10<\/strong>. And it shall be, when<\/em> Jehovah<\/strong> thy God shall bring thee into<\/em>, etc.] A formula partly derived from J (Exo 13:5<\/span>; Exo 13:11<\/span>, the land of the Canaanite<\/em>), but varied by D, which adds thy God<\/em> and otherwise characteristically expands it. Similarly Deu 7:1<\/span>, Deu 11:29<\/span>. See also Deu 4:38<\/span>; Deu 6:23<\/span>; Deu 8:7<\/span>; Deu 9:4<\/span>; Deu 9:28<\/span>; Deu 31:20-21<\/span>.<\/p>\n which he sware<\/em> ] Deu 1:8<\/span>. Thus in the forefront of the warning not to yield to the worship of the gods of their new land the fact is emphasised in solemn phrases that it is Jehovah who brings them into it.<\/p>\n 10 15<\/strong>. The chief temptations to forget the duties just enforced will meet Israel when they enter upon the enjoyment of the civilisation of the land they are about to reach: a civilisation to which they have not contributed, and which they may be moved to impute to other gods than their own who is bringing them to it. The relevancy of this section to the preceding, and their close connection, are clear.<\/p>\n The Israelites were at the point of quitting a normal, life for a fixed and settled abode in the midst of other nations; they were exchanging a condition of comparative poverty for great and goodly cities, houses and vineyards. There was therefore before them a double danger;<\/P> (1) a God-forgetting worldliness, and<\/P> (2) a false tolerance of the idolatries practiced by those about to become their neighbors.<\/P> The former error Moses strives to guard against in the verses before us; the latter in Deu 7:1-11<\/span>.<\/P> Deu 6:13<\/B><\/span><\/P> The command to swear by His Name is not inconsistent with the Lords injunction Mat 5:34<\/span>, Swear not at all. Moses refers to legal swearing, our Lord to swearing in common conversation. It is not the purpose of Moses to encourage the practice of taking oaths, but to forbid that, when taken, they should be taken in any other name than that of Israels God. The oath involves an invocation of Deity, and so a solemn recognition of Him whose Name is made use of in it. Hence, it comes especially within the scope of the commandment Moses is enforcing.<\/P> Deu 6:25<\/B><\/span><\/P> It shall be our righteousness – <\/B>i. e., God will esteem us as righteous and deal with us accordingly. From the very beginning made Moses the whole righteousness of the Law to depend entirely on a right state of the heart, in one word, upon faith.<\/P> <\/p>\n Deu 6:10-12<\/span><\/p>\n Cities which thou buildedst not.<\/em><\/p>\n<\/p>\n The Divine transference of mans property<\/strong><\/p>\n 1. <\/strong>It is so politically.<\/p>\n 2. <\/strong>Socially.<\/p>\n 3. <\/strong>Religiously.<\/p>\n 1. <\/strong>That forgetfulness of the Lord is an immense evil.<\/p>\n 2. <\/strong>That worldly prosperity exposes us to this immense evil. (Homilist.<\/em>)<\/p>\n<\/p>\n Beware lest thou forget the Lord<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n The dangers of prosperity, and the means of avoiding them<\/strong><\/p>\n 1. <\/strong>First and chiefly: God must be before our eyes. We should enshrine Him in our heart and memory, not only as our omnipotent Creator, but as our Protector–as our Governor–as the Author and Giver of all good things–as the Sovereign Disposer of all events–by whom the ravens are fed, and thy lilies of the field do grow and clothe themselves with beauty.<\/p>\n 2. <\/strong>Another means for avoiding the danger of prosperity is this: meditation upon God. Our danger arises from thinking too much of ourselves. To overcome this danger we must meditate often upon God; upon His goodness, glory, and majesty.<\/p>\n 3. <\/strong>But last of all, that we may not be overwhelmed by the dangers which threaten us from worldly prosperity, we must meditate much and deeply upon the superior glory of eternal realities. Our hearts must be imbued with the love of Christ. Our hearts must dwell on His matchless grace in dying for us. In this way we must endeavour to form some estimate of the glorious salvation which is in store for us hereafter. Against the riches, honours, and comforts of this present world we must set the riches which no moth corrupteth, the honour which cometh only from God; the consolations of His Spirit, and the happiness of the redeemed. (H. J. Hastings, M. A.<\/em>)<\/p>\n<\/p>\n Sudden prosperity fatal to religion<\/strong><\/p>\n Forgetfulness of God<\/strong><\/p>\n It is remarkable how frequently in the Book of Deuteronomy, when God is giving His final summary of instructions to the Israelites, the warning is repeated, that the Jewish Church forget not God and His dealings with them in connection with their deliverance from Egypt. Such warnings strike us the more forcibly, because the people to whom they were addressed had come into the closest contact with God, and had been favoured with the clearest visible evidences of His presence. To have seen Jesus in the flesh, to have witnessed His miracles, these would have been privileges the memory of which could have never passed away. Now, all such reasonings are mere self-deception. That there is a deep fallacy involved therein is manifest from the fact that the Jewish Church, which had the most abundant ocular demonstration of God and of His power, is so repeatedly cautioned against this forgetfulness of God. With this fact impressed upon our minds it will be profitable to consider the ways in which forgetfulness of God displays itself.<\/p>\n 1. <\/strong>This tendency will be perceived in respect to God Himself. We acknowledge that it is in God that we live and move and have our being; yet we rarely find a sustained recognition of God. We do not walk day by day as seeing by the eye of faith Him who is invisible. What an importance would it give to life could we attain to that deep sense of the consciousness of Gods immediate presence and majesty which is implied in the brief but full description of the spiritual life of those of whom it is recorded, that they walked with God.<\/p>\n 2. <\/strong>But besides this forgetfulness of God in His abstract nature and perfections, we trace this evil in a similar forgetfulness of Him in His operations. God in His glorious majesty dwelleth in the highest heavens, but in His operations and providential dealings He is ever, as it were, coming down to earth and meeting us closely and continually in the pathway of our lives. Every comfort is held out to our acceptance by the hand of God; in every trial we may trace the discipline of God. But this we over look: human agency, second causes, personal effort, self-dependence, come in between us and God. Backsliding Israel at length reached this point, that they knew not that it was God who gave them their corn and wine and oil, and multiplied their silver and gold, which they prepared for Baal.<\/p>\n 3. <\/strong>Forgetfulness of God also displays itself in respect to that covenant which He has made with us in Christ. The Jewish Church had a special warning upon this head: Take heed unto yourselves, lest ye forget the covenant of the Lord your God which He made with you. A covenant with man is not disregarded nor trifled with. We are less scrupulous with respect to God. Our covenant with God goes beyond that of the Jewish Church, in that it brings Christ before us in His finished work, and no longer veiled in types and shadows. All that God can give to sinful man is our covenant portion in the Son of His love, the Lord Jesus Christ.<\/p>\n 4. <\/strong>Another painful feature of this infirmity is to be found in the forgetfulness of the Lord Jesus as our Saviour. It is noted as one point in the sinfulness of Israel, that they forgat God their Saviour, who had done great things in Egypt. The Passover was to be the means of maintaining a devout remembrance of this deliverance. In like manner the Lords Supper was to be a commemorative ordinance to keep ever before the minds of His people a lively remembrance of their greater deliverance by the death and sufferings of the Redeemer. Do this, says our Lord, in remembrance of Me. The grace and condescension, the tender love and never-failing compassion of the Saviour, His sufferings, and agony, and death, fade from our recollection.<\/p>\n 5. <\/strong>We may notice one other form of this forgetfulness of Divine things. In addition to those ordinary influences of the means of grace upon the soul which the believer experiences, there are some occasions of special blessing. Some striking or alarming providence of God brings us, as it were, into His immediate presence; under the preaching of the Word, or in the prayerful study of it, the mysteries of spiritual truth are opened to the mind; it is a time of bright light, of quickened affections, of holy aspirations, of heavenly communion with God. In the moment of such ecstasy we feel how good it is to be here, and imagine that we shall go forth with the holy influence of such a season abidingly with us. It is a new era in our spiritual life. We can never be again engrossed, as in times fast, with the vanities of time. Yet the memory here again betrays its trust. Forgetfulness of the heights which we have reached lowers the tone of our spiritual life; coldness creeps over the soul; and it is well if we escape the state of backsliding Israel, when she went after her lovers, and forgot Me, saith the Lord.<\/p>\n 6. <\/strong>This forgetfulness of God cannot be confined to any one period of life; it meets us everywhere. As we look back upon the sins of our youth, this rises up as one of the most overwhelming. Amidst the buoyant spirits of our early days, and the cheerfulness of home, and the freshness of our first affections, where was God? What place did He occupy in our minds and in our hearts. Remember now thy Creator in the days of thy youth. But as years pass on, and manhood succeeds to youth, other objects engross the thoughts to the exclusion of God. The cares and anxieties attendant upon the start in life, the turmoil of business, the engrossing and ensnaring contact with the world,–these present no atmosphere favourable to the cultivation of habitual converse with God. Nor, if we follow on our search into advanced life, do we find it otherwise. Grey hairs and decreasing strength would seem to give a sufficiently solemn warning to prepare to meet God; but it is remarkable how entirely indifference and insensibility to Divine things mark an old age which succeeds a manhood of worldliness and a youth of thoughtlessness. Thus does forgetfulness of God accompany the worldly man through every period of his earthly life; and, in the case of the believer, the danger is equally present, and forms a main element in the severe conflict of his inner life. But though sin has introduced this infirmity into our fallen nature, God has not left us without a remedy.<\/p>\n The evil may, through grace, be counteracted and overcome; and in order to this, the following suggestions are offered to the earnest Christian.<\/p>\n 1. <\/strong>Realise the danger. Understand that the memory has a tendency to betray its trust, and neglect its duty in that which relates to God. There are many circumstances in our ordinary life which never pass away. Let a man be exposed to shipwreck, or to a railway accident, the horrors of the scene would be ever before him. There are many scenes of domestic interest which never lose their freshness. But it is otherwise in our spiritual life; and we should know it and feel it. Many an Israelite probably thought that he never could forget the passage through the Red Sea, or the terrors of Mount Sinai; but they did forget them. And so we think that the strong impression and deep conviction is to abide with us. Or we think, perhaps, that though gone for a while, it is only hidden in some secret place of memorys storehouse, and when needed will be produced again. But we are mistaken; and when we sit down to recall the past dealings with God, memory retains little beyond the bare fact; all the lesser yet perhaps more striking and instructive peculiarities of the dispensation are lost.<\/p>\n 2. <\/strong>With this danger realised we next observe the need of much diligence and pains to counteract it. The natural faculty of memory differs greatly in its power in different individuals; but when weak, either generally or in any particular respect, we have recourse to certain means and helps for assisting and strengthening it. A careful and systematic classification of events, or the aid of a Memoria Technica, or a well-arranged commonplace book, will go far to supply the deficiencies of memory. Men will think no pains too great which will enable them thus to master the events of history or the facts of science. But when we pass from the subjects of human learning to the record of Gods dealings with the Church and our own souls, all such efforts on our part are deemed useless and superfluous. We must be careful, too, in carrying out into corresponding action any impressions which have been made upon our minds, so as to fix them in the character by habits resulting from them. And we must note any dealings of God with us in providence or in grace which seem calculated to bring us nearer to Himself, in patient dependence or in grateful love.<\/p>\n 3. <\/strong>In the use of these and like helps it is necessarily implied that the soul will be seeking by earnest prayer the effectual aid of the Holy Spirit. We have viewed this forgetfulness of God as an inseparable consequence of our fallen nature, and one which no amount of outward and sensible evidence or impression can of itself obviate, as the case of the Israelites hilly proves. A similar, and even stronger, proof is presented in the case of the apostles. They had enjoyed unrestrained intercourse with our blessed Lord for several years. His conversation, His teaching, never could be forgotten. Yet the mere moral and physical effects of this teaching would be counteracted by the weak and treacherous nature of human memory; and hence our Lord promises a direct operation of the Holy Spirit to remedy this infirmity: The Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (Christian Observer.<\/em>)<\/p>\n<\/p>\n The danger of forgetting God<\/strong><\/p>\n 1. <\/strong>Forgetting the presence of God.<\/p>\n 2. <\/strong>Forgetfulness of God in worship.<\/p>\n 3. <\/strong>Forgetting the commandments of God.<\/p>\n 4. <\/strong>Forgetting Gods redeeming love.<\/p>\n Beware of prosperity<\/strong><\/p>\n Mark the conception which Moses formed of all advancing civilisation. How much we have that we have not done ourselves! We are born into a world that is already furnished with the library, with the altar, with the Bible. Men born into civilised countries have not to make their own roads. We are born into the possession of riches. The poorest man in the land is an inheritor of all but infinite wealth, in every department of civilisation. In the very act of complaining of his poverty he is acknowledging his resources. His poverty is only poverty because of its relation to other things which indicate the progress of the ages that went before. Young men come into fortunes they never worked for; we all come into possessions for which our fathers toiled. We could not assemble in Gods house in peace and quietness today if the martyrs had not founded the Church upon their very blood. Men today enjoy the liberty for which other men paid their lives. Coming into a civilisation so ripe and rich, having everything made ready to our hands, the whole system of society telephoned so that we can communicate with distant friends and bring them within hearing, the table loaded with everything which a healthy appetite can desire–all these things constitute a temptation, if not rightly received. Moses drew the picture, and then said, Beware. In the time of prosperity and fulness, then beware lest thou forget, etc. Prosperity has its trials. Poverty may be a spiritual blessing. The impoverishment and punishment of the flesh may be religiously helpful. There are anxieties connected with wealth as well as with poverty. The high and the mighty amongst us have their pains and their difficulties, as well as the lowliest and weakest members of society. Ever let men hear this word of caution, Beware. When the harvest is the best harvest that ever was grown in our fields, then beware. When health is long-continued and the doctor an unknown stranger in the house, then beware. When house is added to house and land to land, then beware. Men have been ruined by prosperity. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n Danger of prosperity<\/strong><\/p>\n Many are not able to suffer and endure prosperity; it is like the light of the sun to a weak eye; glorious, indeed, in itself, but not proportioned to such an instrument; Adam himself (as the Rabbins say) did not dwell one night in paradise, but was poisoned with prosperity, with the beauty of his fair wife, and a beauteous tree: and Noah and Lot were both righteous and exemplary, the one to Sodom, and the other to the old world, so long as they lived in a place in which they were obnoxious to the common suffering; but as soon as the one of them had escaped from drowning and the other from burning, and put into security, they fell into crimes which have dishonoured their memories for above thirty generations together, the crimes of drunkenness and incest. Wealth and a full fortune make men licentiously vicious, tempting a man with power, to act all that he can desire or design viciously. (Bp. Taylor.<\/em>)<\/p>\n<\/p>\n Forgetfulness through prosperity<\/strong><\/p>\n Strolling along the banks of a pond, Gotthold observed a pike basking in the sun, and so pleased with the sweet soothing rays as to forget itself and the danger to which it was exposed. Thereupon a boy approached, and with a snare formed of a horsehair and fastened to the end of a rod, which he skilfully cast over his head, pulled it in an instant out of the water. Ah me! said Gotthold, with a deep sigh, how evidently do I here behold shadowed forth the danger of my poor soul! When the beams of temporal prosperity play upon us to our hearts content, so grateful are they to corrupt flesh and blood that, immersed in sordid pleasure, luxury, and security, we lose all sense of spiritual danger, and all thought of eternity. In this state many are, in fact, suddenly snatched away to the eternal ruin of their souls.<\/p>\n Forgetfulness of God but too easy<\/strong><\/p>\n The solemn possibility is the possibility of forgetting God and Gods providence in human life. We may not have endeavoured to expunge, as by an express and malicious effort; but memory is treacherous; the faculty of recollection is otherwise than religiously employed, and before we are quite aware of what has been done, a complete wreck has been wrought in the memory of the soul. There will settle upon the intellectual faculties themselves, and upon the senses of the body, a stupidity amounting to sinfulness. The eye is meant to be the ally of the memory. Many men can only remember through the vision; they have no memory for things abstract, but once let them see clearly an object or a writing, and they say they can hold the vision evermore. (J. Parker, D. D.<\/em>)<\/p>\n And it shall be, when the Lord thy God shall have brought thee into the land<\/strong>,…. The land of Canaan, on the borders of which they now were, and were just going into:<\/p>\n which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee<\/strong>; of his own free favour and good will, without any merit and desert of theirs, and in which would be found<\/p>\n great and goodly cities, which thou buildedst not<\/strong>; large and capacious, delightfully situated, well built, and strongly fortified, without any pains or expense of theirs; all ready for them to take possession of, and dwell in; and so should no longer reside in tents or booths, as they had for forty years past, but in spacious and noble cities.<\/p>\n To the positive statement of the command there is attached, in the next place, the negative side, or a warning against the danger to which prosperity and an abundance of earthly goods so certainly exposed, viz., of forgetting the Lord and His manifestations of mercy. The Israelites were all the more exposed to this danger, as their entrance into Canaan brought them into the possession of all the things conducive to well-being, in which the land abounded, without being under the necessity of procuring these things by the labour of their own hands; – into the possession, namely, of great and beautiful towns which they had not built, of houses full of all kinds of good things which they had not filled, of wells ready made which they had not dug, of vineyards and olive-plantations which they had not planted. – The nouns , etc. are formally dependent upon , and serve as a detailed description of the land into which the Lord was about to lead His people.<\/p>\n Verses 10-15:<\/strong><\/p>\n At time of this text, Israel was almost ready to enter the Land of Canaan. There they would find Land already prepared for them. They would harvest crops they had not planted, and live in houses they had not built. The text is Moses’ warning against becoming so engrossed with their new-found prosperity that they would forget Jehovah who had delivered them from Egypt, and who had given them this good land.<\/p>\n Human nature is such that prosperity is far more dangerous to man’s spiritual well-being than adversity. When in trouble, man tends to call upon God and seek His will. But when in prosperity, man tends to rely upon his own resources, and even to turn aside to other gods than the true God, see Pro 30:7-9<\/span>; Psa 119:67<\/span>; Psa 119:71<\/span>.<\/p>\n 10. And it shall be, when the Lord thy God. Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance; as afterwards he will say in his song, <\/p>\n “<\/p>\n Jeshurun waxed fat and kicked: thou art waxen fat, etc., then he forsook God which made him, and lightly esteemed the Rock of his salvation.” (Deu 32:15<\/span>.) <\/p>\n First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing. Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. At the end of verse 12, he reproves their folly by another argument, if being thus suddenly enriched, they should give way to intemperance; as if he had said, that their absurdity would be insupportable, if, when uplifted by God’s bounty, they should not remember their origin; for nothing should have served more to incline them to humility than that wretched state of servitude from whence they had been rescued. Therefore he contrasts with that ample dominion to which God had exalted them, the house of bondmen,” (245) in order that the recollection of their former lot may restrain all frowardness. <\/p>\n (245) Margin of A. V. <\/p>\n 4. GOD NOT TO BE FORGOTTEN (Deu. 6:10-15<\/span>)<\/p>\n 10 And it shall be, when Jehovah thy God shall bring thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee, great and goodly cities, which thou buildest not, 11 and houses full of all good things, which thou filledst not, and cisterns hewn out, which thou hewedst not, vineyards and olive-trees, which thou plantedst not, and thou shalt eat and be full; 12 then beware lest thou forget Jehovah, who brought thee forth out of the land of Egypt, out of the house of bondage. 13 Thou shalt fear Jehovah thy God; and him shalt thou serve, and shalt swear by his name. 14 Ye shall not go after other gods, of the gods of the peoples that are round about you; 15 for Jehovah thy God in the midst of thee is a jealous God; lest the anger of Jehovah thy God be kindled against thee, and he destroy thee from off the face of the earth.<\/p>\n THOUGHT QUESTIONS 6:1015<\/p>\n 143.<\/p>\n Please notice the progress: EgyptDeliveranceMiraclesCanaan, eastConquestCanaan, west. Always in every state the present tense is used; by faith it has already happened! What lesson is there in this for us? Not if, but when!<\/p>\n 144.<\/p>\n We are in a land (U. S. A.) of great and good cities which we (our generation) buildest not, houses full of good things which we did not fill, etc. The temptation and sin of Israel is ours; what is it?<\/p>\n 145.<\/p>\n What is meant in Deu. 6:13<\/span> thou shalt swear by His name.<\/p>\n 146.<\/p>\n If God does not seem near to us or in the midst of us, what has happened?<\/p>\n AMPLIFIED TRANSLATION 6:1015<\/p>\n 10 And when the Lord your God brings you into the land which He swore to your fathers, to Abraham, Isaac, and Jacob, to give you, with great and goodly cities, which you did not build, COMMENT 6:1015<\/p>\n See also Deu. 8:11-18<\/span>. Prosperity and abundance would tempt Israel away from their God. What more could they ask for than great and good cities which they did not build, houses full of good things, which they had not filled. Cisterns, laboriously hewn out of rock [cisterns cut in stoneGesenius]that they simply took over. Beautiful vineyards and olive grovesalready flourishingwere soon literally given to them by God. But they were no more than in the land, than they began to forget and forsake the very God whose hand had given it all!<\/p>\n How often in life have we, figuratively speaking, also inherited cities which we did not build, cisterns we did not hew out, houses full of all good things which we did not build or fill, vineyards and olive groves which we neither planted or cultivatedjust harvested! In short, we, as Gods children, have inherited a great host of spiritual blessings in the heavenly places in Christblessings we did not earn and do not merit in any way! For by grace have ye been saved through faith; and that not yourselves, it is the gift of God; not of works, that no man should glory (Eph. 2:8-9<\/span>). But because of this very fact, BEWARE LEST THOU FORGET JEHOVAH, for he has brought us also out of the house of bondage (Deu. 6:12<\/span>)the bondage of sin (Rom. 6:14-18<\/span>; Rom. 6:22-23<\/span>). May we not forget our redemption or Redeemer!<\/p>\n SHALT SWEAR BY HIS NAME (Deu. 6:13<\/span>)See under Deu. 5:11<\/span>)<\/p>\n (10-13) The song of Moses supplies a prophetic comment upon this in Deu. 32:15<\/span> : Jeshurun waxed fat, and kicked . . . then he forsook God. In all time of our wealth, <\/em>good Lord, deliver us.<\/p>\n DISCOURSE: 195 Deu 6:10-12<\/span>. It shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee goodly cities which thou buildedst not, and houses full of good things which thou filledst not, and wells digged which thou diggedst not, vineyards and olive-trees which thou plantedst not; when thou shalt have eaten and be full; then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.<\/em><\/p>\n WE cannot but notice in this passage the confidence with which Moses assured the Israelites respecting their ultimate success in reference to their occupation of the land of Canaan. They had not yet passed over Jordan; yet does he speak to them as if they were in full possession of the land: so certain was it that God would fulfil to them all the promises which he had made unto their fathers. At the same time, we cannot but be struck with the intimation which is here given of mans proneness to ingratitude, and of the tendency of prosperity to deaden all the finer feelings of the soul. The caution which he gives them will lead me to set before you,<\/p>\n I.<\/p>\n The natural ingratitude of man<\/p>\n This will be found uniformly operating,<\/p>\n 1.<\/p>\n In relation to all his temporal concerns<\/p>\n [We are struck with the peculiar goodness of God to Israel, in putting them into possession of so many blessings, for which they had never laboured. But, in truth, this was only an example of what he has done for man from the beginning of the world. Adam, when formed in Paradise, found every comfort prepared to his hand And thus it is with every child that is born into the world. Every thing, according to his situation in life, is provided for his accommodation; and he has the full benefit of the labours of others, to which, of course, he has never contributed in the smallest particular. And through the whole of our lives we enjoy the same advantages; God having so ordained, that every man, in seeking his own welfare, shall contribute to the welfare of those around him. One man builds houses; another fills them with good things; another digs wells; another plants trees of different descriptions; and all, in following their respective occupations, provide accommodations for others, which it would have been impossible for them ever to have enjoyed, but for this ordination of God, who has made private interest the means of advancing the public welfare. The only difference between the Israelites and us, in this respect, is, that what they gained by a bloody extermination of the inhabitants, we enjoy in a sweet and peaceful participation with the lawful owners. 2.<\/p>\n In relation even to the concerns of his soul<\/p>\n [The deliverance of Israel from Egypt was typical of our deliverance from a far sorer bondage. But is it possible that we should ever be unmindful of that? Suppose it possible for mans ingratitude to extend to all that Israel experienced in Egypt, in the wilderness, and in Canaan; is it possible that his depravity should be so great as to render him forgetful of all the blessings of redemption? Can it be, that man should forget what his incarnate God has done for him, in relinquishing all the glory of heaven, and assuming our fallen nature, and bearing our sins in his own body on the tree, that he might deliver us from the bondage of corruption, and bring us to the everlasting possession of an heavenly inheritance? Yes: it is not only possible, but certain, that men are as unmindful of this as they are of their obligations for temporal blessings: yea, it is a fact, that many are far more thankful for their temporal mercies, than for this, which infinitely exceeds them all. And to what shall we compare their guilt in this respect? It has been seen that their ingratitude for temporal blessings reduces them below the beasts: and I am not sure that their ingratitude for spiritual benefits does not reduce them below the fallen angels themselves: for, whatever the guilt of those unhappy spirits may be, this we know at least, that they have never poured contempt on One who had assumed their nature, and borne their iniquities, to deliver them. This is a depravity peculiar to man: and this is a depravity that has pervaded every child of man. And to what an awful extent it has prevailed in all of us, let the conscience of every one amongst us bear witness. The character of us all is but too justly depicted in these words; When they knew God, they glorified him not as God, neither were thankful<\/em> [Note: Rom 1:21<\/span>.].]<\/p>\n This increases, rather than diminishes, through the abundance of his mercies; as will be seen, whilst we point out,<\/p>\n II.<\/p>\n The general effect of prosperity upon him<\/p>\n The proper intent of Gods mercies is, to fill us with humility and thankfulness before him: but, through the corruption of our nature, success,<\/p>\n 1.<\/p>\n Inflates those with pride whom it should humble<\/p>\n [This was its sad effect on Israel: who, as the prophet complains, sacrificed to their own net, and burned incense to their own drag [Note: Hab 1:16<\/span>.]. And if we examine the general effect of prosperity amongst ourselves, we shall find, that success in business, and acquisition of honour, and elevation in society, are for the most part the fruitful parents of pride and arrogance and self-conceit. See how the purse-proud tradesman swells by reason of his wealth, as though he had been the author of his own success [Note: Compare Deu 8:17-18<\/span><\/u> before cited, with 1Ti 6:17<\/span>.]; and how all his former servility is turned into a conceit of his own dignity, and a magisterial oppression of those below him [Note: Perhaps there exists not on earth, a stricter parallel between the Jews and us, than in the case of those who are elected Fellows in any of the Colleges of our Universities. Let the text be read in that view, and there will be found in it much profitable instruction to persons so circumstanced.]! Yes, in truth, that saying is too often realized in every rank of the community, Jeshurun waxed fat, and kicked [Note: Deu 32:15<\/span>; Deu 32:18<\/span>.].<\/p>\n But can this ever be the effect of spiritual advancement? Of real piety<\/em> it cannot: but of what assumes the shape of<\/em> real piety, it may. Professors of religion, when they have acquired somewhat of a clearer knowledge of divine truth, are very apt to be puffed up with it, and to become, in their own conceit, wiser than their teachers. Hence it is, that so many set up for teachers, whilst yet they understand not what they say, nor whereof they affirm: and many, because they have some faint conception of what is spiritual, pour contempt on others as altogether carnal. To all such conceited professors I would say, Be not high-minded, but fear: let him that thinketh he standeth, take heed lest he fall.]<\/p>\n 2.<\/p>\n Lulls into security those whom it should quicken<\/p>\n [The effect of affluence, especially of that which has been acquired by labour, is, to diminish the industry that has obtained it, and to reduce its possessor to the state of the rich fool in the Gospel: Soul, thou hast much goods laid up for many years; eat, drink, and be merry [Note: Luk 12:16-21<\/span>.]. Indeed, ease is looked upon as the reward of industry; and the prospect of it is mans greatest incentive to diligence. But success, instead of weakening, should rather operate to augment our efforts for further success: not from a covetous desire of advancement, but from a desire to enlarge our means of doing good. Wealth, with all its attendant influence, should be regarded as a talent, not to be hidden in a napkin, but to be improved for God.<\/p>\n And what should be the effect of increased views of divine truth, and of augmented confidence in God? Should not these things quicken us, and every communication of grace to our souls, stimulate us to activity in the service of the Lord? I say, then, let none of you, because of your prosperity, be settled on your lees; but let every blessing, whether temporal or spiritual, be employed as a motive for exertion, and as a means of honouring your heavenly Benefactor.]<\/p>\n Let me now address, Those who have risen in the world<\/p>\n [The example of David is that which you should follow. He, when assured by God that his kingdom should be established in his house to his latest posterity, went in, and sat before the Lord, and said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto [Note: 2Sa 7:18<\/span>.]? Thus let your success operate on you. See the hand of God in it all; and acknowledge your own unworthiness; and adore that grace that has made you to differ from so many whose prospects were once equal to your own. And never forget, that prosperity is a snare which ruins thousands [Note: Pro 1:22<\/span>.]; and that, if it makes your situation easier in this world, it obstructs your progress, even like clods of clay upon your feet, to the world above [Note: Compare Hab 2:6<\/span><\/u> with Heb 12:1<\/span><\/u> and Mat 19:23-24<\/span>.].]<\/p>\n 2.<\/p>\n Those who, by reason of adverse circumstances, have been reduced<\/p>\n [How often has that which never could be effected by prosperity been produced by adversity. In prosperity, for the most part, we forget God; but in the time of adversity we consider. In their affliction, said God of his people of old, they will seek me early: they will pour out a prayer, when my chastening is upon them. And have you found it thus with you? Then, however painful your afflictions may have been, they call rather for congratulation than condolence. The prosperity of the soul is that which alone is of any real value. Look to it then, that, in whatever ye decay, ye grow in grace: and know, that if only ye keep your eyes fixed, not on things visible and temporal, but on those which are invisible and eternal, your light afflictions, which are but for a moment, shall work for you a far more exceeding and eternal weight of glory [Note: 2Co 4:17-18<\/span>.].]<\/p>\n<\/p>\n NASB (UPDATED) TEXT: Deu 6:10-15<\/p>\n 10Then it shall come about when the LORD your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, 11and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you shall eat and be satisfied, 12then watch yourself, lest you forget the LORD who brought you from the land of Egypt, out of the house of slavery. 13You shall fear only the LORD your God; and you shall worship Him, and swear by His name. 14You shall not follow other gods, any of the gods of the peoples who surround you, 15for the LORD your God in the midst of you is a jealous God; otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off the face of the earth.<\/p>\n Deu 6:10-11 This shows that Israel was going to possess the land of the Canaanites (cf. Gen 15:16). She would take over their homes, fields and vineyards. Yet, Deu 6:12 emphasizes that she was not to forget that it was the Lord who provided these and not her own resources (cf. Deu 4:9; Deu 8:11-20; Psa 103:2). If they forgot YHWH the reverse would occur. They would lose their homes, fields, and vineyards (cf. Deu 28:27-48). Divine love started the covenant relationship, but human obedience maintained it.<\/p>\n Deu 6:12 watch yourself The VERB (BDB 1036, KB 1581, Niphal IMPERATIVE) is used often in Deuteronomy, but usually in the Qal stem. The Niphal is found in Deu 2:4; Deu 4:9; Deu 4:15; Deu 4:23; Deu 6:12; Deu 8:6; Deu 8:11; Deu 11:16; Deu 12:13; Deu 12:19; Deu 12:30; Deu 15:9; Deu 23:9; Deu 24:8 and usually with the sense of be careful!<\/p>\n lest you forget The VERB (BDB 1013, KB 1489, Qal IMPERFECT) is a recurrent warning in Deuteronomy (cf. Deu 4:9; Deu 4:23; Deu 4:31; Deu 6:12; Deu 8:11; Deu 8:14; Deu 8:19[twice]; Deu 9:7; Deu 25:19).<\/p>\n the LORD who brought you from this land of Egypt, out of the house of slavery This is the continuing emphasis of the book of Deuteronomy that God’s grace came to Israel first (cf. Deu 4:10; Deu 5:29; Deu 6:2). It is unfortunate to characterize the OT as law and the NT as grace (Martin Luther).<\/p>\n Deu 6:13 This verse gives several things that Israel should do towards YHWH when they victoriously enter the Promised Land:<\/p>\n 1. fear only the LORD your God – BDB 431, KB 432, Qal IMPERFECT<\/p>\n 2. worship Him – BDB 712, serve KB 773, Qal IMPERFECT<\/p>\n 3. swear by His name – BDB 989, KB 1396, Niphal IMPERFECT. See full note at Deu 5:11.<\/p>\n All of these involve worship and are used often in Moses’ writings.<\/p>\n Part of the cultic worship of Israel was to make statements in the name of YHWH. Jesus seems to quote this verse in Mat 4:10 in His confrontation with the Evil One. He changes the word fear in Deu 6:13 to the word worship, which shows us that these two terms are basically synonymous. The name of God reflected His character and person.<\/p>\n Deu 6:14 This verse adds another requirement to the list of Deu 6:13 :<\/p>\n 4. shall not follow other gods – BDB 229, KB 246, Qal IMPERFECT<\/p>\n Here the worship of Canaanite fertility gods is strictly forbidden.<\/p>\n gods. . .gods These are the terms Elohim (BDB 43) and El (BDB 43). Here, these terms are used of pagan gods.<\/p>\n Deu 6:15 for the LORD your God in the midst of you This was the purpose of creation. God wants to dwell with those made in His image and likeness (cf. Gen 1:26-27). This is the Messianic concept of Immanuel, which means God with us (cf. Isa 7:14 and Mat 28:20).<\/p>\n jealous God This Hebrew term can mean zealous or jealous (BDB 888, cf. Deu 4:24; Deu 5:9; see note at Deu 4:24). Jealousy is a love word. We are only jealous of those for whom we have a deep, abiding love. This is another affirmation of the love of God anthropomorphically stated in human, family terms. See Special Topic: God Described As Human (anthropomorphism) .<\/p>\n the anger of the LORD your God will be kindled against you and He will wipe you off the face of the earth As revelatory as the love of God is, the same book reveals the wrath of God. The same book that overwhelms us with His love shocks us with His anger (kindled BDB 354, KB 351, Qal IMPERFECT, cf. Deu 11:16-17; Deu 31:16-17; Jdg 2:14; Jdg 6:13, and wipe off or exterminate BDB 1029, KB 1552, Hiphil PERFECT, cf. Deu 1:27; Deu 2:22; Deu 9:20; Jos 9:24). A good way to understand the relationship between God’s love and His wrath is to compare Deu 5:9 with Deu 7:9. As God does visit lifestyle, priority sins from father to son to the third and fourth generations, He visits the blessing of faith to the thousandth generations of those who love Him. God’s love spurned is God’s wrath. Isaiah calls God’s wrath His strange work (cf. Isa 28:21).<\/p>\n Abraham, &c. Note inclusion of all three patriarchs. See note on Deu 1:8. <\/p>\n land: Gen 13:15-17, Gen 15:18, Gen 26:3, Gen 28:13 <\/p>\n great: Jos 24:13, Neh 9:25, Psa 78:55, Psa 105:44 <\/p>\n Reciprocal: Gen 12:7 – Unto thy Gen 50:24 – sware Num 14:7 – an exceeding good land Deu 6:23 – to give us Deu 7:1 – the Lord Deu 8:7 – General Deu 19:1 – hath cut Deu 26:10 – and worship Deu 31:20 – when Deu 32:15 – then he Jos 5:12 – but they did eat Jos 11:14 – the spoil 2Ch 12:1 – he forsook Psa 62:10 – riches Pro 30:9 – I be full Jer 2:7 – brought Jer 32:22 – which Hos 2:7 – for Hos 13:6 – therefore Mat 19:23 – That Mar 10:22 – for Luk 17:27 – General Luk 18:24 – How Act 7:5 – yet Rom 11:9 – their table 1Ti 6:17 – that they<\/p>\n Deu 6:10-15. In the land promised them they will be tempted to substitute Canaanite deities for Yahweh and to swear by them. Oaths formed part of the social and commercial fabric of the time, and they are not forbidden here. Contrast Christs teaching (Mat 6:34 f.). In trading with Caananites it would require courage to refuse to swear by their gods.<\/p>\n Exhortation to give Yahweh exclusive recognition, worship, and obedience 6:10-19<\/span><\/p>\n "The constant corollary of the demand for loyalty in ancient suzerainty treaties was the prohibition of allegiance to any and all other lords." [Note: Kline, "Deuteronomy," p. 164.] <\/span><\/p>\n Prosperity (Deu 6:10-15) and adversity (Deu 6:16-19) would test the Israelites’ devotion to Yahweh. The Israelites were not to destroy many towns but only to kill their inhabitants, a rare policy in the history of warfare. [Note: Merrill, Deuteronomy, p. 171.] <\/span> Their obedience to the command to preserve most towns has resulted in an absence of archaeological evidence for the conquest of the land. Both abundance and want tempt one to forget God (cf. Pro 30:8-9; Php 4:11-13). At Massah (Deu 6:16) the Israelites complained about their lack of water (Exo 17:1-7).<\/p>\n And it shall be, when the LORD thy God shall have brought thee into the land which he swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not, 10. And it shall be, when Jehovah thy God shall bring thee into, etc.] A … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 6:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5105","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5105","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5105"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5105\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5105"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5105"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5105"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Gods right to the secular property of men. Not merely the and, but also all productions of labour, belong to Him.<\/p>\n
II. <\/strong>The fate of all earthly possessions. The only property that we can retain, that we can carry with us, and which can bless us wherever we go, is moral–the property of a holy character.<\/p>\n
III. <\/strong>The principle of entail in Gods government of man. One man labours, and another man enters into his labours. So it has ever been, so it is now.<\/p>\n
IV. <\/strong>A type of a good time that is coming. The Church shall take the property of the world.<\/p>\n
V. <\/strong>The primary condition of mans well-being in every age. Beware lest thou forget the Lord.<\/p>\n
I. <\/strong>The dangers of prosperity. One danger to be apprehended from prosperity is, that a man may thereby be led to forget God as the Author of his blessings, and the Sovereign Disposer of those events which have issued in success. Alienation of heart from God is the result of our fallen state. Should prosperity come upon us unexpectedly, without any previous effort on our part, there is fuel, as it were, applied to the unhallowed fire within, which causes the natural carnality of our hearts to exhibit itself with a force before unknown. Should, however, mans prosperity in this world be the result of well-directed efforts of his own, there is a temptation lest we should forget God who has given us power to succeed in our endeavours, lest we should attribute to our own strength or wisdom what is due chiefly to Him of whom we have received our all, and to whom all the praise is due. But we may notice other dangers connected with worldly prosperity. There is a security sometimes issuing out of it which is altogether inconsistent with mans frail and uncertain tenure (Psa 30:6<\/span>; Psa 49:11<\/span>; Job 29:18<\/span>; Luk 12:16<\/span>; Luk 12:19<\/span>; Luk 12:21<\/span>). We should not undervalue the blessing of temporal welfare; it is Gods gift, and ought to be enjoyed with thankfulness in Him. It is then sweetest when it is possessed as the fruit of His goodness towards us, and when we consider ourselves as accountable to Him for the use of it. But dependence upon our worldly treasures is at once irreligion and folly. To look for happiness, as issuing out of anything in this present world independent of God, is to search for bright colours in the dark–is to mistake the end of our being, and to occupy ourselves with a fruitless toil.<\/p>\n
II. <\/strong>Methods by which these dangers may be counteracted.<\/p>\n
I.<\/strong> <\/em><\/strong>That a just sense of the Supreme Being is the best security for a mans virtue. I say a just sense, because wrong apprehensions of the Deity have generally had a very unhappy influence on the interests of virtue; as is evident to everyone who compares the religion and manners of the heathen world. This was probably the reason why Moses was so solicitous to suppress all personal representations of the Deity through his whole economy; he knew very well that the people would naturally borrow their idea of God from the representations they saw of Him, and that the idea of their God would be the measure of their morality. There are few things that have contributed more to the extent of vice than the hope of secrecy, which vanishes at the very apprehension of a Being who seeth in secret. But our idea of the Deity stops not here; we consider Him not barely as a spectator of our actions, but as a judge of them too; and he must be an insolent offender, indeed, who will dare to commit a crime in the sight of Him who he knows will judge him, who he is sure will condemn him for it. The hope of reward and fear of punishment add fresh vigour to the cause of virtue.<\/p>\n
II. <\/strong>This sense of God is often much effaced, sometimes absolutely lost, in a state of ease and affluence. The observation of Moses has its foundation in nature, is evident to experience, and confirmed by a greater than Moses, who tells us how difficult it is for those who trust in riches to enter into the kingdom of God; and we find how difficult it is for those who have them not to trust in them. When we are under any immediate presence of affliction, when we are despised and deserted by men, we look upon God as a present help in trouble; but that exigence is no sooner over than we begin to see Him at a great distance. We no longer call to heaven for that satisfaction which we can now find from earth, but depend upon the second cause for that support which can never be attained but from the First. We begin to fancy ourselves established even beyond the reach of providence, or the possibility of change. There is something in the very nature of ease which is apt to enervate the mind and introduce a languid effeminacy into all its faculties. The senses, by an habitual indulgence, gain ground upon the understanding and usurp the province of reason, which must inevitably decline in proportion as the sensual affections prevail; the spirit becomes less willing as the flesh grows more weak; we sink into an indolent oblivion of our Maker, and fall amongst the number of those who are lovers of pleasures more than lovers of God. It is obvious to observe here, that as every corruption in our principles is followed by proportionate decay in our practice, so every corruption in our practice is attended with an equal decay in our principles; from whence it appears that religion and virtue are inseparably united, they must flourish and fall together; they are lovely in their lives, and in their deaths they cannot be divided.<\/p>\n
III. <\/strong>A state of ease and affluence, as it tempts us strongly to lose, so it lays us under greater obligations to retain and improve that sense of God upon our minds. You, who inhabit great and goodly cities which you did not build, who inherit houses full of all good things which you did not fill; you, whose fortunes seem to be showered upon you directly from heaven, while others are forced by the sweat of their brows to raise them from the earth; as you are blessed with higher degrees of the bounties of God, so are you more eminently obliged to preserve a stronger sense of them. Your duty increases with the eminence of your station, and your obligations to it are multiplied by the number of your advantages.<\/p>\n
IV. <\/strong>I shall now point out to you, in the last place, some of those means which seem most likely to preserve and improve those conceptions upon our minds. And I think there can be no better than those which Moses recommends to the Israelites in Deu 6:6-7<\/span>. When you thus begin and end sour day, when you thus open your morning and close your evening, you cannot absolutely forget the Lord, especially if you make Him the subject of your conversation too. The next direction is, to teach the commandments of God to your children; but a man cannot well teach that to another of which he is ignorant himself. And every time you endeavour to imprint a sense of God upon the minds of your children, you must necessarily make so strong an impression of it upon your own that you can never be able to forget the Lord. (T. Ashton, D. D.<\/em>)<\/p>\n<\/p>\n
I.<\/strong> <\/em><\/strong>The tendency that there is in us to forget God.<\/p>\n
II. <\/strong>The cause of forgetfulness of God. Prosperity.<\/p>\n
III. <\/strong>The danger of this forgetfulness. Now, just let me show you that the Scripture tells us that they shall be turned into hell who forget God. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver! But the danger of living without God is the danger of dying without God; and the man that dies without God dies without hope. You will recollect that God in a special manner complains of this with reference to His ancient people. In the first chapter of Isaiah we are told that He had nourished and brought up children, but that Israel bad rebelled against Him; that the ox knew his owner, and the ass his masters crib, but Israel, Gods own people, did not consider. Are there not many amongst you that do not consider? Are there not some amongst us that have forgotten God? But so strongly has the Scripture laid down the danger which awaits the forgetters of God, that we find that God in a special manner has condescended to help us that we may remember Him. For instance, let us look at the very text, and at that part of the text to which I was referring just now. Beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage. Why, what great things God has done for us to remind us of redeeming love? What a blessing it is that we have a special ordinance, which it is impossible to approach with any light in our minds, without reflecting that it represents the dying love of Jesus, and is, as it were, bidding us ask ourselves whether we have a thankful remembrance of the death of Christ! What a blessing it is that God has appointed men in a special manner to go forth and to preach that Gospel which shall remind their fellow sinners of that same redeeming level God has done everything to prevent our forgetting Him, and lead us to consider our ways, and consider our personal relationship to Him, to consider our daily dependence upon Him for the things of this life, and to consider our complete dependence upon Him for the things of the life to come. (Bp. Villiers.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
11 And houses full of all good things, which you did not fill, and cisterns hewn out, which you did not hew, and vineyards and olive trees, which you did not plant and when you eat and are full,
12 Then beware lest you forget the Lord, Who brought you out of the land of Egypt, out of the house of bondage.
13 You shall (reverently) fear the Lord your God, and serve Him, and swear by His name [and presence]
14 You shall not go after other gods, of the gods of the peoples who are round about you;
15 For the Lord your God in the midst of you is a jealous God; lest the anger of the Lord your God be kindled against you, and He destroy you from off the face of the earth.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
THE DANGER OF PROSPERITY<\/strong><\/p>\n
Now, of course, it may well be expected that we should trace all these blessings to their proper source, and be filled with thankfulness to God, as the author and giver of them all. But the evil against which the Israelites were cautioned, is realized amongst us, to a great extent: we rest in the gift, and forget the Giver. In as far as we have any thing to do in providing these things for ourselves, we run into the very same error against which they were cautioned; ascribing the attainment of them to our own skill or prowess, instead of regarding them altogether as the gift of God [Note: Deu 8:17-18<\/span>.]. In this we do not merely resemble the beasts, but actually degrade ourselves below them: for the ox knoweth his owner, and the ass his masters crib; whilst we neither know, nor consider, nor regard, our adorable Benefactor [Note: Isa 1:2-3<\/span><\/u> with Jer 2:32<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"