1“All the commandments that I am commanding you today you shall be careful to do, that you may live and multiply, and go in and possess the land which the LORD swore to give to your forefathers. 2“You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. 3“He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD. 4“Your clothing did not wear out on you, nor did your foot swell these forty years. 5“Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son. 6“Therefore, you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him. 7“For the LORD your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing forth in valleys and hills; 8a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; 9a land where you will eat food without scarcity, in which you will not lack anything; a land whose stones are iron, and out of whose hills you can dig copper. 10“When you have eaten and are satisfied, you shall bless the LORD your God for the good land which He has given you.

      11“Beware that you do not forget the LORD your God by not keeping His commandments and His ordinances and His statutes which I am commanding you today; 12otherwise, when you have eaten and are satisfied, and have built good houses and lived in them, 13and when your herds and your flocks multiply, and your silver and gold multiply, and all that you have multiplies, 14then your heart will become proud and you will forget the LORD your God who brought you out from the land of Egypt, out of the house of slavery. 15“He led you through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water; He brought water for you out of the rock of flint. 16“In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test you, to do good for you in the end. 17“Otherwise, you may say in your heart, ‘My power and the strength of my hand made me this wealth.’ 18“But you shall remember the LORD your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day. 19“It shall come about if you ever forget the LORD your God and go after other gods and serve them and worship them, I testify against you today that you will surely perish. 20“Like the nations that the LORD makes to perish before you, so you shall perish; because you would not listen to the voice of the LORD your God.

Parallel Verses

New American Standard Bible (©1995)
"All the commandments that I am commanding you today you shall be careful to do, that you may live and multiply, and go in and possess the land which the LORD swore to give to your forefathers.

GOD'S WORD® Translation (©1995)
Be careful to obey every command I give you today. Then you will live, and your population will increase. You will enter and take possession of the land that the LORD promised to your ancestors with an oath.

King James Bible
All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.

Douay-Rheims Bible
All the commandments, that I command thee this day, take great care to observe: that you may live, and be multiplied, and going in may possess the land, for which the Lord swore to your fathers.

Darby Bible Translation
Every commandment which I command thee this day shall ye take heed to do, that ye may live, and multiply, and enter in and possess the land which Jehovah swore unto your fathers.

English Revised Version
All the commandment which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.

Webster's Bible Translation
All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD swore to your fathers.

World English Bible
You shall observe to do all the commandment which I command you this day, that you may live, and multiply, and go in and possess the land which Yahweh swore to your fathers.

Young's Literal Translation
'All the command which I am commanding thee to-day ye observe to do, so that ye live, and have multiplied, and gone in, and possessed the land which Jehovah hath sworn to your fathers;

Cross References

Deuteronomy 4:1 "Now, O Israel, listen to the statutes and the judgments which I am teaching you to perform, so that you may live and go in and take possession of the land which the LORD, the God of your fathers, is giving you.

Ezekiel 20:19 'I am the LORD your God; walk in My statutes and keep My ordinances and observe them.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 8

Moses had charged parents in teaching their children to whet the word of God upon them (ch. 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 (v. 1, 6). II. A review of the great things God had done for them in the wilderness, as a good argument for obedience (v. 2-5, 15, 16). III. A prospect of the good land into which God would now bring them (v. 7-9). IV. A necessary caution against the temptations of a prosperous condition (v. 10-14, and 17, 18). V. A fair warning of the fatal consequences of apostasy from God (v. 19, 20).

Verses 1-9

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, v. 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 (v. 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, v. 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, v. 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 (Ex. 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 (v. 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, Mt. 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, v. 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," Mt. 4:3,4. 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, v. 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 (Ex. 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 (Mt. 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, Lu. 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, Prov. 13:15. God had promised to keep the feet of his saints, 1 Sa. 2:9.

3. They must also remember the rebukes they had been under, v. 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, Ps. 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 (v. 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, v. 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 (Ps. 72:10, 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.

Calvin's Commentary

1. All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers.

1. Omne praeceptum quod ego praecipio tibi hodie, custodietis ut faciatis, ut vivatis, et multiplicemini, et ingrediamini ut possideatis terram de qua juravit Jehova patribus vestris.

2. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

2. Meminerisque totius vim per quam deduxit to Jehova Deus tuus jam quadraginta annis in deserto, ut affligeret to ac tentaret to, ut sciret quid haberes in corde tuo, utrum observaturus esses praecepta ejus, annon.

3. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.

3. Et afflixit te, ac esurire te fecit, postea pavit te Man, quod non noveras, neque noverant patres tui: ut scire faceret te quod non in pane solo vivet homo, sed omni eo quod egreditur ex ore Jehovae vivet homo.

4. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

4. Vestimentum tuum ne quaquam veteravit super re, neque pes tuus intumuit jam quadraginta annis.

5. Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the Lord thy God chasteneth thee.

5. Sciasque in corde tuo quod quemadmodum erudit homo filium suum, sic Jehova Deus tuus erudit re.

6. Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him.

6. Et custodies praecepta Jehovae Dei tui, ut ambules per vias ejus, et timeas eum.

Deuteronomy 11

Deuteronomy 11:8, 9

8. Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land whither ye go to possess it;

8. Custodite ergo omne praeceptum quod ego praecipio vobis hodie, ut roboremini, et ingrediamini, possideatisque terram ad quam vos transitis ut possideatis cam.

9. And that ye may prolong your days in the land which the Lord sware unto your fathers to give unto them, and to their seed, a land that floweth with milk and honey.

9. Atque ut prolongetis dies super terram quam juravit Jehova patribus vestris se daturum illis et semini eorum, terram fluentem lacte et melle.

1. All the commandments. Although the first verse might have been included among the promises, whereby, as we shall hereafter see, the Law was ratified by Moses, because he here exhorts and incites the Israelites to obedience by proposing to them the hope of reward; still it appeared to me that I might conveniently insert it here, since the design of Moses was simply this, to attract them by the sweetness of the promised inheritance to receive the doctrines of the Law. This sentence, then, may be justly counted among those whereby their minds were prepared to submit themselves to God with the gentleness and docility that became them; as though he had said, because the land of Canaan is now not far from you, its very nearness ought to encourage you to take upon you God's yoke more cheerfully; for the same God, who this day declares to you His law, invites you to the enjoyment of that land, which He promised with an oath to your fathers. And certainly it is evident from this latter clause of the verse, that Moses did not simply promise them a reward if they should keep the law; but rather set before them the previous favor, wherewith God had gratuitously prevented them, in order that they might, on their part, shew themselves grateful for it Moses calls the commandments his, not (as we have already seen) because he had invented them himself, but because he faithfully handed them down from the dictation of God's own mouth. And this we may also more fully gather from the following verse, wherein he recounts the mercies of the time past, and at the same time calls to their recollection by how many proofs God had instructed them, to form and accustom them to obedience. In the first place, he bids them remember generally the dealings of God, which they had seen for forty years, and then descends to particulars, viz., that God had proved them by afflictions, "to know what was in their heart;" for thus may the expressions be paraphrased, "to humble thee, and to prove thee, to know what was in thine heart;" in which words he admonishes them, that they were painfully tried by many troubles and difficulties not without very good reason, viz., because they had need of such trial. Yet, at the same time, he indirectly reproves their obstinacy, which was then detected; since otherwise, if all things had gone prosperously with them, it would have been easy for them to pretend great fear of God, though, as was actually discovered, it did not really exist.

3. And he humbled thee, and suffered thee to hunger. Inasmuch as they were sometimes made to suffer hunger in the wilderness, he proves the advantage of this discipline, because they thus learnt that the human race does not live by bread and wine alone, but by the secret power of God. For though all confess that it is through God's goodness that the earth is fruitful, still their senses are so tied to the meat and drink, that they rise no higher, and do not acknowledge God as their Father and nourisher, but rather bind Him down to the outward means to which they are attached, as if His hand, of itself, and without instruments, could not effect or supply anything. Their perception, therefore, that the fruits of the earth are produced by God, is but a cold notion, which speedily vanishes, and does not cling to their memory. The power of God, as well as His goodness, is indeed abundantly manifested in the use of His creatures, which we naturally enjoy; but the depravity of the human mind causes that the testimonies of it act like a veil to obscure that bright light. Besides, the majority of mankind think of God as if banished afar off, and dwelling in inactivity as if He had resigned His office in heaven and earth; and hence it arises, that trusting in their present abundance, they implore not His favor, nay, that they pass it by as needless; and, when deprived of their accustomed supplies, they altogether despair, as if God's hand alone were insufficient for their succor. Since, then, men do not sufficiently profit by the guidance and instruction of nature, but rather are blinded in their view of God's works, it was desirable that in this miracle (of the manna) a standing and manifest proof should be given, that men do not only live upon God's bounty, when they eat bread and drink wine, but even when all supplies fail them. Although there be some harshness in the words, yet the sense is clear, that men's life consists not in their food, but that God's inspiration suffices for their nourishment. And we must remember, that the eternal life of the soul is not here referred to, but that we are simply and solely taught that although bread and wine fail, our bodies may be sustained and invigorated by God's will alone. Let it then be regarded as settled, that this is improperly, however acutely, referred to the spiritual life, and a relation imagined in its doctrine to faith; as if the grace, which is offered in the promises, and received by faith, gave life to our souls; since it is simply stated, that the animating principle (vigor), which is diffused by the spirit of God for sustenance, proceeds out of His mouth. In Psalm 104:30, there is an exact repetition of what was before said here by Moses, "Thou sendest forth thy Spirit, they are created: and thou renewest the face of the earth." The word translated "not only," seems to have been expressly added, lest, if Moses had altogether excluded the bread which is destined for our food, he should not do justice to God. Thus, then, does he guard his words, as much as to say, that although bread sustains man's life, still this support would be too weak, unless the hidden power of God occupied the first place; and that this intrinsic virtue, as it is called, which He of Himself inspires, would suffice, even although all other aids should fail. And this doctrine, first of all, arouses us to gratitude, referring to God Himself whatever by His creatures He supplies to us for the nourishment and preservation of our lives, whilst it teaches us that although all the instruments of this world should fail, still we may hope for life from Himself alone. There is no ordinary wisdom in recollecting both these points. Christ admirably applied this passage to its true and genuine practical use; for when the devil would persuade him to command the stones to be made bread for the satisfaction of His hunger, He answered, "Man shall not live by bread alone," etc., (Matthew 4:4,) as if he had said, There is in God's hands another remedy, for even although He supply not food, He is still able to keep men in life by His will alone. But I touch upon this the more briefly, because I have more fully treated it in my Commentaries on "the Harmony of the Gospels." [257] With the same object he adds, that their raiment was not worn out in so long a time, and that their shoes remained whole; viz., that they might be fully convinced, that whatever concerns the preservation of human life and man's daily wants is so entirely in God's hands, that not only its enjoyment, but even its continuance and being, depend upon His blessing.

5. Thou shalt also consider in thine heart. He concludes that in the constant tenor of God's acts, from the time the Israelites were brought out of Egypt, His paternal care for their instruction might be recognised For the word ysr, [258] yasar, is taken by some in too restricted a sense for "to chastise," whereas it comprehends the whole process of a proper education; as if he had said, that unless they were hereafter submissive, and disposed to be dutiful, they would be something more than intractable, since they had been duly taught and kept under the best discipline, and that God had omitted nothing which could be required from the father of a family. Hence it follows, that long ago, and by much instruction, they were accustomed to embrace the teaching of the Law, just as it becomes children to be obedient to their father's voice. And this he explains more clearly in the next verse; again concluding, that therefore they were to observe the Law, and to walk in the commandments of God. Whereon also we may shortly observe, that the fear of God, as I have already stated elsewhere, is the foundation of due obedience to the Law. The passage which I have interwoven from Deuteronomy 11 may also be counted among the promises, for God allures in it His people to obedience by the hope of His blessing; and since the possession of the land, which was then in sight, is set before them, the words appeared to me to fit in not badly here; because God had no other intention in this eulogium of it, but to prepare the minds of the people for keeping the Law.

Footnotes:

[257] See Calvin Society Translation, in loco.

[258] See note on Deuteronomy 11:2, ante, [17]p. 383.

Links

Deuteronomy 8 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Care Careful Command Commanding Commandment Commandments Increase Live Multiplied Multiply Observe Orders Possess Possessed Sware Swore Sworn Today To-Day

Jump to Next Occurrence
Care Careful Command Commanding Commandment Commandments Increase Live Multiplied Multiply Observe Orders Possess Possessed Sware Swore Sworn Today To-Day

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: All am and Be careful command commanding commandments do enter every follow forefathers give giving go I in increase land live LORD may multiply oath on possess promised shall so swore that the to today which you your

Bible Browser

The Lesson of Memory
'Thou shalt remember all the way which the Lord thy God led thee these lofty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no.'--DEUT. viii.2. The strand of our lives usually slips away smoothly enough, but days such as this, the last Sunday in a year, are like the knots on a sailor's log, which, as they pass through his fingers, tell him how fast it is being paid out from the reel, and how far it has …
Alexander Maclaren—Expositions of Holy Scripture

National Wealth
(Fifth Sunday after Easter.) Deut. viii. 11-18. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth …
Charles Kingsley—The Gospel of the Pentateuch

Subterraneous Places. Mines. Caves.
Thus having taken some notice of the superficies of the land, let us a little search into its bowels. You may divide the subterraneous country into three parts: the metal mines, the caves, and the places of burial. This land was eminently noted for metal mines, so that "its stones," in very many places, "were iron, and out of its hills was digged brass," Deuteronomy 8:9. From these gain accrued to the Jews: but to the Christians, not seldom slavery and misery; being frequently condemned hither by …
John Lightfoot—From the Talmud and Hebraica

Emmanuel's Land
P. G. Deut. viii. 7-10 The land! the glory of all lands, Beyond the Jordan's wave; Beyond the weary desert sands-- The land beyond the grave! Now safe witin that glorious land, We prove His faithful Word; 'Midst Canaan's golden fields we stand, The ransomed of the Lord. Amidst the burning desert drought We learnt His watchful love; Streams from the flinty rocks He brought, Sent bread from Heaven above. Our God in weariness and need, His love was measured there By hunger which His hand would feed, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never …
Alfred Edersheim—Sketches of Jewish Social Life

The Temptation of Christ
Matthew 4:1-11 -- "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a …
George Whitefield—Selected Sermons of George Whitefield

Why all Things Work for Good
1. The grand reason why all things work for good, is the near and dear interest which God has in His people. The Lord has made a covenant with them. "They shall be my people, and I will be their God" (Jer. xxxii. 38). By virtue of this compact, all things do, and must work, for good to them. "I am God, even thy God" (Psalm l. 7). This word, Thy God,' is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and His people, and …
Thomas Watson—A Divine Cordial

"Destroyed for Lack of Knowledge"
God's favor toward Israel had always been conditional on their obedience. At the foot of Sinai they had entered into covenant relationship with Him as His "peculiar treasure. . . above all people." Solemnly they had promised to follow in the path of obedience. "All that the Lord hath spoken we will do," they had said. Exodus 19:5, 8. And when, a few days afterward, God's law was spoken from Sinai, and additional instruction in the form of statutes and judgments was communicated through Moses, the …
Ellen Gould White—The Story of Prophets and Kings

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were …
Alfred Edersheim—Sketches of Jewish Social Life

Meditations Before Dinner and Supper.
Meditate that hunger is like the sickness called a wolf; which, if thou dost not feed, will devour thee, and eat thee up; and that meat and drink are but as physic, or means which God hath ordained, to relieve and cure this natural infirmity and necessity of man. Use, therefore, to eat and to drink, rather to sustain and refresh the weakness of nature, than to satisfy the sensuality and delights of the flesh. Eat, therefore, to live, but live not to eat. There is no service so base, as for a man …
Lewis Bayly—The Practice of Piety

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament