Deuteronomy 8:17

Deu 8:17 And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth.

Ver. 17. My power.] As that great dragon of Egypt, lying at ease in the swollen waters of his Nile, saith, "My river is mine own, and I have made it for myself." {Eze 29:3 Hab 1:16}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

17. thou say in thine heart] That is not only as if convinced; but, whether or not thou sayest this expressly with thy lips, thou feelest and practically behavest as if thine own power and might had gotten thee this wealth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But thou shalt remember the Lord thy God,.... That he was the author of their beings, the God of their lives and mercies; what great and good things he had done for them in Egypt, and in the wilderness; and particularly in putting them into the possession of such a fruitful country, abounding with all that heart could wish for:

for it is he that giveth thee power to get wealth; for though men may have seeming opportunities for getting wealth, may have capacities for the management of business for the acquisition of it, and may not be wanting in diligence and industry, yet may not attain it; it is the blessing of God that makes rich, and to that it should be imputed whenever it is enjoyed; see Psa 127:2.

that he may establish his covenant which he sware unto thy fathers,

as it is this day; that he would give the land of Canaan to their seed, and make them a rich and flourishing people, as they would be and were when possessed of the land, which is supposed throughout this discourse.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For me. Hebrew, "hath procured me this wealth," or strength, ver. 18.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 17, 18. The blessing in store for them was God"s free gift to them; and when they came to enjoy it they were not to allow themselves to say in their heart, i.e. to think or imagine, that the prosperous condition in which they were placed was the result of their own exertions; they were to ascribe all to God"s gracious bounty, for from him had come the power by which prosperity had been gained, and this he had given, not on account of any merit in them, but that he might fulfill his covenant engagements to their fathers. Get wealth lyij hc to make strength, to gather substance, (Gen_12:5) to procure wealth (Rth_4:11, margin; Eze_28:4) As it is this day. "As was quite evident then, when the establishment of the covenant had already commenced, and Israel had come through the desert to the border of Canaan" (see Deu_4:20) (Keil).

Vers. 17, 18. Danger of self-glorification.

The enjoyment of God"s mercies, which should be so provocative of thankfulness, may become a snare, if we are not careful to guard against their misuse. Several of the dangers to which prosperity makes us liable are dealt with in the Homily referred to above. Here, there is one specially named, which is perhaps the most common of all, viz. that of attributing success in life to one"s own skill, or wisdom, or might: "And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth". (see Eze_28:4, 5 29:3; Psa_12:3; Jud_1:7:2) So strong is the tendency to accredit ourselves with any gains which may be ours, in a vain, self-glorifying spirit, that we cannot be too anxious to guard against it, by exposing the sin and evil of it.

I IT IS UNTRUE. However much care we may have taken to ensure success, whether we gain our end or no, has been dependent at every moment on a conjunction of circumstances, which we were as powerless to bring about or to avoid, as to create the tides or arrest the moon. And even the ability to take care, and to put forth effort, has been a gift. We are violating the first rudiments of most certain truth, when we take the credit of success in life to ourselves.

II IT IS DISLOYAL. For it is God who gives us the power to get wealth. We owe all we have to his bounty, and even the very breath we draw, to his unceasing care. The laws on which we have relied to bring prosperity have been of God"s creation. And for a creature to plume himself on the gifts of the Creator, who can adequately set forth such injustice to high Heaven?

III IT IS UNGRATEFUL. For, as if it were not enough that the Most High should have all our faults to bear with unceasingly is it not marvelously ungrateful that creatures who would have long ago been cut down except for the long-suffering of God, should pride themselves on the abilities which have been in such forbearance continued to them?

IV IT IS MOST MISCHIEVOUS IN ITS EFFECTS. For it nurses pride, instead of fostering thankfulness. It genders selfishness, it freezes benevolence, and will surely breed a covetous, tyrannous, haughty disposition, if not fought against and overcome.

V IT IS OFFENSIVE IN GOD"S SIGHT, (Pro_6:16, Pro_6:17; Jam_4:6; 1Pe_5:5) God sets himself in array against pride of heart. How can it be otherwise? "What communion hath light with darkness?" God will dwell with the contrite and humble spirit, but "the proud he knoweth afar off.

VI IT IS THE REVERSE OF THAT WHICH GODS DESIGNS. (Ver. 16.) For the varied experiences of life are an appeal of God to men as moral beings, "to humble them and prove them;" and if, in spite of all, any take the credit to themselves of their own prosperity, God"s own intent in their life-history is being reversed.

VII IT WILL SOONER OR LATER BRING HUMILIATION AND SUFFERING, (Pro_29:23) Again and again does our Savior also lay down this principle, that pride exposes to much shame. (Luk_14:11 Luk_18:14) It is not for us to say, in any individual case, in what form the debasement or disappointment will come. But come it will. It may be in one or more of the following ways:

1. By the removal of the wealth which was gained, and a sudden plunge from prosperity to adversity. It is sad when men have to part with all before they will learn that God gave all!

2. By depriving men of any further power to attend to worldly concerns, they may have to see their utter helplessness without God.

3. By a searching dealing with the spirit in the furnace of tribulation, God may graciously burn up the pride, and purge away corruption. But the process is a terrific one, even here. It is being saved, "yet so as by fire." Still, it is better to be saved, even thus, cost what it may. (1Co_3:18) It is only when God succeeds in "humbling" us, that he can do us good "at the latter end.

4. If, after all warnings, teachings, and strivings, God"s voice is still unheard, and pride still rears itself up against him, he will reckon the proud one as "the chaff which the wind driveth away." And oh, how will this self-elation shrivel up then! (see Isa_2:10-22) God will not give his glory to another (1Sa_2:30; Mal_4:1) What reversals of position will that day witness! That which the world reckoned as "great wealth" will come to naught, and the "wealthy" one will be bankrupt for eternity; while those who in lowliness of spirit have received thankfully the least of God"s gifts, shall have him as their "exceeding great Reward." To such he will say, "Friend, come up higher!"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.