King James Version
Deuteronomy 8
20 verses with commentary
Remember the Lord Your God
All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers.
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The opening command 'All the commandments... shall ye observe to do' establishes comprehensive obedience as the condition for covenant blessing. The threefold promise—'that ye may live, and multiply, and go in and possess'—shows that obedience produces life, growth, and inheritance. The Hebrew chayah (live) means not mere existence but flourishing life. Obedience isn't the root of life but the pathway to abundant life. The promise 'which the LORD sware unto your fathers' grounds current blessing in God's ancient covenant faithfulness. This verse introduces chapter 8's theme: remember God's provision to avoid pride in prosperity. The New Testament parallel is Jesus' teaching that obedience demonstrates love (John 14:15) and leads to abiding in His love (John 15:10).
And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.
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Moses commands Israel to 'remember all the way which the LORD thy God led thee these forty years in the wilderness.' The Hebrew zakar (remember) means active, purposeful recollection that shapes present conduct. The wilderness experience served multiple purposes: humbling ('to humble thee'), testing ('to prove thee'), and revealing heart motives ('to know what was in thine heart'). The forty years weren't punishment alone but divine pedagogy—God training Israel for covenant faithfulness. The wilderness revealed whether Israel would 'keep his commandments, or no.'
And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.
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This verse contains one of Scripture's most profound statements about human sustenance and divine provision. The Hebrew construction emphasizes God's deliberate pedagogy: vay'anekha vayar'ivekha (וַיְעַנְּךָ וַיַּרְעִבֶךָ, 'He humbled you and allowed you to hunger'). God orchestrated Israel's hunger to create dependence and teach a crucial lesson. The provision of man (מָן, manna)—food unknown to Israel or their ancestors—demonstrated God's ability to sustain life through means beyond natural agriculture or human provision.
The theological heart is the purpose clause: lema'an hodia'kha ki lo al-halechem levaddo yichyeh ha'adam (לְמַעַן הוֹדִֽיעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם, 'in order to make you know that not by bread alone does man live'). The Hebrew lechem represents all physical provision, while adam (אָדָם) denotes humanity universally, not just Israel. The positive statement follows: ki al-kol-motsa fi-YHWH yichyeh ha'adam (כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם, 'but by every word that proceeds from the mouth of the LORD does man live').
Jesus quoted this verse when tempted by Satan to turn stones to bread (Matthew 4:4), demonstrating that even legitimate physical needs must not override obedience to God's Word. The principle transcends mere physical survival—true life (spiritual, eternal, abundant) comes through God's revelation, not merely material sustenance. This anticipates John 6:35 where Jesus declares Himself the 'bread of life.'
The theological heart is the purpose clause: lema'an hodia'kha ki lo al-halechem levaddo yichyeh ha'adam (לְמַעַן הוֹדִֽיעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם, 'in order to make you know that not by bread alone does man live'). The Hebrew lechem represents all physical provision, while adam (אָדָם) denotes humanity universally, not just Israel. The positive statement follows: ki al-kol-motsa fi-YHWH yichyeh ha'adam (כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם, 'but by every word that proceeds from the mouth of the LORD does man live').
Jesus quoted this verse when tempted by Satan to turn stones to bread (Matthew 4:4), demonstrating that even legitimate physical needs must not override obedience to God's Word. The principle transcends mere physical survival—true life (spiritual, eternal, abundant) comes through God's revelation, not merely material sustenance. This anticipates John 6:35 where Jesus declares Himself the 'bread of life.'
Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
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The miraculous preservation of clothing and protection of feet demonstrates God's comprehensive care extending to ordinary physical needs. The Hebrew balah (waxed old/wore out) normally describes inevitable decay, but God suspended natural deterioration. Forty years without new clothing or swollen feet from constant travel is supernatural provision. This detail emphasizes that God's care encompasses both spectacular (manna from heaven) and mundane (preserved sandals) needs. The principle is Matthew 6:25-33—the same God who feeds birds and clothes flowers will provide for His children. This ordinary miracle teaches that all provision, whether spectacular or subtle, flows from God's hand.
Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
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The verse commands: 'Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.' The Hebrew yasar (chasten/discipline) combines correction and instruction—not mere punishment but formative training. The father-son metaphor reveals God's purpose in discipline: love-motivated character formation, not vindictive retribution. This establishes the framework for understanding suffering—it can be divine discipline for covenant children. Hebrews 12:5-11 explicitly applies this verse to Christian experience, demonstrating its enduring relevance.
Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.
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The 'Therefore' connects the previous verses' description of God's provision (vv. 2-5) with the command to obedience. Because God has proven faithful, keep His commandments. 'To walk in his ways' (lalekheth bidrakhav) means comprehensive life orientation, not isolated acts of obedience. 'To fear him' (le-yir'ah oto) is reverential awe, not servile terror—the appropriate response to God's holiness and goodness. This fear motivates obedience from love and respect, not self-preservation. The threefold structure (keep commandments, walk in ways, fear Him) encompasses belief, behavior, and affection. True piety integrates right doctrine, right practice, and right devotion.
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;
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The description of Canaan as 'a good land' (eretz tovah) contrasts with Egypt's Nile-dependent agriculture and the wilderness' barrenness. The abundance of water sources—'brooks... fountains and depths... valleys and hills'—indicates reliable irrigation independent of single water sources. This demonstrates God's providential preparation: He brings His people into blessing, not hardship. The phrase 'the LORD thy God bringeth thee' emphasizes divine initiative and guidance. God doesn't merely permit but actively leads His people into blessing. The land's goodness reflects God's good character and generous provision. In spiritual application, God leads believers into Christ's abundant life (John 10:10) and spiritual blessings (Ephesians 1:3).
A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; of oil: Heb. of olive tree of oil
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The list of seven agricultural products—wheat, barley, vines (grapes), figs, pomegranates, olive oil, honey—represents comprehensive abundance and variety. The number seven suggests completeness. These weren't luxury items but staple foods providing balanced nutrition: grains (bread), fruit (vitamins), oil (fat), honey (sweetness/energy). This shows God's provision is both sufficient and generous, meeting needs and providing enjoyment. The phrase 'a land of' repeated emphasizes the land's defining characteristic is abundance. This foreshadows the gospel's abundance—Christ provides not just bare necessity but 'life... more abundantly' (John 10:10). God's character is generous, not miserly.
A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.
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The promise 'eat bread without scarceness' and 'not lack any thing' describes complete provision and freedom from want. The Hebrew miskenuth (scarceness) means poverty or insufficiency. God promises not mere survival but abundance. The mention of iron (in stones) and copper/brass (in hills) indicates mineral resources beyond agricultural wealth. Canaan possessed iron deposits (though Philistines controlled iron-working technology initially) and significant copper mines (Arabah region). This comprehensive prosperity—food, water, minerals—shows God provides for all dimensions of life. However, the context (verses 10-20) warns that prosperity creates spiritual danger. Material blessing tests the heart more severely than deprivation.
When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.
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The command to 'bless the LORD' after eating acknowledges God as provider. The Hebrew berakhta (bless) means to praise, thank, and acknowledge. This instituted the practice of saying grace—thanking God for food. The timing 'when thou hast eaten and art full' is crucial: gratitude must follow satisfaction, not just accompany want. It's easy to pray in hunger; blessing God in fullness requires discipline and remembrance. The phrase 'the good land which he hath given thee' attributes the land and its produce to God's gift, not human effort. This combats the pride addressed in verses 11-18: thinking 'my power... hath gotten me this wealth.' Thanksgiving is the antidote to pride.
Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
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Moses continues: 'Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.' The 'therefore' connects God's fatherly discipline (verse 5) to obedient response—proper understanding of God's character produces reverence and obedience. 'Walk in his ways' presents the Christian life as a journey, requiring daily faithfulness. The 'fear' of God (yirah) is both reverential awe and practical wisdom—recognizing God's authority and aligning life accordingly.
Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
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The warning 'Lest when thou hast eaten and art full' begins a crucial section (vv. 12-14) describing prosperity's spiritual danger. The list—full stomach, good houses, multiplied herds/flocks/wealth—describes successful establishment in Canaan. These are legitimate blessings, not sinful pursuits. The danger isn't prosperity itself but its effect: 'thine heart be lifted up, and thou forget the LORD' (v. 14). Material success tempts self-reliance, pride, and forgetfulness of God. The 'lest' warns that blessing can become a curse if it leads away from God. This is the 'deceitfulness of riches' Jesus warned about (Matthew 13:22)—prosperity chokes spiritual life more effectively than persecution.
And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
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The repeated emphasis on multiplication—'herds and flocks multiply... silver and gold is multiplied... all that thou hast is multiplied'—describes comprehensive prosperity. The threefold repetition of 'multiplied' (yirbeh) emphasizes abundance. This isn't hypothetical but describes the expected result of obedience and God's blessing. The verse doesn't condemn wealth but describes a spiritual test: can you experience multiplication without the pride warned against in verse 14? Material increase isn't inherently good or evil; its spiritual effect depends on the heart's response. The next verses show the proper response: remembering God (v. 14), recognizing His provision (v. 16), and rejecting self-credit (v. 17).
Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
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The phrase 'thine heart be lifted up' (ram levavkha) describes pride—elevated self-assessment leading to self-reliance. The result is catastrophic: 'forget the LORD thy God.' The Hebrew shakhach (forget) means neglect, ignore, or fail to consider—not literal amnesia but practical atheism. The reminder 'which brought thee forth out of the land of Egypt, from the house of bondage' anchors identity in God's redemptive act, not personal achievement. Forgetting God's redemption leads to crediting self for blessings. This is the universal human temptation: prosperity breeds pride, pride breeds forgetfulness, forgetfulness breeds rebellion. The antidote is constant remembrance of redemption—who you were, what God did, where you'd be without Him.
Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
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This verse catalogs God's provision in the wilderness: guidance through 'great and terrible wilderness,' protection from 'fiery serpents and scorpions,' provision of water in drought 'from the rock of flint.' Each element demonstrates God's power over hostile environments and circumstances. The wilderness was 'terrible' (nora, fear-inspiring, dangerous)—not a comfortable journey but genuine hardship. Yet God led through it safely. The fiery serpents (Numbers 21:6-9) and scorpions represent deadly dangers God protected against. Water from flinty rock (Numbers 20:8-11; Exodus 17:6) shows God providing impossibly. These memories should prevent pride—every step survived was divine preservation, not personal resilience.
Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
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Manna's purpose extended beyond physical nourishment: 'that he might humble thee, and that he might prove thee, to do thee good at thy latter end.' The Hebrew anah (humble) means to afflict or humble through testing. God used limitation and dependence to teach humility. Nassah (prove/test) means to test quality or character. The wilderness was God's classroom, training Israel in dependence. The ultimate purpose—'to do thee good at thy latter end'—shows suffering's pedagogical purpose. Present hardship produces future benefit. This is the principle of Hebrews 12:11: 'No chastening for the present seemeth to be joyous... nevertheless afterward it yieldeth the peaceable fruit of righteousness.' God's discipline is purposeful, not punitive.
And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
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The warning against pride—'And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth'—addresses the universal temptation to attribute success to personal ability rather than divine blessing. Taking credit for God's gifts reveals prideful forgetfulness. The antidote is remembering 'it is he that giveth thee power to get wealth' (verse 18)—even ability to produce wealth comes from God. Recognizing God's ownership of all prevents arrogance and promotes stewardship perspective.
But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.
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The reminder that God 'giveth thee power to get wealth, that he may establish his covenant' reveals wealth's purpose—enabling covenant community, not personal luxury. Prosperity should serve God's redemptive purposes, not selfish consumption. This challenges both asceticism (rejecting wealth as evil) and materialism (pursuing wealth as ultimate good). Wealth is morally neutral—a tool that can serve God's kingdom or become an idol. Stewardship recognizes God owns all and entrusts some with more resources for kingdom purposes.
And 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.
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This verse presents covenant curse for forgetting God and pursuing idolatry. The conditional 'if thou do at all forget' uses emphatic Hebrew construction (shakhoach tishkach) meaning 'surely forget' or 'completely forget.' Walking after, serving, and worshiping other gods represents comprehensive apostasy—progressive departure from mild neglect to active idolatry. The phrase 'I testify against you this day' (ha'idoti) is legal language—Moses serves as witness in a covenant lawsuit. The consequence is unequivocal: 'ye shall surely perish' (avod toveidun, emphatic construction meaning certain destruction). This isn't arbitrary punishment but covenant justice—violation brings curse as surely as obedience brings blessing (Deuteronomy 28).
As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God.
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The comparison 'As the nations which the LORD destroyeth... so shall ye perish' makes Israel's potential fate explicit. The same God who judges Canaanite nations for wickedness will judge Israel for the same offenses. This destroys any notion of unconditional immunity—election doesn't mean freedom from judgment but greater accountability. The reason given is singular and sufficient: 'because ye would not be obedient unto the voice of the LORD your God.' The Hebrew lo tishme'un (would not be obedient/hearken) emphasizes willful disobedience, not mere failure. Privilege increases responsibility; greater light increases accountability. As Jesus said, 'Unto whomsoever much is given, of him shall be much required' (Luke 12:48).