who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint; who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end; and lest you say in your heart, “My power and the might of my hand has gotten me this wealth.” But you shall remember Yahweh your God, for it is he who gives you power to get wealth, that he may establish his covenant which he swore to your fathers, as it is today.
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Beware lest you forget Yahweh your God, in not keeping his commandments, his ordinances, and his statutes, which I command you today; lest, when you have eaten and are full, and have built fine houses and lived in them; and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; then your heart might be lifted up, and you forget Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage; who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint; who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end; and lest you say in your heart, “My power and the might of my hand has gotten me this wealth.” But you shall remember Yahweh your God, for it is he who gives you power to get wealth, that he may establish his covenant which he swore to your fathers, as it is today.
Parallel Translations
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who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint;
who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you good at your latter end;
and lest you say in your heart, “My power and the might of my hand has gotten me this wealth.”
But you shall remember Yahweh your God, for it is he who gives you power to get wealth, that he may establish his covenant which he swore to your fathers, as it is today.
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Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.
Show all 3 translations
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who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;
who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;
and thou say in thy heart: 'My power and the might of my hand hath gotten me this wealth.'
But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covenant which He swore unto thy fathers, as it is this day.
Cross-references (36)
- Proverbs 10:22 (v18) Yahweh’s blessing brings wealth, and he adds no trouble to it.
- Hosea 2:8 (v18) For she didn’t know that I gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for Baal.
- Deuteronomy 7:8 (v18) but because Yahweh loves you, and because he desires to keep the oath which he swore to your fathers, Yahweh has brought you out with a…
- Psalms 127:1-2 (v18) Unless Yahweh builds the house, they who build it labor in vain. Unless Yahweh watches over the city, the watchman guards it in vain. It is…
- Deuteronomy 7:12 (v18) It shall happen, because you listen to these ordinances and keep and do them, that Yahweh your God will keep with you the covenant and the…
Show all 36 cross-references
- Psalms 144:1 (v18) Blessed be Yahweh, my rock, who teaches my hands to war, and my fingers to battle:
- Deuteronomy 9:4 (v17) Don’t say in your heart, after Yahweh your God has thrust them out from before you, “For my righteousness Yahweh has brought me in to…
- 1 Corinthians 4:7 (v17) For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not…
- Deuteronomy 8:3 (v16) He humbled you, allowed you to be hungry, and fed you with manna, which you didn’t know, neither did your fathers know, that he might teach…
- Daniel 4:30 (v17) The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the…
- Exodus 16:15 (v16) When the children of Israel saw it, they said to one another, “What is it?” For they didn’t know what it was. Moses said to them, “It is…
- Numbers 20:11 (v15) Moses lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. The congregation and their livestock drank.
- Numbers 21:6 (v15) Yahweh sent venomous snakes among the people, and they bit the people. Many people of Israel died.
- Isaiah 10:8-14 (v17) For he says, “Aren’t all of my princes kings? Isn’t Calno like Carchemish? Isn’t Hamath like Arpad? Isn’t Samaria like Damascus?” As my…
- James 1:12 (v16) Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to…
- Deuteronomy 7:17 (v17) If you shall say in your heart, “These nations are more than I; how can I dispossess them?”
- Hosea 12:8 (v17) Ephraim said, “Surely I have become rich, I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.”
- Deuteronomy 1:19 (v15) We traveled from Horeb and went through all that great and terrible wilderness which you saw, by the way to the hill country of the…
- Psalms 114:8 (v15) who turned the rock into a pool of water, the flint into a spring of waters.
- Jeremiah 2:6 (v15) They didn’t say, ‘Where is Yahweh who brought us up out of the land of Egypt, who led us through the wilderness, through a land of deserts…
- Jeremiah 24:5-6 (v16) “Yahweh, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the…
- Hebrews 12:10-11 (v16) For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness. All…
- 1 Peter 1:7 (v16) that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in…
- Psalms 78:15-16 (v15) He split rocks in the wilderness, and gave them drink abundantly as out of the depths. He brought streams also out of the rock, and caused…
- Isaiah 63:12-14 (v15) Who caused his glorious arm to be at Moses’ right hand? Who divided the waters before them, to make himself an everlasting name? Who led…
- Lamentations 3:26-33 (v16) It is good that a man should hope and quietly wait for the salvation of Yahweh. It is good for a man that he bear the yoke in his youth.…
- Hosea 13:5 (v15) I knew you in the wilderness, in the land of great drought.
- Habakkuk 1:16 (v17) Therefore he sacrifices to his net, and burns incense to his dragnet, because by them his life is luxurious, and his food is good.
- Romans 8:28 (v16) We know that all things work together for good for those who love God, for those who are called according to his purpose.
- 1 Corinthians 10:4 (v15) and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ.
- 2 Corinthians 4:17 (v16) For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
- Exodus 17:5-6 (v15) Yahweh said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you…
- Psalms 105:41 (v15) He opened the rock, and waters gushed out. They ran as a river in the dry places.
- Psalms 136:16 (v15) to him who led his people through the wilderness; for his loving kindness endures forever:
- Isaiah 35:7 (v15) The burning sand will become a pool, and the thirsty ground springs of water. Grass with reeds and rushes will be in the habitation of…
- Deuteronomy 32:13 (v15) He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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Geneva Bible translators 1599 · Public Domain On v18 If things concerning this life, proceed only of God’s…
If things concerning this life, proceed only of God’s mercy: much more spiritual gifts and life everlasting.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–17 Deu 8:15 Who led thee through that great and…
Deu 8:15 Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint;
Ver. 15. Who led thee through, &c.] Good turns aggravate unkindnesses, and our offences are increased by our obligations.
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.
Matthew Poole 1685 · Public Domain On vv16, 18 That he night humble thee, by keeping thee in…
That he night humble thee, by keeping thee in a constant dependence upon him for every day’s food, and convincing thee what an impotent, helpless, and beggarly creature thou art in thyself, having nothing whereon to subsist, but from hand to mouth, and being supported wholly by the alms of Divine goodness given to thee from day to day. The mercies of God, if duly considered, are as powerful an argument or mean to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependence upon him, and insufficiency without him; and by making God great, they make us little in our own eyes; though this clause, as well as that which follows, may have respect to their afflictions, mentioned Deu 8:15.
At thy latter end, i.e. that after he hath purged and prepared thee by afflictions, he may give thee, and thou mayst receive and enjoy, his blessings with less disadvantage, whilst by the remembrance of former afflictions thou art made thankful for them, and more cautious not to abuse and forfeit them again.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv15–18 Who fed thee in the wilderness with manna,.... Even…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v16 That he might humble thee - By keeping thee…
That he might humble thee - By keeping thee in a constant dependence upon him for every day's food, and convincing thee what an impotent, helpless creature thou art, having nothing whereon to subsist, and being supported wholly by the alms of divine goodness from day to day. The mercies of God, if duly considered, are as powerful a mean to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependance upon him, and by making God great, they make us little in our own eyes. To do thee good - That is, that after he hath purged and prepared thee by afflictions, thou mayest receive and enjoy his blessings with less disadvantage, whilst by the remembrance of former afflictions. thou art made thankful for them, and more cautious not to abuse them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 18 Verse 15. Who led thee through that - terrible…
Verse 15. Who led thee through that - terrible wilderness] See the account of their journeying in the notes, See Clarke on Ex 16:1, c. Nu 21:10-35, &c.
Fiery serpents] Serpents whose bite occasioned a most violent inflammation, accompanied with an unquenchable thirst, and which terminated in death. See Clarke on Nu 21:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v16 Deu 8:16. That he might humble thee — By…
Deu 8:16. That he might humble thee — By keeping thee in constant dependance upon himself for every day’s food, and convincing thee what an impotent, helpless creature thou art, having nothing whereon to subsist, and being supported wholly by the alms of divine goodness from day to day. The mercies of God, if duly considered, are as powerful a means to humble us as the greatest afflictions, because they increase our debts to God, and manifest our dependance upon him, and by making God great, they make us little in our own eyes. To do thee good — That is, that after he hath purged and prepared thee by afflictions, thou mayest receive and enjoy his blessings with less disadvantage, while by the remembrance of former afflictions thou art made thankful for those blessings, and more cautious not to abuse them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–16 Render: “Who brought thee through that great and terrible…
Render: “Who brought thee through that great and terrible wilderness, the fiery serpent and the scorpion, and the dry land where are no waters.” On the fiery serpents see Num 21:6 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 17 Breath. Hebrew saraphh, or the basilisk, as it is…
Breath. Hebrew saraphh, or the basilisk, as it is rendered, Isaias xxx. 6. It destroys both the grass and animals, by the burning infection of its breath. (Galen; Pliny, [Natural History?] viii. 19. See Numbers xxi. 6. (Tirinus) --- Scorpion stings with its tail. --- Dipsas. A serpent whose bite causeth a violent thirst: from whence it has its name; for in Greek, dipsa signifies thirst. (Challoner) --- It is impossible to quench this thirst, (Worthington) and those who are bitten by this serpent can discharge no water. (Calmet) --- They drink till they burst, unless they can procure some treacle, or remedy against the poison. (Dioscorides) (Tirinus) --- Some translate the Hebrew, "scorpions, and (at the place of) drought, where there was no water: he brought," &c., whether Tsommaon be the name of a particular place, (Isaias xxxv. 7.; Onkelos; Calmet) or it may be applied to the greatest part of that desert, where the want of water so often occasioned the murmurs of the people. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 Who led thee through that great and terrible wilderness,…
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).
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Next: Deuteronomy Chapter 9
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–16 15. Who led thee — This passage is better…
15. Who led thee — This passage is better rendered, “Who led thee through that great and terrible wilderness, poisonous serpents, and scorpions, and parched land, where were no waters.” Even in such a land they were the objects of a providential care. Bread from heaven, water from the rock, had supplied their wants.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–18 15. great and terrible wilderness] Deu_1:19 : cp. Deu_7:21.
15. great and terrible wilderness] Deu_1:19 : cp. Deu_7:21.
fiery serpents and scorpions] The former, in the collective singular naḥash sarapḥ, are described in the plural in Num_21:6 E: cp. Isa_30:6 : the flying saraph. If saraph really means burning and is not a foreign word (for dragon or the like), it refers to the inflammation produced by the serpent’s bite. Scorpions is added characteristically by D.
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out of the rock of flint] Exo_17:6 (E): Num_20:8; Num_20:11 (JE): in both cases only the rock. D’s characteristic rhetoric adds of flint. The word does not occur before D, and elsewhere only in Deu_32:13; Psa_114:8; Job_28:9; Isa_50:7.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On v15 (15) The rock of flint.—The rock in Horeb is…
(15) The rock of flint.—The rock in Horeb is called tsûr; the rock smitten in Kadesh, selagh. The first word conveys the idea of “hardness”; the other is rather a “cliff,” or “height,” and suggests the idea of inaccessibility. In Num_20:10, the words of Moses to the rebels, “Must we fetch you water out of this rock?” seem to help the distinction, whatever its purpose may be. On the associations of the word tsûr with flint, see Note on Jos_5:2. The word challâmîsh, here used for flint, occurs in Deu_32:13, Job_28:9, Psa_114:8 (an allusion to this passage), and Isa_1:7.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–17 Who led thee through that great and terrible wilderness,…
Who led thee through that great and terrible wilderness, wherein were fiery serpents, etc. "The fiery serpent" and "the scorpion" (sing.) are in apposition to the "wilderness," and illustrate its terribleness. Fiery serpents ufeiv touv qanatounsav LXX or burning serpents, so called from the burning pain caused by their bite; probably the cerastes, or one of the naja species (cf. Num_21:6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v18 Remember the Lord thy God, for it is He…
Deu_8:18
Remember the Lord thy God, for it is He that giveth thee power to get wealth.
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To remember God is the way to get wealth
1. The duty enjoined. Thou shalt remember the Lord, etc.
1. In point of contemplation to remember Him, that is, to think of Him, and to have Him often in our minds. Theres no man that forgets his treasure; wherever that is, there will be also his heart, as our Saviour tells us. We need not call upon worldly men to remember their gold and silver and riches, they will think upon these of their own accord, and all because such things as these are dear with them. In like manner will it be with us to God; if He be our treasure, we shall remember and daily think of Him, as it is fitting for us to do.
2. As in point of contemplation, so also in point of affection. We are said to remember anyone, not when barely we think upon him, but when we think upon him with respect, when he is not only in our thoughts but in our hearts. And thus likewise are we said to remember God.
3. In point of obedience to remember God is to be subject to Him, and to do that which He requires. Those that Walk in ways of opposition and contrariety to God, they are said to forget Him. Consider this ye that forget God (Psa_50:22).
4. In point of address and seeking to Him, and reliance and dependence upon Him. When anything is to be done by us, or for us, that we be sure to call upon God Himself for the prospering of it to us (Pro_3:5-6).
5. In point of thankfulness and acknowledgment we are then said to remember God, when we own Him in all the mercies which we enjoy from Him. This is the proper drift of this present Scripture, as we may see by the context, in Deu_8:10-11, etc., of this chapter. When thou hast eaten and art full, thou shalt bless the Lord thy God for the good land which He hath given thee. Beware that thou forget not the Lord thy God, in not keeping His commandments and His judgments, etc. Because, indeed, it is that which we are naturally and commonly too prone and subject unto.
(1) From His sovereignty, that He is the Lord, we should remember Him for that, and accordingly yield all respect and acknowledgment to Him.
(2) From the word of propriety, and that interest which He has in us and we in Him: Thy God.
II. The reason annexed. For it is He that giveth thee power to get wealth, which passage may be considered two ways. First, in its absolute consideration; and, secondly, in its connexion. We will look upon it first of all in the former consideration, as it is absolute, and by way of proposition.
1. Emphatically. When it is said here He gives power, this power, it may be said, laid forth according to sundry explications.
(1) He gives the skill and faculty which does tend and conduce hereunto. All your arts and trades of your several societies in the city, and ability for the managing of them, God is the author and giver of them. And being the giver of them, He is also consequently the giver of that wealth that comes by them. He gives thee power to get wealth, while He gives thee skill and understanding. And this again not only in the general habit, but also as to the particular act and improvement and the exercise of that habit which is in Him.
(2) He gives thee power to get wealth, that is, He gives thee occasion and opportunity to do so. Thus in a way of husbandry, there is the seasonableness of the weather. Thus in a way of merchandise, there is the favourableness of the seas and waters and winds, which are at Gods command and disposing.
(3) The power of success: it is He that gives this likewise, when all things are prepared in the means as much as can be, yet there is a further blessing which is required for the perfecting of them. And this is also from God Himself. It is the blessing of the Lord that makes rich, and adds no sorrow with it, as Solomon tells us (Pro_10:22).
(4) It is God that gives thee power to get wealth; that is, that gives thee grace, and makes thy gettings to he lawful to thee. To get wealth in Gods way and according to His approbation; this is power to get wealth indeed. And this also, together with all the former, is the gift of God.
2. Exclusively. When it is said here that He gives this power, this is to be taken not only emphatically, but exclusively; and so there are these intimations in it.
(1) That wealth and riches and great estates they are not matters of mere accident, and casualty, and chance; but that there is a special hand of Providence in them.
(2) It is not from ourselves neither, that we do any time come to be rich and to Increase in wealth. It is the gilt of God.
(3) It is not from other men neither, it is exclusive of them. Parents and friends and progenitors, and such as these. Indeed, Solomon tells us in one place that houses and riches are the inheritance of fathers (Pro_19:14). But this must be understood so far as they are able to make them, which is not absolutely, but with its restriction. How many have there been in the world who, though they have had great estates left them by others, yet notwithstanding have been poor themselves; and have not known either how to increase or how to keep that which has been left them. We have seen how He does it emphatically; He is not wanting in doing it; we have seen also how He does it exclusively. There is none to purpose that does it but He. First, He gives thee power to keep it; and, secondly, He gives thee power to use it. (T. Horton, D. D.)
The theology of money
What a blow this text strikes at one of the most popular and mischievous fallacies in common life, namely, that man is the maker of his own money! Men who can see God in the creation of worlds cannot see Him suggesting an idea in business, smiling on the plough, guiding the merchants pen, and bringing summer into a brain long winter-bound and barren. Lebanon and Bashan are not more certainly Divine creations than are the wool and flax which cover the nakedness of man. To the religious contemplation, the sanctified and adoring mind, the whole world is one sky-domed church, and there is nothing common or unclean. God wishes this fact to be kept in mind by His people. In this instance, as in many others, God makes His appeal to recollection: Thou shalt remember. The fact is to be ever present to the memory; it is to be as a star by which our course upon troubled waters is to be regulated; it is to be a mystic cloud in the daytime, a guiding fire in the night season. The rich memory should create a rich life. An empty memory is a continual temptation. Mark the happy consequences of this grateful recollection. First of all, God and wealth are ever to be thought of together. The silver and the gold are Mine. There is but one absolute proprietor. We hold our treasures on loan; we occupy a stewardship. Consequent upon this is a natural and most beautiful humility. What hast thou that thou hast not received? When the trader sits down in the evening to count his days gains, he is to remember that the Lord his God gave him power to get wealth. When the workman throws down the instrument of his labour that he may receive the reward of his toil, he is to remember that the Lord his God gave him power to get wealth. When the young man receives the first payment of his industry, he is to remember that the Lord his God gave him power to get wealth. Thus the getting of money becomes a sacred act. This, then, is the fundamental principle upon which Christians are to proceed, namely, that God giveth man power to get wealth, and consequently that God sustains an immediate relation to the property of the world. Take the case of a young man just entering business. If his heart is uneducated and unwatched, he will regard business as a species of gambling; if his heart be set upon right principles, lie will esteem business as a moral service, as the practical side of his prayers, a public representation of his best desires and convictions. In course of time the young man realises money on his own account. Looking at his gold and silver, he says, I made that. There is a glow of honest pride on his cheek. He looks upon the reward of his industry, and his eyes kindle with joy. Whilst he looks upon his first-earned gold, the Bible says to him gently and persuasively, Thou shalt remember the Lord thy God; for it is He that giveth thee power to get wealth. Instantly his view of property is elevated, enlarged, sanctified. He was just about to say that his own arm had gotten him the victory, and to forget that, through the image, is Caesars yet the gold is Gods. What, then, is the natural line of thought through which the successful man would run under such circumstances? It would lie in some such direction as this: What can be the meaning of this word remember? Does it not call me to gratitude? Is it not intended to turn my heart and my eye heavenward? As God has given me power to get wealth, am I not bound to return some recognition of His goodness and mercy? Honour the Lord with thy substance, and with the first fruits, of all thine increase. Supposing this to be done, what is the result which is promised to accrue? That result is stated in terms that are severely logical: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. The text has called us to an act of remembrance, and in doing so has suggested the inquiry whether there is any such act of remembrance on the part of God Himself? The Scripture is abundant in its replies to this inquiry: For God is not unrighteous to forget your work and labour of love, which ye have showed towards His name, in that ye have ministered to the saints, and do minister. Jesus Christ Himself has laid down the same encouragement with even minuter allusion: Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (J. Parker, D. D.)
The philosophy of worldly success
1. How worldly success is to be obtained. By strict obedience to Gods laws; by this only. Work is what He demands, and work is the only condition under which the prize may be won.
2. The nature of the profit we are to look for. Not merely worldly profit. No life so dreary, so deadly as that of the mere millionaire. The joys of the true mans life he cannot taste; the holy fellowships of spiritual being he cannot enter,: God stamps him reprobate. There is a vast wealth of faculty in him, fusting from want of use. And power unused soon gets acrid, and mordant, and gnaws and wears within.
3. Why we should remember the Lord God. Because--
(1) It will bring us out at once into the glad sunlight, and will make even our toil lightsome.
(2) It will spare us all wearing and crushing anxieties.
(3) It will save us the shame and anguish of finding ourselves bankrupt at last and forever. (J. B. Brown, B. A.)
God acknowledged
When Speaker Crooke was presented to Queen Elizabeth in the House of Lords on the occasion of his election, he said that England had been defended against the Spaniards and their Armada by Her Majestys mighty arm. The Queen interrupted him and from her throne, said: No; but by the mighty hand of God, Mr. Speaker.
God the original source of wealth
He that would thus critically examine his estate upon interrogatories, put every part of it upon the rack and torture to confess without any disguise from whence it came, whether down the ladder from heaven, or up out of the deep--for there it seems by the poets Plutus or riches hath a residence also--by what means it was conveyed, by whose directions it travelled into that coast, and what the end of its coming is, and so learn the genealogy as it were of all his wealth, would certainly acknowledge that he were fallen upon a most profitable inquiry. For beside that he would find out all the ill-gotten treasure, that gold of Toulouse that is so sure to help melt all the rest, that which is gotten by sacrilege, by oppression, by extortion, and so take timely advice to purge his lawful inheritance from such noisome unwholesome acquisitions, and thrive the better forever after the taking so necessary a purgation--he will, I say, over and above see the original of all his wealth, all that is worthy to be called such, either immediately or mediately from God, immediately without any cooperation of ours, as that which is left to us by inheritance from honest parents--our fortunes and our Christianity together, mediately as that which our lawful labour, our planting and watering hath brought down upon us, wholly from Gods prospering or giving of increase.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 18 General Information:
General Information:
Moses continues to speak to the Israelites as if they are one person. (See: Forms of You)
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who led you ... in the end
Moses continues to remind the Israelites of what they know about Yahweh (Deuteronomy 8:14). (See: Distinguishing versus Informing or Reminding)
who led ... who brought ... He fed
"Yahweh, who led ... Yahweh, who brought ... Yahweh fed"
fiery serpents
"poisonous snakes"
thirsty ground
This phrase describes the ground as being thirsty just like a person is thirsty when he needs water. AT: "dry ground" (See: Personification)
to do you good
"to help you" or "because it would be good for you"
but you may say in your heart
This is the third thing the people might do when their hearts "become lifted up" and they "forget Yahweh" (Deuteronomy 8:14). Here "heart" is a metonym for a person's innermost thoughts. AT: "but you may think to yourself" (See: Metonymy)
My power and the might of my hand acquired all this wealth
Here "hand" refers to a man's power or ability. AT: "I got this wealth because I am so strong and powerful" or "I have acquired all these things by my own power and ability" (See: Metonymy)
translationWords
desert
serpent
power
might
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 18 8:15 water from the rock! See Exod 17:6; Num…
8:15 water from the rock! See Exod 17:6; Num 20:2-13; see also Deut 1:37.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.