Deuteronomy 8:17-20 sits inside this longer paragraph.
11Beware lest you forget Yahweh your God, in not keeping his commandments, his ordinances, and his statutes, which I command you today; 12lest, when you have eaten and are full, and have built fine houses and lived in them; 13and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; 14then 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; 15who 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; 16who 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; 17and lest you say in your heart, “My power and the might of my hand has gotten me this wealth.” 18But 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.
19It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them and worship them, I testify against you today that you shall surely perish. 20As the nations that Yahweh makes to perish before you, so you shall perish, because you wouldn’t listen to Yahweh your God’s voice.
Geneva Bible translators 1599 · Public Domain On vv18–19 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 vv17, 19 Deu 8:17 And thou say in thine heart, My…
Deu 8:17 And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth.
Ver. 17. My power.] As that great dragon of Egypt, lying at ease in the swollen waters of his Nile, saith, "My river is mine own, and I have made it for myself." {Eze 29:3 Hab 1:16}
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 v18 To get wealth; so this word is used, Num…
To get wealth; so this word is used, Num 24:18; Job 20:18; Pro 31:29.
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 vv17–19 But thou shalt remember the Lord thy God,.... That…
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.
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On v18 Verse 18. God - giveth thee power to get…
Verse 18. God - giveth thee power to get wealth] Who among the rich and wealthy believes this saying? Who gives wisdom, understanding, skill, bodily strength, and health? Is it not God? And without these, how can wealth be acquired? Whose is providence? Who gives fertility to the earth? And who brings every proper purpose to a right issue? Is it not God? And without these also can wealth be acquired? No. Then the proposition in the text is self-evident: it is God that giveth power to get wealth, and to God the wealthy man must account for the manner in which he has expended the riches which God hath given him.
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 v20 Deu 8:20. So shall ye perish — Assure yourselves,…
Deu 8:20. So shall ye perish — Assure yourselves, if you apostatize from the worship and service of God, and relapse into idolatry, irreligion, or vice, your nation will be involved in the same ruin and destruction that you are now going to execute upon the Canaanites for the like national sins. These cautions and exhortations which Moses here so forcibly and pathetically gives to the Israelites ought to be well observed and laid to heart by us all, to every one of whom they are equally necessary.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 19, 20 For me. Hebrew, "hath procured me this wealth," or…
For me. Hebrew, "hath procured me this wealth," or strength, ver. 18.
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).
Daniel D. Whedon 1874 · Public Domain On v19 19, 20. Surely perish — Again Moses seeks to…
19, 20. Surely perish — Again Moses seeks to deepen the impression which his admonitions may make by warning the people of the fate that will overtake them if they are disobedient.
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 vv17–20 17. thou say in thine heart] That is not…
17. thou say in thine heart] That is not only as if convinced; but, whether or not thou sayest this expressly with thy lips, thou feelest and practically behavest as if thine own power and might had gotten thee this wealth.
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 v20 (20) Because ye would not be obedient.—In return for…
(20) Because ye would not be obedient.—In return for your disobedience. The same word is employed in Deu_7:12. The use of the word in these two places might fairly be taken to mark off the intervening portion as a complete section of the discourse.
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 vv17, 19 Vers. 17, 18. The blessing in store for them…
Vers. 17, 18. The blessing in store for them was God"s free gift to them; and when they came to enjoy it they were not to allow themselves to say in their heart, i.e. to think or imagine, that the prosperous condition in which they were placed was the result of their own exertions; they were to ascribe all to God"s gracious bounty, for from him had come the power by which prosperity had been gained, and this he had given, not on account of any merit in them, but that he might fulfill his covenant engagements to their fathers. Get wealth lyij hc to make strength, to gather substance, (Gen_12:5) to procure wealth (Rth_4:11, margin; Eze_28:4) As it is 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) (Keil).
Vers. 17, 18. Danger of self-glorification.
Read full note →
The enjoyment of God"s mercies, which should be so provocative of thankfulness, may become a snare, if we are not careful to guard against their misuse. Several of the dangers to which prosperity makes us liable are dealt with in the Homily referred to above. Here, there is one specially named, which is perhaps the most common of all, viz. that of attributing success in life to one"s own skill, or wisdom, or might: "And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth". (see Eze_28:4, 5 29:3; Psa_12:3; Jud_1:7:2) So strong is the tendency to accredit ourselves with any gains which may be ours, in a vain, self-glorifying spirit, that we cannot be too anxious to guard against it, by exposing the sin and evil of it.
I IT IS UNTRUE. However much care we may have taken to ensure success, whether we gain our end or no, has been dependent at every moment on a conjunction of circumstances, which we were as powerless to bring about or to avoid, as to create the tides or arrest the moon. And even the ability to take care, and to put forth effort, has been a gift. We are violating the first rudiments of most certain truth, when we take the credit of success in life to ourselves.
II IT IS DISLOYAL. For it is God who gives us the power to get wealth. We owe all we have to his bounty, and even the very breath we draw, to his unceasing care. The laws on which we have relied to bring prosperity have been of God"s creation. And for a creature to plume himself on the gifts of the Creator, who can adequately set forth such injustice to high Heaven?
III IT IS UNGRATEFUL. For, as if it were not enough that the Most High should have all our faults to bear with unceasingly is it not marvelously ungrateful that creatures who would have long ago been cut down except for the long-suffering of God, should pride themselves on the abilities which have been in such forbearance continued to them?
IV IT IS MOST MISCHIEVOUS IN ITS EFFECTS. For it nurses pride, instead of fostering thankfulness. It genders selfishness, it freezes benevolence, and will surely breed a covetous, tyrannous, haughty disposition, if not fought against and overcome.
V IT IS OFFENSIVE IN GOD"S SIGHT, (Pro_6:16, Pro_6:17; Jam_4:6; 1Pe_5:5) God sets himself in array against pride of heart. How can it be otherwise? "What communion hath light with darkness?" God will dwell with the contrite and humble spirit, but "the proud he knoweth afar off.
VI IT IS THE REVERSE OF THAT WHICH GODS DESIGNS. (Ver. 16.) For the varied experiences of life are an appeal of God to men as moral beings, "to humble them and prove them;" and if, in spite of all, any take the credit to themselves of their own prosperity, God"s own intent in their life-history is being reversed.
VII IT WILL SOONER OR LATER BRING HUMILIATION AND SUFFERING, (Pro_29:23) Again and again does our Savior also lay down this principle, that pride exposes to much shame. (Luk_14:11 Luk_18:14) It is not for us to say, in any individual case, in what form the debasement or disappointment will come. But come it will. It may be in one or more of the following ways:
1. By the removal of the wealth which was gained, and a sudden plunge from prosperity to adversity. It is sad when men have to part with all before they will learn that God gave all!
2. By depriving men of any further power to attend to worldly concerns, they may have to see their utter helplessness without God.
3. By a searching dealing with the spirit in the furnace of tribulation, God may graciously burn up the pride, and purge away corruption. But the process is a terrific one, even here. It is being saved, "yet so as by fire." Still, it is better to be saved, even thus, cost what it may. (1Co_3:18) It is only when God succeeds in "humbling" us, that he can do us good "at the latter end.
4. If, after all warnings, teachings, and strivings, God"s voice is still unheard, and pride still rears itself up against him, he will reckon the proud one as "the chaff which the wind driveth away." And oh, how will this self-elation shrivel up then! (see Isa_2:10-22) God will not give his glory to another (1Sa_2:30; Mal_4:1) What reversals of position will that day witness! That which the world reckoned as "great wealth" will come to naught, and the "wealthy" one will be bankrupt for eternity; while those who in lowliness of spirit have received thankfully the least of God"s gifts, shall have him as their "exceeding great Reward." To such he will say, "Friend, come up higher!"
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 vv18–19 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.
Read full note →
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 v18 General Information:
General Information:
Moses continues to speak to the Israelites as if they are one person. (See: Forms of You)
Read full note →
But you will call to mind
This idiom is a command. AT: "But remember" (See: Idiom)
that he may establish
Possible meanings are 1) "in this way he establishes" or 2) "in this way he is faithful to establish."
that he may
"so he can"
establish
cause to stand or to remain
as it is today
"as he is doing now" or "as he is establishing his covenant now"
walk after other gods
Walking is a metaphor for obeying. AT: "serve other gods" (See: Metaphor)
against you ... you will ... before you ... you perish ... you would not ... your God
All these instances of "you" are plural. (See: Forms of You)
I testify against you
"I warn you" or "I tell you in front of witnesses"
you will surely perish
"you will certainly die"
before you
"in front of you"
would not listen to the voice of Yahweh
Here "the voice of Yahweh" means what Yahweh tells his people to do. AT: "would not obey Yahweh's commandments" (See: Metonymy)
translationWords
mind
power
covenant
oath
ancestor
walk
false god
worship
testimony
perish
nation
voice
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 v18 8:18 This was not the covenant that God made…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.