Commentary on Deuteronomy, Commentary · Chapter 8
CHAP. VIII.
Verſe 1 Verſe 1. ALL the Commandments which I command thee this day, ſhall ye obſerve to do.] He ſeems ſtill to preſs them, to have a ſpecial care to obſerve the Ten Commandments; and eſpecially the firſt of them (VI. 4, 5, 6.): For it appears by the later end of this Chapter, that he hath a regard to that.
That ye may live.] Long and happily: For Life every one knows, frequently ſignifies all the Comforts of Life, as Death ſignifies all manner of Miſeries.
And multiply.] Which is the effect of a long and happy Life.
And go in and poſſeſs the Land, &c. Or, After ye go in and poſſeſs the Land, which the LORD ſware unto your Fathers.] See VI. 18.
Ver. 2. And thou ſhalt remember all the way, which Verſe 2 the LORD thy God led thee theſe forty Years in the Wilderneſs.] Whereby they were ſeverely puniſhed for the Rebellion of their Forefathers againſt him; which ſhould be an Admonition to them to be more dutiful. Others expound it of the care of God over them, in providing for them, and protecting them, as well as leading them by a glorious Cloud, all that time: Which doth well enough agree with what follows. See II. 7.
To humble thee.] Or to afflict thee with tedious Wandrings up and down, backward and forward, without any certain Dwelling-place.
And prove thee.] To try whether they would be better, by being kept ſo long out of the good Land promiſed unto them.
And to know what was in thine Heart, whether thou wouldest keep his Commandments, or no.] God knew perfectly how they were diſpoſed towards him; but it was fit, that they ſhould know themſelves better, and Poſterity be inſtructed by their Behaviour.
Ver. 3. And he humbled thee, and ſuffered thee to Verſe 3 hunger.] He afflicted thee, by ſuffering thee to want Bread to eat, XVI Exod. 2, 3.
And fed thee with Manna.] But it was, that he might have an opportunity to make a bountiful Proviſion for ſuch a vaſt multitude of People, as were fed by him every Day from Heaven, and teach them to depend on his good Providence.
Which thou knewest not, neither did thy Fathers know.] XVI Exod. 15. He made an unuſual, as well as an unexpected Proviſion for them.
That he might make thee know, that Man doth not live by Bread only.] That it is not only our common Food that preſerves us.
But by every Word that proceedeth out of the Mouth of God, doth Man live.] But by any thing whatſoever, (for ſo Word often ſignifies) which God ſhall pleaſe to command to give us Nouriſhment. This was a wonderful incouragement to Obedience; that God would rather work a Miracle, than ſuffer them to want Neceſſaries; and by a light aerial ſort of Bread, give them as great ſtrength and vigour, as the moſt ſolid Nouriſhment was wont to afford them. The remembrance of which could not but excite their Poſterity to love God, and ſerve him, if they often and ſeriouſly reflected on it.
Verſe 4 Ver. 4. Thy Raiment waxed not old upon thee, neither did thy Foot ſwell theſe forty Years.] Theſe were two other wonderful Benefits, which, if well conſidered, could not but incline them to be obedient to him, who multiplied Miracles to nouriſh and ſtrengthen their Faith and Hope in him. The Jews, to increaſe the Miracle, ſay, Their Clothes inlarged, as they grew bigger, from Children to Men; and ſo did their Shoes alſo. But there was no need of this, for the Clothes and Shoes of thoſe Men that died, might ſerve their Children when they grew up to their ſtature. And it was ſufficiently amazing, without ſuch additions, that their Clothes ſhould not ſo much as decay, nor their Feet by ſo long travelling in hot and ſtony places, have the leaſt ſwelling in them: Or, as ſome tranſlate it, grow callous. There are thoſe that refer this laſt Clauſe not to their Feet, but to their Shoes; according to what we read, XXIX. 5.
Ver. 5. Thou ſhalt alſo conſider in thine Heart.] Often reflect and ponder. Verſe 5
That as a Man chaſtneth his Son, ſo the LORD thy God chaſtneth thee.] All the Afflictions which God had ſent upon them, he would have them think, were not for their undoing, but for their amendment, and correcting what was amiſs in them; and therefore ought to be thankfully acknowledged, as well as his Benefits.
Ver. 6. Therefore thou ſhalt keep the Commandments Verſe 6 of the LORD thy God, to walk in his ways, and to fear him.] Howſoever therefore he dealt with them, it ought to have led them to Obedience. In the repetition of this ſo often, Moſes doth but practice his own Leſſon, which he had taught them, VI. 7. That they ſhould teach theſe Words diligently to their Children, &c.
Ver. 7. For the LORD thy God bringeth thee into a Verſe 7 good Land.] Therefore there was the greater need they ſhould enter into it, with the pious Reſolution before-mentioned, to fear God, and walk in his ways. Otherwiſe, they would be in great danger to be corrupted by ſuch plenty and variety of all good things, as this Land afforded.
A Land of Brooks of Water, of Fountains, and Depths that ſpring out of Valleys and Hills.] The Hebrew word Tehom, which we tranſlate deep, and in the plural Number, Depths, ſignifies ſometimes thoſe great Caverns of Water, that are within the Ground; which were made by the plentiful Rains, which God ſent upon this Country, while they were obedient to him: Which both made it fruitful, (tho' now barren) and abounding alſo with Water for their Cattle, LXXVIII Pſal. 15. XXXI Ezek. 4. But it is here commonly interpreted Lakes, or Wells of Water.
Verſe 8 Ver. 8. A Land of Wheat and Barley, and Vines, and Fig-trees, and Pomegranates.] Plentifully ſtored with all things neceſſary, for the ſupport and pleaſure of Life.
A Land of Oyl-Olive and Honey.] The ſame word Debas, which ſignifies Honey, ſignifies alſo Dates. And ſo de Dieu thinks it moſt reaſonable to tranſlate it here; being joyned with four other ſorts of Fruits: And ſo Kimchi, ſaith the ancient Jews, expounded it in this place, and in 2 Chron. XXXI. 5. where it is ſaid, That Iſrael brought in abundance, the first Fruits of Corn, Wine, Oyl, and Honey, or Dates, as we there tranſlate it in the Margin.
Verſe 9 Ver. 9. A Land wherein thou ſhalt eat Bread without ſcarceneſs.] Be in no want of any ſort of Proviſion, which is comprehended under the Name of Bread.
Thou ſhall not lack any thing in it.] No other Conveniences of Life.
A Land whoſe Stones are Iron, and out of whoſe Hills thou mayst dig Braſs.] Where there are uſeful Minerals, as plentiful, as Stones are in other places. Theſe are the rather mentioned, becauſe there were no ſuch Mines in Egypt, where they had long dwelt, and were ſtored with plenty of other things, XI Numb. 5.
Verſe 10 Ver. 10. When thou hast eaten, and art full.] After a liberal Meal.
Then thou ſhalt bleſs the LORD thy God, for the good Land which he hath given thee.] Give ſolemn Thanks to God, not only for that preſent Repaſt, but for the plentiful Proviſion he had made for them of all good things, in the Land he had beſtowed on them. From this place the Jews have made it a general Rule, or as they call it, an affirmative Precept, That every one bleſs God at their Meals. That is, as I ſaid, give him Thanks for his Benefits: For he bleſſes us, when he beſtows good things upon us; and we bleſs him, when we thankfully acknowledge his Goodneſs therein: Which is a natural Duty, which we owe to the Fountain and Original of all Good.
Ver. 11. Beware that thou forget not the LORD thy Verſe 11 God, in not keeping his Commandments, and his Judgments, and his Statutes, which I command thee this day.] He would have their Thankſgiving for his Benefits, leave ſuch a ſence of God upon their Minds, as ſhould make them careful to yield him an entire Obedience.
Ver. 12. Lest when thou hast eaten, and art full, Verſe 12 and hast built goodly Houſes, and dwelt therein.] Feaſted in ſtately Houſes, wherein they enjoyed their Eaſe.
Ver. 13. And when thy Herds and thy Flocks are multiplied, Verſe 13 and thy Silver and thy Gold is multiplied, and all that thou hast is multiplied.] The ſence of theſe two Verſes is, when they had great abundance of all good things, within Doors and without.
Ver. 14. Then thine Heart be lifted up.] Which is Verſe 14 an uſual Effect of great Riches; as Euripides obſerves in that known Saying of his, foreign, Wealth breeds Pride, Scorn, and Contempt of others: This Moſes Kotzenſis thought ſo great a Sin, that he puts it among the Negative Precepts; and pretends, he was warned in a Dream ſo to do, tho' Maimonides, and others, had omitted it. And when he awaked, he was confirmed in it, by reading a place in the Gemara upon Sota, Cap. I. which ſaith, Whereſoever we find theſe Words in Scripture, Take heed lest, there is a Prohibition, as there is, v. 11. and here, to take heed of Pride: For whoſoever is proud, he ſhall be brought low, as the Gemara there adds; which are, in a manner, the Words of our bleſſed Saviour, XVIII St. Luke 14.
And thou forget the LORD thy God.] This is another common effect of large Poſſeſſions, which make the Owners of them fall into Sloth and Luxury, and ſuch Forgetfulneſs of the Donor of all good Things, that they truſt in uncertain Riches, (as the Apoſtle ſpeaks) and not in the living God, imagining now they can never want; not becauſe God is ſo good, but becauſe they have ſuch ſtore of good Things laid up for many Years.
Which brought thee forth out of the Land of Egypt, and from the Houſe of Bondage.] No wonder if they forgot all his former Benefits, when they were unthankful for the preſent.
Verſe 15 Ver. 15. Who led thee through that great and terrible Wilderneſs.] See I. 19.
Wherein were fiery Serpents.] See XXI Numb. 6.
And Scorpions.] Theſe are commonly joyned with Serpents in Scripture; even in the New Teſtament, X Luke 19. XI. 12, 13. being found in the ſame places, eſpecially in this Deſert of Arabia.
And Drought.] The Hebrew word Tſimmaon ſignifies a dry place, as we tranſlate it, CVII. Pſal. 33. XXXV Iſa. 7. And that beſt agrees with what here follows, Where there was no Water.
Who brought thee forth Water out of a Rock of Flint.] From which one would have ſooner expected Fire than Water, XX Numb. 11.
Who fed thee in the Wilderneſs with Manna, which thy Fathers knew not, v. 3.] The great Salmaſius, in a Treatiſe on purpoſe about Manna, hath ſaid a great deal to prove, that the Manna which God ſent the Jews, did not differ in its form or ſubſtance, from that which commonly fell in thoſe Countries, and doth ſo at this Day. But herein conſiſted the Miracle, that he gave it them in a preſcribed Meaſure, and ſo abundantly, as to ſuffice ſuch a vaſt Number; and that every Morning, in all Seaſons of the Year: This made it a Divine Manna; for the common fell only in ſmall Quantities, and not always, but at ſome times in the Year.
That he might humble thee.] This word is commonly underſtood of humbling by Affliction; which may ſeem not to belong to Manna: For that was a ſingular Benefit, being an excellent Nouriſhment, and of a delicious Taſte: But they having nothing elſe beſide this to live upon, were ſoon tired with it, (as we find XI Numb. 6.) and much more did it ſeem an Affliction to them, to live upon one thing alone, for forty Years together. And God intended by it to humble them, at the ſame time that he was extraordinary kind to them.
And that he might prove thee.] Whether they would be thankful that they were not ſtarved, and ſubmit to his wiſe Providence, and obey his Laws; which they had the greater reaſon to obſerve, becauſe it was evident they owed their very Life and Being to him every Moment: For without new Supplies every Day from Heaven, they had been famiſhed in that deſolate Wilderneſs.
And do thee good at thy latter end.] That in Concluſion his kindneſs to them might be more thankfully received, and more ſafely enjoyed. So Maimonides expounds this Paſſage in his More Nevochim, P. III. Cap. XXIV. God was pleaſed to accuſtom them to labour in the Wilderneſs, that he might increaſe their happineſs, when they came into the Land of Canaan. For this is certain, A tranſition from labour to rest, is far ſweeter than continual rest. Nor could they ſo eaſily have ſubdued the Land, and overcome the Inhabitants of it, unleſs they had indured ſome hardſhip in the Wilderneſs. For reſt and idleneſs takes away Mens Courage, but labour and hard fare augments it. And this is the good, ſaith he, which was in the iſſue to redound to them, by this wiſe diſpenſation of God's Providence.
Verſe 17 Ver. 17. And thou ſhalt ſay in thine heart, my power, and the might of my hand, hath gotten me this wealth.] Such vain Conceits are apt to ariſe in Mens minds, if they preſerve not a ſence of God, and of all his Mercies to them.
Verſe 18 Ver. 18. But thou ſhalt remember the LORD thy God: for it is he that giveth thee power to get wealth.] Continually call to mind, that they owed all they had, and the increaſe of it, to his Almighty Providence; without whom they could never have gotten poſſeſſion of this Land, nor have proſpered in it.
That he may eſtabliſh his Covenant which he ſware unto thy Fathers, &c.] He would have them ſenſible of their own unworthineſs alſo (which would make them more grateful to him) of all the Bleſſings God had beſtowed on them, and acknowledge them to his meer goodneſs, and fidelity to his Promiſes; for they had been a murmuring and rebellious People.
Ver. 19. And it ſhall be if thou do at all forget the Verſe 19 LORD thy God.] Luxury and Pride (the uſual effects of Fulneſs) naturally made them unthankful and unmindful of God: And neglect of God's Service made them eaſily fall to Idolatry.
And walk after other Gods, and worſhip and ſerve them.] The two laſt Expreſſions are the Explication of the firſt: for then they walked after the Idols of the People, (as Onkelos paraphraſes it) when they worſhipped and adored them. It is evident by this, that the drift of Moſes in all this Diſcourſe, is (as I obſerved before) to preſs upon them the firſt and great Commandment.
I teſtifie against you this day, that ye ſhall utterly periſh.] See IV. 26.
Ver. 20. As the Nations which the LORD deſtroyeth Verſe 20 before your face.] He ſpeaks in the Preſent Tenſe, becauſe he was about to deſtroy them: and when he began, he deſtroyed them by little and little, (VII. 22.) and there were ſtill more to be deſtroyed.
So ſhall ye periſh, becauſe ye would not be obedient to the voice of the LORD your God.] It was but juſt that they ſhould periſh as thoſe Nations did, becauſe they fell into their Sins.