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英文原文
Moses had charged parents in teaching their children to whet the word of God upon them (De 6:7) by frequent repetition of the same things over and over again; and here he himself takes the same method of instructing the Israelites as his children, frequently inculcating the same precepts and cautions, with the same motives or arguments to enforce them, that what they heard so often might abide with them. In this chapter Moses gives them, I. General exhortations to obedience, De 8:1,6. II. A review of the great things God had done for them in the wilderness, as a good argument for obedience, De 8:2-5,15,16. III. A prospect of the good land into which God would now bring them, De 8:7-9. IV. A necessary caution against the temptations of a prosperous condition, De 8:10-14,17,18. V. A fair warning of the fatal consequences of apostasy from God, De 8:19,20.
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A Charge to Israel; Israel's Retrospect (1451 BC)
对以色列的嘱咐；以色列的回顾（主前 1451 年）
¹ 我今日所吩咐的一切诫命，你们要谨守遵行，使你们存活，人数增多，且进去得耶和华向你们列祖起誓应许的那地。 ² 你也要记念耶和华你的神在旷野引导你这四十年的路，是要苦炼你、试验你，要知道你心内如何，肯守他的诫命不肯。 ³ 他苦炼你，任你饥饿，将你和你列祖所不认识的吗哪赐给你吃，使你知道人活着不是单靠食物，乃是靠耶和华口里所出的一切话。 ⁴ 这四十年，你的衣服没有穿破，你的脚也没有肿。 ⁵ 你当心里思想，耶和华你神管教你，如同人管教儿子一样。 ⁶ 你要谨守耶和华你神的诫命，遵行他的道，敬畏他。 ⁷ 因为耶和华你的神领你进美地；那地有河、有泉、有源，从山谷中流出来。 ⁸ 那地有小麦、大麦、葡萄树、无花果树、石榴树；那地有油和蜜； ⁹ 你在那地一无所缺；那地的石头是铁，山内可以挖铜。
此处给他们的嘱咐与从前一样，就是要谨守遵行神的一切诫命。他们的顺服必须是：1\. 谨慎的：谨守遵行。2\. 全备的：遵行一切的诫命（申 8:1）。3\. 出于良好原则的：以神为主、为他们的神来尊重他，特别怀着对他圣洁的敬畏（申 8:6），从对他威严的敬重、对他权柄的顺服、对他怒气的畏惧而来。为要使他们尽这顺服，除了他摆在他们面前的大益处（使他们存活、增多，凡事亨通，申 8:1），他又指引他们：
I\. 回顾神如今已经领他们经过的旷野：你也要记念耶和华你的神在旷野引导你这四十年的路（申 8:2）。如今他们既已成年，正要进入产业，他们就必须被提醒，他们在未成年时受过的训练，以及神为着造就他们归己所用的方法。旷野就是他们寄宿受教四十年的学校，在师傅和管家的手下；这正是把这一切都记念的时候。这四十年来所发生的事极其难忘，极值得记念，也极有益处，能生出顺服的复合论证；这些事被记录下来，正是为要叫人记念。正如逾越节的筵席是他们出埃及的记念，照样住棚节是他们经过旷野的记念。注意：记念神借着护理和恩典领我们直到如今经过这旷野的一切道路，对我们大有益处，借此我们可被劝服甘心乐意地事奉他、信靠他。在此让我们立起以便以谢。
1\. 他们必须记念自己有时被带入的窘境，（1）为要治死他们的骄傲：是要苦炼他们，使他们不至因所行的众多神迹而过于自高，也不至安然自信以为立即就能进入迦南。（2）为要显露他们的悖逆：是要试验他们，使他们和别人都能知道（因为神自己在事先已完全知道）他们心中一切所有的，又看见神拣选他们并非因他们身上有什么能推荐他们蒙恩之处，因为他们一生的行为都乖僻惹怒。神赐给他们许多诫命，若不是经过旷野本无必要赐下，如论吗哪的那些（出 16:28）；神借此试炼他们，正如我们的始祖被园中的树所试炼——他们肯守神的诫命不肯。或者神借此试验他们肯不肯信他的应许——他所命定到千代的道，又肯不肯在依赖他应许之下遵行他的诫命。
2\. 他们必须记念所常常蒙赐的供应。
（1）神亲自特别看顾他们的食物、衣服和健康；他们还要什么呢？[1.] 他们有吗哪作食物（申 8:3）：神任他们饥饿，又用吗哪喂养他们，使他们极度的缺乏可叫供应更蒙悦纳，又使神在其中向他们所显的良善更可记念。神常使他的百姓卑微，为要使自己得帮助他们的尊荣。这样，属天的吗哪之安慰，也赐给那些饥渴慕义的人（太 5:6）。对饥饿的人，凡苦的都觉甜。 论到吗哪，经上说它是一种他们和他们的列祖都不认识的食物。又（申 8:16）说。他们若知道那些地方如有人所想的，有时随露水降下这样的东西，然而从未见过这样大量、这样恒常、一年四季不停、这样长久、又唯独围绕某一处地方而降的。这些事完全是神迹的，前无先例；耶和华为他们创造了新事以作供应。借此他教训他们，人活着不是单靠食物。 虽然神已指定食物作为人心力量的扶持，又通常以之为生命的支柱，然而神在他乐意之时，可以没有食物而命定扶持与滋养，又使别的极不像的东西也能同样达到目的。倘若神的道把它分别为那样的用途，我们尽可以靠空气活着；因为神通常所用的方法，他并非受其束缚，他可以没有它们而成全对百姓的慈爱心意。我们的主在回答撒但那试探——吩咐这些石头变成食物——时，正是引用了这节经文。"何须如此？"基督说，"我的天父没有食物也能保我存活"（太 4:3、4）。愿神的儿女都不怀疑自己的父，也不为自己的需用采取任何有罪的、不正当的方法；神总会在本分和诚实的勤勉中为他们预备，他们必被喂养。这话可作属灵的应用；神的道，作为神旨意和恩典的启示，因信被正当领受和接待时，就是灵魂的食物；靠这道所维持的生命，才是人的真生命，而不仅是由食物所维持的那生命。吗哪预表基督，就是那生命的粮。他就是神的道；我们靠他而活。愿主永赐我们那存到永生的食物，不要拿那必坏的食物把我们打发走！[2.] 同样的衣服从埃及穿到迦南，至少大多数人如此。他们虽然没有替换的衣服，衣服却总是新的，没有破旧（申 8:4）。这是常存的神迹，倘若如犹太人所说，衣服随他们一同长大，总是合身，那就更是神迹了。但很显然他们从埃及带出了肩头上的衣包（出 12:34），可以彼此交易换用；这些与他们身上所穿的，已足够供他们用，直到他们进入可以自备新衣的国家。
（2）借神为他们预备衣食的方法，[1.] 他使他们卑微。他们四十年的工夫被限于同样的食物而无任何变化，又被限于同样式样的衣服，这对他们是治死。这样他教训他们，他所为他们预备的美物是更美之物的预表，人的福乐不在于穿紫衣和细麻布、天天奢华宴乐，而在于被纳入与神的约和相交，并学习他公义的判断。在旷野赐给以色列的律法，对他们就代替了食物和衣服。[2.] 他试验他们，看他们在方法和第二因都失败之时，能否信靠他供给。这样他教训他们靠护理而活，不要因吃什么、喝什么、穿什么而烦恼。基督要他的门徒学这同样的功课（太 6:25），并采用了类似的方法来教训他们：当他差他们出去不带钱囊、不带口袋时，却照顾他们一无所缺（路 22:35）。[3.] 神看顾他们的健康和安舒。他们虽在干旱之地徒步前行，路途崎岖未经人走过，他们的脚却没有肿。神保护他们不受旅途不便所伤害；这一类的怜悯我们应当承认。注意：那跟随神引导的人，不仅安全，而且容易。我们在尽本分的道上，脚也不肿；奸诈人的道路，崎岖难行（箴 13:15）。神曾应许保护他圣徒的脚步（撒上 2:9）。
3\. 他们又必须记念自己所受的责打（申 8:6〔译按：英文作申 8:5〕）。在这些受教育的年日里，他们一直受严格的纪律约束，且不无必要。如同人管教儿子——为他的益处，因为爱他——耶和华你的神也这样管教你。 神对他一切儿女都是慈爱温柔的父亲，然而若有需要，他们也必感到杖的痛苦。以色列正是如此：他们受管教，免得被定罪，是借人的杖受管教。不像人伤害杀戮他所要毁灭的仇敌，乃像人管教他所谋求其福祉与幸福的儿子：他们的神正是这样管教他们；他管教又教训他们（诗 94:12）。这事他们必须心里思想，即：他们必须从自己的经历承认，神用父亲的爱纠正了他们，为此他们当向他回报以儿女的敬畏和顺服。神既管教你如同父亲，所以（申 8:6）你要谨守他的诫命。 我们对自己的各样苦难都当如此善用；借着它们被激发尽我们的本分。这样，他们受指引去回顾旷野。
II\. 他又指引他们前瞻神如今正领他们进入的迦南。我们无论向何处看，无论是回顾还是前瞻，都必得着顺服的论证。请看：
1\. 他们如今要去得为业的地，在此被描述为极美之地，凡可羡慕的都一无所缺（申 8:7-9）。（1）那是水源充足之地，如伊甸、如耶和华的园子。那是有河、有泉、有源之地，使土壤肥沃。也许如今那里的水比亚伯拉罕时代更丰富，因为迦南人发现并挖凿了井；这样以色列便从他们的勤劳和神的恩赐都得了果实。（2）那地出产丰盈，不仅有维持生活所必需的，也有使人生便利舒适的各样美物。在他们祖宗之地，他们粮食充足；那是产麦之地，是小麦、大麦之地，只要尽农夫寻常的本分和劳碌，就可以不缺粮食而吃。那是丰饶之地，除了因其中居民的罪孽之外从未变为荒凉。他们不仅有水可解渴，还有葡萄树，其果实被指定用来使心喜悦。他们若愿享用美味，也不必差人到远方去索取，因为他们本国就有无花果树、石榴、上好的橄榄，并有蜜或枣树（如有人以为当读作此）可供。（3）连地的腹中也极富饶，虽然看来似乎他们没有金银；这些必由示巴的君王献为礼物（诗 72:10、15）；然而他们却有丰足的更有用的金属——铁和铜。他们的山中有铁石和铜矿。参伯 28:2。
2\. 这些事被提及，（1）为要显明神所领他们经过的那旷野，与神所领他们进入的美地之间极大的差别。注意：那些以忍耐和顺服忍受受苦光景的不便，又被之降卑、在其下试炼得好的人，最预备好进入更好的境遇。（2）为要显明他们在守神诫命上所负的义务——既是因他向他们所施恩的感激，也是因顾及自己的利益，使那恩惠得以持续。要保守这美地的占有，惟一的方法就是守在本分之道上。（3）为要显明这是未来美事的预表。无论别人看见什么，很可能摩西在其中看见了那更美之地的预表：福音的教会就是新约的迦南，被圣灵在他的恩赐和恩典中浇灌，栽种了公义的树，结出公义的果子。天堂就是那美地，在那里一无所缺，并有满足的喜乐。
英文原文
A Charge to Israel; Israel's Retrospect (1451 BC)
¹ 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.
² 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.
³ 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.
⁴ Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
⁵ Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
⁶ Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.
⁷ For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;
⁸ A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;
⁹ 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.
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, De 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 (De 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, De 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, De 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 (Ex 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 (De 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, Mt 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, De 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," Mt 4:3,4. 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, De 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 (Ex 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 (Mt 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, Lu 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, Pr 13:15. God had promised to keep the feet of his saints, 1Sa 2:9.
3. They must also remember the rebukes they had been under, De 8:6. 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, Ps 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 (De 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, De 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 (Ps 72:10,15); 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.
10-20
Cautions Relating to Worldly Prosperity (1451 BC)
论属世富足之警戒（公元前1451年）
¹⁰ 你吃得饱足，那时要称颂耶和华你的神，因他将那美地赐给你了。 ¹¹ 你要谨慎，免得忘记耶和华你的神，不守他的诫命、典章、律例，就是我今日所吩咐你的； ¹² 恐怕你吃得饱足，建造美好的房屋居住， ¹³ 你的牛羊加多，你的金银增添，并你所有的全都加增， ¹⁴ 你就心高气傲，忘记耶和华你的神，就是将你从埃及地、从为奴之家领出来的， ¹⁵ 引你经过那大而可怕的旷野，那里有火蛇、蝎子、干旱无水之地。他曾为你使水从坚硬的磐石中流出来， ¹⁶ 又在旷野将你列祖所不认识的吗哪赐给你吃，是要苦炼你、试验你，叫你终久享福； ¹⁷ 恐怕你心里说：这货财是我的力量、我手的能力得来的。 ¹⁸ 你要记念耶和华你的神，因为得货财的力量是他给你的，为要坚定他向你列祖起誓所立的约，像今日一样。 ¹⁹ 你若忘记耶和华你的神，随从别神，事奉敬拜，你们今日必定灭亡。我今日向你们郑重证明， ²⁰ 耶和华在你们面前怎样使列国灭亡，你们也必照样灭亡，因为你们不听从耶和华你们神的话。
摩西既已提到他们将在迦南地享大丰盛，就当进而警戒他们防备滥用这丰盛；他们方才从荒芜的旷野出来，立即进入耶和华的葡萄园，所以此时此罪更易犯。
I. 摩西指明顺境中当尽的本分（申8:10）。他们可以吃饱，但不可纵食贪饕、毫无节制；然而总要记念他们的恩主、筵席的设立者，饭后断不可忘记谢恩：那时你要称颂耶和华你的神。
1. 他们当谨慎，不可吃喝过度，以至妨碍了称颂神之责；倒要立志在饱足之时更加畅快、更加宽广地事奉神。 2. 他们不可与那些"吃饱了就向假神献祭"的人有分，正如以色列人自己敬拜金牛犊时所行的（出32:6）。 3. 凡他们得以享受其安慰的，神当得其中的荣耀。我们的主既教导我们在进食之前祝谢（太14:19-20），此处又教导我们饭后祝谢。前者是我们的和散那——愿神赐福； 后者是我们的哈利路亚——耶和华是应当称颂的。 凡事谢恩。 敬虔的犹太人由此定律中养成了一种可嘉的习惯，不仅在正式筵席上，也在别的事上称颂神；若饮一杯酒，就举手说："创造葡萄果实使人心喜乐的那位是应当称颂的。"若仅嗅一花香，就说："使这花芳香的那位是应当称颂的。" 4. 当他们为地的出产谢恩时，也当为那藉应许赐给他们此地而谢恩。我们当从一切安慰的享受中取机会感谢神赐我们安慰的居所；我看我国民今日与当初的他们一样，有充分理由为美地而感谢神。
II. 摩西又以顺境中的诸般试探武装他们，警戒他们要严严防备："你若建造美屋居住"（申8:12）——虽然神赐他们不是自己所建造的房屋（申6:10），但这些不足用，他们要更宽更华的——"你的牛群、银、金增多（申8:13），正如亚伯拉罕一样（创13:2），凡你所有的全都加增之时"——
1. 那时要谨防骄傲。 当心那时你的心就高傲（申8:14）。家产兴盛时，人心易于随之高升，自高自大、自满自恃。所以我们当努力在高位上保持心灵谦卑；谦卑既是兴旺之人的安舒，也是其装饰。要防备那句话，连在心里也不可说：这货财是我的力量、我手的能力得来的（申8:17）。注意：我们决不可将兴旺的功劳归于自己，也不可归给自己的才智与勤勉；因为当得的未必临到智慧人， 富足也未必临到明达人（传9:11）。如此向自己的网献祭（哈1:16），乃是属灵的偶像崇拜。
2. 那时要谨防忘记神。 这紧随在心高气傲之后；因为恶人之所以不寻求神，正是因面骄之故（诗10:4）。凡自赏的必轻视神。 (1.) 不可忘记向神当尽的本分（申8:11）。我们若不守祂的诫命，就是忘记了神；我们若不顺服祂的律法，就是忘记了祂对我们的权柄、我们对祂的义务和向祂的指望。人发财时易以为信仰是无谓之事。他们无信仰也快乐，以为这于他们有失身份，又过于严苛。他们的尊严不许他们屈尊，他们的自由不许他们服事。但若神待我们越好，我们待祂越坏，那就是卑鄙的忘恩。 (2.) 不可忘记神从前向你所行的。 即祂将你从埃及领出来（申8:14），以及祂在旷野为你所作的供备——那大而可怕的旷野。他们永不可忘记那旷野恐怖所给他们的印象；耶2:6称之为死荫之地。 在那里神保守他们免被火蛇蝎子所灭——虽然有时也用之管教他们；在那里祂使他们不因缺水而灭亡，使水从坚硬的磐石中随他们流出（申8:15）——帕特里克主教说，从那磐石中人所期待的更像是火，而不是水。在那里祂以吗哪养活他们（前已提及，申8:3），细心顾念他们存活，叫他们终久享福（申8:16）。注意：神为祂的以色列将最好的留到最后。祂在路上虽然似乎严酷待他们，但终久必善待他们。 (3.) 不可忘记神在你现今兴旺中的作为（申8:18）。当记念赐你财富的是祂；因为祂赐你得货财的力量。 请看神的赐与我们之获得如何调和，并以此应用于属灵的财富。得智慧是我们的本分，在我们一切所得之中，最当得着明达；然而赐智慧的是神的恩典；当我们得到之后，不可说"这是我手的能力得来的"，而当承认是神赐我们能力去获得，因此当将赞美归给祂，并将其用分别为圣。耶和华所赐的福加在殷勤人的手上，使人富足，无论今世来世皆然。祂赐你得货财的力量， 与其说是为叫你得满足安逸，不如说是为要坚定祂的约。 神一切恩赐都是为成全祂的应许。
III. 摩西又重复他常常向他们提出的严正警告：背道必致灭亡（申8:19-20）。
1. 他如何描述这罪：就是忘记神，然后敬拜别神。凡把神的思想排除在心外的人，还有什么恶事不会犯？一旦人的爱情从神那里偏离，不久就必错置于虚妄之上。 2. 他如何向他们宣告因此而起的烈怒与毁灭："你们若如此行，就必定灭亡， 你们所夸口的财货能力丝毫不能救你们。不仅如此，你们必像在你们面前被赶出的列国一样灭亡。你们虽与神有约、与祂有亲属之谊，但你们若不顺服、不忠心于祂，祂待你们必不比待那些列国更为看重。"凡在罪上随从别人的，必在毁灭上随从别人。我们若行罪人所行的，就必受罪人所受的。
英文原文
Cautions Relating to Worldly Prosperity (1451 BC)
¹⁰ When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.
¹¹ 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:
¹² Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
¹³ And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
¹⁴ 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;
¹⁵ 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;
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;
¹⁷ And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
¹⁸ 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.
¹⁹ 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.
²⁰ 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.
Moses, having mentioned the great plenty they would find in the land of Canaan, finds it necessary to caution them against the abuse of that plenty, which was a sin they would be the more prone to now that they came into the vineyard of the Lord, immediately out of a barren desert.
I. He directs them to the duty of a prosperous condition, De 8:10. They are allowed to eat even to fulness, not to surfeiting no excess; but let them always remember their benefactor, the founder of their feast, and never fail to give thanks after meat: Then thou shalt bless the Lord thy God. 1. They must take heed of eating or drinking so much as to indispose themselves for this duty of blessing God, rather aiming to serve God therein with so much the more cheerfulness and enlargement. 2. They must not have any fellowship with those that, when they had eaten and were full, blessed false gods, as the Israelites themselves had done in their worship of the golden calf, Ex 32:6. 3. Whatever they had the comfort of God must have the glory of. As our Saviour has taught us to bless before we eat (Mt 14:19,20), so we are here taught to bless after meat. That is our Hosannah—God bless; this is our Hallelujah—Blessed be God. In every thing we must give thanks. From this law the religious Jews took up a laudable usage of blessing God, not only at their solemn meals, but upon other occasions; if they drank a cup of wine they lifted up their hands and said, Blessed be he that created the fruit of the vine to make glad the heart. If they did but smell at a flower, they said, Blessed be he that made this flower sweet. 4. When they gave thanks for the fruits of the land they must give thanks for the fruits of the land itself, which was given them by promise From all our comfortable enjoyments we must take occasion to thank God for our comfortable settlements; and I know not but we of this nation have as much reason as they had to give thanks for a good land.
II. He arms them against the temptations of a prosperous condition, and charges them to stand upon their guard against them: "When thou art settled in goodly houses of thy own building," De 8:12 (for though God gave them houses which they builded not, De 6:10, these would not serve them, they must have larger and finer),—"and when thou hast grown rich in cattle, in silver, and in gold (De 8:13), as Abraham (Ge 13:2),—when all thou hast is multiplied," 1. "Then take heed of pride. Beware lest then thy heart be lifted up," De 8:14. When the estate rises, the mind is apt to rise with it, in self-conceit, self-complacency, and self-confidence. Let us therefore strive to keep the spirit low in a high condition; humility is both the ease and the ornament of prosperity. Take heed of saying, so much as in thy heart, that proud word, My power, even the might of my hand, hath gotten me this wealth, De 8:17. Note, We must never take the praise of our prosperity to ourselves, nor attribute it to our ingenuity or industry; for bread is not always to the wise, nor riches to men of understanding, Ec 9:11. It is spiritual idolatry thus to sacrifice to our own net, Hab 1:16. 2. "Then take heed of forgetting God." This follows upon the lifting up on the heart; for it is through the pride of the countenance that the wicked seek not after God, Ps 10:4. Those that admire themselves despise God. (1.) "Forget not thy duty to God." De 8:11. We forget God if we keep not his commandments; we forget his authority over us, and our obligations to him and expectations from him, if we are not obedient to his laws. When men grow rich they are tempted to think religion a needless thing. They are happy without it, think it a thing below them and too hard upon them. Their dignity forbids them to stoop, and their liberty forbids them to serve. But we are basely ungrateful if the better God is to us the worse we are to him. (2.) "Forget not God's former dealings with thee. Thy deliverance out of Egypt, De 8:14. The provision he made for thee in the wilderness, that great and terrible wilderness." They must never forget the impressions which the horror of that wilderness made upon them; see Jer 2:6, where it is called the very shadow of death. There God preserved them from being destroyed by the fiery serpents and scorpions, though sometimes he made use of them for their correction: there he kept them from perishing for want of water, following them with water out of a rock of flint (De 8:15), out of which (says bishop Patrick) one would rather have expected fire than water. There he fed them with manna, of which before (De 8:3), taking care to keep them alive, that he might do them good at their latter end, De 8:16. Note, God reserves the best till the last for his Israel. However he may seem to deal hardly with them by the way, he will not fail to do them good at their latter end. (3.) "Forget not God's hand in thy present prosperity, De 8:18. Remember it is he that giveth thee wealth; for he giveth thee power to get wealth." See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. It is our duty to get wisdom, and above all our gettings to get understanding; and yet it is God's grace that gives wisdom, and when we have got it we must not say, It was the might of our hand that got it, but must own it was God that gave us power to get it, and therefore to him we must give the praise and consecrate the use of it. The blessing of the Lord on the hand of the diligent makes rich both for this world and for the other. He giveth thee power to get wealth, not so much to gratify thee, and make thee easy, as that he may establish his covenant. All God's gifts are in pursuance of his promises.
III. He repeats the fair warning he had often given them of the fatal consequences of their apostasy from God, De 8:19,20. Observe, 1. How he describes the sin; it is forgetting God, and then worshipping other gods. What wickedness will not those fall into that keep thoughts of God out of their minds? And, when once the affections are displaced from God, they will soon be misplaced upon lying vanities. 2. How he denounces wrath and ruin against them for it: "If you do so, you shall surely perish, and the power and might of your hands, which you are so proud of, cannot help you. Nay, you shall perish as the nations that are driven out before you. God will make no more account of you, notwithstanding his covenant with you and your relation to him, than he does of them, if you will not be obedient and faithful to him." Those that follow others in sin will certainly follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare.
摩西曾吩咐父母在教训儿女时，要反复将神的话语磨砺在他们心上（申6:7），就是把同样的事一遍又一遍地重述；此处他本人也采用同样的方法，把以色列人当作自己的儿女来教导，反复灌输同样的诫命与警告，并以同样的动机和论据加以强调，好叫他们屡次听见的能常在他们里面。在本章，摩西向他们陈明：I. 顺服的总括劝勉（申8:1,6）。II. 回顾神在旷野向他们所行的大事，作为劝其顺服的良证（申8:2-5,15,16）。III. 展望神即将领他们进入的那美地（申8:7-9）。IV. 针对亨通境况下的试探所给的一项必要警告（申8:10-14,17,18）。V. 关于背弃神必招致命后果的明明告诫（申8:19-20）。