Deuteronomy 9:18
Then I fell down before the LORD for forty days and forty nights, as I had done the first time. I did not eat bread or drink water because of all the sin you had committed in doing what was evil in the sight of the LORD and provoking Him to anger.
Sermons
Humiliating MemoriesR.M. Edgar Deuteronomy 9:7-29
The Sin At HorebJ. Orr Deuteronomy 9:8-22
The Place of Human MediationD. Davies Deuteronomy 9:18-29














The best men have always desired to intercede for the bad. True holiness is benevolent.

I. MEDIATION CONCERNS ITSELF WITH THE INTERESTS OF BOTH PARTIES. Moses had at heart the honor of God - the maintenance of his just rule, while he also identified himself with the well-being of the Hebrews. If there be, on the part of the mediator, a leaning to the interests of the one party rather than the other, his office will fail. One party or both will reject him. His mission proceeds on the ground that there is an advantage common to both to be obtained by reconciliation. There is a point where God's interests and man's touch and blend. The business is to find that point, and to persuade both parties there to meet.

II. MEDIATION IS ITSELF A FRUIT OF DIVINE MERCY. The disposition in the heart of Moses to intercede was a disposition implanted by God, and all the energy with which he pursued this mission was energy sustained from heaven. Further, the willingness, on the part of God, to allow any suit on behalf of rebels, was an act of pure mercy. It is no less absurd than profane to speak of man, the mediator, as showing more benevolence than God. The whole arrangement is one of purest kindness, and Moses was richly blest in his generous undertaking.

III. MEDIATION REQUIRES THE MOST COMPLETE SELF-SACRIFICE. For forty days and forty nights Moses was prostrate before the Lord. Personal needs, personal interests, personal honor, were all forgotten. Here was the completest devotion of himself to this cause. There is a profound mystery in this number of forty. It is not a natural cycle. Like the number seven, it is sacred to religion. For forty days and nights Moses waited before God, undergoing spiritual receptiveness for the revelation of his will. For forty years the Hebrews dwelt in the wilderness. For forty days Elijah tarried in Horeb. For forty days Jesus endured the temptations of the desert. For forty days he abode with men subsequent to his resurrection. All that human nature could endure, Moses endured to obtain pardon for Israel. For if pardon be too cheaply bought, it is not valued. Only in the lurid light of sin's curse do we see the glory of forgiveness.

IV. MEDIATION ACKNOWLEDGES SIN TO THE FULL. There is no extenuation of the deed, no paring down its dimensions, no cloaking any part of its baseness, no endeavors to put other colors on it than its own. It is because sin is so malignant and so ruinous that it is so desirable to rescue the sinner from its awful spell. It is because it is so dishonoring to God that it is worth while, at any price, to remove it from his universe. The anger of Jehovah is no mere passing or capricious feeling. It is sentiment arising out of the most righteous principle. Such anger against sin is essential to the Godhead. We need not be afraid of the introduction of anthropomorphic conceptions. The longer Moses remained prostrate before God, the clearer came into view Israel's sin in the light of the Divine purity.

V. MEDIATION INCLUDES THE LARGEST REPARATION. The mission of Moses as mediator had a part manward as well as Godward. The whole work was not done upon his knees. With both his hands he brake and burnt the graven image, dishonored the deity they had fashioned, reduced it to powdered dust. This would expose the impotence of the idol, the vanity of the idol system, and the insane folly of presenting to such a molten image Divine honors. Nor was this all. The fine dust that remained after the burning was cast into the brook, so that they were compelled to drink it in the exigency of their thirst. St. Paul tells us that the rock from which this stream flowed symbolized Christ; hence we see, in a figure, how the living stream from him, the Fount, bears away our sin into oblivion. Repentance upon our part is not thorough, nor sincere, unless we make whatever reparation is within our reach,

VI. MEDIATION EMBRACES VERBAL INTERCESSION. The final outcome of mediation is prayer. "Father, forgive them!" said the dying Savior. "He ever liveth to intercede."

1. Moses pleads God's proprietorship in this recreant people. "They are thine inheritance." "The Lord's portion is his people." From them he shall obtain more satisfaction than from planets and stars and suns.

2. God's self-consistency is an argument in prayer, he had already redeemed them from Egyptian bondage. He had taken great pains with them hitherto, and had expended great power on their behalf. And he had not done this in ignorance. The latent evil in their hearts he had perceived. The future of their lives he had foreseen. Hence it would be consistent with his past favors to dispense fresh mercy.

3. God's covenant and promises are proper arguments in prayer. He loves to be reminded of his engagements, because this remembrance deepens our sense of his faithfulness. He had engaged to bring this people to the land of promise, not for their sakes, however obedient they might be, but for their fathers' sakes. Hence their rebelliousness did not vitiate the original engagement; and although individuals might justly be destroyed - yea, that whole generation - still the posterity of Abraham must eventually enter the land.

4. The reputation and credit of God form also staple arguments in prayer for others. The natural effect produced on men's minds by God's dealings must be taken into account. Our God is not indifferent to the homage and praise of men. It is to him a great delight to receive the incense of heartfelt love. His reputation in his universe is a very precious thing, and it becomes us on all occasions to guard it well. He has formed us into a people for this very purpose, "that we should show forth his praise."

VII. HUMAN MEDIATION, IF EARNEST AND PERSEVERING, SUCCEEDS. "The Lord hearkened unto me at that time also." Here is great encouragement for our intercession now! Abraham did not cease to gain successes for Sodom until he ceased to pray; and had he continued, possibly the city might have been spared. What genuine and honest intercession has ever failed? "The fervent prayer of a righteous man availeth much." Every instance of successful intercession recorded in history is a cordial to revive our drooping faith. Is not God even now waiting to hear human intercession, that he may do great things for his Church? "Give him no rest, till he make Jerusalem a praise in the earth." - D.

Hear, O Israel.
I. HE REPRESENTS TO THEM THE FORMIDABLE STRENGTH OF THE ENEMIES WHICH THEY WERE NOW TO ENCOUNTER (vers. 1, 2). This representation is much the same with that which the evil spies had made (Numbers 13:28, 29, 31-33), 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 engage their hope in Him, since no power less than that which is almighty could secure and succeed them.

II. HE ASSURES THEM OF VICTORY, BY THE PRESENCE OF GOD WITH THEM, NOTWITHSTANDING THE STRENGTH OF THE ENEMY (ver. 3). 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 (vers. 4-6). 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.

1. He will be honoured in the destruction of idolaters (vers. 4, 5).

2. He will be honoured in the performance of His promise to those that are in covenant with Him (ver. 5).

( Matthew Henry, D. D..)

Thou art to pass over Jordan this day
"Be the day weary, or be the day long, it ringeth at length to evensong." So the weary wanderings of God's people, long though they had been, were coming to an end at last. It has been a weary struggle to reach this river — the stream which lay between the wilderness and the promised land; just as, for that part of mankind who do not die young, the river of death is gained only through a long life, in which, while joys and sorrows are strangely mixed up, the sorrows form the largest portion. Everyone ought to be looking forward to this time; a time when all personal activities will cease, when we shall have to loose our hold on those things which engross us now, and which we imagine could not go on without us. And one great value of this looking forward to our death will be that we must at the same time look to our life, on which depends our death. Here, then, we are helped by meditating on the record which is left us of Israel's journeyings towards the river of Jordan. Bear in mind that they travelled on, filled with a steadfast faith and hope as to the reality of the promised inheritance, and led by the Spirit of God. It was not ever thus with them. At one time they hankered after old sins — after the bondage of Egypt; they thought at one time that life might hold joys enough for them, without the future hope. But God quietly taught them by what looked like anger — but which was really love — the vanity of all earthly things; and from that time forward the promised land was their loadstar, which guided all their life. Nor were they left without the direct guidance of the law of God. How many lives amongst us are wrecked, how many of us are marching in a circle, because we have no settled principle to guide us! Every side path, every enticing glade, invites us to leave the strait way, and we follow it and find ourselves further from home than ever. Moreover, in addition to this law of God, Israel had the guidance of the ark, which was to them as the very presence of God Himself; The ark was to Israel as the Church of Christ is to ourselves, interpreting God's will, giving point to His law, making that law not merely a set of rules, but a great guiding principle in truest touch with our whole lives. And Israel had all this time battles to fight, which in their varied characteristics fitly represent the perpetual conflicts which we are called to endure. But while Amalek represents the attacks of the world and Satan, which all must expect and be prepared for, Edom, Israel's "brother," who comes against him with a great force, reminds us that we may be attacked and thwarted in our heavenward course by those who should speed us on our way. It is no new or uncommon thing for the ardent young Christian to feel, not only want of sympathy, but positive opposition from those near and dear to him in earthly relationship. Again, in the attack of Moab we see the very Word of God attempted to be used as a weapon against the faithful people. And is it not true that many a young Christian, whom no enticement of sin can influence, who cannot be tempted to rebel against God's moral laws, is assailed with awful effect by someone who comes bringing God's own Word in his hand, and suggesting doubts and difficulties and problems, which, once suggested, cannot be ignored by a truth-loving, ardent spirit? Through all these trials, there was ever before the eyes and thoughts of Israel the entering on the promised land — the crossing of the river. As they wandered on, they knew them from the first will be with them still. "The ark of the covenant of the Lord of all the earth passeth over before you." All that made the wilderness a home shall go with them, so that they shall not be afraid, though, as Joshua says, "ye have not passed this way heretofore." And as an earnest of what shall be, we have in our last hours the ministrations of Christ's holy Church to speed us on our way, even as the ark of God went before Israel. On this side, the manna to support us on our journey; and then no more types, but the "old corn of the land" — even Jesus Himself, the very true Bread of Life.

(E. Smith, B. A.)

People
Aaron, Anak, Anakites, Isaac, Jacob, Moses
Places
Beth-baal-peor, Egypt, Horeb, Jordan River, Kadesh-barnea, Kibroth-hattaavah, Massah, Taberah
Topics
Anger, Angry, Ate, Bread, Committed, Drank, Drink, Drinking, Drunk, Eat, Eaten, Evil, Face, Fell, Forty, Lay, Lord's, Moving, Myself, Nights, Prostrate, Provoke, Provoking, Sight, Sin, Sinned, Sins, Taking, Throw, Wickedly, Wrath
Outline
1. Moses dissuades them from the opinion of their own righteousness
7. Moses reminds them of the golden calf

Dictionary of Bible Themes
Deuteronomy 9:18

     1654   numbers, 11-99
     4293   water
     5174   prostration
     6684   mediator
     8653   importunity, to God

Deuteronomy 9:8-21

     4269   Sinai, Mount

Deuteronomy 9:16-19

     6218   provoking God

Deuteronomy 9:16-21

     4618   calf
     7324   calf worship

Deuteronomy 9:18-19

     5790   anger, divine
     8611   prayer, for others
     8614   prayer, answers

Library
The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors,
Andrew Lee et al—Sermons on Various Important Subjects

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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