TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 8:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
The charge here given them is the same as before, to keep and do all God's commandments. Their obedience must be, 1. Careful: Observe to do. 2. Universal: To do all the commandments, Deu 8:1. And, 3. From a good principle, with a regard to God as the Lord, and their God, and particularly with a holy fear of him (Deu 8:6), from a reverence of his majesty, a submission to his authority, and a dread of his wrath. To engage them to this obedience, besides the great advantages of it, which he sets before them (that they should live and multiply, and all should be well with them, Deu 8:1), he directs them,
I.To look back upon the wilderness through which God had now brought them:
Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, Deu 8:2. Now that they had come of age, and were entering upon their inheritance, they must be reminded of the discipline they had been under during their minority and the method God had taken to train them up for himself. The wilderness was the school in which they had been for forty years boarded and taught, under tutors and governors; and this was a time to bring it all to remembrance. The occurrences of these last forty years were very memorable and well worthy to be remembered, very useful and profitable to be remembered, as yielding a complication of arguments for obedience; and they were recorded on purpose that they might be remembered. As the feast of the passover was a memorial of their deliverance out of Egypt, so was the feast of tabernacles of their passage through the wilderness. Note, It is very good for us to remember all the ways both of God's providence and grace, by which he has led us hitherto through this wilderness, that we may be prevailed with cheerfully to serve him and trust in him. Here let us set up our Ebenezer.
1.They must remember the straits they were sometimes brought into,
(1.)For the mortifying of their pride; it was to humble them, that they might not be exalted above measure with the abundance of miracles that were wrought in their favor, and that they might not be secure, and confident of being in Canaan immediately.
(2.)For the manifesting of their perverseness: to prove them, that they and others might know (for God himself perfectly knew it before) all that was in their heart, and might see that God chose them not for any thing in them that might recommend them to his favour, for their whole carriage was untoward and provoking. Many commandments God gave them which there would have been no occasion for if they had not been led through the wilderness, as those relating to the manna (Exo 16:28); and God thereby tried them, as our first parents were tried by the trees of the garden, whether they would keep God's commandments or not. Or God thereby proved them whether they would trust his promises, the word which he commanded to a thousand generations, and, in dependence on his promises, obey his precepts.
2.They must remember the supplies which were always granted them.
(1.)God himself took particular care of their food, raiment, and health; and what would they have more?
[1.]They had manna for food (Deu 8:3): God suffered them to hunger, and the fed them with manna, that the extremity of their want might make the supply the more acceptable, and God's goodness to them therein the more remarkable. God often brings his people low, that he may have the honour of helping them. And thus the manna of heavenly comforts is given to those that hunger and thirst after righteousness, Mat 5:6. To the hungry soul every bitter thing is sweet. It is said of the manna that it was a sort of food which neither they nor their fathers knew. And again, Deu 8:16. If they knew there was such a thing that fell sometimes with the dew in those countries, as some think they did, yet it was never known to fall in such vast quantities, so constantly, and at all seasons of the year, so long, and only about a certain place. These things were altogether miraculous, and without precedent; the Lord created a new thing for their supply. And hereby he taught them the man liveth not by bread alone. Though God has appointed bread for the strengthening of man's heart, and that is ordinarily made the staff of life, yet God can, when he pleases, command support and nourishment without it, and make something else, very unlikely, to answer the intention as well. We might live upon air if it were sanctified for that use by the word of God; for the means God ordinarily uses he is not tied to, but can perform his kind purposes to his people without them. Our Saviour quotes this scripture in answer to that temptation of Satan, Command that these stones be made bread. "What need of that?" says Christ; "my heavenly Father can keep me alive without bread," Mat 4:3, Mat 4:4. Let none of God's children distrust their Father, nor take any sinful indirect course for the supply of their own necessities; some way or other, God will provide for them in the way of duty and honest diligence, and verily they shall be fed. It may be applied spiritually; the word of God, as it is the revelation of God's will and grace duly received and entertained by faith, is the food of the soul, the life which is supported by that is the life of the man, and not only that life which is supported by bread. The manna typified Christ, the bread of life. He is the Word of God; by him we live. The Lord evermore give us that bread which endures to eternal life, and let us not be put off with the meat that perisheth!
[2.]The same clothes served them from Egypt to Canaan, at least the generality of them. Though they had no change of raiment, yet it was always new, and waxed not old upon them, Deu 8:4. This was a standing miracle, and the greater if, as the Jews say, they grew with them, so as to be always fit for them. But it is plain that they brought out of Egypt bundles of clothes on their shoulders (Exo 12:34), which they might barter with each other as there was occasion; and these, with what they wore, sufficed till they came into a country where they could furnish themselves with new clothes.
(2.)By the method God took of providing food and raiment for them [1.] He humbled them. It was a mortification to them to be tied for forty years together to the same meat, without any varieties, and to the same clothes, in the same fashion. Thus he taught them that the good things he designed for them were figures of better things, and that the happiness of man consists not in being clothed in purple or fine linen, and in faring sumptuously every day, but in being taken into covenant and communion with God, and in learning his righteous judgements. God's law, which was given to Israel in the wilderness, must be to them instead of food and raiment. [2.] He proved them, whether they could trust him to provide for them when means and second causes failed. Thus he taught them to live in a dependence upon Providence, and not to perplex themselves with care what they should eat and drink, and wherewithal they should be clothed. Christ would have his disciples learn the same lesson (Mat 6:25), and took a like method to teach it to them, when he sent them out without purse or scrip, and yet took care that they lacked nothing, Luk 22:35. [3.] God took care of their health and ease. Though they travelled on foot in a dry country, the way rough and untrodden, yet their feet swelled not. God preserved them from taking hurt by the inconveniences of their journey; and mercies of this kind we ought to acknowledge. Note, Those that follow God's conduct are not only safe but easy. Our feet swell not while we keep in the way of duty; it is the way of transgression that is hard, Pro 13:15. God had promised to keep the feet of his saints, Sa1 2:9.
3.They must also remember the rebukes they had been under, Deu 8:5. During these years of their education they had been kept under a strict discipline, and not without need. As a man chasteneth his son, for his good, and because he loves him, so the Lord thy God chasteneth thee. God is a loving tender Father to all his children, yet when there is occasion they shall feel the smart of the rod. Israel did so: they were chastened that they might not be condemned, chastened with the rod of men. Not as a man wounds and slays his enemies whose destruction he aims at, but as a man chastens his son whose happiness and welfare he designs: so did their God chasten them; he chastened and taught them, Psa 94:12. This they must consider in their heart, that is, they must own it from their own experience that God had corrected them with a fatherly love, for which they must return to him a filial reverence and compliance. Because God has chastened thee as a father, therefore (Deu 8:6) thou shalt keep his commandments. This use we should make of all our afflictions; by them let us be engaged and quickened to our duty. Thus they are directed to look back upon the wilderness.
II.He directs them to look forward to Canaan, into which God was now bringing them.
Look which way we will, both our reviews and our prospects will furnish us with arguments for obedience. Observe,
1.The land which they were now going to take possession of is here described to be a very good land, having every thing in it that was desirable, Deu 8:7-9.
(1.)It was well-watered, like Eden, the garden of the Lord. It was a land of brooks of water, of fountains and depths, which contributed to the fruitfulness of the soil. Perhaps there was a greater plenty of water there now than in Abraham's time, the Canaanites having found and digged wells; so that Israel reaped the fruit of their industry as well as of God's bounty.
(2.)The ground produced great plenty of all good things, not only for the necessary support, but for the convenience and comfort of human life. In their fathers' land they had bread enough; it was corn land, a land of wheat and barley, where, with the common care and labour of the husbandman, they might eat bread without scarceness. It was a fruitful land, that was never turned into barrenness but for the iniquity of those that dwelt therein. They had not only water enough to quench their thirst, but vines, the fruit whereof was ordained to make glad the heart. And, if they were desirous of dainties, they needed not to send to far countries for them, when their own was so well stocked with fig-trees, and pomegranates, olives of the best kind, and honey, or date-trees, as some think it should be read.
(3.)Even the bowels of its earth were very rich, though it should seem that silver and gold they had none; of these the princes of Sheba should bring presents (Psa 72:10, Psa 72:15); yet they had plenty of those more serviceable metals, iron and brass. Iron-stone and mines of brass were found in their hills. See Job 28:2.
2.These things are mentioned,
(1.)To show the great difference between that wilderness through which God had led them and the good land into which he was bringing them. Note, Those that bear the inconveniences of an afflicted state with patience and submission, are humbled by them and prove well under them, are best prepared for better circumstances.
(2.)To show what obligations they lay under to keep God's commandments, both in gratitude for his favours to them and from a regard to their own interest, that the favours might be continued. The only way to keep possession of this good land would be to keep in the way of their duty.
(3.)To show what a figure it was of good things to come. Whatever others saw, it is probable that Moses in it saw a type of the better country: The gospel church is the New Testament Canaan, watered with the Spirit in his gifts and graces, planted with the trees of righteousness, bearing the fruits of righteousness. Heaven is the good land, in which there is nothing wanting, and where there is a fulness of joy.
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Summary
Deuteronomy 8:7 offers a vibrant depiction of the Promised Land as a realm of divine generosity and abundant natural resources, standing in stark contrast to the barren wilderness journey. Moses, in his concluding address to Israel, assures them that the LORD their God is actively leading them into a "good land," distinctly characterized by its rich, self-sustaining water sources—including flowing brooks, perennial fountains, and deep subterranean springs emerging from both valleys and hills. This detailed imagery powerfully underscores God's unwavering faithfulness to His covenant promises and His benevolent intent to bless His people with a fertile and prosperous inheritance.
Context
Literary Context
Deuteronomy 8:7 is strategically positioned within Moses' profound farewell address to the new generation of Israelites, delivered on the plains of Moab as they stand poised to enter Canaan. The preceding verses in Deuteronomy 8:2-6 serve as a crucial retrospective, recounting the forty years of wilderness wandering. This period, far from being arbitrary, was divinely ordained to humble Israel, test their obedience, and cultivate a profound reliance on God's word rather than solely on physical sustenance, a truth powerfully articulated in Deuteronomy 8:3. Verse 7 then emerges as a glorious and hopeful counterpoint to the wilderness's austerity, vividly portraying the Promised Land as God's lavish provision and the tangible fulfillment of His covenant. The chapter culminates in a solemn warning against the perils of prosperity, urging continuous remembrance of God's past deliverance and future blessings, a theme that resonates throughout Deuteronomy 8.
Historical & Cultural Context
For four decades, the Israelites had experienced life in the arid wilderness, where water was a constant, life-threatening concern, often miraculously supplied by God from a rock (Exodus 17:6). As they prepared to enter Canaan, they were about to encounter a land with a vastly different hydrological system than the one they knew in Egypt, which depended heavily on the predictable annual flooding of the Nile. Canaan, by contrast, relied on seasonal rainfall and, critically, on natural springs and underground water sources. The detailed description of "brooks of water, of fountains and depths that spring out of valleys and hills" highlights the land's inherent fertility and self-sufficiency. This made Canaan an exceptionally desirable and reliable inheritance in the ancient Near East, where access to water was synonymous with life and prosperity. This emphasis on abundant and diverse water sources underscored the land's immense value and God's extraordinary blessing upon His people, especially for a nation accustomed to scarcity.
Key Themes
This verse profoundly contributes to several foundational themes within Deuteronomy and the broader Pentateuch. Firstly, it emphatically highlights Divine Provision and Faithfulness. The declaration "the LORD thy God bringeth thee" unequivocally attributes Israel's entry and future prosperity to God's sovereign and benevolent action, not to their own merit or strength. This is a direct and tangible fulfillment of the Abrahamic covenant. Secondly, the verse powerfully emphasizes the Abundance and Goodness of the Promised Land. The meticulous description of its water sources transcends the more general "land flowing with milk and honey" (Exodus 3:8), painting a specific, tangible picture of its life-sustaining resources and inherent fertility, truly making it a "good land" (טוֹב, tov). Lastly, it powerfully reinforces the theme of God's Covenant Promises Fulfilled. The tangible richness and provision of the land serve as undeniable proof that God keeps His word, solidifying the overarching message of God's unwavering faithfulness to His covenant people, a theme deeply explored throughout Deuteronomy 7.
Exposition and Analysis
Key Word Analysis
This word carries profound theological weight beyond mere fertility or pleasantness. While it certainly implies suitability for habitation and agricultural productivity, ṭôwb also denotes that which is morally excellent, beneficial, and divinely approved. In the context of creation (Genesis 1:31), God declared His creation "very good." Here, the land is not just productive; it is inherently "good" because it is a divine gift, perfectly suited to fulfill God's purposes for His people. It reflects God's character as a generous and benevolent provider, offering welfare and prosperity.
This primitive root signifies "to go or come," but in this causative Hiphil form, it means "to bring." Its use here is crucial as it unequivocally establishes God as the active agent in Israel's entry into the land. It is not Israel's strength, cunning, or military might that secures their inheritance, but the sovereign, purposeful action of the LORD. This verb underscores divine initiative and power, emphasizing that the Promised Land is a gift, not an achievement, and that God is faithfully fulfilling His covenant promises.
While literally referring to subterranean waters or springs, this word can also evoke the primordial "deep" or "abyss" from Genesis 1:2. Its use here suggests not just surface water or seasonal rainfall, but a profound, inexhaustible, and perhaps even miraculous source of water that originates from deep within the earth. This emphasizes the extraordinary and reliable nature of the land's water supply, a stark contrast to the precarious existence in the wilderness and the dependence on external sources like the Nile in Egypt. It speaks to a land richly blessed by God from its very foundations, with an enduring and abundant provision.
Verse Breakdown
"For the LORD thy God bringeth thee into a good land,"
This opening clause establishes divine agency as paramount. Israel's entry into and possession of the land is not a result of their military might or strategic prowess, but solely by the sovereign act of Yahweh, their covenant God. The land is characterized as "good," implying not just agricultural fertility but also its suitability, pleasantness, and inherent blessing as a divine gift, perfectly aligned with God's benevolent character.
"a land of brooks of water, of fountains and depths"
This phrase provides specific, vivid details about the land's abundant water resources, emphasizing its self-sufficiency. "Brooks of water" (נַחֲלֵי מָיִם, nachalei mayim) refers to wadis or riverbeds that are either perennial or reliably filled, indicating a well-watered region. "Fountains" (עֲיָנֹת, ayanot) are natural springs, crucial for continuous, fresh water supply, especially in an arid climate. "Depths" (וּתְהֹמֹת, u'tehomot) points to underground water sources, suggesting deep, reliable wells or subterranean aquifers, emphasizing the land's independence from mere surface runoff or seasonal rains.
"that spring out of valleys and hills;"
This final clause highlights the pervasive nature of these water sources. Water is not confined to one geographical feature but is found throughout the diverse topography of the land. Whether in the low-lying valleys or emerging from the elevated hills, reliable water sources are ubiquitous, further underscoring the land's extraordinary fertility and God's comprehensive provision, ensuring that no part of the land is without vital sustenance.
Literary Devices
Deuteronomy 8:7 is rich in Imagery, painting a vivid and appealing picture of the Promised Land. The detailed description of "brooks of water, of fountains and depths that spring out of valleys and hills" appeals directly to the senses, creating a mental landscape of lushness and abundance that would have been profoundly attractive to a people who had endured forty years in the desert. This imagery functions as a powerful Contrast with the arid wilderness described in the preceding verses, highlighting the magnitude of God's blessing. There is also an element of Hyperbole or heightened description, typical of ancient Near Eastern blessings, to emphasize the extraordinary nature of this provision. The enumeration of diverse water sources (brooks, fountains, depths) serves as a form of Merism or Comprehensive Listing, suggesting that water is available everywhere and in every form, from surface flow to deep underground reserves. Ultimately, the land itself, with its abundant water, functions as a powerful Symbolism of God's faithfulness, His covenant love, and the comprehensive nature of His blessings, representing the good life God desires for His people.
Theological and Thematic Connections
Deuteronomy 8:7 is a profound testament to God's character as a faithful and generous provider, whose blessings far exceed human expectation or merit. It teaches that true prosperity is not self-generated but is a divine gift, rooted in God's covenant promises and His unwavering commitment to His people. The detailed description of the land's abundance serves as a tangible demonstration of God's love and power, challenging Israel to remember their dependence on Him even in times of plenty. This principle extends beyond physical provision, reminding us that all true blessings—spiritual, emotional, and material—flow from the benevolent hand of God. The verse underscores that God desires to lead His people into places of flourishing, not just survival, and that His faithfulness is the bedrock upon which all their future hope and prosperity rests.
Reflection and Application
Deuteronomy 8:7 offers a timeless invitation for believers today to reflect on the nature of God's provision in their own lives. Just as God led Israel from the barren wilderness into a land of overflowing abundance, He continues to guide and sustain His people, often in ways that surpass our imagination or perceived needs. This verse calls us to cultivate a posture of profound gratitude for the "good land" we inhabit, recognizing that every blessing—be it physical resources, spiritual nourishment, supportive relationships, or opportunities—is a direct gift from God's hand. It encourages us to remember His past faithfulness in our personal wildernesses, building trust that He will continue to meet our needs in His perfect timing and according to His good purposes. Furthermore, it challenges us to consider how we steward the abundance He has given us, ensuring that our prosperity does not lead to forgetfulness of our divine Provider, but rather to deeper worship, generous service, and a continuous acknowledgment of His sovereign hand in all aspects of our lives.
Questions for Reflection
FAQ
Why is water emphasized so much in the description of the Promised Land?
The emphasis on water in Deuteronomy 8:7 is crucial for several reasons, deeply rooted in the historical and cultural context of the Israelites. First, it highlights a stark contrast with the forty years of wilderness wandering, where water was scarce and often miraculously provided (Exodus 17:6). The Promised Land's natural abundance of water signified a new era of stable, self-sustaining provision. Second, it distinguished Canaan from Egypt, which relied on the annual flooding of the Nile. Canaan, with its "brooks of water, of fountains and depths that spring out of valleys and hills," was blessed with natural springs and rainfall, making it inherently fertile and less dependent on large-scale irrigation. This natural irrigation system made the land exceptionally valuable in an arid region, underscoring God's extraordinary blessing and the land's capacity to support a thriving population.
How does this description of the "good land" relate to the more common phrase "a land flowing with milk and honey"?
While both phrases describe the Promised Land's abundance, Deuteronomy 8:7 offers a more specific and detailed picture than "a land flowing with milk and honey" (Exodus 3:8). "Milk and honey" is a poetic idiom for general fertility, richness, and sweetness, implying a land capable of sustaining livestock (milk) and producing sweet fruits (honey, often from dates or grapes). Deuteronomy 8:7, however, provides concrete hydrological details: "brooks of water, of fountains and depths that spring out of valleys and hills." This specificity emphasizes the source of the land's fertility – its abundant and reliable water supply. It moves beyond a general poetic description to a practical, geographical one, assuring Israel that the land's goodness is deeply rooted in its natural resources, supernaturally provided by God.
Is the "good land" only a physical place, or does it have deeper spiritual significance?
While the "good land" in Deuteronomy 8:7 primarily refers to the physical territory of Canaan that Israel was about to inherit, its description carries profound spiritual and theological significance. For Israel, it was the tangible fulfillment of God's covenant promises, symbolizing His faithfulness, blessing, and the establishment of His people in a place of rest and prosperity. Theologically, this earthly "good land" serves as a type or foreshadowing of greater spiritual realities. It points to the ultimate spiritual inheritance and rest found in Christ (Hebrews 4:9-11), the abundant life He offers (John 10:10), and the new heaven and new earth where God's people will dwell in perfect communion with Him, a place of ultimate provision and no more thirst (Revelation 21:1-4). Thus, it's both a historical reality and a rich spiritual metaphor.
Christ-Centered Fulfillment
Deuteronomy 8:7, with its vivid portrayal of a "good land" overflowing with life-giving water, finds its ultimate and most profound fulfillment in Jesus Christ. While the earthly Promised Land was a testament to God's physical provision and covenant faithfulness to Israel, Christ is the true "good land" into whom God brings His people, offering an inheritance of immeasurable spiritual blessings (Ephesians 1:3). He is the source of "living water" that truly satisfies the soul, as He told the Samaritan woman, promising that whoever drinks of the water He gives "will never be thirsty again" (John 4:10-14). The brooks, fountains, and depths of Canaan, though abundant, were but shadows of the inexhaustible spiritual resources found in Christ, who provides eternal life, spiritual nourishment, and true rest from the weary wanderings of sin. Through His sacrifice, Jesus has opened the way to a heavenly Canaan, a new creation where all of God's promises are "yes" and "amen" in Him (2 Corinthians 1:20), and where the "river of the water of life" flows freely from the throne of God and of the Lamb (Revelation 22:1-2). He is the embodiment of God's ultimate provision, leading His people not merely to a physical land, but to an eternal dwelling in His presence, where all thirst is quenched and every need eternally met.