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Deuteronomy
Chapter 8

Deuteronomy 8

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¹You must take care to follow every commandment I am giving you today, so that you may live and have many descendants, and go in and take over the country the Lord promised to give to your fore fathers.

²Remember how for these forty years the Lord your God has led you all the way through the desert, humbling you and testing you in order to find out what you were really thinking, and whether or not you would keep his commandments.

³He humbled you, and when you were hungry he gave you manna to eat, which nobody, including you and your forefathers, had ever had before This was in order to make it clear to you that human beings do not live by only eating bread, but by every word that comes from the mouth of the Lord.

⁴During these forty years your clothing didn't wear out and your feet didn't swell up.

⁵So you should realize that just as a parent disciplines their child, so the Lord your God disciplines you.

⁶That's why you have to keep the commandments of the Lord your God, following his ways and respecting him.

⁷For the Lord your God is taking you to a good country. It's a land of streams and pools and springs that flow through the valleys and down the hills;

⁸It's a land that produces wheat, barley, vines, fig trees, pomegranates, olive oil and honey.

⁹It's a land where you won't run out of food, where you will have everything you need; a land whose rocks contain iron ore and whose hills can be mined for copper.

¹⁰When you eat and are full, make sure you thank the Lord your God for the good land that he's given you.

¹¹Make sure you don't forget the Lord your God by disobeying his commandments and rules and regulations that I'm giving you today.

¹²For when you eat and are full, when you build beautiful houses to live in,

¹³and when your herds and flocks grow larger, and your silver and gold accumulates, and all your possessions increase,

¹⁴then you will become proud, and you will forget the Lord your God who led you out of Egypt, out of the prison-house of slavery.

¹⁵He guided you through the immense and terrifying desert with its poisonous snakes and scorpions—a dried up, waterless land. He brought water for you out of a flint rock.

¹⁶He fed you in the desert with manna that your forefathers had never known, humbling you and testing you, so that eventually you would do well in the future.

¹⁷You might think to yourselves, “I became rich through all my hard work.”

¹⁸But remember it's the Lord your God who gives you the ability to become rich, in order to fulfill his agreement he promised to your forefathers that still exists today.

¹⁹If you ever forget the Lord your God, and run after other gods, worshiping and bowing down to them, I assure you right now that you will definitely die!

²⁰In the same way the Lord destroyed the nations as you advanced, you will also die if you don't obey the Lord your God.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20) All the commandments which I command thee this day shall ye observe to do, that ye may live--In all the wise arrangements of our Creator duty has been made inseparably connected with happiness; and the earnest enforcement of the divine law which Moses was making to the Israelites was in order to secure their being a happy (because a moral and religious) people: a course of prosperity is often called "life" (Gen 17:18; Pro 3:2). live, and multiply--This reference to the future increase of their population proves that they were too few to occupy the land fully at first.

Verse 2

thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness--The recapitulation of all their checkered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their protracted wanderings and varied hardships. These were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perverseness which this varied discipline brought to light, was of eminently practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labor, was made for their daily support (see on Exo 16:4). Possessing no nutritious properties inherent in it, this contributed to their sustenance, as indeed all food does (Mat 4:4) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life.

Verse 4

Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years--What a striking miracle was this! No doubt the Israelites might have brought from Egypt more clothes than they wore at their outset; they might also have obtained supplies of various articles of food and raiment in barter with the neighboring tribes for the fleeces and skins of their sheep and goats; and in furnishing them with such opportunities the care of Providence appeared. But the strong and pointed terms which Moses here uses (see also Deu 29:5) indicate a special or miraculous interposition of their loving Guardian in preserving them amid the wear and tear of their nomadic life in the desert. Thirdly, Moses expatiated on the goodness of the promised land.

Verse 7

For the Lord thy God bringeth thee into a good land--All accounts, ancient and modern, concur in bearing testimony to the natural beauty and fertility of Palestine, and its great capabilities if properly cultivated. a land of brooks of water, of fountains and depths that spring out of valleys and hills--These characteristic features are mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful it is, after passing through the barren and thirsty desert, to be among running brooks and swelling hills and verdant valleys. It is observable that water is mentioned as the chief source of its ancient fertility.

Verse 8

A land of wheat, and barley--These cereal fruits were specially promised to the Israelites in the event of their faithful allegiance to the covenant of God (Psa 81:16; Psa 147:14). The wheat and barley were so abundant as to yield sixty and often an hundredfold (Gen 26:12; Mat 13:8). vines, and fig trees, and pomegranates--The limestone rocks and abrupt valleys were entirely covered, as traces of them still show, with plantations of figs, vines, and olive trees. Though in a southern latitude, its mountainous formations tempered the excessive heat, and hence, figs, pomegranates, &c., were produced in Palestine equally with wheat and barley, the produce of northern regions. honey--The word "honey" is used often in a loose, indeterminate sense, very frequently to signify a syrup of dates or of grapes, which under the name of dibs is much used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste [ROBINSON]. This is esteemed a great delicacy in the East, and it was produced abundantly in Palestine.

Verse 9

a land whose stones are iron--The abundance of this metal in Palestine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by JOSEPHUS, but by Volney, Buckingham, and other travellers. brass--not the alloy brass, but the ore of copper. Although the mines may now be exhausted or neglected, they yielded plenty of those metals anciently (Ch1 22:3; Ch1 29:2-7; Isa 60:17).

Verse 11

Beware that thou forget not the Lord--After mentioning those instances of the divine goodness, Moses founded on them an argument for their future obedience.

Verse 15

Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions--Large and venomous reptiles are found in great numbers there still, particularly in autumn. Travellers must use great caution in arranging their tents and beds at night; even during the day the legs not only of men, but of the animals they ride, are liable to be bitten. who brought thee forth water out of the rock of flint--(See on Deu 9:21). Next: Deuteronomy Chapter 9

Introduction

INTRODUCTION TO DEUTERONOMY 8 In this chapter Moses repeats the exhortation to observe the commands of God, and urges the Israelites to it, from the consideration of the great and good things God had done for them in the wilderness, and even in those instances which were chastisements, and were of an humbling nature, Deu 8:1, and on the consideration of the blessings of the good land they were going to possess, Deu 8:7 for which blessings they are exhorted to be thankful, and are cautioned against pride of heart through them, and forgetfulness of God, and of his goodness to them while in the wilderness, and when brought into the land of Canaan, which they were to ascribe to his power and goodness, and not their own, Deu 8:10, and the chapter is concluded with a warning against idolatry, lest they perish through it as the nations before them, Deu 8:19.

Verse 1

All the commandments which I command thee this day shall ye observe to do,.... It is repeated over and over again, to impress it on their minds, and to show the importance and necessity of it, how greatly it was expected from them, and how much it was incumbent on them: that ye may live and multiply, and go in and possess the land which the Lord sware unto your fathers; for their temporal life, and the mercies and comforts of it, the multiplication of their offspring, and of their substance, their entrance into the land of Canaan, possession of it, and continuance in it, all depended on their obedience to the commands of God; see Deu 19:20.

Verse 2

And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness,.... For this was now the fortieth year of their coming out of Egypt into the wilderness, into which they quickly came after their departure from thence, and had been in one wilderness or another ever since, in which God went before them in a pillar of cloud and fire, and directed their way; and now they are called upon to remember all the occurrences in the way, what favours and mercies had been bestowed upon them, what provisions had been made for them, what enemies they had been delivered from or overcome, as well as what afflictions and chastisements had attended them: and so the people of God should call to mind how they were brought to see their wilderness state and condition by nature; how they were brought out of it, and stopped in their career of sin, and turned from their evil ways, and led to Christ; what gracious promises have been made to them; what light has been afforded them; what communion they have had with God; what pleasure in his ordinances; what food they have been fed with; what temptations have befallen them, and how delivered out of them; and what afflictions have been laid upon them, and how supported under them, and freed from them: to humble thee; under the mighty hand of God, to bring down the pride of their hearts and hide it from them; to lay them low in their own eyes, and clothe them with humility, that the Lord alone might be exalted: and to prove thee; whether they would be obedient to his laws, or how they would behave towards him both in prosperity and adversity, and to try their graces, their faith and patience, fear and love: to know what was in thine heart; that is, to make it known to themselves and others; for God knew all that was in it, the wickedness of it, the unbelief, rebellion, and frowardness of it, and needed not any ways and means to get into the knowledge of it; see Ch2 32:31, whether thou wouldest keep his commandments or no; which they had in such a solemn manner promised to do; Deu 5:27.

Verse 3

And he humbled thee,.... Or afflicted thee with want of bread: and suffered thee to hunger; that there might be an opportunity of showing his mercy, and exerting his power: and fed thee with manna, which thou knewest not, neither did thy fathers know; a sort of food they had never seen before, and when they saw it, knew not what it was, but asked, what is it? Exo 16:15. Thus the Lord humbles his people by his Spirit and grace, and brings them to see themselves to be in want, and creates in them desires after spiritual food, and feeds them with Christ the hidden manna, whose person, office, and grace, they were before ignorant of: that he might make thee know that man doth not live by bread only; which is the stay and staff of life, and which strengthens man's heart, and is the main support of it, being the ordinary and usual food man lives upon, and is put for all the rest: but by every word that proceedeth out of the mouth of the Lord doth man live: not so much by the food he eats as by the blessing of God upon it, and who can make one sort of food as effectual for such a purpose as another; for every creature of God is good being received with thankfulness, and sanctified by the word and prayer; and particularly he could and did make such light food as manna was to answer all the purposes of solid bread for the space of forty years in the wilderness; the Targum of Jonathan is,"but by all which is created by the Word of the Lord is the life of man;''which seems to agree with Ti1 4:3,4 for the meaning is not that the Israelites in the wilderness, and when come into the land of Canaan, should not live by corporeal food only, but by obedience to the commands of God, by means of which they should continue under his protection, which was indeed their case; nor that man does not live in his body only by bread, but in his soul also by the word of God, and the doctrines of it, which is certainly true; spiritual men live a spiritual life on Christ, the Word of God, and bread of life, and on the Gospel and the truths of it, the wholesome words of our Lord Jesus, and are nourished up with the words of faith and sound doctrine, by means of which their spiritual life is supported and maintained; but this is not what is here intended.

Verse 4

Thy raiment waxed not old upon thee, &c. They wanted not clothes all the forty years they were in the wilderness; which some account for by the rising generation being supplied with the clothes of those that died in the wilderness, and with the spoils they took from Amalek, Exo 17:1 and others, as Aben Ezra observes, remark that they brought much clothes with them out of Egypt, which no doubt they did; see Exo 12:35 and he adds, as worthy of notice, that the manna they lived upon did not produce sweat, which is prejudicial to clothes; but be it so, that they were sufficiently provided with clothes, it must be miraculous that these clothes they wore should not wax old. This, in a spiritual sense, may denote the righteousness of Christ, which is often compared to raiment, the property of which is, that it never waxes old, wears out, or decays; it is an everlasting righteousness, and will never be abolished, but will answer for the saints in a time to come; see Isa 51:6 neither did thy foot swell these forty years; or puff up like paste, as Jarchi explains it, which is often the case in long journeys; the Septuagint version is, "did not become callous"; a callousness or hardness is frequently produced by travelling; in Deu 29:5 it is explained of the shoes on their feet not waxing old; so Ben Melech, and the Targums of Onkelos and Jonathan, and the Syriac and Arabic versions here, "thy feet were not naked", were not without shoes; these were no more wore out by travel than their clothes upon their backs, and this was equally as miraculous: the Gibeonites, pretending to come from a far country, and to have travelled much and long, put on old garments and old shoes, to make it probable and plausible, Jos 9:5. This may be an emblem of the perseverance of the saints in faith and holiness: shoes upon the feet denote a Gospel conversation, which is very beautiful, Sol 7:1 the feet of saints being shod with the preparation of the Gospel of peace; which, as shoes to the feet, guides and directs the Christian walk, strengthens and makes fit for walking, keeps tight and preserves from slipping and falling, and protects from what is harmful, accompanied by the power and grace of God. the feet of saints being shod with the preparation of the Gospel of peace; which, as shoes to the feet, guides and directs the Christian walk, strengthens and makes fit for walking, keeps tight and preserves from slipping and falling, and protects from what is harmful, accompanied by the power and grace of God. Deuteronomy 8:5 deu 8:5 deu 8:5 deu 8:5Thou shalt also consider in thine heart,.... Frequently think of, and meditate upon, revolve in their thoughts, well weigh in their minds, and take into thorough and deliberate consideration in their hearts; it being a matter of great moment and importance to them for their peace and comfort and the glory of God, namely, what follows: that as a man chasteneth his son, so the Lord thy God chasteneth thee; that they stood in the same relation to God as a son to a father, and therefore happy and honourable; that all their afflictions came from God, were appointed, sent, directed, and overruled by him for his own glory and their good; that these were the chastenings and corrections of a father, and were not done in wrath, but in love, and therefore should be patiently endured; and it became them to consider well from what hand they came, and in what manner, and for what ends and purposes, how they ought to behave under them, and what they should do, as follows.

Verse 5

Therefore thou shalt keep the commandments of the Lord thy God,.... Not only because they are the commands of God, and of a covenant God and Father, which are reasons sufficient for the observance of them; but because the Lord had dealt so bountifully with them, in providing food and raiment for them in the wilderness, which always continued with them; and because, when he afflicted them, it was a fatherly chastisement, with great tenderness and compassion, and for their good; all which laid them under obligations to keep the commands of God, whatsoever he had enjoined them, whether of the moral, ceremonial, or judicial kind: to walk in his ways, and to fear him; to walk in the ways he directed, to be under an awe of his majesty, a fear of offending him, and a reverential affection for him, such as children have to a father.

Verse 6

For the Lord thy God bringeth thee into a good land,.... The land of Canaan, abounding with good things after enumerated, a land flowing with milk and honey, having in it plenty of everything both for convenience and delight; which is another reason why they were under obligations to serve the Lord, to walk in his ways and keep his commandments: a land of brooks of water; rivers and torrents, such as Jordan, Jabbok, Kishon, Kidron, Cherith, and others: of fountains; as Siloam, Gihon, Etam, the baths of Tiberias, and others: and depths that spring out of valleys and hills; deep waters, caverns, wells, and lakes, which had their rise from such places, of which there were many. With this agrees the account of it by our countrymen, Mr. Sandys (g), as it was in the beginning of the last century; that it was adorned with beautiful mountains and luxurious valleys, the rocks producing excellent waters, and no part empty of delight or profit. (g) Travels, l. 3. p. 110.

Verse 7

A land of wheat and barley,.... There were two harvests in it, one a barley harvest, which began at the passover, and the other a wheat harvest, which began at Pentecost: instances of the great plenty of these might be observed in the vast quantities consumed in the times of Solomon, in his household, and in the yearly distribution he made to Hiram, Kg1 4:22, yea, there was such plenty of wheat in this land, that it not only supplied the inhabitants of it, but even furnished other countries with it; with this the merchants of Israel and Judah traded at the market of Tyre, Eze 27:17. According to the Jewish writers, the best fine wheat flour was at Mechumas and Mezonichah, and the next to them was Chephraim, or Ephraim, in the valley (h): and vines; with which this land abounded everywhere; the places most noted were Lebanon, Eshcol, Engedi, Ashkelon, Gaza, and Sarepta; according to the above writers (i), Cerotim and Hatolim were the first for wine, and the second to them were Beth Rimah and Beth Laban in the mountain, and Caphat Sigmah in the valley; the wine of Sharon is also highly commended by them (k). and fig trees and pomegranates: according to Josephus (l), the country of Gennesaret furnished with the best grapes and figs for ten months without intermission, and the rest of fruits throughout the whole year. Figs and pomegranates, the spies brought with them when they returned from searching the land, as well as grapes, are a specimen of the fruits of it, Num 13:23. a land of oil olive; the mount of Olives was famous for olive trees, and had its name from thence; the whole land abounded with them, and though oil was so much in common use with the Jews, they supplied their neighbours with it: see Kg1 5:11. It was usual also, as we are told, for the ten tribes to send oil into Egypt (m); according to the Jewish doctors, Tekoah was the first place for oil, and the second, Ragab, beyond Jordan (n); very probably the same with Argob, Deu 3:4. and honey; besides the great quantities of honey produced by bees in this country, there was much of another sort that dropped from trees, called wild honey, the food of John the Baptist in the wilderness, Mat 3:4. Pliny (o) speaks of a sort of honey which he calls "eloeomeli", or oil honey, which is said to flow from the olive trees in Syria; but this honey here is generally thought by the Jewish writers to be an honey which was made of the fruit of palm trees, frequent in this country, and especially about Jericho; of which Josephus (p) says, that the palm trees about Jericho, the fatter of them (i.e. of the fruit of them) being pressed, emit a large quantity of honey, scarce exceeded by any; and Maimonides (q) says, that the honey spoken of in the law, particularly in this place, is honey of palm trees, so Ben Melech; and it was not unusual for people of other nations to make honey of the fruit of them. Herodotus (r) reports, that the Babylonians made honey out of palm trees; so the Arabs call honey of palm trees "dibs, dibis, dipso" (s), the same with the word here used; agreeably to which both the Targums of Jonathan and Jerusalem paraphrase the words,"out of whose palm trees honey is made.'' (h) Misn. Menachot, c. 8. sect. 1. (i) lbid. sect. 6. (k) T. Bab. Sabbat, fol. 77. 1. (l) De Bello Jud. l. 3. c. 9. sect. 8. (m) Echa Rabbati, fol. 59. 3. (n) Misn. Menachot, c. 8. sect. 3. (o) Nat. Hist. l. 23. c. 4. Tikkune Zohar, correct. 16. fol. 27. 1. (p) De Bello Jud. l. 4. c. 8. sect. 3. (q) In Misn. Menachot, c. 5. sect. 1. so Bartenora in Misn. Biccurim, c. 1. sect. 3. (r) Clio, sive, l. 1. c. 193. (s) See Shaw's Travels, p. 143.

Verse 8

A land wherein thou shall eat bread without scarceness,.... That is, should have plenty of all sorts of provisions, which bread is often put for: thou shall not lack anything in it; for necessity and convenience, and for delight and pleasure: a land whose stones are iron; in which were iron mines: and out of whose hills thou mayest dig brass; both which are taken out of the earth and the stones of it, Job 28:2 and were to be found in the land of Canaan, and particularly in the tribe of Asher, as seems from Deu 33:25 and more particularly at Sidon and Sarepta, which were in that tribe; the latter of which seems to have its name from the melting of metals there, and the former is said in Homer (t) to abound with brass. (t) . Homer. Odyss. 15. l. 424.

Verse 9

When thou hast eaten and art full, then thou shalt bless the Lord thy God,.... For as the Lord would furnish them with plenty of food, they might eat of it liberally, provided they did not indulge to intemperance, as everyone may whom God has blessed with a fulness of good things; and this shows that we are to return thanks to God for a plentiful meal, as well as to ask a blessing on it: for the good land which he hath given thee; which supplied them with such plenty, that they enjoyed full meals every day.

Verse 10

Beware that thou forget not the Lord thy God,.... The Father of mercies and fountain of goodness, the author and donor of every good and perfect gift. Plenty is apt to induce a forgetfulness of God, when on the contrary one would think it should keep him in continual remembrance, and engage to daily thankfulness to him: in not keeping his commandments, and his judgments, and his statutes, which I command thee this day; gave a repetition of, and in the name of God afresh enjoined them, even laws moral, ceremonial, and judicial, which, when not observed, God is forgotten.

Verse 11

Lest when thou hast eaten and art full,.... Not only once and again, but continually, day after day, being indulged with great plenty: and hast built goodly houses, and dwelt therein; who for forty years had only dwelt in tents, moving from place to place in the wilderness.

Verse 12

And when thy herds and thy flocks multiply,.... Having good pasture for them in so fruitful a land: and thy silver and thy gold is multiplied; by trading with other nations: and all that thou hast is multiplied; children, servants, and substance.

Verse 13

Then thine heart be lifted up,.... As the heart is apt to be when riches increase; hence the advice in Ti1 6:17. and thou forget the Lord thy God; from whom all good things come, and who can take them away when he pleases, and therefore should be ever kept in mind, for ever looked to and trusted in for the continuance of them; yet such is the evil heart of man, and such the stupefying nature of riches, that they bring on forgetfulness of the author of them, lead off from dependence on him and obedience to him; in order to prevent which, an enumeration is given of wonderful instances of divine goodness to Israel, as follows: which brought thee forth out of the land of Egypt, from the house of bondage; into a land abounding with all the above good things, and therefore it must be the highest ingratitude to forget such a God, and disobey his commands.

Verse 14

Who led thee through that great and terrible wilderness,.... The wilderness of Paran, which was great and large, reaching from Sinai to Kadesh, eleven days' journey, and terrible to the sight, nothing being to be seen but dry rocks and barren mountains; see Deu 1:19, and especially for what follows: wherein were fiery serpents and scorpions; fiery serpents, such as bit the Israelites, of which see Num 21:6 and scorpions, a kind of serpents, venomous and mischievous, which have stings in their tails they are continually thrusting out and striking with, as Pliny says (u); and have their name from their great sting; for Aristotle (w) says, this alone of insects has a large sting: and drought where there was no water; a dry and barren place where no water was to be had; see Psa 63:1 or it may be rather another kind of serpents may be meant, which is called "dipsas"; and so the Vulgate Latin, Septuagint, and Samaritan versions render it; the biting of which produces such a thirst as proves mortal, and which must be intolerable in a wilderness where no water is; and from whence it has its name, which signifies thirsty, as does the Hebrew word here used: who brought thee forth water out of the rock of flint; which was done both at Horeb and Kadesh, Exo 17:6 and was very extraordinary; by striking flint, fire is ordinarily produced, and not water. Dr. Shaw observes (x), that it may be more properly named, with other sorts of graphite marble here to be met with, "the rock of amethyst", from their reddish or purple colour and complexion. (u) Nat. Hist. l. 11. c. 25. (w) Hist. Animal. l. 4. c. 7. (x) Travels, p. 317, 442.

Verse 15

Who fed thee in the wilderness with manna,.... Even all the forty years they were in it, Exo 16:35 which thy fathers knew not; when they first saw it, Exo 16:15. that he might humble thee, and that he might prove thee; they were kept humble, being dependent on God for their daily bread, having nothing in the wilderness to support themselves with; and this tried them, whether they would trust in God for their daily supply, and be thankful for it, or not: to do thee good at thy latter end; that by living on such light bread, and this only and continually, his goodness might appear the greater, and be the sweeter to them, when they came into a land abounding with all good things; which is not to be understood of the latter end and last days of their commonwealth, as our version, with the Septuagint, Samaritan, Arabic versions, and others, and the Targum of Onkelos; but of time following nearer, and the phrase should be rendered "hereafter" (y); which better agrees with the promise of a divine blessing; though, come when it would, it was the more acceptable for the trial; as heaven will be the sweeter to the saints, through the afflictions, hardships, straits, and difficulties, which attend them here. (y) "tandem", Tigurine version, Vatablus, Piscator; "posthac", Noldius, p. 180. No. 807.

Verse 16

And thou say in thine heart,.... These words are in connection with the former part of the Deu 8:14, and thou forget the Lord thy God; the author and giver of all the good things enjoyed, and think within themselves, though they might not express it in words at length: my power and the might of mine hand hath gotten me this wealth; so ascribing that to themselves, their labour, and diligence, which ought to be ascribed to the bounty and blessing of God; see Hos 12:8.

Verse 17

But thou shalt remember the Lord thy God,.... That he was the author of their beings, the God of their lives and mercies; what great and good things he had done for them in Egypt, and in the wilderness; and particularly in putting them into the possession of such a fruitful country, abounding with all that heart could wish for: for it is he that giveth thee power to get wealth; for though men may have seeming opportunities for getting wealth, may have capacities for the management of business for the acquisition of it, and may not be wanting in diligence and industry, yet may not attain it; it is the blessing of God that makes rich, and to that it should be imputed whenever it is enjoyed; see Psa 127:2. that he may establish his covenant which he sware unto thy fathers, as it is this day; that he would give the land of Canaan to their seed, and make them a rich and flourishing people, as they would be and were when possessed of the land, which is supposed throughout this discourse.

Verse 18

And it shall be, if thou do at all forget the Lord thy God,.... Either the mercies they received from him, not acknowledging they came from him, but ascribing them to themselves; or their duty to him, to whom they were so greatly obliged: and walk after other gods, and serve them, and worship them; which would be to forget him indeed, forsaking his worship, and giving homage and adoration to idols, which is what is intended by these expressions: I testify against you this day that ye shall surely perish; by one judgment and calamity or another, as the sword, famine, pestilence, and captivity; there being nothing more provoking to God than idolatry, which so much detracts from his honour and glory: and which besides, in such a people, so highly favoured of God, it argued the basest ingratitude.

Verse 19

As the nations which the Lord destroyeth before your face, so shall ye perish,.... Be cut off by the sword, or cast out as they were, the same sins, particularly idolatry, being committed by them. This is to be understood of the seven nations of the land of Canaan, which the Lord would be gradually destroying when Israel came into the possession of their land; and they might righteously expect the same treatment, should they be guilty of the same sins: because ye would not be obedient to the voice of the Lord your God; expressed in his law, especially in the two first precepts of it, which require the worship of one God, and forbid the worshipping of idols; or to the Word of the Lord, as the Targum of Jonathan, Christ, the essential Word, in whom the name of the Lord was, and whose voice Israel was to obey, Exo 23:20. Next: Deuteronomy Chapter 9

Verse 1

In addition to the danger of being drawn aside to transgress the covenant, by sparing the Canaanites and their idols out of pusillanimous compassion and false tolerance, the Israelites would be especially in danger, after their settlement in Canaan, of falling into pride and forgetfulness of God, when enjoying the abundant productions of that land. To guard against this danger, Moses set before them how the Lord had sought to lead and train them to obedience by temptations and humiliations during their journey through the desert. In order that his purpose in doing this might be clearly seen, he commenced (Deu 8:1) with the renewed admonition to keep the whole law which he commanded them that day, that they might live and multiply and attain to the possession of the promised land (cf. Deu 4:1; Deu 6:3). Deu 8:2 To this end they were to remember the forty years' guidance through the wilderness (Deu 1:31; Deu 2:7), by which God desired to humble them, and to prove the state of their heart and their obedience. Humiliation was the way to prove their attitude towards God. ענּה, to humble, i.e., to bring them by means of distress and privations to feel their need of help and their dependence upon God. נסּה, to prove, by placing them in such positions in life as would drive them to reveal what was in their heart, viz., whether they believed in the omnipotence, love, and righteousness of God, or not. Deu 8:3 The humiliation in the desert consisted not merely in the fact that God let the people hunger, i.e., be in want of bread and their ordinary food, but also in the fact that He fed them with manna, which was unknown to them and their fathers (cf. Exo 16:16.). Feeding with manna is called a humiliation, inasmuch as God intended to show to the people through this food, which had previously been altogether unknown to them, that man does not live by bread alone, that the power to sustain life does not rest upon bread only (Isa 38:16; Gen 27:40), or belong simply to it, but to all that goeth forth out of the mouth of Jehovah. That which "proceedeth out of the mouth of Jehovah" is not the word of the law, as the Rabbins suppose, but, as the word כּל (all, every) shows, "the word" generally, the revealed will of God to preserve the life of man in whatever way (Schultz): hence all means designed and appointed by the Lord for the sustenance of life. In this sense Christ quotes these words in reply to the tempter (Mat 4:4), not to say to him, The Messiah lives not by (material) bread only, but by the fulfilment of the will of God (Usteri, Ullmann), or by trusting in the sustaining word of God (Olshausen); but that He left it to God to care for the sustenance of His life, as God could sustain His life in extraordinary ways, even without the common supplies of food, by the power of His almighty word and will. Deu 8:4 As the Lord provided for their nourishment, so did He also in a marvellous way for the clothing of His people during these forty years. "Thy garment did not fall of thee through age, and thy foot did not swell." בּלה with מן, to fall off from age. בּצק only occurs again in Neh 9:21, where this passage is repeated. The meaning is doubtful. The word is certainly connected with בּצק (dough), and probably signifies to become soft or to swell, although בּצק is also used for unleavened dough. The Septuagint rendering here is ו̓פץכש́טחףבם, to get hard skin; on the other hand, in Neh 9:21, we find the rendering ὑποδήματα αὐτῶν ου' διεῤῥάγησαν, "their sandals were not worn out," from the parallel passage in Deu 29:5. These words affirm something more than "clothes and shoes never failed you," inasmuch as ye always had wool, hides, leather, and other kinds of material in sufficient quantities for clothes and shoes, as not only J. D. Michaelis and others suppose, but Calmet, and even Kurtz. Knobel is quite correct in observing, that "this would be altogether too trivial a matter by the side of the miraculous supply of manna, and moreover that it is not involved in the expression itself, which rather affirms that their clothes did not wear out upon them, or fall in tatters from their backs, because God gave them a miraculous durability" (Luther, Calvin, Baumgarten, Schultz, etc.). At the same time, there is no necessity to follow some of the Rabbins and Justin Martyr (dial. c. Tryph. c. 131), who so magnify the miracle of divine providence, as to maintain not only that the clothes of the Israelites did not get old, but that as the younger generation grew up their clothes also grew upon their backs, like the shells of snails. Nor is it necessary to shut out the different natural resources which the people had at their command for providing clothes and sandals, any more than the gift of manna precluded the use of such ordinary provisions as they were able to procure. Deu 8:5 In this way Jehovah humbled and tempted His people, that they might learn in their heart, i.e., convince themselves by experience, that their God was educating them as a father does his son. יסּר, to admonish, chasten, educate; like παιδεύειν. "It includes everything belonging to a proper education" (Calvin). Deu 8:6 The design of this education was to train them to keep His commandments, that they might walk in His ways and fear Him (Deu 6:24).

Verse 7

The Israelites were to continue mindful of this paternal discipline on the part of their God, when the Lord should bring them into the good land of Canaan. This land Moses describes in Deu 8:8, Deu 8:9, in contrast with the dry unfruitful desert, as a well-watered and very fruitful land, which yielded abundance of support to its inhabitants; a land of water-brooks, fountains, and floods (תּהומות, see Gen 1:2), which had their source (took their rise) in valleys and on mountains; a land of wheat and barley, of the vine, fig, and pomegranate, and full of oil and honey (see at Exo 3:8); lastly, a land "in which thou shalt not eat (support thyself) in scarcity, and shalt not be in want of anything; a land whose stones are iron, and out of whose mountains thou hewest brass." The stones are iron, i.e., ferruginous. This statement is confirmed by modern travellers, although the Israelites did not carry on mining, and do not appear to have obtained either iron or brass from their own land. The iron and brass of which David collected such quantities for the building of the temple (Ch1 22:3, Ch1 22:14), he procured from Betach and Berotai (Sa2 8:8), or Tibchat and Kun (Ch1 18:8), towns of Hadadezer, that is to say, from Syria. According to Eze 27:19, however, the Danites brought iron-work to the market of Tyre. Not only do the springs near Tiberias contain iron (v. Schubert, R. iii. p. 239), whilst the soil at Hasbeya and the springs in the neighbourhood are also strongly impregnated with iron (Burckhardt, Syrien, p. 83), but in the southern mountains as well there are probably strata of iron between Jerusalem and Jericho (Russegger, R. iii. p. 250). But Lebanon especially abounds in iron-stone; iron mines and smelting furnaces being found there in many places (Volney, Travels; Burckhardt, p. 73; Seetzen, i. pp. 145, 187ff., 237ff.). The basalt also, which occurs in great masses in northern Canaan by the side of the limestone, from the plain of Jezreel onwards (Robinson, iii. p. 313), and is very predominant in Bashan, is a ferruginous stone. Traces of extinct copper-works are also found upon Lebanon (Volney, Travels; Ritter's Erdkunde, xvii. p. 1063).

Verse 10

But if the Israelites were to eat there and be satisfied, i.e., to live in the midst of plenty, they were to beware of forgetting their God; that when their prosperity - their possessions, in the form of lofty houses, cattle, gold and silver, and other good things - increased, their heart might not be lifted up, i.e., they might not become proud, and, forgetting their deliverance from Egypt and their miraculous preservation and guidance in the desert, ascribe the property they had acquired to their own strength and the work of their own hands. To keep the people from this danger of forgetting God, which follows so easily from the pride of wealth, Moses once more enumerates in Deu 8:14-16 the manifestations of divine grace, their deliverance from Egypt the slave-house, their being led through the great and terrible desert, whose terrors he depicts by mentioning a series of noxious and even fatal things, such as snakes, burning snakes (saraph, see at Num 21; 6), scorpions, and the thirsty land where there was no water. The words from נחשׁ, onwards, are attached rhetorically to what precedes by simple apposition, without any logically connecting particle; though it will not do to overlook entirely the rhetorical form of the enumeration, and supply the preposition בּ before נחשׁ and the words which follow, to say nothing of the fact that it would be quite out of character before these nouns in the singular, as a whole people could not go through one serpent, etc. In this parched land the Lord brought he people water out of the flinty rock, the hardest stone, and fed them with manna, to humble them and tempt them (cf. Deu 8:2), in order (this was the ultimate intention of all the humiliation and trial) "to do thee good at thy latter end." The "latter end" of any one is "the time which follows some distinct point in his life, particularly an important epoch-making point, and which may be regarded as the end by contrast, the time before that epoch being considered as the beginning" (Schultz). In this instance Moses refers to the period of their life in Canaan, in contrast with which the period of their sojourn in Egypt and their wandering in the desert is recorded as the beginning; consequently the expression does not relate to death as the end of life, as in Num 23:10, although this allusion is not to be altogether excluded, as a blessed death is only the completion of a blessed life. - Like all the guidance of Israel by the Lord, what is stated here is applicable to all believers. It is through humiliations and trials that the Lord leads His people to blessedness. Through the desert of tribulation, anxiety, distress, and merciful interposition, He conducts them to Canaan, into the land of rest, where they are refreshed and satisfied in the full enjoyment of the blessings of His grace and salvation; but those alone who continue humble, not attributing the good fortune and prosperity to which they attain at last, to their own exertion, strength, perseverance, and wisdom, but gratefully enjoying this good as a gift of the grace of God. חיל עשׂה, to create property, to prosper in wealth (as in Num 24:18). God gave strength for this (Deu 8:18), not because of Israel's merit and worthiness, but to fulfil His promises which He had made on oath to the patriarchs. "As this day," as was quite evident then, when the establishment of the covenant had already commenced, and Israel had come through the desert to the border of Canaan (see Deu 4:20).

Verse 19

To strengthen his admonition, Moses pointed again in conclusion, as he had already done in Deu 6:14 (cf. Deu 4:25.), to the destruction which would come upon Israel through apostasy from its God.

Introduction

Moses had charged parents in teaching their children to whet the word of God upon them (Deu 6:7) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them, I. General exhortations to obedience (Deu 8:1, Deu 8:6). II. A review of the great things God had done for them in the wilderness, as a good argument for obedience (Deu 8:2-5, Deu 8:15, Deu 8:16). III. A prospect of the good land into which God would now bring them (Deu 8:7-9). IV. A necessary caution against the temptations of a prosperous condition (Deu 8:10-14, and Deu 8:17, Deu 8:18). V. A fair warning of the fatal consequences of apostasy from God (Deu 8:19, Deu 8:20).

Verse 1

The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be, 1. Careful: Observe to do. 2. Universal: To do all the commandments, Deu 8:1. And, 3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him (Deu 8:6), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should live and multiply, and all should be well with them, Deu 8:1), he directs them, I. To look back upon the wilderness through which God had now brought them: Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, Deu 8:2. Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer. 1. They must remember the straits they were sometimes brought into, (1.) For the mortifying of their pride; it was to humble them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately. (2.) For the manifesting of their perverseness: to prove them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna (Exo 16:28); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts. 2. They must remember the supplies which were always granted them. (1.) God himself took particular care of their food, raiment, and health; and what would they have more? [1.] They had manna for food (Deu 8:3): God suffered them to hunger, and the fed them with manna, that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that hunger and thirst after righteousness, Mat 5:6. To the hungry soul every bitter thing is sweet. It is said of the manna that it was a sort of food which neither they nor their fathers knew. And again, Deu 8:16. If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; the Lord created a new thing for their supply. And hereby he taught them the man liveth not by bread alone. Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by the word of God; for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, Command that these stones be made bread. "What need of that?" says Christ; "my heavenly Father can keep me alive without bread," Mat 4:3, Mat 4:4. Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God, as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, the bread of life. He is the Word of God; by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the meat that perisheth! [2.] The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, Deu 8:4. This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders (Exo 12:34), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes. (2.) By the method God took of providing food and raiment for them [1.] He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in purple or fine linen, and in faring sumptuously every day, but in being taken into covenant and communion with God, and in learning his righteous judgements. God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment. [2.] He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care what they should eat and drink, and wherewithal they should be clothed. Christ would have his disciples learn the same lesson (Mat 6:25), and took a like method to teach it to them, when he sent them out without purse or scrip, and yet took care that they lacked nothing, Luk 22:35. [3.] God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their feet swelled not. God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the way of transgression that is hard, Pro 13:15. God had promised to keep the feet of his saints, Sa1 2:9. 3. They must also remember the rebukes they had been under, Deu 8:5. During these years of their education they had been kept under a strict discipline, and not without need. As a man chasteneth his son, for his good, and because he loves him, so the Lord thy God chasteneth thee. God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, Psa 94:12. This they must consider in their heart, that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, therefore (Deu 8:6) thou shalt keep his commandments. This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness. II. He directs them to look forward to Canaan, into which God was now bringing them. Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe, 1. The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, Deu 8:7-9. (1.) It was well-watered, like Eden, the garden of the Lord. It was a land of brooks of water, of fountains and depths, which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty. (2.) The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or date-trees, as some think it should be read. (3.) Even the bowels of its earth were very rich, though it should seem that silver and gold they had none; of these the princes of Sheba should bring presents (Psa 72:10, Psa 72:15); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See Job 28:2. 2. These things are mentioned, (1.) To show the great difference between that wilderness through which God had led them and the good land into which he was bringing them. Note, Those that bear the inconveniences of an afflicted state with patience and submission, are humbled by them and prove well under them, are best prepared for better circumstances. (2.) To show what obligations they lay under to keep God's commandments, both in gratitude for his favours to them and from a regard to their own interest, that the favours might be continued. The only way to keep possession of this good land would be to keep in the way of their duty. (3.) To show what a figure it was of good things to come. Whatever others saw, it is probable that Moses in it saw a type of the better country: The gospel church is the New Testament Canaan, watered with the Spirit in his gifts and graces, planted with the trees of righteousness, bearing the fruits of righteousness. Heaven is the good land, in which there is nothing wanting, and where there is a fulness of joy.

Verse 10

Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to new that they came into the vineyard of the Lord, immediately out of a barren desert. I. He directs them to the duty of a prosperous condition, Deu 8:10. They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: Then thou shalt bless the Lord thy God. 1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement. 2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, Exo 32:6. 3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat (Mat 14:19, Mat 14:20), so we are here taught to bless after meat. That is our Hosannah - God bless; this is our Hallelujah - Blessed be God. In every thing we must give thanks. From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, Blessed be he that created the fruit of the vine to make glad the heart. If they did but smell at a flower, they said, Blessed be he that made this flower sweet. 4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land. II. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: "When thou art settled in goodly houses of thy own building," Deu 8:12 (for though God gave them houses which they builded not, Deu 6:10, these would not serve them, they must have larger and finer), - "and when thou hast grown rich in cattle, in silver, and in gold (Deu 8:13), as Abraham (Gen 13:2), - when all thou hast is multiplied," 1. "Then take heed of pride. Beware lest then thy heart be lifted up," Deu 8:14. When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, My power, even the might of my hand, hath gotten me this wealth, Deu 8:17. Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always to the wise, nor riches to men of understanding, Ecc 9:11. It is spiritual idolatry thus to sacrifice to our own net, Hab 1:16. 2. "Then take heed of forgetting God." This follows upon the lifting up on the heart; for it is through the pride of the countenance that the wicked seek not after God, Psa 10:4. Those that admire themselves despise God. (1.) "Forget not thy duty to God." Deu 8:11. We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him. (2.) "Forget not God's former dealings with thee. Thy deliverance out of Egypt, Deu 8:14. The provision he made for thee in the wilderness, that great and terrible wilderness." They must never forget the impressions which the horror of that wilderness made upon them; see Jer 2:6, where it is called the very shadow of death. There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint (Deu 8:15), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before (Deu 8:3), taking care to keep them alive, that he might do them good at their latter end, Deu 8:16. Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end. (3.) "Forget not God's hand in thy present prosperity, Deu 8:18. Remember it is he that giveth thee wealth; for he giveth thee power to get wealth." See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The blessing of the Lord on the hand of the diligent makes rich both for this world and for the other. He giveth thee power to get wealth, not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises. III. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, Deu 8:19, Deu 8:20. Observe, 1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities. 2. How he denounces wrath and ruin against them for it: "If you do so, you shall surely perish, and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him." Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare.

Verse 1

8:1-20 Once Israel inhabited the land, they might have the human tendency to take credit for the blessings that followed. Moses warned the people to guard against a self-congratulatory attitude. God alone is the source of all prosperity and achievement.

Verse 2

8:2 to prove your character (literally to know what is in your heart): God already knew the Israelites’ innermost thoughts (Pss 51:6; 139:1, 4, 23); he wanted their character to come out in their actions. • to find out whether: The Old Testament often describes God in human terms, even in ways that appear to limit God. Anthropomorphism (assigning human characteristics to God) and anthropopathism (assigning human feelings or emotions to God) are ways of representing God on a human level so the human mind can better grasp his ways, but God is not limited in his knowledge, power, or transcendence. Here, God is figuratively described as having only a human knowledge of the future, but other passages make it clear that God knows everything—past, present, and future (Ps 139:1-18; Heb 4:13).

Verse 3

8:3 The word manna is derived from the Hebrew words man hu (meaning “what is it?”). God miraculously provided this food to teach his people total dependence on him (Exod 16:1-30; Num 11:4-9). Manna represented the word of God, which is even more essential to life and well-being than food is. • people do not live by bread alone: Jesus quoted this phrase to rebut Satan (Matt 4:4; Luke 4:4).

Verse 9

8:9 Iron was not widely used in this period of the Bronze Age because the process of smelting and working it was known to only a few cultures (see 1 Sam 13:19-21). The time would come when Israel would exploit this vastly superior metal (see Josh 17:16-18; 1 Kgs 6:7; 2 Kgs 6:5; 1 Chr 22:3).

Verse 15

8:15 water from the rock! See Exod 17:6; Num 20:2-13; see also Deut 1:37.

Verse 18

8:18 This was not the covenant that God made with the previous generation of Israelites at Sinai but the one he first made with Abraham (Gen 15:1-21; 17:1-21), then Isaac (Gen 26:1-5) and Jacob (Gen 28:1-4, 13-15; 46:1-4). • In order to be legal and proper, a covenant had to be sworn to with an oath that all parties to the agreement uttered. Although by his very nature God could never rescind a promise, he honored the protocol (see Deut 7:12).

(Biblical Manhood) -Evening Banquet

(1 Peter - Part 18): On Laying Aside Certain Things

A Way Known Only to God

The Morning Watch - Part 2

How to Keep and Maintain the Blessings of God

A Living Hope - Part 5

Beware When You Are Full

How to Effectively Resist Temptation

Christian Revolution

Prayer 08 Certainty - Answered Prayer

Esther

(Guidelines) Begin With Prayer

(Basics) 48. Giving Everything to God

Everlasting Love

Why Gods Children Have Adversity

Can a Nation Rise Again?

Holy Spirit - Part 2

The Humiliation of Manna

Enduring the Test

The Fear of God - Part 4

Quiet Time

Faith Made Complete

Discipline - Personal Life

Model for Praying: How Should Prayer End

Dedication Focused

Introduction

Verse 2

Verse 4

Verse 7

Verse 8

Verse 9

Verse 11

Verse 15

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 1

Verse 7

Verse 10

Verse 19

Introduction

Verse 1

Verse 10

Verse 1

Verse 2

Verse 3

Verse 9

Verse 15

Verse 18