Deuteronomy 8:7-9 For the LORD your God brings you into a good land, a land of brooks of water… 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, God's 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 God's 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 God's 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 God's 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 man's 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 God's 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 God's 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.) Parallel Verses KJV: 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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