25<\/strong>. So I fell down<\/em>, etc.] Having recounted in Deu 9:22-24<\/em><\/span> the accumulated burdens of the people’s sins (there is therefore no need to doubt the originality of these verses, as Steuernagel does) under which he fell down, the speaker returns to the fact of his falling; and in <\/p>\n Forty days and forty nights; <\/B>the same mentioned before, Deu 9:18<\/span>, as appears, <\/P> 1. By comparing this with Exodus, where this history is more fully related, and where this is said to be done twice only. <\/P> 2. By the occasion and matter of Mosess prayer here following, which is the same with the former. <\/P> 3. By the words here following, <\/P> as I fell down at first<\/B>, which show that this was the second time of his so doing. <\/P> <\/p>\n 25. Thus I fell down before the Lordforty days and forty nights, as I fell down at the first<\/B>Afterthe enumeration of various acts of rebellion, he had mentioned theoutbreak at Kadesh-barnea, which, on a superficial reading of thisverse, would seem to have led Moses to a third and protracted seasonof humiliation. But on a comparison of this passage with Nu14:5<\/span>, the subject and language of this prayer show that only thesecond act of intercession (De 9:18<\/span>)is now described in fuller detail.<\/P><\/p>\n Thus I fell down before the Lord forty days and forty nights, as I fell down at the first<\/strong>,…. Which Jarchi says are the selfsame said above, De 9:18<\/span>, but doubled or repeated, because of the order of his prayer. The words “at the first” are not in the text; and, as before observed, we do not read that Moses fell down at the first forty days he was in the mount, unless it can be thought he did, Ex 32:11<\/span>, wherefore this falling down seems to be as he fell down at the second forty days; and so this was a third forty days, according to the Jewish writers, and of which opinion were Dr. Lightfoot and others; [See comments on Ex 34:28]<\/span>,<\/p>\n because the Lord had said he would destroy you<\/strong>; threatened them with destruction, and seemed as if it was his intention to destroy them; nay, even after Moses’s first prayer, though he bid him go and lead the people on, yet he declared that he would visit their sin upon them, Ex 32:34<\/span>.<\/p>\n After vindicating in this way the thought expressed in Deu 9:7<\/span>, by enumerating the principal rebellions of the people against their God, Moses returns in Deu 9:25<\/span>. to the apostasy at Sinai, for the purpose of showing still further how Israel had no righteousness or ground for boasting before God, and owed its preservation, with all the saving blessings of the covenant, solely to the mercy of God and His covenant faithfulness. To this end he repeats in Deu 9:26-29<\/span> the essential points in his intercession for the people after their sin at Sinai, and then proceeds to explain still further, in Deu 10:1-11<\/span>, how the Lord had not only renewed the tables of the covenant in consequence of this intercession (Deu 10:1-5<\/span>), but had also established the gracious institution of the priesthood for the time to come by appointing Eleazar in Aaron’s stead as soon as his father died, and setting apart the tribe of Levi to carry the ark of the covenant and attend to the holy service, and had commanded them to continue their march to Canaan, and take possession of the land promised to the fathers (Deu 10:6-11<\/span>). With the words “thus I fell down,” in Deu 9:25<\/span>, Moses returns to the intercession already briefly mentioned in Deu 9:18<\/span>, and recalls to the recollection of the people the essential features of his plea at the time. For the words “ the forty days and nights that I fell down<\/em>,” see at Deu 1:46<\/span>. The substance of the intercession in Deu 9:26-29<\/span> is essentially the same as that in Exo 32:11-13<\/span>; but given with such freedom as any other than Moses would hardly have allowed himself ( Schultz<\/em>), and in such a manner as to bring it into the most obvious relation to the words of God in Deu 9:12<\/span>, Deu 9:13<\/span>. , “ Destroy not Thy people and Thine inheritance<\/em>,” says Moses, with reference to the words of the Lord to him: “ thy people have corrupted themselves<\/em> ” (Deu 9:12<\/span>). Israel was not Moses’ nation, but the nation and inheritance of Jehovah; it was not Moses, but Jehovah, who had brought it out of Egypt. True, the people were stiffnecked (cf. Deu 9:13<\/span>); but let the Lord remember the fathers, the oath given to Abraham, which is expressly mentioned in Exo 32:13<\/span> (see at Deu 7:8<\/span>), and not turn to the stiffneckedness of the people ( equivalent to , Deu 9:13<\/span> and Deu 9:6<\/span>), and to their wickedness and sin (i.e., not regard them and punish them). The honour of the Lord before the nations was concerned in this (Deu 9:28<\/span>). The land whence Israel came out (“the land” = the people of the land, as in Gen 10:25<\/span>, etc., viz., the Egyptians: the word is construed as a collective with a plural verb) must not have occasion to say, that Jehovah had not led His people into the promised land from incapacity or hatred. recalls Num 14:16<\/span>. Just as “inability” would be opposed to the nature of the absolute God, so “hatred” would be opposed to the choice of Israel as the inheritance of Jehovah, which He had brought out of Egypt by His divine and almighty power (cf. Exo 6:6<\/span>).<\/p>\n 25. Thus I fell down before the Lord forty days Again the narrative is blended together; for it is certain that this prayer was offered before he remained fasting in the mount during the second forty days. But inasmuch as then also, being still in anxiety, he continued the same prayers, it is not to be wondered at that he should include in the forty days’ fast whatever had been done before. For there is no absurdity in supposing that after having obtained the safety of the people, for which he had petitioned, he should still be in trepidation. Moreover, that this fast was posterior to the prayer which he mentions at the same time, may be inferred from the beginning of the next chapter, where he records that the second tables were given to him, but says not a word of the fast. I have stated why he so often repeats his allusion to the forty days, viz., because it would not have been sufficient merely to intercede, unless this reconciliation had followed, which he obtained when he received the new covenant. The rest I have already expounded. <\/p>\n (25) Thus I fell down . . .<\/strong>Literally, And I fell down before Jehovah forty days and forty nights, as 1 had fallen down <\/em>(originally on the fortieth day) when the Lord said He would destroy you: i.e., <\/em>when He told Moses of the calf.<\/p>\n 25-29<\/strong>. <\/strong> Remember thy servants <\/strong> After the above enumeration of the principal occasions when the people awakened the anger of Jehovah, Moses returns to the apostasy at Horeb. He repeats the substance of his intercession with Jehovah, as given in Exo 32:11-13<\/span>.<\/p>\n Ver. <\/em><\/strong>25. <\/strong>Thus I fell down before the Lord forty days<\/em><\/strong><\/strong> Having mentioned the above instances of their preservation, he returns to what he had begun to say (ver. 18.) concerning his intercession with God for a pardon, which he could not obtain without great importunity. See the passages in the margin of our Bibles. <\/p>\n REFLECTIONS.<\/strong>As nothing is more difficult than to be put out of a good conceit with ourselves, Moses brings to their remembrance abundant proof how little reason they had to value themselves on their own righteousness. Their whole conduct, from the day of their coming from Egypt, had been a succession of rebellions; many of which are particularly specified, and many more there were probably during their sojourning in the wilderness. The grand apostacy of all was the calf in Horeb; a scene so shocking, that, after that, they should never dare to lift up their eyes to God but with shame and confusion. Then were they in danger of being abandoned for ever of God, and he had been justified in rejecting them. In fear of such a righteous doom, Moses, with fervent prayer, interposes, to avert, if possible, the fierce displeasure that was awakened against them. Nor had he one plea to make for them of their desert, but acknowledges their aggravated guilt, and only begs that their fathers might be remembered, and that their enemies might not be tempted to blaspheme God, if they should be destroyed. Nor had they been rebels themselves only, but even Aaron had been drawn or forced into compliance with them, and thereby also provoked God most highly, even to threaten to destroy him. And when the calf, their hateful sin, was destroyed, and undeserved mercy vouchsafed to them, the burnings of Taberah, the plague of Massah, the graves of Kibroth-hattaavah, and the slain at Kadesh-barnea, were awful monuments against them, how deep their rebellions were rooted, and how undeserving they were of the least of the mercies vouchsafed to them. Note; <\/em>(1.) Whoever reviews carefully his own conduct towards God cannot but stand amazed, that, after such repeated provocations, there should be any mercy in store for him; and own how vile and unworthy he is of it. (2.) It is obstinate blindness of heart alone that can ever support in us a good opinion of ourselves. <\/p>\n What a beautiful strain of earnestness in prayer is here read to us, of Moses’ pleading with GOD in his covenant relation and character. Would the Reader see another yet more beautiful example of the same kind, let him turn to Joh 17<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Deu 9:25 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.<\/p>\n <\/em><\/p>\n Ver. 25. Thus I fell down.<\/strong> ] The three former verses come in by a parenthesis. Here he returns again to the history of his interceding for them the second time.<\/p>\n NASB (UPDATED) TEXT: Deu 9:25-29<\/p>\n 25So I fell down before the LORD the forty days and nights, which I did because the LORD had said He would destroy you. 26I 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. 27’Remember Your servants, Abraham, Isaac, and Jacob; do not look at the stubbornness of this people or at their wickedness or their sin. 28Otherwise the land from which You brought us may say, Because the LORD was not able to bring them into the land which He had promised them and because He hated them He has brought them out to slay them in the wilderness. 29Yet they are Your people, even Your inheritance, whom You have brought out by Your great power and Your outstretched arm.’<\/p>\n Deu 9:25 Moses’ intercessory prayer uses two VERBS:<\/p>\n 1. I fell down – BDB 656, KB 709<\/p>\n a. Hithpael IMPERFECT, Deu 9:25<\/p>\n b. Hithpael PERFECT, Deu 9:25<\/p>\n 2. I prayed – Deu 9:26 – BDB 813, KB 933, Hithpael IMPERFECT<\/p>\n Deu 9:26-29 Deu 9:26-29 show three reasons Moses gave to God in answer to His question, Why should I spare Israel?:<\/p>\n 1. His promise to Abraham, Isaac, and Jacob (cf. Exo 32:13)<\/p>\n 2. Canaan will misunderstand YHWH’s character<\/p>\n 3. Canaan will not understand YHWH’s judgment on Israel<\/p>\n The paragraph contains three prayer request VERBS:<\/p>\n 1. do not destroy, Deu 9:26 – BDB 1007, KB 1469, Hiphil JUSSIVE<\/p>\n 2. remember, Deu 9:27 – BDB 269, KB 269, Qal IMPERATIVE<\/p>\n 3. do not look (i.e., turn), Deu 9:27 – BDB 815, KB 937, Qal JUSSIVE<\/p>\n Moses appeals to YHWH’s character and eternal redemptive plan for all people as the basis for not destroying His disobedient covenant people. More is at stake than just one people group! See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .<\/p>\n Deu 9:26 Notice how Moses’ prayer reminds YHWH of His covenant relationship:<\/p>\n 1. Lord God (literally, adon YHWH, cf. Deu 3:24. See Special Topic: Names for Deity .<\/p>\n 2. Thy people – covenant title, cf. Deu 9:29<\/p>\n 3. Thine inheritance – covenant gift, cf. Deu 9:29<\/p>\n 4. Thou has redeemed – BDB 804, KB 911, Qal PERFECT, the covenant grace act (see Special Topic: RANSOM\/REDEEM ). YHWH delivered them from slavery to family (cf. Deu 7:8; Deu 9:26; Deu 13:5)<\/p>\n 5. Thou hast brought out of Egypt – BDB 422, KB 425, Hiphil PERFECT, covenant promise to Abraham (cf. Deu 9:29; Gen 15:16-21)<\/p>\n God acts because of who He is! He follows His redemptive plan! The great hope of all mankind is the unchanging, gracious, merciful, loving character of YHWH (e.g., Exo 34:6; Mal 3:6). See notes at Deu 4:31; Deu 10:17.<\/p>\n with a mighty hand This phrase and outstretched arm of Deu 9:29 have both been found in Egyptian texts referring to the Egyptian king. Moses chose phrases that Israel had heard before in relationship to Pharaoh. YHWH was their true king!<\/p>\n Deu 9:27 Notice the character of Israel:<\/p>\n 1. the stubbornness of this people – BDB 904, cf. Deu 9:6-7; Deu 9:13; Deu 9:24; Deu 9:27<\/p>\n 2. their wickedness – BDB 957, cf. Jer 14:20; Eze 3:19; Eze 33:12<\/p>\n 3. their sin – BDB 308, cf. Exo 32:30; Deu 9:18; Psa 32:5; Psa 51:5; Pro 5:22; Pro 13:6; Pro 14:34; Pro 21:4; Pro 24:9 (Deuteronomy shares the vocabulary of the sages)<\/p>\n Deu 9:28 Otherwise the land from which You brought us may say God, because of Your reputation and worldwide purpose of redemption, spare Israel. Another phrase used in the same sense is, for God’s namesake (cf. Isa 48:9-11; Eze 20:9; Eze 20:14; Eze 20:22; Eze 20:44; Eze 36:21-23; Dan 9:17-19).<\/p>\n Deu 9:29 Your great power and Your outstretched arm See full note at Deu 4:34.<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.<\/p>\n 1. Why did God choose Israel?<\/p>\n 2. Is Deu 9:14 a true reflection of God’s nature? If not, what is it?<\/p>\n 3. List and discuss the three reasons Moses gives as to why YHWH should not destroy Israel.<\/p>\n Deu 9:16, Deu 9:18 <\/p>\n Reciprocal: Gen 17:17 – fell Exo 24:18 – forty days Exo 34:2 – in the top Exo 34:28 – forty days Deu 10:10 – I stayed Psa 106:23 – he said Mat 4:2 – fasted Mar 1:13 – forty Luk 4:2 – forty 2Co 12:21 – that I Gal 3:19 – in<\/p>\n Deu 9:25. I fell down In a way of humiliation and supplication, on your behalf. Forty days The same forty that were mentioned Deu 9:18, as appears by comparing this with the account given in Exodus, where this history is more fully related, and where this is related to have been done twice only. See Exo 32:10; Exo 33:5.<\/p>\n 9:25 Thus I fell down before the LORD {o} forty days and forty nights, as I fell down [at the first]; because the LORD had said he would destroy you.<\/p>\n (o) By which is signified that God requires earnest continuance in prayer.<\/p>\n Moses returned in these verses to the rebellion at Sinai to illustrate further how Israel had no basis for boasting of her own righteousness before God. God had preserved Israel only because of His mercy and covenant faithfulness.<\/p>\n 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. 25. So I fell down, etc.] Having recounted in Deu 9:22-24 the accumulated burdens of the people’s sins (there is therefore no need to doubt the originality … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 9:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5191","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5191","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5191"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5191\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5191"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5191"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5191"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"