relation of man to God, especially where the context speaks of obedience. Obedience is the supreme test of faith and reverence for (fear of) God. The Old Testament conception of obedience was vital. It was the one important relationship which must not be broken. While sometimes this relation may have been formal and cold, it nevertheless was the one strong tie which held the people close to God. The significant spiritual relation is expressed by Samuel when he asks the question, “Hath Yahweh as great delight in burnt-offerings and sacrifices, as in obeying (shama) the voice of Yahweh? Behold, to obey (shama) is better than sacrifice, and to hearken than the fat of rams” (1 Sa 15:22). It was the condition without which no right relation might be sustained to Yahweh. This is most clearly stated in the relation between Abraham and Yahweh when he is assured “In thy seed shall all the nations of the earth be blessed; because thou hast obeyed (shama) my voice” (Ge 22:18). In prophetic utterances, future blessing and prosperity were conditioned upon obedience: “If ye be willing and obedient (shama), ye shall eat the good of the land” (Isa 1:19). After surveying the glories of the Messianic kingdom, the prophet assures the people that “this shall come to pass, if ye will diligently obey (shama) the voice of Yahweh your God” (Zec 6:15). On the other hand misfortune, calamity, distress and famine are due to their disobedience and distrust of Yahweh. Shama - 82 verses - Clearly this is a key word in Deuteronomy - Deut. 1:16; Deut. 1:17; Deut. 1:34; Deut. 1:43; Deut. 1:45; Deut. 2:25; Deut. 3:26; Deut. 4:1; Deut. 4:6; Deut. 4:10; Deut. 4:12; Deut. 4:28; Deut. 4:30; Deut. 4:32; Deut. 4:33; Deut. 4:36; Deut. 5:1; Deut. 5:23; Deut. 5:24; Deut. 5:25; Deut. 5:26; Deut. 5:27; Deut. 5:28; Deut. 6:3; Deut. 6:4; Deut. 7:12; Deut. 8:20; Deut. 9:1; Deut. 9:2; Deut. 9:19; Deut. 9:23; Deut. 10:10; Deut. 11:13; Deut. 11:27; Deut. 11:28; Deut. 12:28; Deut. 13:3; Deut. 13:4; Deut. 13:8; Deut. 13:11; Deut. 13:12; Deut. 13:18; Deut. 15:5; Deut. 17:4; Deut. 17:12; Deut. 17:13; Deut. 18:14; Deut. 18:15; Deut. 18:16; Deut. 18:19; Deut. 19:20; Deut. 20:3; Deut. 21:18; Deut. 21:20; Deut. 21:21; Deut. 23:5; Deut. 26:7; Deut. 26:14; Deut. 26:17; Deut. 27:9; Deut. 27:10; Deut. 28:1; Deut. 28:2; Deut. 28:13; Deut. 28:15; Deut. 28:45; Deut. 28:49; Deut. 28:62; Deut. 29:4; Deut. 29:19; Deut. 30:2; Deut. 30:8; Deut. 30:10; Deut. 30:12; Deut. 30:13; Deut. 30:17; Deut. 30:20; Deut. 31:12; Deut. 31:13; Deut. 32:1; Deut. 33:7; Deut. 34:9; You are crossing over the Jordan today to go in to dispossess nations greater and mightier than you (see Dt 7:1+), great cities fortified to heaven (hyperbole meaning "well-defended" - Dt 1:28+) - Moses first says you are crossing over the Jordan in the present tense (Lxx = diabaino [of Macedonian vision in Acts 16:9+ crossing from Asia to Europe with Gospel!] in present tense) picturing this as action in process (even though they had not yet officially begun to cross) because it was so sure that they would cross and possess. Moses begins this chapter by emphasizing the greatness of the enemy Israel would be facing. The implication is that Israel could not defeat this enemy relying on her own strength. "Humanly speaking, Israel had no hope of successful siege operations against such well-prepared defenses." (McIntosh) In Numbers 14+ this same description of the enemy and their fortresses caused fear and unbelief and failure to follow through, something Moses wants to prevent in the second generation encouraging them that Jehovah would go before them as a consuming fire (v3). THOUGHT - It is notable that in encouraging Israel (Dt 9:1-2) Moses uses almost the exact language the 10 spies had used to discourage Israel 38 years earlier! The principle is clear that when obstacles suggesting failure are viewed from God's perspective they become opportunities for success. Or as Paul would say "What then shall we say to these things? If God is for us, who is against us?." (Ro 8:31+) John would say "You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world." (1 Jn 4:4+) And "For whatever is born of God overcomes the world; and this is the victory that has overcome the world–our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God? (1 Jn 5:4-5+) What are the giants in your life? Do you believe Moses, Paul and John? Then "cross over" for the battle is the Lord's.
Deuteronômio 9
Wiersbe - Self-Confident People Who Failed - A wealthy farmer (Luke 12:13–21). A courageous apostle (Matt. 26:31–35). A mighty ruler (Dan. 4). A self-satisfied church (Rev. 3:14–22). Some successful businessmen (James 4:13–17). All those people failed. They apparently did not take these words to heart: “Do you see a man wise in his own eyes? There is more hope for a fool than for him” (Prov. 26:12). Deuteronomy 9:5 "It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the LORD your God is driving them out before you, in order to confirm the oath which the LORD swore to your fathers, to Abraham, Isaac and Jacob. not for your righteousness : Titus 3:5 that he may: Ge 12:7 13:15 15:7 17:8 26:4 28:13 Ex 32:13 Eze 20:14 Mic 7:20 Lu 1:54,55 Ac 3:25 13:32,33 Ro 11:28 15:8 Deuteronomy 9 Resources - Multiple Sermons and Commentaries ISRAEL DID NOT DESERVE THE LAND It is not for your righteousness or for the uprightness of your heart (uprightness of heart - 1 Chr 29:17, Job 33:3, Ps 119:7) that you are going to possess (yarash) their land - Just in case they missed the thrust of the previous passage, Moses reiterates their possession of the enemy land was not merited by Israel's "goodness." The subsequent description in Dt 9:7-29 is clear evidence that the conquest that Israel would experience in the Promised Land was not a mark of divine approval for she had repeatedly proven herself to be stubborn, stiff-necked and rebellious against Yahweh. In fact as this chapter ends the only reason the second generation was even alive to hear Moses was because he had interceded with God Who had threatened to destroy the entire nation (see Dt 9:24-29 below). THOUGHT - Believers are inclined to attribute their spiritual successes to their godliness when it would be more accurate to connect them with God's faithfulness. (McIntosh) NET Noteon Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word tsedaqah, “righteousness” צְדָקָה, though essentially synonymous here with yosher “uprightness יֹשֶׁר, carries the idea of conformity to an objective standard. The term yosher “uprightness” יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the LORD’s favor. As he states in both vv. 4–5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Ge 15:16). Righteousness (Lxx = )dikaiosune(06666) tsedaqah from tsedeq = rightness, righteousness) conveys the idea of that which is straight and so one who is upright or righteous is one who walks a straight path. It describes justice, right actions, and right attitudes, as expected from both God and people when they judge. The root thought is that which conforms to an ethical or moral standard. The first use is one of the most significant uses in the OT - "Then he (ABRAM) believed in the LORD; and He reckoned it to him as righteousness." (Ge 15:6) Righteousness is God’s values and character in action (Jer. 9:24). He loves righteousness (Ps. 33:5). In Ps. 40:10, it is parallel with his faithfulness, salvation, loving-kindness and truth. Tsedaqah in Deuteronomy - Deut. 6:25; Deut. 9:4; Deut. 9:5; Deut. 9:6; Deut. 24:13; Deut. 33:21; Pulpit Commentary - The distinction between righteousness and uprightness (straightness) of heart, is that the former (צֶדֶ) has reference to rectitude of conduct, the latter (ישֶׁר) to rectitude of motive and purpose. "By naming justice [righteousness], he excludeth all merit of works, and by righteousness [uprightness] of heart, all inward affections and purposes. which men might plead, notwithstanding that they fail in action. Yet these two are the chief things which God respects in men (Ps 15:1-2; 1 Chr 29:17)" (Ainsworth). (Deuteronomy 9) Uprightness (03476)(yosher from yashar = to be straight) straightness, uprightness. It conveys more the sense of means integrity or moral lifestyle. Pr 2:13 refers to two paths in life and warns people to stay on the "paths of uprightness" and not to stray onto the crooked path (cf David's "walk" in 1 Ki 9:4). Ps 119:7 (cf Job 33:3) = "uprightness of heart." Pr 4:11 = "upright paths." Pr 14:2 = "He who walks in his uprightness fears the LORD." God delights in uprightness (1 Chr 29:17). Yosher - 14v - correctly(1), honest(1), integrity(1), justly due(1), right(1), upright(1), uprightness(8), what is justly due(1). - Deut. 9:5; 1 Ki. 9:4; 1 Chr. 29:17; Job 6:25; Job 33:3; Job 33:23; Ps. 25:21; Ps. 119:7; Prov. 2:13; Prov. 4:11; Prov. 11:24; Prov. 14:2; Prov. 17:26; Eccl. 12:10 but it is because of the wickedness of these nations that the LORD your God is driving them out before you - In Ge 15:16 God had said that during the 400 years while Israel was in Egypt, "the iniquity of the Amorite is not yet complete.” Now their iniquity was complete and that is why they were driven out of the land.
Deuteronômio 9
Wiersbe - They had accepted that law and twice promised to obey it (Ex. 24:3, 7), and yet they broke the first and second commandments by making and worshiping an idol, and the seventh commandment by engaging in lustful revelry as a part of their "worship." (Be Equipped) Deuteronomy 9:18 "I fell down before the LORD, as at the first, forty days and nights; I neither ate bread nor drank water, because of all your sin which you had committed in doing what was evil in the sight of the LORD to provoke Him to anger. I fell down: De 9:9 Ex 32:10-14 34:28 2Sa 12:16 Ps 106:23 Deuteronomy 9 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 34:28+ So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments. MOSES SECOND 40 DAY FAST I fell down before the LORD, as at the first, forty days and nights - Note as at the first indicating this is Moses' second 40 day fast in a very short period of time. Clearly, this would have necessitated supernatural enablement to accomplish this otherwise impossible task. Kalland on the timing of these events - Moses did not mention here how he went back up the mountain for the second period of forty days and nights. Neither did he mention the remonstrance made at the time on Sinai when the Lord told him that the people had sinned and that he would destroy them. Moses spoke of the second period of forty days and nights and also referred to two prayers on their behalf (Dt 9:18, "as at the first"; Dt 9:19, "the LORD listened to me that time also"). The two prayers are telescoped, a reference to the destruction of the calf-idol being at the end of the narrative. So the narrative is not in strict chronological order but rather in an order that emphasizes the peoples' wrongdoing. (The Expositor's Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel) McIntosh clearly thinks this intercession occurred not during the first 40 days, but during the second 40 days writing "Moses acted at Horeb in the role of a priest. Just as he had represented God before men at the base of the mountain, so he turned and once again represented men before God in prayer. He fell prostrate before the Lord for forty days and forty nights. Although he had not eaten for an identical period earlier, he endured a second sustained fast because of Israel's sin. Grieving over the sin of others is a mark of godly character. (Holman Old Testament Commentary) Persistence in prayer brings results that casual prayer does not. --McIntosh THOUGHT - My father prayed for my salvation for 20 years before I was saved at age 39. I prayed for the salvation of my youngest son and daughter for 20 years (during which time they were both addicted to drugs and alcohol) before they were saved. Wiersbe - We can't help but admire Moses as the leader of God's people. He spent forty days on the mountain, learning how to lead the people in their worship of God; and then he spent another forty days fasting and praying, interceding for a nation that complained, resisted his leadership, and rebelled against the Lord. But leaders are tested just as followers are tested, and Moses passed the test. He showed that his great concern wasn't his own fame or position but the glory of God and the good of the people. In fact, he was willing to die for the people rather than see God destroy them (Ex. 32:31-34). A true shepherd lays down his life for the sheep (John 10:11). (Be Equipped) I neither ate bread nor drank water, because of all your sin which you had committed in doing what was evil in the sight of the LORD to provoke Him to anger - He is fasting because of the magnitude of the sin of Israel. Moses was proving that man does not live by bread alone but by every word which proceeds from the mouth of God. Deere has an interesting comment - In the Old Testament it was normal for people to fast in times of repentance (cf. Judges 20:26; 2 Sa. 12:16; 1 Ki 21:27; Neh. 1:4). His fasting demonstrated his unity with the nation and his horror at their sin. (Bible Knowledge Commentary) J
Deuteronômio 9
Wiersbe - 'Taberah" means "burning," and the name should remind all of us that it's a sin to complain (Phil. 2:14-15+; 1 Cor. 10:10+). (Be Equipped) And at Massah - (see map). Massah refers to the Israel's "no water test" in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1–2). The complaining Israelites (who God was "testing" by allowing the "no water" situation) had themselves "tested" the LORD, which gave rise to the naming of the place Massah. They specifically tested Him by asking “Is the LORD among us, or not?” (Ex 17:7) Deuteronomy 6:16 (see commentary notes) “You shall not put the LORD your God to the test, as you tested Him at Massah. Deuteronomy 33:8 (Of Levi he said, “Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; Psalm 95:8 Do not harden your hearts, as at Meribah, As in the day of Massah in the wilderness, (See Spurgeon's note below) Massah (04532) massah from nasah = to test by trial, to prove) means testing. The Septuagint (Lxx) translates the proper name with the noun peirasmos which BDAG defines as "an attempt to learn the nature or character of something." Sadly, Israel was not sincerely seeking to learn the nature or character of God, but to put His character to their test! Massah - 5x - Exod. 17:7; Deut. 6:16; Deut. 9:22; Deut. 33:8; Ps. 95:8 NET Note- The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Ex 17:1–2). The complaining Israelites had, thus, “tested” the LORD, a wickedness that gave rise to the naming of the place (Ex 17:7; cf. Dt 9:22; Dt 33:8). And at Kibroth-hattaavah you provoked the LORD to wrath - See this episode of lusting for meat recorded above. The Hebrew name means "graves of craving, lust, gluttony.” "Although God had only shortly before dealt with Israel over the events at Taberah, they again put him to the test by their complaining. They craved meat, so he miraculously provided quail, and along with it a dose of severe discipline." (McIntosh) Wiersbe explains Kibroth-hattaavah - God sent flocks of quail over the camp of Israel and all the people had to do was knock the birds down, dress them, cook them, and eat them. It was the old "Egyptian appetite" asserting itself again, the flesh rebelling against the Spirit. While the people were eating the meat, God's judgment fell and He sent a plague to the camp. "So he gave them what they asked for, but he sent a plague along with it" (Ps. 106:15NLT). Sometimes God's greatest judgment is to let us have our own way (Ro 1:22-28). (Be Equipped) NET Note - Kibroth-Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Nu 11:31–35). QUESTION - What is the significance of Meribah (Massah) in the Bible? ANSWER - Meribah was a site that the Israelites passed through in their desert wanderings. Being a place of testing for the Israelites, it also had a major impact in the lives of Moses and Aaron. Apparently, based on the biblical text, there are two sites named Meribah (W. A. Elwell and B. J. Beitzel, “Meribah,” Baker Encyclopedia of the Bible, volume 2, Baker, 1988, p. 1,442). One of the sites called Meribah was located near Rephidim in the Desert of Sin (Exodus 17:1). At this location it was also called Massah, which differentiates it from the other Meribah mentioned in Scripture (Deuteronomy 6:16; Dt 9:22; Dt 33:8; Psalm 95:8). The other site named Meribah was located in Kadesh Barnea, and therefore was referred to as Meribah Kadesh (Numbers 27:14; Deuteronomy 32:51; Ezekiel 47:19; 48:28). Central to both locations is a miracle of water coming from a rock. At Meribah/Massah, the Israelites were extremely thirsty and quarreled with Moses about the lack of water (Exodus 17:2). Because of their thirst, they grumbled against Moses and asked, “Why did you bring us up out of Egypt to make us and our children and livestock die of thirst?” (Exodus 17:3). Moses brought this problem to the Lord, and the Lord enabled Moses to strike the rock so that the Israelites would have water and know that God was with them (Exodus 17:4–7). Because of their grumbling and testing of God, Moses called the place Meribah, which means “testing,” and Massah, which means “quarrelling” (John Hannah, “Exodus,” Bible Knowledge Commentary: Old Testament, John Walvoord and Roy Zuck, ed., Victor, 1983, p. 135). Not only did the Israelites demonstrate doubt in God’s provision, but they also tested Him because of their complaints and distrust. Toward the end of the Israelites’ forty years of wandering, a similar situation occurred at Meribah Kadesh. Complaining about a lack of water for their livestock and themselves, the “people gathered in opposition to Moses and Aaron. They quarreled with Moses and said, ‘If only we had died when our brothers fell dead before the Lord! Why did you bring the Lord’s community into this wilderness, that we and our livestock should die here? Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!’” (Numbers 20:2–5). Appealing to the Lord at the tent of meeting, Aaron and Moses were told by God to speak to the rock, which would bring forth water (Numbers 20:6–7). Instead of demonstrating God’s glory and provision in speaking to the rock as the Lord had instructed, Moses struck the rock and claimed he and Aaron would bring forth water for the Israelites (Numbers 20:10–11). The Lord still kept His promise in providing water but told Aaron and Moses that they would not enter the Promised Land because of their failure to obey Him (Numbers 20:12). It is clear from the rest of Scripture that God tested the Israelites, including Aaron and Moses, at Meribah Kadesh to gauge their obedience and faithfulness (Psalm 81:7; 106:32). Another place Meribah is directly mentioned in the Bible is in the book of Ezekiel. In the future allotment of the land of Israel in the millennial kingdom, Meribah Kadesh will serve as a border for the section allotted to the tribe of Gad (Ezekiel 47:19; 48:28). As Meribah served to remind the Israelites following Moses of their lack of trust in the Lord, so also will it in the millennial reign of Christ. Being a place of strife and testing, Meribah is worthy of remembrance. As Psalm 95:8 warns, “Do not harden your hearts as you did at Meribah, as you did that day at Massah in the wilderness” (cf. Hebrews 3:4). The Israelites’ disbelief at Kadesh Barnea resulted in their inability to enter the Promised Land for another generation, and Aaron’s and Moses’ disobedience at Meribah Kadesh kept them from entering the Promised Land as well. Disobedience and unbelief have enduring consequences that can affect the rest of one’s life. GotQuestions.org Deuteronomy 9:23 "When the LORD sent you from Kadesh-barnea, saying, 'Go up and possess the land which I have given you,' then you rebelled against the command of the LORD your God; you neither believed Him nor listened to His voice. Likewise: De 1:19-33 Nu 13:1-33 rebelled: Nu 14:1-4,10-41 Isa 63:10 believed: De 1:32,33 Ps 78:22 106:24,25 Heb 3:18,19 4:2 Deuteronomy 9 Resources - Multiple Sermons and Commentaries (Source - Modified from Bible Knowledge Commentary) "When the LORD sent you from Kadesh-barnea, saying, 'Go up and possess (yarash) the land which I have given you,' - See notes on : De 1:19-33 and notes on Nu 13:1-33. To obey these two commands Israel needed to believe in the sovereignty (in full control) of God and His trustworthiness (faithfulness to fulfill the promise to give them the land) and then then had to move out. Genuine belief is invariably linked with obedience. (See Relationship of faith and obedience - Covenant and Obedience of faith - Ro 1:5, 16:26) Why should Israel have been willing to obey these commands? What had they witnessed with their own eyes from the moment they were delivered out of Egypt? They had continually witnessed God at work in their behalf day after day -- He was guiding them with the Shekinah, feeding them with manna from Heaven and providing water to drink from a rock! Now all they had to do was march from Kadesh-Barnea into the Promised Land. They had to believe that God had promised it to them. They had to walk by faith, not by sight. But once the 10 spies caught sight of the giants and the walled fortresses, their report spread like leaven through the entire camp and Israel was no longer willing to walk by faith. Fear of great giants gripped them. Faith in their great God eluded them. The upshot was they refused to obey God's commands! They rebelled against Him. THOUGHT - Every believer and every Christian ministry, whether it be a local church or a parachurch ministry, must trust God to meet their needs a day at a time. If we complain along the way, we're only giving evidence that we don't trust God but think we know more than He does about what's best for us. When we come to those "Kadesh-Barnea" places in life, when we must claim what God has planned for us and move forward by faith, we must not rebel against God and refuse to trust and obey. If we do, we may find ourselves wandering through life, failing to accomplish what God has planned for us. Claiming our inheritance in Christ is one of the major themes of the Book of Hebrews, and the writer uses Israel as the main illustration (Heb. 3-4). (from Warren Wiersbe - Be Equipped) Then you rebelled (marah; Lxx = apeitheo = disobeyed) against the command of the LORD your God - The commands were clear to Go up and possess. So first Israel refused to obey this command. And after they learned of their punishment, they had a change of heart and said they would go into the land. And so they rebelled again, Moses recording "So I spoke to you, but you would not listen. Instead you rebelled against the command of the LORD, and acted presumptuously and went up into the hill country.." (Dt 1:43+) You neither believed (aman) Him (Dt 1:32, Nu 20:12 2Ki 17:14 Ps 78:22,32 Ps 106:24 Isa7:9 Lu 16:31 Jn12:37 Heb 3:9,10, 12, Heb 3:16-19; Heb 4:1-2, 6 11:6 1 Jn 5:10) Moses records the lament from Yahweh "How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst?" (Nu 14:11+) The result of course of their unbelief was that they were not allowed to go into the Promised Land but had to wander for 40 years. It is notable that Yahweh made a similar declaration "to Moses and Aaron, “Because you have not believed Me (BY STRIKING THE ROCK INSTEAD OF SPEAKING TO IT), to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.” (Nu 20:12+) Nor listened (shama) to His voice - NET version has "would neither believe nor obey Him." This recalls the question of the writer of Hebrews which asks "And to whom did He swear that they would not enter His rest, but to those who were disobedient (apeitheo)? 19 So we see that they were not able to enter because of unbelief." (Heb 3:18-19+) Notice how unbelief equates with disobedience as described here in Dt 9:23. Deuteronomy 9:24 "You have been rebellious against the LORD from the day I knew you. De 9:6-7 Dt 31:27 Ac 7:51 Deuteronomy 9 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 31:27+ “For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the LORD; how much more, then, after my death? ISRAEL - REBELS FROM THE GETGO! Getgo means from the very beginning. You have been rebellious (marah) against the LORD from the day I knew you - First word in Hebrew for emphasis is marah - "rebels ye have been with Jehovah" (Dt 9:24YLT) NLT = "Yes, you have been rebelling against the LORD as long as I have known you." Have been rebellious (marah) speaks of willful, volitional, known disobedience! It is translated in the Septuagint with the verb ) apeitheo which means to disobey or disbelieve and here is in the present tense speaking of continual disobedience! Moses essentially repeats what he had said earlier "Remember, do not forget how you provoked the LORD your God to wrath in the wilderness; from the day that you left the land of Egypt until you arrived at this place, you have been rebellious against the LORD." (Dt 9:6+). Deuteronomy 9:25 "So I fell down before the LORD the forty days and nights, which I did because the LORD had said He would destroy you. De 9:16,18 Deuteronomy 9 Resources - Multiple Sermons and Commentaries MOSES' PROLONGED INTERCESSION This last section could also be subtitled "Standing in the Gap!" Don't miss this simple but crucial point - intercessory prayer by a man of God saved Israel from destruction! Had Moses not interceded, God would have used his lineage to fulfill the Abrahamic Covenant. Never underestimate the powerful prayers of a prostrate pray-er especially for 40 days and nights! James says The effective prayer of a righteous man can accomplish much. (James 5:16b+). Jack Deere - The content of Moses' intercessory prayer is placed here rather than at verse 19 where at first glance it would seem more appropriate. (Bible Knowledge Commentary) Kline - More than once judgment had been averted through the intercession of Moses. In this aspect of Moses' ministry, more remarkably than in any other, his mediatorship prefigured the antitypical mediatorship of Christ, who also "made intercession for the transgressors" (Isa 53:12). When at Sinai God threatened to blot out Israel and offered to exalt Moses' descendants as a new covenant nation (Deut 9:14; cf. Ex 32:10), Moses faithfully fulfilled his mediatorial office in behalf of Israel rather than grasp at the opportunity to be a second Abraham. In fact, he offered himself as a second Isaac on the altar. Moses pleaded that if there must be a blotting out, rather than being made the one exception to the judgment, he might be blotted out as a means of securing forgiveness for the others (Ex 32:32). He "stood before him in the breach to turn away his wrath lest he should destroy them" (Ps 106:23). The intercession referred to in Deut 9:18, 19, 25-29 (cf. 10:10) was offered during Moses' second forty days on the mount. (Wycliffe Bible Commentary on Deuteronomy) So I fell down before the LORD the forty days and nights - Imagine how grieved and weary Moses have been. Hebrew - "I prostrated myself." The Septuagint uses the verb deomai indicating more specifically what Moses was doing by falling prostrate "in the face of" Yahweh -- he was pleading, begging! Merrill on I fell down - The force of the verb (Hithpael of napal) is to the effect that Moses threw himself down or prostrated himself. This lends greater intensity to Moses's intercession. Which I did because the LORD had said He would destroy (shamad; Lxx - exolothreuo = utterly destroy) you - Here Moses again alludes to the Golden Calf debacle! Deuteronomy 9:26 "I prayed to the LORD and said, 'O Lord GOD, do not destroy Your people, even Your inheritance, whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand. prayed: Ex 32:11-13 34:9 Nu 14:13-19 Ps 99:6 106:23 Jer 14:21 inheritance: 1Ki 8:51 redeemed: De 9:29 32:9 Ps 74:1,2 Isa 63:19 brought: De 7:8 13:5 15:15 21:8 26:7,8 Ex 15:13 2Sa 7:23 Ne 1:10 Ps 77:15 107:2 Isa 44:23 Mic 6:4 Tit 2:14 Heb 9:12 Rev 5:9 Deuteronomy 9 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 32:11-13+ Then Moses entreated the LORD his God, and said, “O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand? 12 “Why should the Egyptians speak, saying, ‘With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth’? Turn from Your burning anger and change Your mind about doing harm to Your people. 13 “Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, ‘I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever.’” ISRAEL'S GREAT DELIVERANCE I prayed to the LORD - In v25 Moses was prostrate before Yahweh. Moses interceded in light of Yahweh's threatened destruction of Israel. McIntosh - Moses appealed to God as well on the strength of the personal investment that God had made in the people of his chosen nation. They were his own inheritance, people whom he personally had redeemed by expressions of great power. (Holman Old Testament Commentary) And said, 'O Lord GOD, do not destroy Your people, even Your inheritance, whom You have redeemed (padah) through Your greatness, whom You have brought out of Egypt with a mighty (strong) hand - Moses appeals to the Lord's great deliverance, asking mercy upon Israel because of God's past faithfulness to them as those He had redeemed. Note that Moses refers to Israel as Your people, that they belonged to Him even though they were not acting like it! Earlier God had called them Moses' people - "‘Arise, go down from here quickly, for your people whom you brought out of Egypt have acted corruptly." (Dt 9:12) ESV Study Bible on Your people - Moses counters the Lord’s disowning of Israel in Dt 9:12-14. Merrill - Israel's history of rebellion was so blatant and their future so much in jeopardy as a result that Moses felt compelled to implore God with all his heart and soul for mercy and forgiveness. As he had been in the presence of Yahweh for 40 days of glorious theophany (cf. Dt 9:9), so also he had fallen prostrate before the Lord for 40 days of abject humiliation (see Dt 9:25). Fully cognizant of his own unworthiness and of God's transcendent glory, he had addressed Him as "Sovereign Lord" (Dt 9:26; 'adonay yhwh, "lord Yahweh"), an epithet altogether appropriate in this covenant connection. Those who know they are addressing the God of the universe find it easy—indeed, necessary—to fall on their faces before him. In that posture, one does not demand but only implores....The basis of Moses's plea was that Israel was God's possession or property, an entity of priceless value since they were ransomed by Yahweh at the cost of every firstborn of Egypt (cf. Exod 13:11-16). Such "effort" (lit., "by your strong hand") by Yahweh would, in a sense, go to waste should Israel go by the board. (Cornerstone Biblical Commentary) (Have you ever prayed to God flat on your face?) Redeemed (06299)(padah) means to redeem, ransom, buy and so to cause the freedom or release of a person from bondage or ownership, often implying a delivering or rescue of a person in distress. Padah is not used in Ruth. The basic meaning of the Hebrew root is to achieve the transfer of ownership from one to another through payment of a price or an equivalent substitute. Padah is used to depict God's act of redeeming; He redeemed His people with a mighty hand from Pharaoh and the slavery they were under in Egypt (Dt. 7:8; Mic. 6:4). Egypt was literally the house of slavery and became the symbol of slavery and oppression from which Israel was delivered (Dt. 9:26; 24:18). Padah in Pentateuch - Exod. 13:13; Exod. 13:15; Exod. 21:8; Exod. 34:20; Lev. 19:20; Lev. 27:27; Lev. 27:29; Num. 3:46; Num. 3:49; Num. 3:51; Num. 18:15; Num. 18:16; Num. 18:17; Deut. 7:8; Deut. 9:26; Deut. 13:5; Deut. 15:15; Deut. 21:8; Deut. 24:18 Note that all 6 uses in Deuteronomy refer to Yahweh bringing the Israelites out of Egypt and relative to freeing them from the slavery of Egypt. Mighty hand - Ex 32:11; Dt. 4:34; Dt. 5:15; Deut. 6:21; Deut. 7:8; Deut. 7:19; Deut. 9:26; Deut. 11:2; Deut. 26:8; 1 Ki. 8:42; 2 Chr. 6:32; Ezek. 20:33; Ezek. 20:34; Da 9:15; 1 Pe 5:6