But if the Israelites were to eat there and be satisfied, i.e., to live in the midst of plenty, they were to beware of forgetting their God; that when their prosperity - their possessions, in the form of lofty houses, cattle, gold and silver, and other good things - increased, their heart might not be lifted up, i.e., they might not become proud, and, forgetting their deliverance from Egypt and their miraculous preservation and guidance in the desert, ascribe the property they had acquired to their own strength and the work of their own hands. To keep the people from this danger of forgetting God, which follows so easily from the pride of wealth, Moses once more enumerates in Deu 8:14-16 the manifestations of divine grace, their deliverance from Egypt the slave-house, their being led through the great and terrible desert, whose terrors he depicts by mentioning a series of noxious and even fatal things, such as snakes, burning snakes (saraph, see at Num 21; 6), scorpions, and the thirsty land where there was no water. The words from נָחָשׁ, onwards, are attached rhetorically to what precedes by simple apposition, without any logically connecting particle; though it will not do to overlook entirely the rhetorical form of the enumeration, and supply the preposition בְּ before נָחָשׁ and the words which follow, to say nothing of the fact that it would be quite out of character before these nouns in the singular, as a whole people could not go through one serpent, etc. In this parched land the Lord brought he people water out of the flinty rock, the hardest stone, and fed them with manna, to humble them and tempt them (cf. Deu 8:2), in order (this was the ultimate intention of all the humiliation and trial) “to do thee good at thy latter end.” The “latter end” of any one is “the time which follows some distinct point in his life, particularly an important epoch-making point, and which may be regarded as the end by contrast, the time before that epoch being considered as the beginning” (Schultz). In this instance Moses refers to the period of their life in Canaan, in contrast with which the period of their sojourn in Egypt and their wandering in the desert is recorded as the beginning; consequently the expression does not relate to death as the end of life, as in Num 23:10, although this allusion is not to be altogether excluded, as a blessed death is only the completion of a blessed life. - Like all the guidance of Israel by the Lord, what is stated here is applicable to all believers. It is through humiliations and trials that the Lord leads His people to blessedness. Through the desert of tribulation, anxiety, distress, and merciful interposition, He conducts them to Canaan, into the land of rest, where they are refreshed and satisfied in the full enjoyment of the blessings of His grace and salvation; but those alone who continue humble, not attributing the good fortune and prosperity to which they attain at last, to their own exertion, strength, perseverance, and wisdom, but gratefully enjoying this good as a gift of the grace of God. חַיִל עָשָׂה, to create property, to prosper in wealth (as in Num 24:18). God gave strength for this (Deu 8:18), not because of Israel's merit and worthiness, but to fulfil His promises which He had made on oath to the patriarchs. “As 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).