Deuteronomy 9:7

Remember. .. how thou provokedst the Lord.

Profitable remembrance

I. The fact asserted is this: we have provoked the Lord our God. Shall we call to mind the sins of our youth and the transgressions of our riper years? They are a long catalogue, and they testify strongly against us. But as professors of religion, what is the conviction of our minds? Have not our provocations, since we commenced this profession, been numerous and great? Pride: unbelief: unchristian tempers.

II. The evil implied in the text is our proneness to forget this fact. “Remember, and forget not.” Why this injunction, if the evil were not real? But how is this proneness to forget to be accounted for?

1. Inattention.

2. Light thoughts of sin.

3. Love of self.

III. The duty enjoined is: that we remember our provocations. “Remember, and forget not.” There is emphasis in this repetition; it implies not only a proneness to forget, but the importance of not forgetting, and having impressed on the heart our provocations against God. What is this importance and its utility?

1. To make us penitent.

2. To keep us humble.

3. To preserve us thankful for mercies.

4. To help our resignation under Divine corrections.

5. To endear the Saviour to us.

6. To convince us that salvation is entirely of grace. (T. Kidd.)

God provoked at Horeb

(in conjunction with Psalms 106:7):--To provoke is an expression setting forth a more than ordinary degree of misbehaviour, and seems to import an insolent resolution to offend. A resolution not contented with one single stroke of disobedience, but such as multiplies and repeats the action till the offence rises into an affront; and as it relates to God, so I conceive it aimed at Him in a three-fold respect.

1. It rises up against the power and prerogative of God. An assault upon God sitting upon the throne, snatching His sceptre, defiance of His royalty and supremacy. He that provokes God dares Him to strike to revenge the injury and invasion upon His honour--considers not the weight of His arm, but puffs at all, and looks the terrors of revenging justice in the face.

2. Provoking God imports an abuse of His goodness. God clothed with power is the object of fear; but as He displays goodness, of love. By one He commands, by the other He courts our obedience. An affront on His goodness and love as much exceeds an affront of His power as a wound at the heart transcends a blow on the hand. For when God works miracles of mercy to do good upon a people as He did upon the Israelites, was it not a provocation infinitely base, a degree of ingratitude higher than the heavens struck at, and deeper than the sea that they passed through?

3. Provoking God imports an affront upon His long-suffering and His patience. The musings of nature in the breast tell us how keenly every man resents the abuse of His love; how hardly any prince, but one, can put up an offence against His mercy; and how much more affrontive to despise majesty ruling by the golden sceptre of pardon, than by the iron rod of penal law. But patience is a further, a higher advance of mercy--mercy drawn out at length, wrestling with baseness, and striving, if possible even to weary and outdo ingratitude; therefore sin against this is the highest pitch of provocation. For when patience is tired let all the inventions of mankind find something further upon which to hope, or against which to sin. The Israelites sinned against God’s patience, one offence following upon another, the last rising highest, until the treasures of grace and pardon were so far drained and exhausted that they provoked God to swear; and what is more, to swear in His wrath, and with a full purpose of revenge, that they should never enter into His rest. (R. South, D. D.)