Deuteronomy 9:18

Deu 9:18 And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger.

Ver. 18. Forty days and forty nights.] This some understand of a second fasting so long together, after the people had set up the golden calf. See Deu 9:25.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I fell down before the Lord--The sudden and painful reaction which this scene of pagan revelry produced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep affliction for the awful apostasy, he seems to have held a miraculous fast as long as before.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(18) And I fell down before the Lord, as at the first, forty days and forty nights.—Moses had already interceded for them in Sinai before he came down on the fortieth day (Exo_32:11-14). He now spent forty days and nights in the work of intercession. We are not to understand that the first forty were so spent. At that time he received the pattern of the tabernacle and the directions for the priesthood, which he did not deliver to Israel until after he descended from Sinai the second time. (See Exo_24:18-18, and Exo_35:1. &c.) During the first forty days, Joshua was with Moses in the mount (probably to help in taking the pattern for the tabernacle); during the second forty Moses was alone.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. as at the first] Refers to what follows it—the length of time and the fasting—not to what precedes—the falling down before God. This intercession seems to be the same as that described in Deu_10:10 and ‘anticipated here on account of its importance in the argument’ (Driver). Cp. Exo_32:30 which says that on the morrow of his meeting with the people Moses returned to the Mount to intercede for them with God; and Exo_34:9 which says that he again interceded in the second forty days which he spent on the Mount. Which of these is intended here?

all your sin] Sam., LXX: sins.

in doing that which was evil, etc.] Deu_4:25.

to provoke him] A different verb from that in Deu_9:7-8, and the same as in Deu_4:25 (q.v.), Deu_31:29; and not so characteristic of D as the other.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I fell down before the Lord,.... In prayer for Israel who had sinned; but this he did not immediately after he had broken the tables, but when he had first ground the calf to powder, strewed it on the water, and made the children of Israel drink it; and when he had chided Aaron, and ordered the sons of Levi to slay every man his brother:

as at the first forty days and forty mights; which is to be connected, I think, not with what goes before; for we read not that he fell down before the Lord, at the first time he was with him so long in the mount; but with what follows: "I did neither eat bread nor drink water"; as he neither ate nor drank the first forty days, so neither did he these second forty; see Deu 9:9.

because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger; for they were guilty of more sins than one; besides idolatry, they were guilty of unbelief, ingratitude, &c. which were notorious and flagrant, were done openly and publicly, in sight of his glory and majesty on the mount; all which must be very provoking to him, and on account of these Moses prayed and fasted.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I fell down before the Lord, as at the first - Moses interceded for the people before he came down from the mountain the first time Exo 32:11-13. This intercession is only briefly alluded to in this verse. Afterward he spent another 40 days on the mountain in fasting and prayer to obtain a complete restitution of the covenant Exo 34:28. It is this second forty days, and the intercession of Moses made therein (compare Exo 34:9), that is more particularly brought forward here and in Deu 9:25-29.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sins. Many believe that Moses spent the whole time in obtaining pardon. Hiscuni agrees herein with the other Rabbins, only he thinks Moses was all the time in the tabernacle. Other 40 days, or a third rigid fast, were requisite to obtain the second tables of the law, as the text seems to insinuate, (ver. 25., and chap. x. 10,) unless Moses repeat what he has here asserted, as many able chronologers suppose. (Torneil; Usher; &c.) (Calmet) (Tirinus) --- The former opinion is maintained, however, by Salien, &c., Exodus xxxiv. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I fell down, in way of humiliation and supplication, on your behalf.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. As at the first, forty days — Moses spends a second period in fasting. Comp. Exo_34:28.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 18-20. Moses interceded with God for the people before he came down from the mount; (Exo_22:11, etc.) but this he passes over here, merely referring to it in the words, "as at the first," and makes special mention only of a subsequent intercession, that mentioned in Exo_34:28. In the account in Exodus nothing is said of Moses interceding forAaron specially, as well as for the people generally; but prominence is given to this here, "not only that he might make the people thoroughly aware that at that time Israel could not boast even of the righteousness of its eminent men, (cf. Isa_43:27) but also to bring out the fact, whichis described still more fully in Deu_10:6, sqq., that Aaron"s investiture with the priesthood and the maintenance of this institution was purely a work of Divine grace" (Keil) That Aaron, however, was regarded as especially to be blamed in this matter is clearly intimated in Exo_32:21, Exo_32:22.

Vers. 18-29. The place of human mediation.

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 wellbeing 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 SELFSACRIFICE. 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I fell down - In a way of humiliation and supplication, on your behalf.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ואתנפל לפני ה׳ כראשנה ארבעים יום AND I FELL DOWN BEFORE THE LORD, AS AT THE FIRST, FORTY DAYS, as it is said (Exodus 32:30) “And now I will go up to the Lord, perhaps I may atone [for your sin]”. At that ascent, which was the second I made, I tarried there forty days — consequently these terminated on the twenty-ninth of Ab, since he had ascended on the eighteenth of Tammuz. On that same day in Ab He became reconciled with Israel and said to Moses (Exodus 34:1) “Hew thee out two tablets”. He stayed there another forty days; consequently these terminated on the Day of Atonement (the tenth of Tishri). On that same day, the Holy One, blessed be He, was gladly reconciled (i.e. completely reconciled) with Israel and said to Moses, I have forgiven according to thy word. On this account it was appointed for pardon and forgiveness. And whence do we know that He was reconciled with them with complete goodwill? Because it is stated in respect to the forty days of the last tablets (in respect to third period of forty days) (Deuteronomy 10:10), “And I stayed in the mountain according to the first days”! What was the case with the first days? They were passed in God’s goodwill! (for they had not yet committed the sin of worshipping the golden calf). So, too, the last forty days were in God’s goodwill! You must now say (admit) that the intervening forty days were passed in God’s anger (Midrash Tanchuma, Ki Tisa 31; cf. Rashi on Exodus 18:13).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.