Deuteronomy 9:1-11

Warning against self-righteousness 9:1-10:11

"From a literary standpoint Deuteronomy 9:1 to Deuteronomy 10:11 is a travel narrative much like Deuteronomy 1:6 to Deuteronomy 3:29, with which, in fact, it shares much in common. For example, both are introduced (Deuteronomy 1:1-5; Deuteronomy 9:1-6) and concluded (Deuteronomy 3:29; Deuteronomy 10:11) by a setting in the plains of Moab in anticipation of the conquest of Canaan." [Note: Merrill, Deuteronomy, p. 189.]

This pericope contains the second important lesson from the past.

"Secondly, any success they might enjoy in the coming conquest was not to be interpreted as a mark of divine approval for their own righteousness (Deuteronomy 9:1-6). In fact, both in the incident of the golden calf (Deuteronomy 9:7-21) and in a number of other incidents (Deuteronomy 9:22-23), Israel had proved herself stubborn and rebellious. She was delivered only after the intercession of Moses (Deuteronomy 9:24-29). Past experience should remind the people that they needed discipline for their rebellious ways. Yet through all their recalcitrance Yahweh remained faithful, even to the extent of granting them two more tables of stone when the first ones were broken (Deuteronomy 10:1-11; cf. Exodus 32:19; Exodus 34:1-4). All the experiences of the past would underline the fact that Israel was dependent on Yahweh for divine care, provision, protection, and forgiveness. To forget these facts was to display base ingratitude and self-deifying pride." [Note: Thompson, p. 134.]

"Besides the more vulgar pride which entirely forgets God, and attributes success and prosperity to its own power and exertion, there is one of a more refined character, which very easily spreads-namely, pride which acknowledges the blessings of God; but instead of receiving them gratefully, as unmerited gifts of the grace of the Lord, sees in them nothing but proofs of its own righteousness and virtue. Moses therefore warned the Israelites more particularly of this dangerous enemy of the soul, by first of all declaring without reserve, that the Lord was not about to give them Canaan because of their own righteousness, but that He would exterminate the Canaanites for their own wickedness (Deuteronomy 9:1-6); and then showing them for their humiliation, by proofs drawn from the immediate past, how they had brought upon themselves the anger of the Lord, by their apostasy and rebellion against their God, directly after the conclusion of the covenant at Sinai; and that in such a way, that it was only by his earnest intercession that he had been able to prevent the destruction of the people (Deuteronomy 9:7-24), and to secure a further renewal of the pledges of the covenant (Deuteronomy 9:25 -chap. x. 11)." [Note: Keil and Delitzsch, 3:334-35.]