7<\/strong>. bringeth thee<\/em> ] is about to bring thee<\/em>: see above on Deu 6:10<\/span>.<\/p>\n a good land<\/em> ] Deu 1:35<\/span>: Sam. and LXX add here and a large<\/em> (Exo 3:8<\/span>).<\/p>\n brooks of water fountains depths<\/em> ] The principal and characteristic waters of Palestine (for the hydrography of the land see especially Robinson, Phys. Geog. of the Holy Land<\/em>, ch. ii, Trelawney Saunders, Introd. to Survey of W. Pal<\/em>.; also the present writer’s HGHL<\/em>, 77 f., 657 f., and Jerusalem<\/em>, Bk i. chs. 3 5). Brook: naal<\/em> (Deu 2:13<\/span>) is the Ar. wady, applied both to a valley with only a winter-torrent (e.g. Kidron) and one with a perennial stream (e.g. Arnon and Jabbo), the more exact name for which is naal ’than<\/em> ( HGHL<\/em>, 657). Fountains: ‘<\/em> a<\/em> yanoth<\/em>, springs of living water as distinct from cisterns ( id.<\/em> 77 f.). Depths: t<\/em> e<\/em> hmth<\/em>, pl. of t<\/em> e<\/em> hom<\/em>, the mythical name not only of the open ocean round the earth, but of its supposed continuance under the earth (Deu 4:18<\/span>, Deu 5:8<\/span>), from which the fountains, salt and fresh alike, seemed to be derived (Amo 8:4<\/span>); the depths<\/em> here are therefore either the lakes<\/em> of Palestine, perennial (Phiala or Birket er-Ram, Huleh, Gennesaret and the Dead Sea) and seasonal (e.g. Merj el-Ghuruk, HGHL<\/em>, 327 n<\/em>.), a possible meaning for t<\/em> e<\/em> hmth<\/em> in Psa 135:6<\/span>; or the larger outbursts of water from underground, the births of full rivers (as at Tell el ady) so characteristic of Palestine. This second meaning is the more probable here both because of the following springing forth<\/em>, and the parallelism between depths<\/em> and fountains<\/em> (the larger word for fountains<\/em>) in Pro 8:24<\/span>. See below on Deu 33:13<\/span>.<\/p>\n springing forth in valleys and hills<\/em> ] Lit. in the valley and on the mountain<\/em>. The phenomenon is due to the limestone formation of the land, the larger outbursts occurring mainly at the foot of a hill or great mound, where the harder dolomitic limestone impenetrable by water comes to the surface, forcing the water out. Where the softer cretaceous strata lie deep the water sinks through them and fountains are either scanty or altogether wanting. Valley, bi‘ah<\/em>, HGHL<\/em>, 654 f.<\/p>\n See Exo 3:8<\/span> note, and the contrast expressed in Deu 11:10-11<\/span>, between Palestine and Egypt.<\/P> The physical characteristics and advantages of a country like Palestine must have been quite strange to Israel at the time Moses was speaking: compare Deu 3:25<\/span> note. To have praised the fertility and excellence of the promised land at an earlier period would have increased the murmurings and impatience of the people at being detained in the wilderness: whereas now it encouraged them to encounter with more cheerfulness the opposition that they would meet from the inhabitants of Canaan.<\/P> Deu 8:8<\/B><\/span><\/P> Vines – <\/B>The abundance of wine in Syria and Palestine is dwelt upon in the Egyptian records of the campaigns of Thotmosis III. Only a little wine is produced in Egypt itself. The production of wine has in later times gradually ceased in Palestine (circa 1880s).<\/P> Deu 8:9<\/B><\/span><\/P> For brass read copper (Gen 4:22<\/span> note); and compare the description of mining operations in Job 28:1-11<\/span>. Mining does not seem to have been extensively carried on by the Jews, though it certainly was by the Canaanite peoples displaced by them. Traces of iron and copper works have been discovered by modern travelers in Lebanon and many parts of the country; e. g., the district of Argob (see Deu 3:4<\/span> notes) contains iron-stone in abundance.<\/P> <\/p>\n Deu 8:7-9<\/span><\/p>\n The Lord thy God bringeth thee into a good land.<\/em><\/p>\n<\/p>\n The land of promise<\/strong><\/p>\n We will first take the central picture which is presented to us, and we shall then notice the neighbouring thoughts held up to us. The Lord bringeth thee into a good land. These words were uttered, as you know, to a number of people who had never seen anything but the wilderness. They had not an actual knowledge, but they had only heard by description, by their fathers memory lingering upon what they had once enjoyed, and talking of them to their children. And their children had grown up in the desert and wondered what those nations could be of which they had heard their fathers speak. These words would seem to be a description which was intended to convey a contrast between Egypt and the land of promise. The feeling that lingered still upon their minds as to what Egypt was would render the contrast stronger still in their own minds. The land whither thou goest in to possess it is not as the land of Egypt from whence ye came out, where thou sowedst thy seed and wateredst it with thy foot. But the land whither ye go to possess it is a land of hills and valleys, and is watered by the rain from heaven. Some think this is a figure of speech intended to represent human labour, that the country had to be watered by labour, physical exertion; others seem to think it may be literal, and intended to apply to the way either in which by mechanism or by the use of the foot the water was raised to an elevation; or as, perhaps, very likely, afterwards it was spread abroad over the land in little streams; a man could just walk from place to place and with his foot let it out into different streams. In the land of promise, instead of there being any process of human labour, or any contrivances of the kind–The land to which ye go, said the prophet, shall be watered by the rain from heaven. It shall come down upon it like a gift from God. For in Egypt there was no rain–and in the wilderness nothing but sand, nothing but desert. There is also the suggestion, you know, of green hills. Egypt was very flat, but this was a land of hills and valleys, of valleys and hills. A land of wheat, and barley, and vines, and fig trees–the staff of life, all that is necessary for support. And what is given for enjoyment–luxury? A land of oil olive, and honey. A land wherein thou shalt eat bread without scarceness. They had been living on manna, and their souls loathed this light bread. They were to have bread without scarcity–Thou shalt not lack anything in it. A land whose stones are iron, and out of whose hills thou mayest dig brass. This was a fine picture set before these people–setting forth the love of God to them, His Divine purposes, His Fatherly protection, and exciting them to devotion to His will. The surrounding words also suggest a grand idea. The idea is that of obedience, at all times and under all circumstances. In the desert, in the city, whatever be your circumstances or your needs, Gods law is to be recognised. He is lord over all. God hath made the earth, and placed man upon it, and hath given him everything richly to enjoy. And so he presents a picture of discipline with the enjoyment of abundance. There is the suggestion of preparatory discipline, in order that a man may be fitted for the right appreciation and right use of these sources of physical enjoyment. God gives you all things richly to enjoy, and you may enjoy them; but there can be nothing in the present world and in the present condition of our nature–there can be nothing without peril and moral danger. There is danger in the desert surrounded by sterility and want; and there is danger in abundance, surrounded with wheat and barley and vines and olives, and all these luxuries. God had led them through scenes of preparatory discipline; He had given them a taste of sorrow; He had disciplined their souls by labour and by want; He had tested them that it might be seen what was in their hearts. There was moral danger and peril. The great truth which the whole discipline was intended to impress upon their souls was this, that man does not live by bread alone. Of far more importance is the attainment of the higher and diviner life than to attend merely to the physical life. It is better to die through absolute starvation and want than to supply those wants by anything which would be a violation of the Divine law. And there is set forth the warning–warning them of the danger and the peril which they had to encounter–Beware that thou forget not the Lord thy God, in not keeping His commandments and His statutes, which I command thee this day, under the circumstances in which thou art placed, surrounded by abundance, Lest when thou hast eaten and art full, etc. How prone is man to forget God, and then to sink into worldliness! Oh, what a fall is there! The Great Being excluded from his thoughts, and the poor inflated heart filled with its own image, and the man thinking about himself. Forgetting God, who had done everything in him and for him, then looking upon Gods gifts and their very magnitude and number, hiding God, concealing the Giver, and man tempted to say, My own power and my skill have gotten me all this. In a certain sense you exercise skill, but God gave you the power. It is through Him everything is done. Thus our religion in all things takes us from ourselves and throws us back upon God. Then comes the last thought of all, which is the prophetic denunciation, It shall be if thou do at all forget the Lord thy God, and walk after other gods, and serve them and worship them, I testify against you this day that ye shall surely perish. God loved your fathers, and loves you, and He selected you for a great mission, has told you what to do in the world, He sets before you the course you are to pursue; but if the heart be not with Him, if you forget Him and disobey Him, ye shall likewise perish, in spite of Gods love to your fathers and His love to you and your children–ye shall utterly perish; He will find others to do the work, that will not stand still. I merely throw out these few thoughts to guide you. There are principles embodied here of a general and universal application to individuals and nations. In the reading of the Bible you have the law of Divine government set forth. You not only hear God saying to an individual or to a nation, At a particular time so and so shall be, but in consequence of having the whole, history of the other nations spread out before you, you can see the actual workings out of the law in history, and character, and fortunes of the individual or nation. Now, if you read the Bible so, then I take it there are great moral principles in this chapter, which it would be very easy to dwell upon in relation to individuals and nations; it is Gods way in the education of most of us. Men sometimes have a great deal to bear in their youth. We have seen men go through very severe self-denial, hard work and little enjoyment, harsh words and disappointment. Oh, the youthful heart, and the heart of early manhood–how very often does God school it, and set it a tremendously hard lesson! It is to discipline it. And how very often do we see this very process succeeding, producing submission, peace, industry, integrity–these are the virtues which spring out of discipline and suffering, and they have their reward. Then there comes the fruit of the reward: in the middle life of the man you may see, in consequence of the preparatory discipline, the fruit of it springing up–the man surrounded with riches and affluence and possessions, and you see him in the land, which is not like the land of Egypt, the land of his youth, where he had to labour and suffer; no, he has his wheat and his barley and vines and olive oil and pomegranates, and all things about him like the good land. Then comes the rest. Then we shall see what is in the man. Ay, and how very often do we see that man forget the rock out of which he was hewn, and the pit from which he was digged–the discipline and the ways through which God led him, ay, and the lesson, the very lesson which he learned. When he was little in his own eyes, and had little of the appliances of luxury about him, he had his mind filled with what was Divine. And now he has fallen upon the lap of earth, and it is very pleasant to the flesh to lie down and enjoy; the wings of his spirit are clipped, and he has fallen down into the mire; the man becomes sensual and worldly, his heavenly aspirations have departed, he has forgotten God, and is filled with worldliness. Sometimes God comes down upon such a man and blasts him. He was like a bay tree, and in a moment he is not. We look, and behold he cannot be found. Or he may live on and on, but he shall not be what he was; he is doing nothing for God or man; all his Divine aspirations are dead, and he dies, and his name is forgotten. Nobody has anything to remember of him, but perhaps the few to whom his property comes, which comes with a curse rather than a blessing. But in the other case, where the individual remembers the discipline, the lesson, and the hard history through which he passed when he was rising up and struggling nobly with circumstances, and then when his position changes the mans inward and better life keeps up, and all things are kept in their proper subordination, and used for God. When men hear of his prosperity they bless and thank God; his righteousness endureth forever, and his name is held in everlasting remembrance; he has the blessings in relation to this world and that which is to come, and he dies amid the benedictions of his children and the blessings of society. These principles have to do with you. Are there young men here who sometimes think their lot is hard, and perhaps it is; their lot may be very hard; they may be placed in circumstances and pressed by duties that may be hard to bear; but still, it may be and it is God, it is God teaching you, it is God disciplining yon, and if you will accept this teaching Chat is the great secret–accept it, take it lovingly, and then half the difficulty is gone. If affliction or toil through Gods providence should come upon you, accept it cheerfully, and then only half the burden falls upon you. It is only half what it was as soon as you lovingly accept it and say, I take it, and will make the best of it; I will by Thy strength, bear it like a man. And so now, if there are many young men here who have to endure a great many hardships, look up to your Father and bear it bravely; seek for Gods strength, and depend upon it that this very hardness and the discipline through which you are passing now is a sort of wilderness, a desert which will lead you to the good land. Only, take care to remember the lesson that you are learning now; in whatever circumstances you may hereafter be placed do not forget God. (T. Binney.<\/em>)<\/p>\n Depths, <\/B>i.e. deep wells, or springs, or lakes, which were divers and large. <\/P> <\/p>\n 7. For the Lord thy God bringeththee into a good land<\/B>All accounts, ancient and modern, concurin bearing testimony to the natural beauty and fertility ofPalestine, and its great capabilities if properly cultivated. <\/P> a land of brooks of water, offountains and depths that spring out of valleys and hills<\/B>Thesecharacteristic features are mentioned first, as they would be moststriking; and all travellers describe how delightful and cheerful itis, after passing through the barren and thirsty desert, to be amongrunning brooks and swelling hills and verdant valleys. It isobservable that water is mentioned as the chief source of its ancientfertility.<\/P><\/p>\n For the Lord thy God bringeth thee into a good land<\/strong>,…. The land of Canaan, abounding with good things after enumerated, a land flowing with milk and honey, having in it plenty of everything both for convenience and delight; which is another reason why they were under obligations to serve the Lord, to walk in his ways and keep his commandments:<\/p>\n a land of brooks of water<\/strong>; rivers and torrents, such as Jordan, Jabbok, Kishon, Kidron, Cherith, and others:<\/p>\n of fountains<\/strong>; as Siloam, Gihon, Etam, the baths of Tiberias, and others:<\/p>\n and depths that spring out of valleys and hills<\/strong>; deep waters, caverns, wells, and lakes, which had their rise from such places, of which there were many. With this agrees the account of it by our countrymen, Mr. Sandys g, as it was in the beginning of the last century; that it was adorned with beautiful mountains and luxurious valleys, the rocks producing excellent waters, and no part empty of delight or profit.<\/p>\n g Travels, l. 3. p. 110.<\/p>\n The Israelites were to continue mindful of this paternal discipline on the part of their God, when the Lord should bring them into the good land of Canaan. This land Moses describes in Deu 8:8<\/span>, Deu 8:9<\/span>, in contrast with the dry unfruitful desert, as a well-watered and very fruitful land, which yielded abundance of support to its inhabitants; a land of water-brooks, fountains, and floods ( , see Gen 1:2<\/span>), which had their source (took their rise) in valleys and on mountains; a land of wheat and barley, of the vine, fig, and pomegranate, and full of oil and honey (see at Exo 3:8<\/span>); lastly, a land “ in which thou shalt not eat <\/em> (support thyself) in scarcity, and shalt not be in want of anything; a land whose stones are iron, and out of whose mountains thou hewest brass<\/em>.” The stones are iron, i.e., ferruginous. This statement is confirmed by modern travellers, although the Israelites did not carry on mining, and do not appear to have obtained either iron or brass from their own land. The iron and brass of which David collected such quantities for the building of the temple (1Ch 22:3<\/span>, 1Ch 22:14<\/span>), he procured from Betach<\/em> and Berotai<\/em> (2Sa 8:8<\/span>), or Tibchat<\/em> and Kun<\/em> (1Ch 18:8<\/span>), towns of Hadadezer, that is to say, from Syria. According to Eze 27:19<\/span>, however, the Danites brought iron-work to the market of Tyre. Not only do the springs near Tiberias contain iron ( v. Schubert<\/em>, R. iii. p. 239), whilst the soil at Hasbeya and the springs in the neighbourhood are also strongly impregnated with iron ( Burckhardt<\/em>, Syrien<\/em>, p. 83), but in the southern mountains as well there are probably strata of iron between Jerusalem and Jericho ( Russegger<\/em>, R. iii. p. 250). But Lebanon especially abounds in iron-stone; iron mines and smelting furnaces being found there in many places ( Volney, Travels; Burckhardt,<\/em> p. 73; Seetzen<\/em>, i. pp. 145, 187ff., 237ff.). The basalt also, which occurs in great masses in northern Canaan by the side of the limestone, from the plain of Jezreel onwards (Robinson, iii. p. 313), and is very predominant in Bashan, is a ferruginous stone. Traces of extinct copper-works are also found upon Lebanon ( Volney<\/em>, Travels; Ritter’s Erdkunde<\/em>, xvii. p. 1063).<\/p>\n 7. For the Lord thy God. We may shortly sum up the words and the matter. He almost sets before their eyes a habitation full of wealth and various advantages, in order that they there may worship God more cheerfully, and study to repay by their gratitude so signal a benefit. In chapter 8 he commends the goodness of the land, because it is watered by the streams which flow through its valleys and mountains, and because it produces all kinds of fruits to supply them with nourishment; and not only so, but because it contains also mines of iron and brass. In chapter 11 he expresses the same thing more plainly and in greater detail, by the addition of a comparison with the land of Egypt; the fruitfulness of which, although it is marvellous from the yearly inundation of the Nile, and is renowned as an extraordinary miracle, yet requires much labor and cultivation, since it is irrigated by means of drains by the hand and industry of men. But the land of Canaan depends on God’s blessing, and waits for the rain from heaven. Moreover Moses extols in glowing words the peculiar privilege of the land, saying, that it is ever looked upon by God, in order that, on their part, the Israelites might attentively, and constantly also, look to Him. For this is the force of the words, “always, from the beginning of the year, even unto the end of the year;” as if he had said, that they would be ungrateful to God, unless they constantly and zealously directed their regards to Him, since He never ceased daily to look on them. It is true, indeed, that there is no corner of the earth which does not experience God’s blessing, witness the fact that the Nile fertilizes the whole of Egypt; but, because that only happens once a year, and since its waters are conducted hither and thither by drains artificially made by man, Moses, therefore, not improperly makes it the ground of his exhortation that they should constantly give themselves to meditation on the Law; for not only at a particular season of the year, but almost at every moment, their necessity would compel them to ask for God’s aid, when they saw that the land was ever requiring from Him the remedy of its dryness. The question however arises, how Moses could declare in such magnificent terms the richness of the land of Canaan, when now-a-days it is scarcely counted among those that are fertile; and thus (262) the ungodly wantonly deride him, since all whom business or any other cause have taken there contradict his encomiums. Yet I do not doubt that it was always distinguished by the abundance of its various fruits, as we shall presently see in its proper place, where its fertility was proved by the bunch of grapes; but, at the same time, it is to be observed that its abundance was increased in a new and unwonted manner by the arrival of the people, that God might shew that He had blessed that country above all others for the liberal supply of His children. As long, therefore, as that land was granted as the inheritance of the race of Abraham, it was remarkable for that fertility which God had promised by Moses. But now, so far from wondering that it is to a great extent desert and barren, we ought rather to be surprised that some small vestiges of its ancient fruitfulness exist; since what God Himself had so often threatened against it must needs be fulfilled. The barrenness, therefore, of the land as it now appears, instead of derogating from the testimony of Moses, rather gives ocular demonstration of the judgment of God, which, as we shall see elsewhere, was denounced against it. In sum, as God for His people’s sake still further enriched a land already fruitful, so, for the punishment of the sins of this same people, He sowed it with salt, that it might afford a sad spectacle of His curse. <\/p>\n (262) “Des esprits phrenetiques, and profanes.” — Fr. This ancient scoff, repeated by Voltaire and other modern infidels, is well met by Dr. Keith, “Evidences of Prophecy, (Art. Judaea,)” by quotations not only from Tacitus, Ammianus Marcellinus, Florus, and Pliny the Elder, but from Volney and Gibbon themselves, as well as more friendly witnesses. <\/p>\n (7) For the Lord thy God bringeth thee into a good land.<\/strong>The description in this and the following verses is most attractive; but it is a long time since any one has seen Palestine in that condition. Its desolation, no less than its beauty, is a proof of the truth of the Divine word.<\/p>\n Of fountains and depths that spring out.<\/strong>Rather, that go forth in the valley and on the hill. <\/em>The watercourse down the mountain-side, and the deep lake or still pool below, are both described here.<\/p>\n 7, 8<\/strong>. <\/strong> A good land <\/strong> In these verses Moses contrasts the sterility of the almost waterless desert with the fertility of the land they are soon to possess. They are to have a land of brooks and fountains. At Banias, the Caesarea Philippi of the New Testament, are rivulets so deep and so abundant in supply of water that they form one of the chief sources of the Jordan. This river, extending from the northern boundary to the Dead Sea, with the lakes through which it flows Merom and Gennesaret forms one of the most marked features of the land. “Beautiful springs, characteristic of the whole valley of the Jordan, are unusually numerous and copious along the western shore of the lake,” (Gennesaret.) STANLEY, Sinai and Palestine, <\/em> p. 374. <\/p>\n Vines <\/strong> Palestine was noted for the products of the vineyard. Comparatively little wine is now made, as the Mohammedans are forbidden to use it. But the vine is still extensively cultivated in the southern part of Palestine. The traveler sees many fruitful vineyards in the neighbourhood of Hebron.<\/p>\n 9<\/strong>. <\/strong> Out of whose hills thou mayest dig brass <\/strong> Instead of brass <\/strong> the translation should read copper. <\/em> In Lebanon on the north, and in the mountains of Edom on the southeast, there were mines of copper. On the east of the Jordan are ancient worked-out iron mines. Comp. Delitzsch on Job, vol. ii, p. 91. The Jews apparently did not engage in mining to any extent.<\/p>\n Yahweh Purposes To Make Wonderful Provision For Them ( Deu 8:7-10<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n In these verses we have a glowing picture of all the good things which Yahweh has ahead for His covenant people. <\/p>\n Analysis in the words of Moses: <\/p>\n a <\/strong> For Yahweh your God is bringing you into a good land, a land of wadis of water, of fountains and springs, flowing forth in valleys and hills (Deu 8:7<\/span>). <\/p>\n b <\/strong> A land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey; a land in which you will eat bread without scarceness. You shall not lack anything in it (Deu 8:8-9<\/span> a). <\/p>\n b <\/strong> A land whose stones are iron, and out of whose hills you may dig copper, and you shall eat and be full (Deu 8:9-10<\/span> a). <\/p>\n a <\/strong> And you will bless Yahweh your God for the good land which He has given you (Deu 8:10<\/span> b) <\/p>\n Note that in ‘a’ Yahweh their God is bringing them into a good land, and in the parallel they will bless Yahweh their God for the good land which He has given them. In ‘b’ it is a land in which they will eat bread without scarceness and not lack anything and in the parallel it is a land in which they will eat and be full. The idea is presumably that the iron and copper will make them wealthy and thus able to buy even more food. <\/p>\n Deu 8:7-9<\/strong><\/span><\/p>\n ‘For Yahweh your God is bringing you into a good land, <\/p>\n A land of brooks of water, of fountains and springs, <\/p>\n Flowing forth in valleys and hills, <\/p>\n A land of wheat and barley, and vines and fig-trees and pomegranates; <\/p>\n A land of olive-trees and honey; <\/p>\n A land in which you will eat bread without scarceness, <\/p>\n You shall not lack anything in it, <\/p>\n A land whose stones are iron, <\/p>\n And out of whose hills you may dig copper.’<\/p>\n For God’s intentions were good. Let them recognise what kind of a land it is that Yahweh is leading them into. It is in complete contrast with the wilderness that they have known for so long. It is a good land. It is a land of wadis (streams produced by plenteous rain) of water, made full by refreshing rain, a land of gushers and springs flowing forth in its valleys and hills, it is a land of wheat and barley, and vines, and fig trees and pomegranates. It is a land of olive tress and honey. It is a land of bread without shortage, so that they will lack nothing in it. <\/p>\n Moreover it is a land ‘whose stones are iron’. This indicates a plentiful supply of meteorites from which men had always been able to obtain useful iron. To come across a meteorite was considered a boon. Metorites were always seen as one of God’s special gifts. They came from heaven to provide, with their fused iron content, a useful material to men. And from the hills of the land they will be able to dig copper. Copper mining had been know for over a thousand years before this time, being well attested elsewhere. So every provision is there. They will go short of nothing, and they will have valuable metals to trade.. <\/p>\n Water was the thing above all others that ancient man gloried in for it was the very basis of life. It was essential both for drinking and for growing food. Agricultural abundance was also necessary, for it provided full bellies for all. And recent excavations in the Arabah have revealed copper mines and smelting equipment there, while surveys have demonstrated the abundance of veins of copper ores in the hills. These were necessary for the provision of everyday utensils. Such a description of the assets of a land were often included in covenants to demonstrate how good the suzerain was being to his subjects. <\/p>\n But this was not a time when iron was in regular use in most places. The ‘land whose stones are iron’ must therefore probably have in mind meteorites which had landed and which were seen as a special treasure to man, for from the most ancient times they could provide easily usable iron for men to make use of (Gen 4:22<\/span>). The way it is described confirms this. It came ‘from stones’. <\/p>\n Alternately it may have been a way of stressing the amazing goodness of the land. Iron was a rare material whose secrets were mainly only known to the Hittites, and which everyone dreamed of being able to possess. The idea in Moses’ mind may have been that the land would be so good that they would even find iron there in such a form that they did not need the secrets of the Hittites, and thus they would be independent of the Hittites, which in those days would be like finding large supplies of oil would be for many countries today. In the event, of course, as God knew, iron was there, but they would only be able to benefit from it for themselves when they did learn the secrets of producing and working iron, although they could still have traded the iron ore. <\/p>\n This may be another example of a poem or song which was popular in the camp to keep their spirits up, taken up and used by Moses as they chanted it along with his speech (compare Deu 6:11<\/span>). <\/p>\n Deu 8:10<\/strong><\/span><\/p>\n ‘<\/strong> And you shall eat and be full, and you shall bless Yahweh your God for the good land which he has given you.’ <\/p>\n Once in the land they would eat and be full, and would bless Yahweh for the good land which He had given them. They would not be dependent on God’s provision of the manna, and of water from unusual sources, but would have food and drink in abundance. One thing, however, would still keep their thoughts on Him, the need for the provision of rain (which would become an important aspect of the feast of tabernacles). <\/p>\n There was a striking contrast to Israel, considered only in a natural sense, between the land of Canaan and the wilderness. But take it in a gospel sense, and how is the description heightened! The law was a shadow of good things to come: And therefore the goodly land, to which JESUS brings his people, is a land not simply of brooks of water, but there is a river proceeding out of the throne of GOD and the LAMB, the streams thereof make glad the city of our GOD. It is watered with the gifts and graces of the SPIRIT. It hath the bread of life, which is JESUS. And it hath all the fruits of JESUS’S righteousness, which the delicious pomegranates and other fruits of Canaan represented. And all the ordinances of the gospel church, like the bowels of the earth, bring forth what is far more precious than gold that perisheth.<\/p>\n Deu 8:7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;<\/p>\n Ver. 7. That spring out of valleys.<\/strong> ] Quantum miraculi sit in admiranda illa fontium perennitate, nemo, credo, Philosophorum satis explicare hactenus potuit.<\/em> The perennity of springs is a just wonder, and not far from a miracle.<\/p>\n hills = mountains. <\/p>\n Deu 6:10, Deu 6:11, Deu 11:10-12, Exo 3:8, Neh 9:24, Neh 9:25, Psa 65:9-13, Eze 20:6 <\/p>\n Reciprocal: Gen 27:28 – plenty Num 14:7 – an exceeding good land Deu 11:11 – General Deu 31:20 – when Deu 33:28 – the fountain Jos 24:13 – cities Jdg 18:10 – where there 2Ki 18:32 – like your own Neh 9:35 – fat land Psa 104:10 – He sendeth Psa 106:24 – the pleasant land Psa 147:14 – filleth Ecc 6:2 – so Isa 32:12 – pleasant fields Isa 36:17 – a land of corn Jer 2:7 – brought Lam 1:7 – all her Eze 17:5 – planted it in a fruitful field Eze 19:10 – she was Mal 3:12 – a delightsome<\/p>\n Deu 8:7-9. Depths Deep wells, or springs, or lakes, which were numerous and large. Whose stones are iron Where iron mines are as plentiful as quarries of stone are in other places. Thou mayest dig brass That is, copper, of which brass is made.<\/p>\n Moses applied the lesson to Israel’s future in this section. When the people settled in the land and experienced God’s blessing of material wealth, they would face temptation to think they were responsible for it rather than God (Deu 8:17). The prophylactic to this spiritual delusion was to remember what God had taught them in the past. It had been He, not themselves, that had been responsible for their prosperity. [Note: See Eugene H. Merrill, "Remembering: A Central Theme in Biblical Worship," Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.] <\/span><\/p>\n "’To remember’ means literally to re-member the body, to bring the separated parts of the community of truth back together, to reunite the whole. The opposite of re-member is not forget, but dis-member." [Note: A. J. Heschel, Man Is Not Alone, p. 61.] <\/span><\/p>\n As God’s people move toward the realization of the inheritance that He has promised us, we need to remember His faithful provision in the past. If we do not remember, we may turn aside and stop following Him faithfully in the present. Failure to remember and follow faithfully will result in God’s punishment in the future (cf. 1Co 3:12-15).<\/p>\n "Always remember to forget<\/p>\n The troubles that passed your way,<\/p>\n But never forget to remember<\/p>\n The blessings that come each day." [Note: Anonymous.] <\/span><\/p>\n This section has great application value for Christians who enjoy material prosperity. God clearly revealed the essence of pride and humility here as well as the way to maintain a realistic outlook on material blessings.<\/p>\n For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 7. bringeth thee ] is about to bring thee: see above on Deu 6:10. a good land ] Deu 1:35: Sam. and LXX add here and a … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 8:7”<\/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-5153","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5153","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=5153"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5153\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5153"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5153"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5153"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"