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He afterwards subjoins, I have made you to ascend from the land of Egypt; I have made you to walk in the desert for forty years, in order to possess the land of the Amorite. The circumstances here specified are intended to confirm the same thing, that God had miraculously redeemed his people. Men, we know, for the most part extenuate the favors of God; nay, this evil is innate in us. This is the reason why the Prophet so largely describes and extols the redemption of the people. Hence he says now that they had been led out of the land of Egypt. And they ought to have remembered what had been their condition in Egypt; for there they were most miserably oppressed. When therefore that coming out was set before them, it was the same as if God had reminded them how shamefully they had been treated, and how hard had been their bondage in Egypt. That beginning ought to have humbled them, and also to have stimulated them to the cultivation of piety. When now they proudly exulted against God, when no recollection of their deliverance laid hold on them, this vice is justly laid to their charge by the Prophet: “See,” he says, “I have brought you forth from the land of Egypt; what were ye then? what was your nobility? what was your wealth or riches? what was your power? For the Egyptians treated you as the vilest slaves; your condition then was extremely ignominious; ye were as lost, and I redeemed you: and now buried is the recollection of so illustrious a kindness, which deserved to be for ever remembered.”

He afterwards adds, I have made you to walk, etc. The Prophet here reminds them of the desert, that the Israelites might know that God might have justly closed up against them an entrance into the land, though he had promised it for an inheritance to Abraham. For how was it that the Lord led them about for so long a time, except that they, as far as they could, had denied God, and rendered themselves unworthy of enjoying the promised land? Then the Prophet indirectly blames the Israelites here for having been the cause why God detained them for forty years without introducing them immediately into the promised land; which might have easily been done, had they not closed the door against themselves by their ingratitude. This is one reason why the Prophet now speaks of the forty years. And then, as God had in various ways testified his kindness towards the Israelites, he had thus bound them the more to himself; but an ungodly forgetfulness had buried all his favors. God daily rained manna on them from heaven; he also gave them drink from a dry rock; he guided them during the day by a pillar of cloud, and in the night by fire: and we also know how often God bore with them, and how many proofs he gave them of his forbearance. The Prophet, then, by speaking here of the forty years, meant to counsel the Israelites to call to mind the many favors, by which they were bound to God, while they were miraculously led by him for forty years in the desert.