Deuteronomy 9:6

Deu 9:6 Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou [art] a stiffnecked people.

Ver. 6. Understand therefore.] We are wondrous apt to wind ourselves into the fool’s paradise of a sublime dotage, upon our own worth and righteousness; otherwise, what need so many words here to one and the same purpose? The Scripture doth not use to kill flies with beetles, to cleave straws with wedges of iron, to spend many words where is no need.

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.

9:6 Stubborn (literally stiff-necked) describes a draft animal that is unwilling to bend its neck to the yoke (Exod 32:9; 33:3, 5; Isa 48:4). Sadly, Israel was not just occasionally stubborn; stubbornness was the nation’s characteristic behavior and attitude.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Like stubborn oxen which will not endure their master’s yoke.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(6) Understand therefore.—Literally, and thou knowest. Three times the formula occurs in these verses. “The children of Anak thou knowest; and thou knowest the Lord thy God; and (thirdly) thou knowest thyself too.”

A stiffnecked people.—The metaphor seems to be taken from a camel or other beast of burden, who hardens his neck, and will not bend it for the driver.

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

6. Know therefore] See on Deu_7:9 : the verse begins by giving the conclusion of the previous proof, but adds also another—

for thou art a stiffnecked people] Apparently first used of Israel (in connection with the golden calf) in J, Exo_33:3; Exo_34:9 (Exo_32:9; Exo_33:5 are editorial); then here and Deu_9:13 : cp. Deu_10:16, Deu_31:27. Cp. Isa_48:4 : thou art obstinate, thy neck is an iron sinew: the figure is of an animal refusing to turn in the direction his rider desires.

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.

Understand therefore that the Lord thy God giveth thee not this good land to possess it for thy righteousness,.... This is again repeated to impress it upon their minds, that it was not for any goodness of theirs, but as a gift of divine goodness to them, that they were put into the possession of the good land, which greatly exceeded any merits of theirs, and was entirely owing to the kindness of God to them, and not to any righteousness of theirs; and this he frequently inculcates, that they might have a thorough understanding of it. And so the doctrines of justification by the righteousness of Christ, and not man's, and of salvation by the grace of God, and not the works of men, are points of knowledge and understanding; and to lead men into an acquaintance with them is the general design of the Gospel; and he cannot be reckoned an understanding man, but ignorant of God and his righteousness, of the law and the spirituality of it, of Christ and the way of salvation by him, of the Spirit and of spiritual things, of the Gospel and its doctrines, nor can he be wise unto salvation, who expects to get to heaven by his own works of righteousness; and it might be added, that he is ignorant of himself, of his state and condition, of his sinfulness and vileness, and of the nature of his best works; as the Israelites in a good measure seemed to be, whose conviction is laboured in the following part of this chapter:

for thou art a stiffnecked people; refractory and unruly, like an heifer unaccustomed to the yoke, that draws back from it, and wriggles its neck out of it; so untoward and perverse were this people, and disobedient to the commands of God; wherefore there was no show of reason that they were put into the possession of Canaan for their righteousness; and to make it appear that they were such a people as here described, several instances are given.

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

Rebellious and perverse, and so destitute of all pretence of righteousness; such were the people, but there were divers particular persons amongst them truly righteous and holy, and yet even their righteousness is denied to be the procuring cause of this land.

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

Stiffnecked, hard of neck; stubborn, obstinate, rebellious.

Vers. 6-12. A six-weeks" religion; or, emotional religiousness not vital godliness.

The homiletic treatment of the incidents referred to in Deu_9:1-29; Deu_10:1-5, will require a careful comparison of these chapters with thefuller account in Exodus 32-34. The special object, however, which Moses has here in view, is to show how entirely God"s mercy to Israel was a self-moved one, and that it was not due to any virtue on the part of the people, So far from that, they had been wayward from the first. Even in Horeb (for such is rather the force of the particle rendered "also" in ver. 8), "Even in Horeb, ye provoked the Lord to wrath." Here is suggested our first study of this sad incident in Israel"s history. Its occurrence was on this wise

About fifty days after leaving Egypt, they were gathered beneath fount Sinai, to receive the Law from the Great Supreme. They reverently watched when Moses went up; they saw the bounds put, beyond which they must not pass; they trembled at the majesty which was before and above them, and awaited the words which should be spoken. The words of the vow went up from their lips, "All that the Lord hath spoken we will do." Having received the Law, Moses went down and rehearsed it to them. A second time they responded, All that," etc. This was not enough. The Law was to be written, and read over to them, that their vow might be neither blind nor rash. And a third time the same response was returned. Whereupon the covenant was ratified with blood, which was sprinkled on the book and all the people, saying, "This is the blood of the covenant, etc. (Exo_24:3-8) It seemed as if a fair start had been made. Egypt had been conquered, the people had thankfully accepted the new state of things on which they had entered, and nothing was wanting but the carrying out of that allegiance they had so repeatedly vowed. Moses, however, has yet to be a while in solitude with God, to receive further instructions; hence, having made arrangements for the conduct of affairs in his absence, he again ascends the mount, and is there for forty days. Unable to understand the reasons for so long a delay, the people think that Moses has disappointed them, or that he is lost on the mountain, or has perished in the flame! The thought, once conceived, gathers strength, and the very people who a few weeks before had seemed so impressible for good, are now as inflammable for evil! They rush upon Aaron, saying, "Up," etc. They wish for something to strike the senses. The pure conception of an unseen God they were not cultured enough to retain. Aaron was far too easily wrought upon by them. If it be thought that he expected the people"s love of finery to be stronger than their idolatrous propensity, and that they would withdraw their demand when he made his for their ear-rings, etc., we save Aaron"s principle, but at the expense of his judgment. Anyway, the calf is made. It is not the calf, however, that they worship, for they proclaim a feast to Jehovah; it is the second commandment they are breaking, not the first. Alas! alas! their triple vow, ratified with blood, they break, and in less than six weeks they are openly and riotously setting at naught the very Law they had sworn to obey! How can such a fearfully rapid retrogression be accounted for? If we regard it as a mere piece of history, with which we have no concern, we shall miss the intent of the writer. (for see 1Co_10:1-12) Here are men who at one moment bid so fair, yet so shortly after upsetting all! The theme thus opened up to the preacher is surely this Emotional religiousness not vital godliness." No one with much knowledge of human nature, and certainly few pastors of any lengthened experience, can have failed to observe cases far too nearly resembling that before us, of a merely transient emotion in religion, raising the hopes of anxious observers one day, only to disappoint them ere many days are over, and compelling the plaintive words, "Your goodness is like the morning cloud and the early dew, it goeth away!" And, maybe, the change is as inexplicable to themselves as it is disheartening to others. It may be helpful if we try to remove the perplexity by a study of several inquiries which such cases suggest.

I HOW FAR DOES THIS EMOTIONAL RELIGIOUSNESS GO? There may be a" receiving the Word with joy;" giving to it, not only a respectful attention, but even mental credence, gladsome admiration, and a profound conviction that the gospel message exactly meets the need of guilty, sinful man. And when the beauty, purity, and triumphant issue of a genuine Christian life are set forth, there may be an eager desire awakened to know its blessedness, and an inward resolution formed to serve the Lord. The young inquirer seems, perhaps, at such a stage to have been wafted, as by a Divine breath, to a region of halcyon calm, and with the sincerity and dash of a Peter says, "Now I am saved; though all men should deny Christ, yet I never will!" And such a case is looked at with tender, glad, yet anxious hopefulness, by some that are watching for souls more than they that watch for the morning. And yet, notwithstanding all, there is a grievous defect, not yet apparent to human eye, but destined ere long to reveal itself to the bitter disappointment of many a thoughtful friend!

II WHAT IS THERE DEFECTIVE IN THIS CASE? There is:

1. Defective knowledge of self.

2. Defective knowledge of what the Christian life is, as one of "patient continuance in well-doing.

3. Defective knowledge of the truth as it is in Jesus.

4. A non-apprehension of the Lord Jesus Christ as the sole Source of life, energy, and power.

5. Emotion is mistaken for principle, and feelings about religion for a real surrender of heart and life to God.

III SEVERE TESTS AWAIT SUCH A ONE. (cf. Mat_13:20; Luk_14:27, Luk_14:28) Days in which all things run smoothly are not those which test of what stuff men are made. No one"s life, however, is made up of smooth days only. There are occasions which put every part of a man on the rack. And there are testing times in store for the young emotionalist.

1. Affliction for the Word"s sake will come.

2. Persecution may come.

3. Skepticism, or cross-currents of public sentiment may disturb.

4. Or abounding worldliness may bring a chill or even a blight.

Some trial or other will surely come to test each and all. It may come suddenly as a storm of wind on a lake, or may act slowly yet surely as the waters wear away the stones. Somehow or other, come it will; and where there is profession without possession, sad will be the end, for

IV SUCH TESTS WILL BE FATAL. Only forty days after their vow, Israel broke down. The terrors of Sinai could not maintain Israel"s loyalty. Nor will even the pathos of Calvary, of itself, avail now. The following results will follow, sooner or later, if beneath the outward vow there has been no surrender of heart and life to God.

1. Emotion will die out. Men cannot live at fever heat; it is not desirable that they should. If beneath the emotion there is living principle, though the emotion lessen, that will strengthen. But if there is no such living principle, the emotion will leave naught behind it but sadder lack of it than ever.

2. External membership will come to be rested in, as if it "covered a multitude of sins.

3. There will be a growing indifference to the higher and more spiritual work of the Christian life both in private, social, and Church duties.

4. There may even be a collapse into a state of more thorough worldliness than before any profession whatever was made; and "the last state of that man is worse than the first." Of all the members of Christian congregations, those are the hardest to move who made a profession in a swell of emotion, without quickening of conscience or the renewal of the heart!

V WHAT IS NEEDED IN SUCH CASES?

1. Deep and genuine conviction of sin and repentance before God; a quickening unto righteousness, which is born of the Spirit.

2. Heart-surrender to God; this cannot be brought about through being borne along in a crowd as on a wave of religious ecstasy, any more than the patients in a hospital can be cured en masse.

3. New life towards God, created, sustained, perpetually increased by the supply of the Spirit of Jesus Christ, renewed by faith, and aided by communion with God.

CONCLUSION. Let all beware of trusting to "frames and feelings." Emotion is not devotion. And on the other hand, let us take care not to fall into the opposite error. "Ah," say some, "see what comes of religious excitement. It is time there was a protest against it!" But we make no protest whatever against excitement, but against mere excitement, which is a very different thing. Because a blaze cannot be kept up without fuel, that is no reason why, with plenty of fuel constantly supplied, a fire should not be kept ablaze! It is true that if there is naught but emotion, it must die out and be followed by a collapse; but that is no reason for letting real life be attended with so little emotion, that others see scarcely any signs of the life at all. Ah! what we all want, and always want (and, thank God, what we may always have), is a fullness of life, direct from him, which only he can give, and which, through the cross, and by the power of the Spirit, can alone be maintained, perfected, and glorified!

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

Stiff-necked - Rebellious and perverse, and so destitute of all pretense of righteousness. And thus our gaining possession of the heavenly Canaan, must be ascribed to God's power, not our own might, and to God's Grace, not our own merit. In him we must glory.

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

General Information:

Moses continues to speak to the Israelites as if they are one person. (See: Forms of You)

translationWords

know

possess

stiff-necked

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For you are a stubborn people. It is impossible that a stubborn people will be righteous and upright. One who is stubborn will follow his thoughts and ideas even if teachers show him clearly that they are not good, and will cause him to fail. He will not pay attention to this teacher, and will act as though his neck is set with iron, so that he is unable to turn to either side, and will continue to go after his own ideas.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.