CHAPTER EIGHTTHE ATTITUDE REQUIRED TOWARDS

YAHWEH'S WORD

Israelites are exhorted to remember Yahweh's paternal love and care manifested through both His discipline and provisions. Their very trials were designed to perfect them. They had hungered, but as He had promised, He fed them so that they might learn to rely upon His word. They re-ceived manna, that pointed forward to the Bread of Life; their clothes did not wear out, typing the covering found in Christ (Gal. 3:28); their feet were effectively shod with shoes that lasted throughout the wilderness wandering, like feet shod with the gospel of peace (Eph. 6:15); the land before them is a land of fruitfulness, well watered by the rain of heaven, typing the fruits of the Spirit (Gal. 5:22-23). Yahweh permitted trials to overtake them, but also sustained them with tenderness. His care and guidance were always in evidence through the wilderness (Isa. 63:9). And now the Is-raelites are urged to recall these evidences of Divine Good-ness (vv. 1-6), that they in turn might learn to love and obey, whilst also bearing in mind their own forgetfulness and acts of rebellion as time and again they had turned away from God (vv. 7-29). The dominant thought of the chapter s ex-pressed in the statement: "Remember, and forget not" (v. 7).

Lesson of the Wilderness Wanderings: Success Dependent on Obedience — w.1-6

Yahweh proves His servants by trial (Gen. 22:1), miracle (Exod 15:25:10:20) afflictions(Gen.22:1), and calamities (Jud. 2:11; i;% Ps 17-3) as well as by blessings bestowed (Exod 16:4). Reverses humble man, re-veal his impotence and dependence on God- destroy his self-conceit and induce him to more readily submit to Divine gui-dance. The recognition of Divine good-ness, mercy, and bounty in life, leads him in love to serve God. Hence the need to heneed toheedthe words of Paul: "Behold the good-ness and severity of God, towards thee goodness if. . ."(Rom. 11:22). These are principlesgoodnessif..."(Rom.11:22). Moses invites the people to c

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CHAPTER EIGHTthough that generation was delivered from Pharaoh and baptised in the Red Sea by divine, miraculous intervention, it yet perished. See Paul's solemn warning (1 Cor. 10:11). Nevertheless, ultimate pos-session of the land by Israel had been promised and confirmed by Divine oath, and therefore had to be fulfilled.

VERSE 2"And thou shalt remember all the way

which Yahweh thy God led thee these forty years in the wilderness" — Those years had witnessed the overshadowing care of Yahweh in spite of His severity to-wards the disobedient. See Deut. 1:3,33; 2:7; 29:5; Ps. 136:16; Amos 2:10. Israel was called upon to "remember" these inci-dents, as the followers of the Lord are cal-led to remember their past state in com-parision with their present one of privilege (Eph. 2:11). The word "remember" is from a Hebrew word signifying to mark (so as to be recognised), and therefore to recall it to mind by making mention of it. The incidents of the past were matters to be figuratively pondered and viewed as lessons to be applied so as to avoid any re-petition of mistakes.

"To humble thee, and to prove thee" — Man is by nature self-centred and arrog-ant. Reverses humble him, and make him more amenable to Divine instruction and guidance. The follower of the Lord needs ever to be on guard against this tendency, and not imagine that he is immune there-from. Even a man of the spiritual calibre of Hezekiah allowed "his heart to be lifted up" and so brought trouble on the nation (2 Chron. 32:25-26). On the other hand, the arrogant and grossly disobedient Man-asseh was so humbled by reverses as to prostrate himself before Yahweh and plead His help — which he then received (2 Chron. 33:12,19,21). The purpose of God in providing man with His word, or by subjecting him to reverses, is that "He may withdraw man from his purpose, and hide pride from him" (Job 33:16-17). In view of this, consider the significance of the following statements: Job 42:5-6; Luke 18:14; James 4:6,10; 1 Peter. 5:5-6. Yahweh's future intention is to humble all flesh in order to establish His kingdom in the earth (Isa. 2:17; 2:2-4).

God's purpose in humbling man, there-fore, is to "prove him"; that is to deter-mine whether he is a fit subject for the great benefits held in reserve for those who pass the test. For that purpose He

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THE CHRISTADELPHIAN EXPOSITORproved Abraham by command (Gen. 22:1); He tested the people of Israel by leading them to bitter water to see whether they had sufficient faith to put their trust in Yahweh to provide (Exod. 15:25:16:4); He tested Hezekiah by pros-perity and fleshly praise (2 Chron. 32:31). Such experiences can "prove" God's people to this day, calling forth the warn-ing exhortation of Malachi: "Who may abide the day of his coming? who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap" (Mai. 3:2).

"To know what was in thine heart" —What a person may hide in his heart can be entirely different to what he proclaims with his lips. The hidden heart of man re-veals the true motives of his life. Hezekiah was tested in that way, and it was found that his heart was lifted up. Christ warned the Ecclesias that "he who searcheth the reins (emotions) and hearts (intellectual motives), will give unto every one accord-ing to their works" (Rev. 2:23). External appearances will be ruthlessly torn aside in that day. The friends of Job falsely im-plied that he was guilty of secret sin, of "covering his trangressions as Adam, by hiding his iniquity in his bosom" (Job 31:33). Unable to convince his friends of his innocence, Job denied the accusation before the Judge of all the earth with Whom we have to do and to Whom "all things are naked and open" (Heb. 4:13). From Him, Job received vindication, so that his friends had to make reconcilia-tion.

"Whether thou wouldest keep His com-mandments, or no"—The very privations of life experienced by Israel, and the relief constantly granted by Yahweh were calcu-lated to induce a state of humbled depen-dence, submissive obedience and hopeful trust in Him. So they should with us today, if we recall the blessings of Yahweh in our lives, and count them one by one — as it is profitable to do. This Paul did. He "gloried in tribulations (pressures)" hav-ing discerned the purpose of them: "knowing that tribulation worketh pati-ence" (endurance), a commencement of progression in Godliness (Rom. 5:2-5). Endurance, in turn, developed "experi-ence", but "dokime, the word Paul used, signifies proof by trial. Metal is purified by being subjected to trial, by fire and so are disciples. The word Paul used, therefore, signifies approval. It provided the basis for "hope'. If disciples, in faith, surmount

siderashe reviews the difficulties of the wil-derness wanderings.

VERSE 1"All the commandments which I com-

mand thee this day shall ye observe to do"— This is the constant exhortation of Moses. See Deut. 4:1; 5:32-33; 6:1-3, and compare with Ps. 119:4-6. Unfortunately, the previous generation failed to do this.

"That ye may live, and multiply, and go in and possess the land which Yahweh sware unto your fathers" — The previous generation spiritually and literally died in the wilderness, Israel's population during the years of wandering decreased (see note on Num. 26), and possession of the land was delayed for 38 years. Therefore,

THE CHRISTADELPHIAN EXPOSITORthe pressures to which they inevitably will be subjected, their characters will be purified, and they will be bouyed up with hope that He who has sustained them in the past, and to the present, will do so in the future even to eternal life.

The generation of Israelites thathad left Egypt had been put to the proof of discip-leshrp, but had failed. Now the opportun-ity was there for the new generation to succeed. Success demanded obedience, and still does today.

VERSE 3"And He humbled thee, and suffered

thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know" — The circumstances are recorded in Exod. 16:2-3,12,14,15,35. See alsoPsa. 78:21-25; 105:40; 1 Cor. 10:3. Is-rael was taught that it is not nature that nourishes God's people, but Yahweh who established the laws of nature. He is not limited by nature, nor tied to its laws to satisfy the needs of His people. Hence He supplied manna for bread which is not in accordance with nature.

"That He might make thee know" — There was nothing capricious in Yahweh's actions towards Israel; the nation had to be made ready for entrance into the Land, and training and testing were needful for that purpose. He provided for their needs, but not necessarily their wants. He brought them into the greatest extremity, and men delivered them, to teach them the important lesson of reliance on Him.

"That man doth not live by bread only; but by every word that proceeded out of the mouth of Yahweh doth man live" — This important lesson, necessary to learn for the attainment of eternal life, was im-pressed upon the children of Israel by the trials and tribulations they were called upon to bear. Therefore, when properly viewed, those trials were the chastening hand of love on the part of their heavenly Father who had their ultimate welfare as His anxious thought and care (see Isa. 63:9). As a father seeks to educate his child, and guide him through the tortuous labyrinths of life's journey, so Yahweh did His people. He knew the problems await-ing them in the land, and sought to strengthen their resolve by discipline and training. They hungred, and at the prayer of Moses, they were given manna. This should have taught them that success in life, whether in the present or the future, does not depend upon natural resources

CHAPTER EIGHTor ability, but upon the blessing of God (see Psa. 37:3; Matt. 6:25-34; Heb. 13:5-6). "Seek ye first the kingdom of God and His righteousness" and all necessary things for this life will be added, for "the Father knoweth that thou hast need of these things". Obedience to this is a chal-lenge of faith: a challenge in which Israel failed. Their experiences in the wilderness should have taught them that "man doth not live by bread alone, but by every word that proceedeth out of the mouth of Yahweh". Note that word is in italics, which is the translators' means of indicat-ing that there is no comparable word in the Hebrew. Literally, the Hebrew reads: "but by every outgoing of the mouth of Yahweh". This related, of course, to the words of inspiration that provided advice and guidance through the wilderness; and the same Source provides scope for disci-ples today. Paul taught that "all scripture is given by the inspiration of God" (2 Tim. 3:16). In the Greek this is one word: theopneustos, "God-breathed". The Scriptures, comprise in written form the out-breathings of God, for no word can be spoken without the emission of breath. In the spiritual realm, therefore, they com-prise the "breath of life". In the begin-ning, God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul (Gen. 2:7). This shows that all life comes from God; and as man is dependent upon God for his physical life, so he also is for his spiritual existence. This was brought home to Israel in the vivid man-ner described in the verses before us, but the first generation failed to profit by the lesson. Since then, many Gentile believers have likewise failed to recognise that their spiritual life is dependent upon the God-breathed Scriptures of truth. All need to learn the lesson brought home to Israel.

In the wilderness, the Lord was tried by the tempter inviting him to turn into bread the stones that were scattered before him. But he refused to do so, quoting the words of this verse (Matt. 4:4). Christ did not dis-pute in thought as to whether the request was right or wrong, harmless or evil; his mind took in the tragedy of the wilderness wanderings, the complaining of the chil-dren of Israel, their lack of faith; and as he thought of these things, and cited the words that Moses used to sum up the fai-lure of the people he led, the suggestion of the tempter faded from his thoughts. He illustrated the way in which to conquer sin: by driving it from the mind.

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CHAPTER EIGHTVERSE 4

"Thy raiment waxed not old upon thee"— This miracle of provision and preserva-tion experienced by the Israelites in the wilderness, is the subject of further com-ment by Moses in Deut. 29:5; and by the Levites in the days of Nehemiah as they summarised to the people, the wonderful care the nation had experienced from Yahweh (see Neh. 9:5,21). During the period of forty years their garments were miraculously preserved from decay. They were reminded that Yahweh recognised that they had "need of these things" (Matt. 6:31-32), and so were provided with them. However, they were taught to use the things that God gave them: and not to waste them. The preservation of their clothing was a contrast to the waste-fulness of today that disposes of garments not because they are worn out, but to satisfy fleshly vanity in obtaining some-thing "new". Whilst it is legitimate to enjoy the affluence with which God has placed in our hands, we need to avoid going to extremes in wastefulness. Let us remember that most of the economic and other problems of daily living stem from that fact. Moreover, let it be borne in mind that we, too, have been provided with a covering that does not "wax old", one that is "put on" in baptism (Gal. 3:27), and let us make certain that we do not tire of that clothing! The experiences of Israel have many typical lessons to bring home to us.

"Neither did thy foot swell, these forty years" — The Hebrew word batseq is not the usual verb to denote swelling. It sig-nifies "to soften or melt", and The Cam-bridge Bible suggests that it could be re-ndered "to rise in blisters". This would have been the case if the Israelites lacked sandals; but their feet were adequately

shod for the journey before them. In Deut. 29:5 Moses declared "thy shoe is not waxen old upon thy foot". This typically points forward to the "feet" of those who preach the Gospel: "feet shod with the preparation of the gospel of peace" (Eph. 6:15).VERSE 5

"Thou shalt also consider in thine heart" — That is, ponder this fact very carefully.

"That, as a man chasteneth his son, so Yahweh thy God chasteneth thee" — Why does a loving father chasten his son? Certainly not for his own enjoyment, nor, for that matter, merely for punishment.

THE CHRISTADELPHIAN EXPOSITORHe chastens his son to discpline him for his profit, in order to change him and adequately equip him to face the problems of the future tie knows he will have to en-dure. He realises that unless his son is properly trained, he will fail in the busi-ness of life, and incur many heart-break-ing frustrations, and lack of success. Even Christ had to submit to this discipline (see Paul's comment: Heb. 12:3-11). Asa child benefits from discipline and training, so will those who in faith submit to the "chas-tening of the Lord". It is for "our profit, that we might be partakers of His holi-ness" (Heb. 12:10); and when the purpose of such is kept in mind, the benefits will be apparent: "it yieldeth the peaceable fruits of righteousness unto them which are exer-cised thereby". Of Christ it is said, "Though he were a Son, yet learned he obedience by the things which he suf-fered" (Heb. 5:8). Christ endured suffer-ing. Why? That he might learn what it means for others, not so well equipped as he was, to give themselves to obedience. Therefore he learned what obedience en-tails on others by the things he suffered; and the experience equipped him to faith-fully minister on the behalf of those he came to save (see Heb. 4:15). The nation of Israel was treated as Yahweh's firstborn son, but failed to properly respond to the privileges granted it.

VERSE 6"Therefore thou shalt keep the com-

mandments of Yahweh thy God, to walk in His ways, and to fear Him" — Thestatement reauires three things of Israel-ites: to "keep", "walk", and "fear". The word "keep" signifies to guard — or pro-tect, and therefore implies an intellectual understanding of their requirements. To "walk in His ways" is to apply those com-mandments in action; and "to fear Him" is to hold Him in such awe and respect, as to fear to ignore Him. These are essential steps to eternal life, as the Psalmist com-mented: "Blessed is everyone that feareth Yahweh; that walketh in His ways" (Psa. 128:1).

Lessons Learned in Adversity Must Not Be Forgotten in Prosperity — w. 7-20.

The people of Israel are about to enter a pleasant land of promising prosperity, such as will provide for their material well-being. The danger is that affluence might induce forgetfulness of God's goodness. They are to beware of this, and apply the

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THE CHRISTADELPHIAN EXPOSITOR lessons learned during their wilderness wanderings in the new circumstances they are about to enjoy. Primarily, this requires response to the guidance of the Word of God. They are warned, lest they forget (v. 11), and are exhorted to constantly recall to mind Yahweh their God (v. 18). Granted they do this only success awaits them in the land.

VERSE 7"For Yahweh 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" — The qualities of this good land are listed in the statement that follows. All the attributes and pro-ducts of it are elsewhere used figuratively of the influence of the word, and its fruit. Rain from heaven, figuratively represents the word of God (Deut. 32:2). Fountains out of the depth of the earth, symbolise the refreshing water of life obtained by digging deep into the word. The fruits of the land are used figuratively of the fruits of the Spirit-word (see Hab. 3:17; Gal. 5:22-23). This "good land" is described as a "pleasant land" in Dan. 8:9, and "the glorious land" in Dan. 11:41. The reason for these adjectives is given in the description of it that follows: "A land of brooks of water, of fountains and depths that spring out of valleys and hills, a land of wheat, and barley, and vines, and fig trees, and pomegranates" etc. In Deut. 11:10 the Land of Promise is contrasted with that of Egypt. In large measure, Egypt is con-fined to the valley of the River Nile. Its av-erage rainfall is only one inch per year, which is quite inadequate for any form of normal growth. The people were abso-lutely dependent on the water of the river for drinking, and the flooding of the waters over its banks to irrigate the land for crops (Zech. 14:18). The flood waters of the Nile brought fertility to the Delta, the richest agricultural tract of land in Egypt. In contrast to the Nile flats and the waterless desert beyond, the land of Canaan was noted for its hills and valleys, and its extremely regular rainfall. Indeed, the rainfall of the holy land is more dependable than that of any other country. In addition and supplementing the natural rainfall, the land is noted for its many fountains and springs that gush out of its valleys and hills.

VERSE 8 "A land of wheat, and barley, and

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CHAPTER EIGHTvines, and fig trees, and pomegrantes" —

This is a description of the land as prom-ised by Moses earlier. It will be recalled, that when the whole congregation came into the desert of Zin, in the first month of the 40th year, and the peope saw the arid conditions adjacent to Kadesh, they com-plained to Moses: "Wherefore have ye made us to come up out of Egypt, to bring us into this evil place? It is noplace of figs, or of vines, or of pomegranates, neither is there any water to drink" (Num. 20:5). They were on the verge of the Land of Promise but complained because they saw no evidence of its glory. Their lack of faith made Moses impatient, he spake inad-visedly with his lips, and smote the rock in-stead of speaking unto it. Now towards the end of that same year, as the new genera-tion encamped on the eastern side of Jor-dan opposite Jericho, it did so in anticipa-tion, for it had already seen the promise of the prosperity of the land beyond, in the fertile plateau of Moab, and glorious high-lands of Gilead. Moses describes the Land of Promise in the very words that the pre-vious generation had used in their com-plaint. Now, however, he did so without contradiction.

"A land of oil olive, and honey"—Theword "honey" in this verse is rendered, by many as "dates". The Jews render it as such, for the verse generally is referring to the fruitfulness of the land. If "honey" is retained it would relate to the profusion of flowers and blossom that provide the means of honey. But the context seems to require "dates". All of the grains and fruits mentioned are used elsewhere to symbolise spiritual qualities.

VERSE 9"A land wherein thou shalt eat bread

without scarceness, thou shalt not lack anything in it" — The Hebrew word for "scarceness" signifies poverty, misery. There would be no poverty or misery in the land, if the people of Israel, as a na-tion, followed the instructions of Yahweh.

"A land whose stones are iron, and outof whose hills thou mayest dig brass"___The Cambridge Bible has a note at this place: "Some have denied that the prom-ise to Israel of iron in the rocks of their own land, is justified by the geological facts, but ancient sources of the ore have been discovered at Ikzim, on Mount Car-mel, and near Burme, north of the Jab-bok". Josephus, also, speaks of iron in the

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The Israelites stumbled over broad areas of parched and cracked surfaces, dI ing their years of wandering. Yet their raiment waxed not old, neither did

their! feet swell (Deut. 8:4), foreshadowing the durable clothing of Christ (Gal. 3:27;Eph.6:15).

A contrast to the arid desert, the Land of Promise is described as one of hills and valleys, of springs and running water: foreshadowing the fruitfulness of the Truth fed by the water of life.

land. He refers to an iron mountain run-ning as far as Moabitus. Black basalt stone is common in the Middle East, and con-tains about 20% content of iron.

"And out of whose hills thou mayest dig brass" — In the Bible, brass relates to either bronze (copper with an alloy of tin) or pure copper. It has been suggested that bronze was made directly from a copper ore containing tin long before the two metals were artificially mixed. See note in the Cambridge Bible. The Heb. Nechoseth is rendered copper in Job 28:2, where it is related to a metal smelted directly from the ore. Both copper and bronze utensils have been found at Lachish, as at Troy, and evidently comprised copper hardened with tin to make the alloy known as bronze. The Land of Promise was rich in minerals, as well as fertile in the produc-tivity of its fields.

VERSE 10"When thou hast eaten and art full,

then thou shalt bless Yahweh thy God for the good land which He hath given thee"

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THE CHRISTADELPHIAN EXPOSITORavoid the fate that awaited his end (see Luke 12:16-21).

VERSE 13"And when thy herds and thy flocks

multiply, and thy silver and thy gold is multiplied, and all that thou hast is multip-lied" — It is significant that this describes the material prosperity of Abram and Lot, at the time that the herdmen quarrelled (Gen. 13:1-7). It resulted in Lot leaving Abram for the fleshly pleasures of Sodom, and the isolation of his encampment in the highlands for the more heady environ-ment of the cities of the plains which ulti-mately proved disastrous to his family. The same tendency was manifested in Is-rael when the nation entered into its in-heritance, and prosperity blinded the eyes of some to their need of God. Happy is the one who can balance material prosperity with a thankful and lowly heart. Too often the tendency is the other way. Affluence is often interpreted as the result of personal ability, and Yahweh is forgotten. The sad result often is that one's heart is lifted up in arrogance and to the forgetfulness of the humility of mind so essential for true worship.

VERSE 14"Then thine heart be lifted up, and thou

forget Yahweh thy God, which brought thee forth out of the land of Egypt, from the house of bondage"— As these verses constantly remind, it is the tendency of flesh to be lifted up in pride and arrogance in times of prosperity. To counter this, the law laid it down as necessary for the King to write himself a copy of Deuteronomy in a book, and to read constantly therefrom every day, "that his heart be not lifted up" (Deut. 17:20). Many have failed in that way. Uzziah was greatly helped of Yahweh, but the elevation he enjoyed caused his heart to become uplifted in pride to his personal disaster (see 2 Chron. 26:16). Hezekiah, that outstanding king of Israel, so far forgot his humility that when interviewed and praised by the Babylo-nian envoy, his heart was lifted up (2 Chron. 32:25). If such an outstanding man can so easily fail in that way, who can rest confident in his ability not to do so? (see Jer. 2:31; 1 Cor. 4:7-8). The verse before us suggests that when a person's heart is lifted up he should consider his humble origin and his utter dependence on Yahweh's help. The Israelites had been slaves in Egypt, and had been delivered

CHAPTER EIGHTplace to a spirit of self congratulation, complacency, and sometimes haughty ar-rogance (See Deut. 32:15; 1 Tim. 6:9-10). The Psalmist sorrowfully recalls: "They forgat God their Saviour, which had done great things in Egypt" (Ps. 106:21). The Book of Proverbs states, "the prosperity of fools shall destroy them" (Ch. 1:32), and elsewhere adds: "lest I be full, and deny Thee, and say, Who is Yahweh ..." (Prov. 30:9). The tendency of flesh is to-wards self-sufficiency in times of material prosperity; therefore the greatest care needs to be taken in times of affluence.

VERSE 12"Lest when thou hast eaten and art full,

and hast built goodly houses, and dwelt therein"— Yahweh had promised them these blessings (Deut. 6:11-12), but at the same time, had called upon them to serve Him with joyfulness and gladness of heart for the things granted them (Deut. 28:47). Nevertheless, though a blessing, Moses warned that material possessions and af-fluence constitute a test (See Deut. 32:15). His words are supplemented by those of Proverbs ch. 30:9 cited above, and the lament of Hosea: "According to their pasture, so they are filled; they were filled and their heart was exalted; there-fore have they forgotten Me" (Hosea 13:6). It is needful to bear in mind that the events recorded of Israel "were written for our admonition, upon whom the ends of the world are come" (1 Cor. 10:11). Afflu-ence is enjoyed by many in these latter days, and constitutes a serious trial against which we must constantly be on guard. The Lord warned that it is only with diffi-culty that the rich will enter the Kingdom of Heaven (Matt. 19:23); and the re-sources enjoyed by many today would have been considered possessions of afflu-ence in previous ages. In another place, he asked the question; "When I come shall I find the faith?" He did not provide any answer to that question; it being left to those living at the time of his coming to in-dividually do so. Many lament the forget-fulness and decline of Israel as recorded in the Word, but extreme care needs to be exercised less a repetition of this is not found in the lives of believers and Ecclesias today. When a person is "full" as described in this verse, he has a tendency to develop a spirit of self-sufficiency of self-centred independance towards Yahweh. There is a need to ponder the solemn parable of the wealthy fool, and

— The word "bless" is from the Hebrew barak and signifies "to kneel" or by impli-cation, "to bless vocally as an act of adora-tion". Paul ordered that disciples should "in everything give thanks for this is the will of God in Christ Jesus concerning you" (1 Thess. 5:18). Solomon exhorted: "Honour Yahweh with thy substance, and with the firstfruits of all thy increase" (Prov. 3:9). Vocal thanks should be supplemented by material grants to the furtherance of God's work. If this is done conscientiously, a further increase will be reaped. The Book of Proverbs continues: "So shall thy barns be filled with plenty, and thy presses shall burst out with new wine." If the firstfruits of time, strength, or material possessions are willingly and copiously given to Yahweh, a rich reward will be received in return.

VERSE 11"Beware that thou forget not Yahweh

thy God"— It is a tendency of human na-ture to move from scarcity to plenty with an initial gratitude which after a time gives

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THE CHRISTADELPHIAN EXPOSITOR therefrom by Yahweh. Let them bear that well in mind when they enjoy affluence on the other side of Jordan, that, with pros-perity, their hearts be not lifted up.

VERSE 15"Who led thee through that great and

terrible wilderness" — Israel is called upon to bear in mind their months of ab-ject poverty, the bitterness of the wilder-ness, the long and weary journey during which they had been sustained by Yahweh (see Deut. 1:19; Ps. 77:20; 136:16; Isa. 63:12-14). Unfortunately, the people for-got to do this. See the lament of Jeremiah regarding this very matter Jer. 2:6.

"Wherein were fiery serpents, scorp-ions, and drought, where there was no water" — See references to this in Ps. 78:15-16; 105:41; 114:8Num. 20:2; 21:5-9.

"Who brought thee forth waters out of the rock of flint?" — The answer is that Yahweh did. He did so at the beginning, and at the ending of their wilderness wan-derings (see Exod. 17:6; Num. 20:11).

VERSE 16"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" — The purpose of Yahweh's deal-ings with the Israelites in the desert, both the trials to which they were subjected, and the benefits that they received, was that He might ultimately do them good The manna was designed to sustain them, to enable them to reach the promised land, and enter into their inheritance. What He did then, was typical of what He will do for them at the latter end, for He is going to "set His hand again the second time to recover the remnant of His people, which shall be left" (Isa. 11:11). Manna will be supplied them, not as it was in the wilderness, but as it was 1900 years ago, when the Lord appeared in their midst, and proclaimed himself to be the bread of life (John 6:48). In thus setting himself be-fore the people, the Lord contrasted the eternal benefits derivable from him, with the temporary existence they received in the wilderness. Not only Moses, but also Balaam saw the prosperous latter end of Israel (Num. 24:14). In Deut. 4:30 Moses predicted that the people of Israel will again turn to their God in the latter days, and will partake of the hidden Manna which He will then supply them. In Deut. 30 Moses lists some of the blessings which

CHAPTER EIGHTwill accrue to them at that time. They will be caused to recall their privileged status v.l.); will return and obey Yahweh V.2.); will be restored to divine favour (w. -4); will again enjoy prosperity in the land (w.5-9); will submit to true conver-sion (w. 6-8); will see their enemies sub-dued before them (v.7.). In view of these tremendous blessings, and of even greater ones which will accrue to spiritual Israel, the afflictions of the present are but light and fleeting in comparison with the far more exceeding weight of glory awaiting them in the future (2 Cor. 4:17). See also Heb. 12:10-11; James 1:12; 1 Peter 1:7.

VERSE 17"And thou say in thine heart, My power

and the might of mine hand hath gotten me this wealth" — Whilst giving verbal accent to God's goodness in the blessings received, it is possible for one to secretly admire himself for his ability to accumu-late wealth. That tendency is implied by Moses; and, in fact, was manifested in the days of Hosea. In his days Ephraim boasted that it was rich, increased in goods, and in need of nothing (Hos. 12:8). The prophet's words match those of the Lord to the Laodicean Ecclesia recorded in Rev. 3:17. Whereas the Ecclesia claimed to be "rich, increased with goods, and in need of nothing", in fact as warned by the spirit through John, it was "wretched, miserable, poor, blind and naked". It is ominous that in Rev. 16:15 the Lord warns those living contemporar-ary with his return, that if they did not exercise care, they too will be found walk-ing naked to their shame. His words imply that the times would be Laodicean in character as far as Ecclesias are con-cerned.

VERSE 18"But thou shalt remember Yahweh thy

God" — Yahweh Elohim is the covenant name of Deity, and the reason why bles-sings are heaped upon Israel, both natural and spiritual.

"For it is He who giveth thee power to get wealth" — That Yahweh is the Giver of every good and perfect gift was evident to the generation of Israelitres that stood poised to enter the land. All that they had was obviously due to the blessing of Yahweh. At that point they faced difficul-ties. The river was a barrier to them; in the distance they could see the formidable for-tifications of Jericho; the land was filled

CHAPTER EIGHTwith powerful enemies. Therefore, a suc-cessful conquest depended upon the Di-vine blessing. Later, after a measure of success, their dependence on Yahweh's blessing was not quite so evident. As they became used to the riches then lavished upon them they took them for granted, and vainly imagined that it was their own ability that had obtained for them the wealth and power they then enjoyed.

"That He may establish His covenant which He sware unto thy fathers as it is this day" — The principle stated by Moses is that emphasised by Paul in Rom. 11:28: "They are beloved for the fathers' sakes". The blessings Israel inherited were not granted because of outstanding righteous-ness on the part of the nation, but to vindi-cate Yahweh's name by fulfilling the promises He made unto Abraham, Isaac and Jacob.

VERSE 19"And it shall be if thou do at all forget

Yahweh thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish" — See this warning re-peated (Ch. 4:26; 30:18). Yahweh de-creed that the Canaanites should perish because they had walked after the evil, pernicious ways of their gods, and filled the land with immorality. Their decreed fate constituted a warning to Israel. If the inhabitants of the land who had not under-

THE CHRISTADELPHIAN EXPOSITORstood the ways of Yahweh, were to be thus punished, how much more would His own people be deserving of punishment if they failed to perform His will. Privilege brings added responsibility as Amos the prophet declared (See Amos 3:2). Later, when the Israelites entered the Land and enjoyed the good things provided them of Yahweh, they forgot their responsibilites toward Him, and were evily influenced by the people of the land. Yahweh pleaded with them, but in vain (2 Chron. 36:15-17; Ps. 81:13; Isa. 48:18). So, as warned, they were driven from off the land.

VERSE 20"As the nations which Yahweh de-

stroyeth before your face, so shall ye perish; because ye would not be obedient unto the words of Yahweh your God"— Yahweh's pleading voice, proclaimed through the prophets (2 Chron. 36:16-17), and ultimately through His Son (Luke 20:13; Heb. 1:1-2) was heard in vain. The people refused to respond, but continued to transgress as Daniel later confessed (Dan. 9:11-12). The result was that in A.D.70 the prophetic words of the Lord's parable were fulfilled: "He destroyed those husbandmen, and gave the vineyard to others" (Luke 20:16). The cause of the nation's overthrow was summed up by Hosea in the statement: "My people are destroyed for lack of knowledge" (Hosea 4:6).

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