Author: Charlie Garrett

Revelation 6:3

Charlie Garrett Revelation (Written)

Thursday, 19 November 2020

When He opened the second seal, I heard the second living creature saying, “Come and see.” Revelation 6:3

The focus goes now from the white horse and its rider to the scroll saying, “When He opened the second seal.” The breaking of the seals allows for judgment upon an unrepentant world, and so that is what can be anticipated again with the breaking of this seal. Understanding this, John says, “I heard the second living creature.” This would be the one resembling a calf (verse 4:7). He speaks forth, “Come and see.”

Like the previous seal, manuscripts vary here. Rather than, “Come and see,” as if a command to John, other manuscripts simply say, “Come.” This would be a calling forth of the entity held by the seal. If this is correct, and it appears to be the more likely translation, it is a call for the entity to come forth, and thus to go out, like with the first seal.

Life application: The living creatures around the throne are named in the same order as the gospels, and they are calling out in the same order as the gospels. What is revealed in the four gospel accounts is the Person and work of Jesus Christ.

For those who accepted the message before this time of tribulation, pardon of sins has been granted, and eternal life has been given. They were taken at the rapture, escaping the things to come. But now, those same gospels that were rejected by the remaining people on earth, testify against them. The living creatures are calling out the destroyers, one by one, who will bring judgment on the earth to those who are left behind to endure the tribulation.

There is an order to all things, and God displays His divine order in the Bible. It is consistent and it is verifiable. Because of this, His judgments also follow His divine order. We need to carefully handle the gift He has given us in the pages of the Bible. They demonstrate the great wisdom of our Creator and they show His plan for us. Let us take heed to the words given.

Thank You Heavenly Father for the great book You have revealed to us – the Holy Bible. It is one of comfort, of wisdom, of joy, and of blessing, if we handle it properly. Help us to do so, and also give us the wisdom to study it and love it all the days You have set before us. Amen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Revelation 6:2

Charlie Garrett Revelation (Written)

Wednesday, 18 November 2020

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. Revelation 6:2

Verse 6:1 saw the opening of the first seals and the voice like thunder calling out. The response to that leads to John’s words, saying, “And I looked.” This signifies a new part of the vision. His attention is directed away from the living creature and to what has been called forth by it. With that accomplished, he says, “and behold, a white horse.”

Here we have two separate emblems to consider. The horse in Hebrew is the word sus. It also means a swallow (the bird) and swiftness. One can see the similarity between the two as a horse darts and leaps around swiftly like a swallow in the air does. The horse is used at various times to signify battle or war. Two of the many such examples are –

“The horse is prepared for the day of battle,
But deliverance is of the Lord.” Proverbs 21:31

&

“He devours the distance with fierceness and rage;
Nor does he come to a halt because the trumpet has sounded.
25 At the blast of the trumpet he says, ‘Aha!’
He smells the battle from afar,
The thunder of captains and shouting.” Job 39:24, 25

Psalm 147:10 shows that a secondary aspect of the horse is that of strength. Taken together, one sees that this is a symbol of strength in battle.

The color white signifies purity, innocence, righteousness, and the like. That has already been seen in verses 3:4 & 5, and elsewhere. It was also the color of royalty at John’s time. The commanding officer would ride a white horse. That continued throughout history. With this understood, John next says, “He who sat on it had a bow.” The bow is an implement used in hunting, in battle, and so on. As it is held by one on a horse, it is here reflective of an instrument of war.

At times, commentaries make a to-do about there being no arrow mentioned. The reason for this is to justify their position that this rider is Jesus, the Prince of Peace, who has a bow but no arrow. This is an argument from silence. First, a bowman implies a man who will use a bow. Further, a bowman without an arrow would be a rather dull person. Going into a battle with a gun and no bullets makes as much sense as a tennis puck. Secondly, time and again in Scripture, the bow is mentioned without noting arrows with it, such as –

“I sent the hornet before you which drove them out from before you, also the two kings of the Amorites, but not with your sword or with your bow.” Joshua 24:12

Having a bow implies having arrows. The bow stands as representative of the weapon, just as having a machine gun implies having the capability to fire bullets. John next says, “and a crown was given to him.”

The stephanos, or “crown,” is a symbol of royalty, honor, and victory. Christ wore such a crown of thorns in His crucifixion. He the victorious King. The gospels mention the crowns of rejoicing, righteousness, life, and glory. Each is a symbol of honor. The twenty-four elders of Revelation have such crowns of royal heavenly governance. Thus, such symbolism is seen here as well – royalty, honor, and victory. Of this rider, John next says, “and he went out conquering and to conquer.”

Of this, Albert Barnes says, “John saw in him two things: one, that he had the aspect or port of a conqueror – that is, of one who had been accustomed to conquest, and who was confident that he could conquer; the [o]ther was, that this was clearly the design for which he went forth, and this would be the result of his going forth.”

This is correct. The horseman is summoned forth to wage war, to do so under the guise of purity and royal authority, and who anticipates victory.

To understand the symbolism further, the vision of Zechariah and four horses should be reviewed. That ancient symbolism is being brought forth again in Revelation. In Zechariah 1, four variously colored horses were sent throughout the earth as it rested quietly. These were followed by four horns (symbols of power and strength) that scattered Judah, Israel, and Jerusalem.

They were followed by four craftsmen. Of these, it said –

“These are the horns that scattered Judah, so that no one could lift up his head; but the craftsmen are coming to terrify them, to cast out the horns of the nations that lifted up their horn against the land of Judah to scatter it.” Zechariah 1:20

The four horses are jointly sent on a mission, just as the four horses of Revelation are sent. They have a unified purpose. Understanding this, the symbolism of this rider on the white horse is identified by scholars in various ways – he is Jesus, he is the church, he is the antichrist, he signifies the Roman empire of ages past, and so on. As this rider is united with the other three coming horses, it is not Jesus.

Jesus will return on a white horse after the tribulation period. It is not the church; they are already taken out at the rapture. He is not the Roman empire of ages past. However, he is associated with Rome, in that he is the coming antichrist. In Daniel 9:27, it says of the coming antichrist –

“Then he shall confirm a covenant with many for one week;
But in the middle of the week
He shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
Even until the consummation, which is determined,
Is poured out on the desolate.”

This coming person is described further in Daniel and elsewhere. He will be a man of war, but he will also supposedly bring peace as a great ruler. Being antichrist, he will be the hope and expectation of what the world anticipates of the Prince of Peace, but He is actually the one to lead them away from any peace at all.

To read an almost astonishingly detailed analysis of all of the aspects of the symbolism of this verse, one can refer to the commentary on it by Albert Barnes at this link – https://www.studylight.org/commentaries/bnb/revelation-6.html. He does a great job with the symbolism, and he gives countless references to support his analysis. However, his final conclusion is incorrect. He identifies it as the old Roman empire.

The problem with this is that it fails to take into consideration the idea of dispensations. The tribulation period, now being described in Revelation, occurs after the church age, not during it. His conclusion is correct to a point (that Rome is involved), but he could not foresee Rome being revived as a power. He thus inserted the past, not the future, into his analysis. Despite this, the analysis is excellent.

This rider on the white horse is not Jesus, but the false Christ who will come prior to the return of Jesus. The breaking of the first seal is not to bring peace to the earth, but judgment on the earth. This rider is going forth to make war. Along with him, three other terrifying riders will come forth as well.

Life application: This rider has been given authority to do his work during the time of the tribulation period. Eight more times in the coming chapters, the term “was given” is used to indicate an allowance of evil power, so the argument cannot be made that this is Jesus from that term. The term “anti” when applied to the antichrist means “instead of.” And this is certainly what is expected during the tribulation period based on the figure mentioned in Daniel 9:26 – “the prince that shall come.”

This prince is anticipated to come in the final seven-year period mentioned in Daniel’s vision, and that seven-year period is still future; it is the tribulation period of Revelation. The figure in this verse then is this coming antichrist – going out conquering and to conquer.

To avoid being here when he arrives on the scene, be sure to call out for Jesus now. In believing in His gospel, you will be saved. When the rapture occurs, you will be taken from the world before this terrible time comes.

The timeline is set by Paul in 2 Thessalonians 2:1-3 –

  1. Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you:
    not to be soon shaken in mind or troubled, either by spirit or by word or by letter,
  1. as if from us, as though the day of Christ had come.
    [warning] Let no one deceive you by any means;

    2a for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition

The “falling away” and the “man of sin” being revealed is being stated based on “the day of Christ,” not “our gathering together to Him.”

In other words, the rapture will occur. Only then will the antichrist be revealed who will sign the seven-year peace deal with Israel. During that seven years, he will fulfill the symbolism of this rider on the white horse. We are not to look for the antichrist. Rather we are to have our eyes fixed on JESUS.

Lord, the best part about reading Your word is to know that we know we are already safe in You. The antichrist who is coming has no authority over us because we are Yours! Hallelujah and amen to this! Lord, we pray for our family and friends who still don’t know you. Please move in their lives now to desire calling on You and to believe in Your gospel message, so that they will be spared from this time of trial to come. Amen.

 

Revelation 6:1

Charlie Garrett Revelation (Written)

Tuesday, 17 November 2020

Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.” Revelation 6:1

Chapter 5 ended with the great praises of the heavenly host, worshiping the Lamb. Chapter 6 now begins with the Lamb exercising His right to open the scroll. In this, John says, “Now I saw when the Lamb opened one of the seals.”

What John is actually seeing here is debated. Is it a depiction drawn on the scroll itself so that each time a seal is broken, that is what is seen? Is it a written depiction on the scroll that can be read after the seal is broken? Is the seal broken and then a visual image appears? The text does not say and being dogmatic over this is therefore pointless. But because verse 5:1 says that the scroll was “written inside and on the back,” a logical assumption might be that John is able to read what is written there.

The point is that when the seal is broken, John understands the imagery and conveys it to us. When we read Revelation, our minds see what he has conveyed. From there, we then interpret (rightly or wrongly) what the imagery signifies. Even the heavenly scene itself is apocalyptic in nature and merely represents spiritual truths intended to convey to us things that have or will actually occur.

Understanding this, with the opening of the first seal, John next says, “and I heard one of the four living creatures saying.” This is one of the creatures first described in verse 4:6. Again, it is speculation to guess which creature is being referred to, but if it follows the order outlined in verse 4:7, then it would be the lion. As the next three identify which beast is speaking, this makes that thought much more likely. Further, it seems to be the case because John next says, “saying with a voice like thunder.”

Here, it uses the word phóné, or sound. It can be a voice, a language, or a noise. Being described like thunder would be characteristic of a lion, and only in this one verse does it say this. The next three do not give this graphic statement. From there, John relays what is said, it is “Come and see.”

Some manuscripts simply say “Come.” If so, rather than asking John to come and see, it would be a call for the rider on the horse of the coming verse to come forth. This actually seems to make more sense because in the opening of the fourth and fifth seal there is no call to “Come and see.” But if John had to come forward to see the first four writings on the scroll, he would also need to come forward to see the others as well.

Further, John is asked to come in verses 17:1 & 21:9. But the word there, deuro, is completely different than the one used here. In this verse, it is the word erchomai, “to come,” but meaning “to go.” In other words, it signifies moving from one place to another.

In this, the call to “Come” is calling forth the entity mentioned in the next verse in order to go out. We can imagine a soldier in his barracks being called by his commander, “I need you to come. The battle has been joined.” In this, the soldier comes out and goes. This appears to be the intent of what is being conveyed in the coming verses. The beasts are calling forth the executors of judgment in succession, instructing them to go and accomplish their tasks. As the four creatures reflect one of the four aspects of Christ displayed in the gospels, this meaning of “Come” (to go out) seems all the more likely.

Life application: From this point on, even until chapter 19 (with some interesting inserts along the way), the main context of the text will be a viewing of the seven years of tribulation which will come upon the whole world. This is the “seventieth week” of Daniel’s seventy weeks, just as was revealed to him in Daniel 9:24-27. This is the correct view – that the events are yet future and are centered on the people and nation of Israel. As Daniel was told –

“Seventy weeks are determined
For your people and for your holy city,” Daniel 9:24

Daniel was a Jew and Jerusalem is Daniel’s holy city. No other interpretation is acceptable as an evaluation of what is to be depicted. The lesser imagery can be debated over, but the overall theme of what is presented is the fulfillment of this final seven-year period.

The fact that this is future is perfectly evident from a proper study of those four verses in Daniel as they are revealed in human history and as is confirmed throughout the rest of the Bible. The Lord Jesus was born, lived as, died as, and was resurrected a Jew. He ascended from the Mount of Olives and promised to return at some future point – and His return will be to that same spot, literally and physically –

“And in that day His feet will stand on the Mount of Olives,
Which faces Jerusalem on the east.
And the Mount of Olives shall be split in two,
From east to west,
Making a very large valley;
Half of the mountain shall move toward the north
And half of it toward the south.” Zechariah 14:4

When He returns, it will be to His people – Israel. Only a poor interpretation of the Bible, and faulty presuppositions, will arrive at any other conclusion. From the opening of the seven seals, and through the trumpet judgments and bowl judgments, there is an immense amount of disagreement as to the timing and meaning of what is occurring.

Because these things are future, it would be inappropriate to be overly dogmatic about much of the interpretation. A careful evaluation of what will be presented is needed, but there are many things that cannot be known for certain. Like all of prophecy, it is only fully understood when it is accomplished within the stream of time. What is past is certain and what is clear is certain. That which is veiled will be fully understood only when it happens.

Of the events now beginning to be portrayed, John’s eyes will behold, and his pen will write out the details of what is coming. The world is being warned in advance. God has graciously offered us to see these future events. When they arrive, no one will be able to say that what happens isn’t what was prophesied, and none will be able to say they were not warned. The events will be clear enough that those left behind after the rapture will have choices to make.

Lord Jesus, open our eyes and our hearts to appreciate the prophecies given in Your word. As we peer into things written there, but which are yet to be fulfilled, help us to understand them properly. May our study of Your word help us to more fully appreciate that You are in complete control of the future and that nothing coming upon the world happens apart from Your will. We thank You for Your perfect plan of the ages. Amen.

 

 

Revelation 5:14

Charlie Garrett Revelation (Written)

Monday, 16 November 2020

Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped Him who lives forever and ever. Revelation 5:14

The words of this verse take us back to the previous chapter –

“Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, 10 the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne.” Revelation 5:9, 10

Here it notes that “the four living creatures said ‘Amen.’” It is a note of confirmation concerning the doxologies of glory and honor just called out in the previous verses. With that noted, it then says, “And the twenty-four elders fell down and worshiped Him who lives forever and ever.”

This is fitting because it is these living creatures and the twenty-four elders who began this cycle of praise in verse 5:8 in reaction to the Lamb taking the scroll. First came their song, then that of the many angels, and then that of every creature. Now, the cycle completes, beginning with the response of the four living creatures.

The response by the twenty-four elders to that action is exactly as noted occurs at the various times when such glory and honor is given by these four living creatures. Though not stated, it can be assumed that this is also one of the times that they also cast their crowns before the throne. The Lamb has proven His infinite worth through the shedding of His blood, and the response is to acknowledge His preeminence in all things.

Life application: The heavenly scene has come full circle from where it started in chapter 4. The attention was focused to the One on the throne who lives forever and ever, and then to the Lion of the Tribe of Judah, the Root of David, and then to the Lamb who was slain. And now, after demonstrating that He is the qualified Redeemer who descended from David, and yet was David’s Source, the attention is redirected to Him as He sits on His rightful throne and to Him who is the Lamb. As these praises are proclaimed to both equally, the imagery is that of the God/Man.

The term “Him who lives forever and ever” is used seven times in Revelation and it shows us the eternality of the Lord. Here in the last verse of Chapter 5, it is repeated to remind us that everything we have experienced in this heavenly scene is given to show us the magnificence of Jesus. He is our Creator. He is the One who directed history toward the people of Israel and then to the tribe of Judah. From the tribe of Judah, redemptive history came more clearly into focus in the great king, David. And from David, the genealogy continued (as is recorded Matthew 1 and Luke 3) to the Christ – our Lord Jesus.

The gospels then tell us of His work, His death, and His resurrection. The establishment of His church is recorded in Acts and then the importance of His work is explained in the epistles. Here, in the book of Revelation, we have the ongoing unveiling of Him in His entire majestic splendor – showing us in apocalyptic form marvelous views of who He is. And now our attention is refocused on the throne from which He came – eternity itself.

Jesus stepped off of this throne and united with human flesh to do His amazing work and then He returned to it – there in heaven to “sit at the right hand of God” with “angels and authorities and powers having been made subject to Him” (1 Peter 3:22). He is our all in all. He is our Source of life and our eternal hope of life forevermore. He is JESUS!

Lord God Almighty! It all makes sense when we stand back and look at what is presented from a historical perspective. Yes, it all comes into focus! Through Jesus Christ, all things are from You, belong to You, have been accomplished by You, and they return to You. You are the entire focus of it all. May our eyes never be directed away from the splendor of Your glory! Amen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Deuteronomy 8:1-9 (Man Shall Not Live by Bread Alone)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 8:1-9
Man Shall Not Live by Bread Alone

A correction I have made in previous sermons, and which I will make again in this one, is what the term “live,” as in “that you may live,” means. Joseph Benson, commenting on these verses, says it means, “Comfortably and prosperously, for life, in the Scripture phrase, signifies more than bare life, namely, happiness and prosperity.”

He then went on to cite various verses which have nothing to do with the context here. And, he is not alone. It is the generally accepted commentary on such verses. But it is wrong. We have seen this several times in Deuteronomy, and it was painfully obvious when we evaluated Leviticus 18:5, “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.”

In fact, a right interpretation of that verse is so important, that Paul uses it in both Romans 10:5 and again in Galatians 3:12. To “live” in this context means to not “die.” The meaning of that then has to be derived from the surrounding context.

Text Verse: “I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death.” Romans 7:9, 10

Paul is obviously speaking of spiritual death here. He is speaking in general terms of those who have law and who violate that law – such as Adam and Eve. They were alive, the law was introduced, and they died.

This is what Paul is referring to here in a general sense. Moses is speaking of physical life. Christ never died spiritually, having never violated the law. And yet He died physically. But that was on behalf of those who were spiritually dead.

Because this is so, He came out of the tomb, proving He had not violated the law. He could not stay dead – it was impossible. Therefore, Moses is saying that to be obedient to the law means to live. If you have participated in more than five sermons in Deuteronomy, you have certainly heard this. And it is sure that you will hear it again, and again. This is because it is important.

How do we find life? The answer is dealt with once again in today’s passage. It cannot be said enough, and so let us pay heed. For now, a small treat for you, a chiasm found by our friend Sergio about four years ago. He had actually forgotten he found it. I didn’t. It will help us to make our way through the chapter.

Deuteronomy 8:3-16 – Beware that you do not forget the Lord your God
In Abundance, Keep his Commandments, Judgments and Statutes (Discovered by Sergio Voitenko – 03/09/2016)

a 3 “humbled you.. And fed you with manna.. Nor did your fathers know”
   b 4 garments did not wear out, foot didn’t swell for 40 years
      c 6 “Keep the commandments of the Lord, walk His ways, fear Him”
         d 7-9 you will lack nothing
            e 10 “when you have eaten and are full”
                x 11 “beware that you do not forget the LORD your God”
            e 12 “lest when you have eaten and are full”
         d 13 when in abundance of everything
      c 14 “when you forget the Lord your God”
   b 15 the Lord who led you through the great and terrible wilderness
a 16 “who fed you in the wilderness with manna which your fathers did not know.. And Humbled you”

Great things, such as chiasms, are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised

I. God Led You All the Way (verses 1-5)

“Every commandment

kal ha’mitsvah – “All the commandment.” The words of this verse are appropriately divided in order to begin chapter 8, even though they fit with the thought of the previous chapter. Chapter 7 began with, “When the Lord your God brings you into the land to possess…” That same thought is provided in the second clause of this verse in Chapter 8.

After that opening thought of Chapter 7, many thoughts concerning possessing the land were given, and then in the final verses, the Lord gave specific commands concerning the possession of the land to sum the chapter up –

“And He will deliver their kings into your hand, and you will destroy their name from under heaven; no one shall be able to stand against you until you have destroyed them. 25 You shall burn the carved images of their gods with fire; you shall not covet the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the Lord your God. 26 Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it is an accursed thing.” Deuteronomy 7:24-26

Because of this, one might think that verse 8:1 should have closed out Chapter 7. Indeed, some think the division should have come after verse 8:1. But by starting this chapter here, it calls to mind the previous words and then sets the tone for what lies ahead in the new direction it will take in verse 8:2.

Despite being a new direction, possession of the land and the thought of obedience to the commandments is still a central theme of Chapter 8. Understanding this, the words begin with, “All the commandment.”

Some translations say, “All the commandments.” This is incorrect. It is singular. Each individual commandment is united in thought as one body of law. The idea is that breaking one part of the commandment nullifies the entire commandment. It is what James refers to, saying, “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (James 2:10).

By dividing the thought as “All the commandments,” it can give the incorrect idea that as long as everything comes out in the end, then missing the mark on the details is acceptable. It is not. Understanding that, Moses next says…

1 (con’t) which I command you today

The “you” is singular. It is the corporate body of Israel being told that obedience is required across the board. The phrase, “which I command you today,” is repeated again and again in Deuteronomy. It is saying that what Moses speaks out, during the entire time of the giving of this book, is included in “today.”

Therefore, Moses isn’t dividing up the portions of law into sections to be individually obeyed, but he is rather continuing on with a body of law that comprises each and every section into one unit.

Each “which I command you today” simply adds onto the already impossible weight of law that began when Moses first opened his mouth to start conveying it. Despite this, the entire body of law is that which…

1 (con’t) you must be careful to observe,

tishmerun laasot – “you shall keep to observe.” From this point on, the addressee goes from the singular “you” to the plural “you all.” In other words, “All the commandment that I command you (Israel) today, you (all) shall keep to observe.

Here the importance of the difference between “All the commandment” and “All the commandments” is highlighted. The entire body of law, of which what Moses spoke of until now, and of which he will add to now, and of which he will continue to add to throughout Deuteronomy, must be observed.

What is not observed is not a simple slip of a law, but it becomes a transgression of the law. Guilt comes upon the entire body because of such a transgression, whether they know it or not. This takes the reader back to Leviticus –

“Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the Lord in anything which should not be done, and are guilty; 14 when the sin which they have committed becomes known, then the assembly shall offer a young bull for the sin, and bring it before the tabernacle of meeting.” Leviticus 4:13, 14

In that same chapter, there are offerings for individual sins, sins committed by a ruler, and even sins committed by the high priest. In the case of the high priest, it said, “…if the anointed priest sins, bringing guilt on the people, then let him offer to the Lord for his sin which he has sinned a young bull without blemish as a sin offering” (Leviticus 4:3).

When the high priest failed to uphold a precept of the law, he brought guilt on all of the people. This is because he was the mediator between God and them. In his guilt, the mediation was harmed. God saw his imperfection, and that imperfection was transferred to those he mediated for. The importance of being free from sin, a precept already brought forth several times, is…

1 (con’t) that you may live and multiply,

l’maan tikhyun u-rebitem – “to end purpose you may live and multiply.” The idea of living does not mean “full and abundant life.” It means “not dying.” The law’s purpose was to give life. Paul makes that abundantly clear in Romans 7:10, which was our text verse.

Obviously, this couldn’t be understood by the people of Israel at the time, but it is a truth that is confirmed in the overall body of Scripture both implicitly and explicitly. Israel (and indeed most readers of the Bible) looked to Moses’ words as a promise of full and abundant life, and great multiplication of the people.

But the typology clearly shows that it is referring to true life, meaning not dying, and greatness of reward. The word rabah can speak of many descendants, much increase, a length of time, of greatness of reward, and so on. The greatness of reward is seen, for example, in the promise to Abram –

“After these things the word of the Lord came to Abram in a vision, saying, ‘Do not be afraid, Abram. I am your shield, your exceedingly great reward.’” Genesis 15:1

The intent of the law is life. Violation of the law then means death. The lesson we are repeatedly seeing in Deuteronomy is that the law is given as an instrument of learning for the people of the world. Life was lost in Eden, life was promised to come again, but it is not by law that life will come about, except in the fulfillment of it by the God/Man. As Paul says –

“Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.” Galatians 3:21-25

The continual repetition of the same thoughts, in sermon after sermon, is to remind you that these things are so. This is what Moses is doing, and thus, this is what we are to do – to contemplate the lesson of the law.

Of this process, John Lange says, “It is less a repeated, than a continuous (this day) enduring law-giving.” The many pronouncements equal one law and that one law is to be fully obeyed. The reward of perfect obedience to the law is next noted…

1 (con’t) and go in and possess the land of which the Lord swore to your fathers.

For Israel, the idea is that the possession includes not just crossing the Jordan, but obtaining all of the promise – from north to south and from east to west. However, the typology of Israel crossing the Jordan is seen in Christ.

To cross the Jordan is to cross through Christ. To cross through Christ means possession – complete and finished possession. The singular “you” which is then changed to the plural is given to show Israel that as an obedient body, national salvation will result.

Thus, they must get the relationship with Christ right first. Obedience to the law means all of the law. And only in coming to Christ can perfect obedience to the law be imputed.

Just note the order – observe / you may live and multiply / and go in and possess. Keeping the law comes first, not last. One receives Christ’s fulfilment of the law, then life and greatness comes, then comes possession. And how evident that is from the next words…

2 And you shall remember that the Lord your God led you all the way these forty years in the wilderness,

The words return to the second person singular – you (Israel). In this, Moses returns to the time of wilderness wanderings. It is the time of receiving the law, and then punishment for disobedience of the law. But despite their disobedience, the Lord continued to lead them, meaning keep them as a people.

In saying, “the way,” it isn’t referring to a particular path that they took, but how the Lord conducted them. In other words, during the entire time of punishment, He still gave them manna, water, relief from the poisonous snakes, and etc.

Despite being consigned to die in the wilderness, they were also brought through the wilderness alive as a people. The covenant promises to them were upheld by the Lord, despite their own covenant unfaithfulness.

Those years of wandering are typical of the time after rejecting Christ. They have been punished as a people, and yet they have been given the grace of being kept as a people. Whether they acknowledge it yet or not, it is the Lord who has so kept them. The words of this clause are remembered by the psalmist –

“To Him who led His people through the wilderness,
For His mercy endures forever;” Psalm 136:16

This leading them in the manner in which He did was for a set and good purpose. It was…

2 (con’t) to humble you and test you,

l’maan anotekha l’nasotekha – “to end purpose chasten you to test you.” The people had disobeyed. They had failed to go up into the land (a picture of receiving Christ) in Numbers 14. In their refusal, the Lord set about to chasten them as a means of testing.

But the fact is, those twenty and above were set to die without entering Canaan. But they were provided the opportunity to look to the bronze serpent and live. Thus, while Israel collectively was punished, individuals could obtain life. Therefore, they would have passed the test.

As a whole, the chastenings were intended to eventually bring them to the point where they would voluntarily cross the Jordan (picturing coming to God through Christ) as a nation. As this has not yet happened, even though Israel is, even today, in the land of Canaan, it is evident that living in the land is not the promise.

Rather, coming to Christ and finding life through Him is. Their chastening, in other words, is ongoing. And it will continue until the day they call out to Christ – “Blessed is He who comes in the name of the Lord.” Understanding both the literal, historical record and also the typological pictures, Moses continues…

2 (con’t) to know what was in your heart,

This is not for the Lord to learn something He did not know. Rather, it is to bring to light what the heart conceals. As Charles Ellicott says, “What God Himself knows by omniscience He sometimes brings to light by evidence for the sake of His creatures.” This is, for example, what He did to King Hezekiah –

“However, regarding the ambassadors of the princes of Babylon, whom they sent to him to inquire about the wonder that was done in the land, God withdrew from him, in order to test him, that He might know all that was in his heart.” 2 Chronicles 32:31

In the case of Israel, Moses says it was to know…

2 (con’t) whether you would keep His commandments or not.

Here, Moses uses the same word, shamar, that he used in the previous verse. He told them they shall “keep to observe” all the commandment so that they could enter the land. Now, he says the Lord tested them to see whether they would keep His commandments during the wanderings.

They failed to do so, and so he chastened them to test them. If they did not enter Canaan before because they did not believe (have faith in) the Lord, then their keeping His commandments cannot be what will bring them in this time either. Rather, it must come through faith.

The chastening of Israel to test them concerning the keeping of His commandments, then, cannot be for granting them life. It is obviously a way of showing them that life is not possible through it. As Paul says, the law is a tutor to lead people to Christ.

John Lange, at least partially, picked up on this when he said, “…thus the pedagogical significance of the wilderness agrees well.” The wanderings were intended to teach them what they otherwise could not learn.

Everything we are seeing here must be taken in relation to the work of Christ. He came. He fulfilled the law. They rejected Him. They were punished to test them concerning the law. They failed, are failing, and will fail, to meet its demands. Only when they meet it through Christ’s perfect obedience will they find life. That continues to be seen in the next words…

3 So He humbled you, allowed you to hunger,

This verse begins the chiasm we saw during the introduction. The humbling mentioned here precedes the giving of the law. The Lord led Israel out of Egypt, and purposefully waited until they were hungry before providing for them.

In their hunger, they moaned against Moses and Aaron. But it wasn’t they who resolved the matter. Rather, it was the Lord. He humbled them. He allowed them to hunger…

3 (con’t) and fed you with manna which you did not know nor did your fathers know,

In their hunger, the Lord then did something completely unique by feeding them with ha’man, or the manna. In this, Moses reminds them that what was provided was completely unknown before or since. In saying, “the manna,” it provides an emphasis. The word comes from mah, or “what.” Thus, Moses calls it “the whatness.” It is completely set apart from anything else.

The manner in which the manna came, the volume in which it was provided, the way that it degraded in a night for five days but lasted over Friday and the Sabbath, and so on – all of this was to separate the manna as something completely unique and wholly of the Lord.

And this is parallel to Christ, the true Manna. Though a Man, there is a “whatness” about Him that sets Him completely apart from all others. The manner in which He came, the abundance He provided, the fact that He was crucified on Friday and yet did not see corruption through the Sabbath etc., – all of it showed that He was the fulfillment of the pictures from Israel’s past. This was so…

3 (con’t) that He might make you know that man shall not live by bread alone;

In this, there are two articles that should be considered, “the man,” and “the bread.” Also, the word “by” should read “on” or “upon.” The Lord is teaching “the man,” meaning the Adam in every man, that he shall not live on “the bread” alone.

In providing the manna, the Lord was showing that what He spoke is what comes to pass. To eat, then, isn’t what ultimately sustains a person. That which has come to pass – meaning anything that we see, feel, eat, smell, and so on – came to pass because the Lord spoke it into existence.

The manna is a demonstration of this. It never existed, nobody ever knew of it, and yet it appeared. As it came at the command of God, just as the universe came at His command, then the truth is that man lives not by bread that is a result of the command, but from the spoken word (the command) itself. As Moses says…

3 (con’t) but man lives by every word that proceeds from the mouth of the Lord.

ki al kal motsa pi Yehovah yikhyeh ha’adam – “for upon all outgoing mouth Yehovah lives the man.” These are the words Christ Jesus spoke back to the tempter. The exchange said –

Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.”
4 But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” Matthew 4:3, 4

Jesus prevailed where Israel failed. They had the manna, and yet they continued to complain against the Lord. Jesus, understanding that the manna only existed because the word caused it to exist, conveyed to the tempter that the bread was only a part of God’s proclamation.

To default to commanding the stones to become bread in order to satisfy His personal hunger would be to not rely on all that proceeds from the mouth of God. But later, we see that the manna was only a shadowy type of Christ Himself – the Word of God –

“And Jesus said to them, ‘I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.’” John 6:35 

As Christ is the Word of God, He is everything that is needed to have life. The bread of the world can sustain life, but it cannot make man live. God who gave the manna in the wilderness showed that He can sustain a man apart from the common food of man. As He can do this, then He can make man live. How does the man live? He lives through Christ.

4 Your garments did not wear out on you, nor did your foot swell these forty years.

The obviously miraculous intent of the words here are all but destroyed by most commentators. Many commentators try to diminish the miraculous by saying that the supplies for making clothes didn’t run out, or something stupidly similar to that.

Others, following Jewish fables, say that the clothes of the children actually grew with them like a snail’s shell. Neither of these matches the obvious nature of the words.

Rather, the simple and understandable reading is exactly what happened. The clothes that people wore did not wear out. It would be ridiculous to speak of the manna in one verse, a unique and miraculous event, and then to speak of something plain and common like obtaining supplies to make new clothes.

For added surety of this, a complementary verse is found in Deuteronomy 29:5 –

“And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet.”

The obvious reason for the change from feet swelling to sandals not wearing out is to show that both occurred, and both were miraculous. Otherwise, if Moses only spoke of clothes and sandals, it might be assumed by those who came later that it was just speaking of an ample supply of material always being available.

In this verse, the words are still in the singular. The Lord is speaking to Israel collectively. Like the manna, it was a lesson concerning the Lord’s faithfulness, even in Israel’s time of punishment.

There is one new and rare word introduced, batseq. It is found only here and Nehemiah 9:21, where Nehemiah cites this verse. It is from a primitive root, and it means maybe to swell or blister.

Their garments not wearing out, and their feet not swelling or blistering, was a clear demonstration to Israel that they were being sustained by the Lord as a people, even as they were dying in the wilderness. The same lesson should be learned by Israel today, if they will just think.

They rejected Christ, they are under the punishment of the curses of the law, and yet they are being sustained as a people. As miraculous as garments not wearing out and feet not swelling (or blistering) for forty years, so is the miracle of Israel’s continued existence over these past two thousand years.

They rejected Him, and they have neglected His word, but He has neither rejected them, nor neglected them. That this is the correct interpretation of this is found in the next words…

Many years you wandered after failing to believe
And during that time, you fell in the wilderness
My promised blessing you did not receive
But you failed to consider how you got in that mess 

For many generations, you lived in the land
And there were times of want and times of prosperity
But through it all, you failed to understand
That your state was a result of your treatment of Me 

And so, for many years you wandered after failing to believe
And during that time, you fell in a global wilderness
I held out nail-scarred hands to you that you failed to receive
And even today, you still won’t consider how you got in that mess

II. In Which You Will Lack Nothing (verses 5-9)

5 You should know in your heart that as a man chastens his son, so the Lord your God chastens you.

The context of their being provided the manna, their garments not wearing out, and their feet not swelling, is that it is done through chastening.

The lesson of the chastened son is explained in Hebrews. There, the author writes to Israel, specifically believing Jews, but He carefully shows how Israel – the collective whole – experiences God’s redemptive hand of blessing, cursing, judgment, salvation, and so on. Of this group, he says –

“My son, do not despise the chastening of the Lord,
Nor be discouraged when you are rebuked by Him;
6 For whom the Lord loves He chastens,
And scourges every son whom He receives.
7 If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? 8 But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. 9 Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? 10 For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. 11 Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.” Hebrews 12:5-11

What is clearly evident is that Israel, under the chastening hand of the Lord during this dispensation, is considered a son. They are being corrected by the Lord to teach them the lesson they will eventually learn.

This is all the more evident because the word Moses uses for “chasten” is the same word used three times in Leviticus 26 for the punishment Israel would receive in their rejection of Him.

And yet, at the end of that passage, the Lord promises that He would remember the covenant that He made with their ancestors when He brought them out of Egypt. Their rejection of Christ is not the end of their story. With that understood, Moses again turns to the law…

6 “Therefore you shall keep the commandments of the Lord your God, to walk in His ways and to fear Him.

We have been talking about Israel and their relationship to the Lord. The reason for their exile (meaning rejecting Christ), and God’s faithfulness to them, even in their time of punishment. How can it be, then, that if their rejection of Christ was the reason for their exile, that Moses now, again, harps on them concerning keeping the commandments of the Lord?

If Christ offers grace, how does keeping the commandments of law fit into that? It is, as we have seen – time and again – because the Law of Moses anticipates both the coming of Christ and the ending of the law. Hence, to “keep the commandments of the Lord your God” is to believe in Christ unto salvation. As it says in Deuteronomy 18:18, 19 –

“I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”

This is further anticipated by Jeremiah, a prophet under the Mosaic Covenant, who said that the Lord would cut a New Covenant with the house of Israel and the house of Judah. Therefore, to obey the commandments of the Lord God is to come to Christ – the One who embodies, fulfilled, and annuls the Mosaic Covenant.

It is this act which then will bring Israel into the harmonious relationship with God. Theirs will finally be a heavenly promise, of which crossing the Jordan into Canaan only anticipated…

7 For the Lord your God is bringing you into a good land,

Moses now describes what is an almost idyllic setting. And it is intentionally meant to be that way. The description of Eden and its garden is described no more beautifully than what Moses speaks of now. Further, Moses ensures that they know it is the Lord their God who brings them in.

They rejected Canaan the first time by simply not believing the Lord. They will enter only through believing the Lord. It takes us back to verse 1. They were to observe so that they would live, receive the reward, and go in and possess.

But if this is speaking of only Israel’s entering Canaan, it makes no sense. Moses will speak out the words of the law, ascend Mt. Nebo, and there he will die. There will be a period of mourning for him, and then Israel will enter Canaan.

The obvious typology is that the observing of the command is to receive Christ by faith and then enter the promise. That will become as obvious as the nose on one’s face in Joshua. For now, the description of the land continues. It is…

7 (con’t) a land of brooks of water,

erets nakhale mayim – “land wadis water.” This speaks of flowing water, typically of wadis that run during the times of rain.

7 (con’t) of fountains and springs,

ayanoth u-tehomoth – “eyes and depths.” The ayin, or literally “eye,” speaks of a spring that issues forth water from the ground. The tehom, or “depth,” would be the much larger fountains that produce a river right at its issuing forth. It is where vast amounts of water gush forth to water the land.

7 (con’t) that flow out of valleys and hills;

yotseim babiqah u-bahar – “flowings out in the valley and in the mountain.” The meaning is that at any point in a given valley or mountain, there may be either, or both, of these flowing forth to water the land. And that then leads to other abundance…

8 a land of wheat and barley,

erets khitah u-seorah – “land wheat and barley.” There is promised both grains – the greater and the lesser. The wheat is for standard human consumption and the barley for both the poor and for cattle and horses.

The story in Genesis 26 of Isaac reaping one hundred-fold would be happily anticipated by those to whom it had been conveyed. The labors would be well-rewarded for those who entered the promise.

Because there are two crops, it means two harvests. The barley began around Passover and the wheat began around Pentecost. The account of the supplies for King Solomon in 1 Kings 4:22 shows the magnificent abundance the land could produce.

8 (con’t) of vines and fig trees and pomegranates,

v’gephen u-teenah v’rimmon – “and vines, and figs, and pomegranates.” The vines for grapes can be found in every climate of Israel, from the wettest to the driest spots. Each produces its own special grape for its own particular use/taste.

The fig is mentioned throughout the rest of the Old Testament and in almost every book. It is noted abundantly in the New Testament as well. The prominent use of it carries its own symbolic meaning – that of a connection to God, or its lack. This can be seen as one winds through the Bible and notes its many uses.

The pomegranate is derived from a word that signifies high or exalted. It gives the sense of mental maturity. It is seen much less in the Old Testament than the fig, but it is highlighted in the little book the Song of Solomon where it is mentioned six times – more than any other book in the Bible.

8 (con’t) a land of olive oil and honey;           

erets zeyit shemen u-debash – “land olive oil and honey.” Olive oil has multiple uses and much value, and the land is filled with areas where it grows in abundance. Again, the account of King Solomon and his dealings shows the immense amount of oil that was used and traded as a commodity.

Honey signifies both abundance and health of the land. Where there is honey, it means bees have been productive. Cross-pollination occurs, the flowers will bloom, the fruit will come out, and the byproduct of honey can be gathered.

However, the term honey can mean more than just bee honey, it is also believed to extend to dates, and even syrup made from grapes. The word comes from a root meaning to be gummy, so all are possible.

After the first exile, the people had returned from Babylon and were still in troubled times in the land. However, the Lord spoke through Haggai of the blessing He would again pour out upon the people, speaking of all of these commodities except honey, He said to them –

“Consider now from this day forward, from the twenty-fourth day of the ninth month, from the day that the foundation of the Lord’s temple was laid—consider it: 19 Is the seed still in the barn? As yet the vine, the fig tree, the pomegranate, and the olive tree have not yielded fruit. But from this day I will bless you.” Haggai 2:18, 19

This is what Moses’ words now anticipate – a land of the Lord’s blessing. And that only looks forward to the true land of promised blessing which can only be realized for humanity through God’s provision of Jesus Christ. For now, Moses continues…

9 a land in which you will eat bread without scarcity,

erets asher lo b’miskenuth tokal bah lekhem – “land which no in scarcity you will eat in bread.” Here is a word found only this once in the Bible, miskenuth.

It comes from misken, meaning poor. Thus, there will be a great abundance which anticipates wealth and prosperity if rightly handled. Therefore, there will always be bread on the table and abundance for the family. It is a complete contrast to what the Lord promises when they reject Him –

“When I have cut off your supply of bread, ten women shall bake your bread in one oven, and they shall bring back your bread by weight, and you shall eat and not be satisfied.” Leviticus 26:26

Again, Moses continues with a greater note of abundance…

9 (con’t) in which you will lack nothing;

Certainly, the words here extend to more than just what the land produces, but to that which can be traded for. In other words, a great amount of trading is noted in the Old Testament. So much so that there were commodities not available in the land that could still be easily acquired.

In this, the people would have no lack at all. The ground would be so fertile and productive that there would be a superabundance by which to amass even greater wealth. And finally, of these promises of the abundance, Moses continues with…

9 (con’t) a land whose stones are iron

Some scholars see the term “whose stones are iron” as referring to basalt stones, meaning dark volcanic stones. There is no reason to accept this. Iron, even if limited in quantity, is noted throughout the Old Testament. The words simply mean that iron will be available to mine and to use by the general populace. And finally…

*9 (fin) and out of whose hills you can dig copper.

u-meharareha takhtsov nekhoshet – And out of who hills you dig copper. Copper mines have been found in the Timna Valley in southern Israel. Copper mines have been found in the countries surrounding Israel as well.

As a note of correction, if your Bible says, “thou mayest dig brass” (KJV), please underline that, note that it is in error, and correct it to read “copper.” Brass is an alloy produced by man. It is not found naturally. Copper is dug up and then combined with other metals to produce such alloys.

The point of Moses’ words is that the land promised to Israel was one of abundance, and in which that abundance would keep the people from any lack at all. This is first, and immediately, speaking of the truth that Israel will prosper if they heed the Lord and are obedient to His law.

It is, however, more fully anticipating the abundance that is found in Christ and what He promises His people. Israel was rarely obedient to the Lord. At times, they prospered, and at others, they did not. The time of the law was a time for our learning.

Israel was the object lesson, and we are the recipients of that. Rote observance of the law, without a heart for the Lord, was as unacceptable to Him as ignoring His law. The lesson is given through Israel in many ways, showing that we simply cannot do without grace.

In Christ’s coming, that grace is offered. For Jew or Gentile alike, that offer comes by simply calling out to Him and believing the gospel. For Israel as a nation, that will come when they call out to Him collectively and submit to Him.

Next week, we will take what we have learned concerning the promises today, and we will again evaluate the warnings that come with such abundance and blessing.

The back and forth lessons of Deuteronomy are necessary to have a full and complete understanding of what made life for Israel so difficult over these past millennia. In this, it will allow us as individuals to avoid such great pitfalls.

Closing Verse: You crown the year with your bounty,
    and your carts overflow with abundance.
12 The grasslands of the wilderness overflow;
    the hills are clothed with gladness.
13 The meadows are covered with flocks
    and the valleys are mantled with grain;
    they shout for joy and sing. Psalm 65:11-13 (NIV)

Next Week: Deuteronomy 8:10-20 If you don’t do it, you will be a complete clod… (And You Shall Remember the Lord Your God) (30th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

Man Shall Not Live by Bread Alone

“Every commandment which I command you today
You must be careful to observe
That you may live and multiply, and go in and possess the land
Of which the LORD swore to your fathers; from these things
———-you shall not swerve

And you shall remember that the LORD your God
Led you all the way these forty years in the wilderness
———-that terrible trying spot
To humble you and test you, to know what was in your heart
Whether you would keep His commandments or not

So He humbled you, allowed you to hunger
And fed you with manna which you did not know
———-nor did your fathers know
That He might make you know that man shall not
———-live by bread alone
But man lives by every word that proceeds
———-from the mouth of the LORD, not a word he shall forgo

Your garments did not wear out on you
Nor did your foot swell these forty years; such it did not do

You should know in your heart that as a man chastens his son
So the LORD your God chastens you; and you are better off
———–in the long run

“Therefore you shall keep the commandments of
———-the LORD your God
To walk in His ways and to fear Him, on the path that you trod

For the LORD your God is bringing you into a good land
A land of brooks of water – just imagine the daffodils!
Of fountains and springs
That flow out of valleys and hills

A land of wheat and barley, of vines and fig trees
———-and pomegranates too
A land of olive oil and honey; marvelous delights for you

A land in which you will eat bread without scarcity
In which you will lack nothing; the place is over the topper
A land whose stones are iron
And out of whose hills you can dig copper

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Every commandment which I command you today you must be careful to observe, that you may live and multiply, and go in and possess the land of which the Lord swore to your fathers. 2 And you shall remember that the Lord your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart, whether you would keep His commandments or not. 3 So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord. 4 Your garments did not wear out on you, nor did your foot swell these forty years. 5 You should know in your heart that as a man chastens his son, so the Lord your God chastens you.

6 “Therefore you shall keep the commandments of the Lord your God, to walk in His ways and to fear Him. 7 For the Lord your God is bringing you into a good land, a land of brooks of water, of fountains and springs, that flow out of valleys and hills; 8 a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; 9 a land in which you will eat bread without scarcity, in which you will lack nothing; a land whose stones are iron and out of whose hills you can dig copper.