Exegetical and Hermeneutical Commentary of Deuteronomy 7:6
For thou [art] a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth.
6. an holy people unto Jehovah thy God ] So Deu 14:2; Deu 14:21; Deu 26:19; Deu 28:9; cp. Exo 19:6 (J prob. expanded): an holy nation. As elsewhere in Deut., holy is here used in the formal sense of separated unto, or reserved for, Jehovah, and includes an ethical meaning only by implication, i.e. in so far as traffic with the heathen and the worship of their gods, which Israel, in consequence of his holiness to Jehovah, was forbidden to share, would necessarily involve the people in immoral practices. See the following note.
Holiness in Deut. and other O.T. Writers
The adj. holy ( adosh), and the noun holiness ( odesh), with the various forms of the verb (prob. denominative) to be holy, and to hallow or sanctify, require a separate note, especially in view of certain phenomena which distinguish the use of these terms in Deut. The meaning of the root ‘-d-sh’ ‘appears to be physical: ‘cut off,’ ‘separate,’ ‘set apart.’ But in Heb. and other Semitic languages the words derived from it are always used in a religious sense, both of God or the gods and of things and men in their relation to the deity. It is not certain whether they were first applied to deity as separate from, or at a distance above men, and then transferred to men and things belonging to the deity; or whether they were originally used of these as set apart from common use for the use of the god and then transferred to himself. But this is clear, that as the meaning of the terms grew in Israel’s use of them, the chief influence in that growth was the revealed nature of Israel’s God. At first the meaning of holy and holiness was purely formal, without ethical content, and negative. Even in Israel, and even with prophets who had very rich conceptions of the moral and metaphysical nature of God, the terms still often retain their original and negative character. To Hosea God is Holy as the Utter Contrast of man, Hos 11:9: God and not man, the Holy One in the midst of thee; to the Prophet of the Exile He is the Incomparable, Isa 40:25: to whom will ye liken me, that I should be equal to him? saith the Holy One. But as these passages show, the terms could not remain negative when used of God, but became positive and equivalent to godhead. In Phoenician (as A. B. Davidson points out) the phrase ‘the holy gods’ just means the divine gods. Similarly in Israel the contents of the term Holy came to be the contents of the nature of Jehovah as these were revealed to the prophets. To Hosea (Hos 11:9, see above) God’s holiness, His utter contrast with men, is His love and power of forgiving. To Isaiah it is His transcendence, majesty and awful purity, crushing and bewildering sinful man (Isa 6:1-5, high and lifted up, the foundations moved the house was filled with smoke woe is me, I am undone a man of unclean lips), and His righteousness or justice (Isa 5:16, the Holy One is holy by righteousness); it is parallel to His glory (Isa 6:3). Yet ‘none of these attributes are synonyms of holiness strictly, they are rather elements in holiness’ (Davidson).
As applied to things holy simply means that they have been ceremonially set apart for the deity; so of the Sabbath ( hallow it), the firstborn ( sanctify them to me || they are mine), the sanctuary ( midash), its furniture, priests’ clothing, and foods (virtually equivalent to clean), etc. Similarly men are holy not because of their character, but from their devotion to the deity or His service, e.g. 1Sa 21:5 f. of soldiers (of divers characters) consecrated to war (see on Deu 20:1 ff., Deu 33:3); of a prophet, 2Ki 4:9; and frequently in P of priests, Levites and Nazirites. In E, Exo 22:31, holy is applied to the whole nation: they must not eat flesh torn by beasts of the field and not slain ritually, because they are men holy to Jehovah, His own and set apart for Him; while in Jer 2:3 holy = inviolable: as holiness to Jehovah, early Israel could not be devoured by other nations without guilt falling on these. Here also, however, the character of the God to whom Israel was sacred, gradually ethicised the term holy. This appears as early as J. Exo 19:5 f. (unless this passage is editorial), where it is announced that the people will be holy if they obey God’s voice and keep His covenant; and it is very clear in the formula, Be ye holy for I am holy, because of its connection with moral requirements, Lev 19:1-3; Lev 20:7. Even when Israel’s holiness is emphasised as incompatible with attendance on heathen cults, the notoriously immoral character of these implies that the holiness is not merely ceremonial but ethical as well. In Psalms 15, 24 only the upright and pure are fit to dwell in the holy place of God; yet even here holiness may mean no more than an awful sacredness (cp. Isa 33:14 f.). On the whole subject see A. B. Davidson, Theol. of the O.T. 144 ff., and J. Skinner, art. ‘Holiness in the O.T.’ in Hastings’ D.B.
In Deut., in which the use of holy and holiness is not so frequent or characteristic as it is in the Prophets and P, we find only some of the meanings described above; the whole range of them is not covered. The purely ritual sense, applied to things and men consecrated to God, is oftenest expressed: Deu 5:12 (the Sabbath); Deu 15:19 (firstling males); Deu 12:26, Deu 26:13 ( all thy holy things, vows and tithes of the increase of fields and flocks); Deu 23:14 (the camp, because of God’s presence); cp. Deu 22:9 where R.V. forfeited, probably the exact meaning, is literally hallowed or consecrated; and Deu 23:17 f. where the men and women who sacrificed their chastity to the gods are called by the names they bore throughout the Semitic world ( adesh and e deshah). Five times is Israel called a holy people a people holy to Jehovah thy God. But in one of these passages, Deu 26:19, this means a people distinct from other nations, and high above them in renown; and in another, Deu 28:9 (as the context shows), an inviolable people just as in Jer 2:3, though the condition of such inviolableness is moral, their obedience to all the commandments of Jehovah. In two others, Deu 14:2; Deu 14:21, the phrase is used as the ground for their abstention from mutilation for the dead, and from eating what has not been ritually slain; while in Deu 7:6 it is given (as we have seen) as a reason for not treating or trafficking with the heathen or engaging in their cults. In these last three cases a moral meaning is doubtless implied in holy, because of the notoriously immoral character of such cults, but it is not explicit. This is strange after what we have seen of the moral contents of the term holy in the Prophets. But stranger still as coming after the Prophets (see above) is the fact that holy is nowhere in Deut. applied to God Himself (though in Deu 26:15 heaven is called His holy habitation); and He is not Styled as Isaiah so frequently styles Him the Holy One of Israel. Did the deuteronomists purposely avoid the association of this name with Jehovah because of some superstitious use of it (cp. Jeremiah’s repudiation of Isaiah’s conviction of the sanctity of the Temple, when this had become a mere fetish with the people), or because it was also applied to heathen gods?
Jehovah thy God hath chosen thee ] The order of the original is much more emphatic: And (so Sam., LXX and some Heb. MSS) thee hath Jehovah thy God chosen. Similarly Deu 4:37, Deu 10:15, Deu 14:2 with Sg., and with Pl. only Deu 7:7. The idea and its expression are characteristic of D; it is not found in other documents of the Hex. nor in pre-deuteronomic writings (yet cp. Amo 3:2), but occurs frequently after D, in the deuteronomic Jer 33:24, and 1Ki 3:8; and frequently in Isa 41:8-9; Isa 43:10; Isa 44:1-2; cp. Isa 42:1; Isa 43:20; Isa 45:4; Isa 49:7; also of God’s restoration of the exiled Israel Isa 14:1. We must not impart into the phrase the full meaning of ‘election’ in the N.T. or Christian theology. As the passages in 2nd Isaiah show, ‘election’ by God is election to service (see the writer’s Isaiah xl. lxvi. pp. 237 f.), and as Jeremiah 18 shows, it may be annulled if the object of it prove to be unworthy; yet, according to Isa 14:1, it may, on repentance being shown, be renewed; cp. below Deu 30:3 ff.
a peculiar people ] Lit. a people of special possession; in late O.T. of the privy property of kings, 1Ch 29:3, Ecc 2:8; in N. H. the verb from which it is derived means to acquire property. Also in Deu 14:2 and Deu 26:18, like this passage, in Sg. Not certainly found before D, for Exo 19:5 is editorial. For details see note on that verse. The adj. has the sense which the noun ‘peculiar’ retains in Eng.
Fuente: The Cambridge Bible for Schools and Colleges
6 11. The reasons for the previous commands to destroy the peoples of the land, and to abstain from traffic with them, leading as this would to participation in their worship of other gods. Israel are for Jehovah alone: to this end He loved, chose, and redeemed them. This is one of the many cases in Deut. in which the principles or ideas offered for certain practices or acts of conduct commanded to Israel are of a far higher standard than these practices themselves, and therefore have endured as the essentials of religion when the practices are either no longer prescribed or actually forbidden (as in Christianity). The passage, which might appear to be founded on Exo 19:5 f., is not certainly so; for Exo 19:5 f. (on which see the note) has probably been expanded. The address changes to the Pl. in Deu 7:7-8, which are probably a later insertion: see below.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 6. Thou art a holy people] And therefore should have no connection with the workers of iniquity.
A special people] segullah, – Septuagint, , – a peculiar people, a private property. The words as they stand in the Septuagint are quoted by the apostle, Deut 7:1; Deut 2:9.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
6-10. For thou art an holy peopleunto the Lord thy Godthat is, set apart to the service of God,or chosen to execute the important purposes of His providence. Theirselection to this high destiny was neither on account of theirnumerical amount (for, till after the death of Joseph, they were buta handful of people); nor because of their extraordinary merits (forthey had often pursued a most perverse and unworthy conduct); but itwas in consequence of the covenant or promise made with their piousforefathers; and the motives that led to that special act were suchas tended not only to vindicate God’s wisdom, but to illustrate Hisglory in diffusing the best and most precious blessings to allmankind.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thou art an holy people unto the Lord thy God,…. Not sanctified in a spiritual sense, or having principles of grace and holiness in them, from whence holy actions sprang, at least not all of them; but they were separated from all other people in the world to the pure worship and service of God in an external manner, and therefore were to avoid all idolatry, and every appearance of it:
the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; for special service and worship, and to enjoy special privileges and benefits, civil and religious; though they were not chosen to special grace here, and eternal glory hereafter; at least not all of them, only a remnant, according to the election of grace; yet they were typical of the chosen people of God in a special sense; who are chosen out of the world to be a peculiar people, to be holy here and happy hereafter; to enjoy communion with God in this life and that to come, as well as to serve and glorify him now and for evermore.
Fuente: John Gill’s Exposition of the Entire Bible
They were bound to do this by virtue of their election as a holy nation, the nation of possession, which Jehovah had singled out from all other nations, and brought out of the bondage of Egypt, not because of its greatness, but from love to them, and for the sake of the oath given to the fathers. This exalted honour Israel was not to cast away by apostasy from the Lord. It was founded upon the word of the Lord in Exo 19:5-6, which Moses brought to the recollection of the people, and expressly and emphatically developed. “ Not because of your multitude before all nations (because ye were more numerous than all other nations) hath Jehovah turned to you in love ( , to bind oneself with, to hang upon a person, out of love), for ye are the littleness of all nations ” (the least numerous). Moses could say this to Israel with reference to its descent from Abraham, whom God chose as the one man out of all the world, whilst nations, states, and kingdoms had already been formed all around ( Baumgarten). “ But because Jehovah loved you, and kept His oath which He had sworn to the fathers, He hath brought you out,” etc. Instead of saying, He hath chosen you out of love to your fathers, as in Deu 4:37, Moses brings out in this place love to the people of Israel as the divine motive, not for choosing Israel, but for leading it out and delivering it from the slave-house of Egypt, by which God had practically carried out the election of the people, that He might thereby allure the Israelites to a reciprocity of love.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 6-11:
The reason for the strict prohibition of any intercourse with idolatry: the holiness of Jehovah Elohim, and the fact that Israel was His representative nation among the world’s peoples. Jehovah alone is the true God. He will share His Deity and glory with none other. Those who represent Him must reflect His character.
“Special,” segullah, “peculiar treasure,” literally, “a people belonging to Himself alone.”
God’s choice of Israel was not based upon any merit of their own.
It was not because they were powerful or great in number. His choice was upon the basis of grace, His own favor extended to them. This illustrates God’s choice for His own today, see Rom 4:13; Rom 11:6.
God’s choice is based upon two factors:
(1) His love;
(2) His covenant.
God delivered Israel from Egypt for these two reasons.
God is faithful to bless those who serve Him, and to judge those who hate and refuse to accept Him.
Fuente: Garner-Howes Baptist Commentary
6. For thou art a holy people. He explains more distinctly what we have lately seen respecting God’s gratuitous love; for the comparison of the fewness of the people with the whole world and all nations, illustrates in no trifling degree the greatness of God’s grace; and this subject is considerably enlarged upon. Almost the same expressions will very soon be repeated, and also in the Song of Moses; but there by way of reproof, whilst here it is directed to a different object, as is plain from the context, viz., that they might be, by so great a blessing, laid under obligation to devote themselves and their services to God. He begins by declaring the end of their election, viz., that God had deigned to bestow this peculiar honor upon them that He might acquire unto Himself a holy people, pure from all pollutions, and then, by adding the circumstance I have adverted to, he magnifies the excellence of the benefit. From his argument drawn from their dignity, that they ought therefore to labor after holiness, we gather, that in proportion to the abundance of grace with which any one is endued, he is solemnly bound to live piously and justly. For God does not wish the gifts he bestows upon us to lie idle, but to produce their appropriate fruits; and we must especially remember that when He adopts us, and gathers us into His Church, we are not “called to uncleanness,” but to purity of life, and to shew forth the praises of him who hath called us out of darkness into his marvellous light.” ( 1Th 4:7, and 1Pe 2:9.) The Hebrew word סגלה, segullah, which we translate “peculiaris,” special, some understand to mean a “treasure,” or a precious and desirable thing, as was stated on Exo 19:0. Undoubtedly it appears from many passages that gold, silver, pearls, and the like, are designated by this word; but substantially it is agreed that this title is given to the elect people, because God delights Himself in them; and herein His incomparable goodness shines forth, that He so highly esteems such miserable and worthless creatures, (homunciones.) Hence, too, it appears that by His holy calling He, as it were, creates out of nothing “things which are not,” that they may excel every earthly being.
Fuente: Calvin’s Complete Commentary
(6) An holy people.Not merely a holy nation (as in Exo. 19:6), but a holy people i.e., a state of which holiness to Jehovah was the very constitution. If God pleased to establish such a state, manifestly its laws could allow no toleration of anything displeasing to Him. And it is also manifest that nothing but Divine revelation would authorise the establishment of such a constitution.
A special people.The same word with the peculiar treasure of Exo. 19:5 and the jewels of Mal. 3:17. The private property of King David is described by the same word (1Ch. 29:3), mine own proper good. (See also Deu. 14:2; Deu. 26:18; Psa. 135:4 )
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Ver. 6. The Lord hath chosen thee “Hath distinguished thee by peculiar laws and special favours, Exo 19:5 yet not leaving himself without witness among any of the nations.”
See commentary on Deu 7:9
Fuente: Commentary on the Holy Bible by Thomas Coke
Ver. 6-11. The reasons are here given for such cautious avoiding whatever might offend God. For, 1. They were a chosen generation to show forth his praises, and therefore bound to answer the gracious designs of God. There was in them no cause moving God to such peculiar regard, but his own sovereign choice and love; for they were the fewest in number, and had proved themselves sufficiently perverse and ungrateful in their conduct. He adds the promise made to their fathers, for whose sake they were beloved. Note; The promises of God in Jesus Christ are the only obligations we have upon him for his regard to us. 2. They would find their account herein; for God would be their friend if they loved and cleaved to him, but a mortal enemy if they turned from him, and shewed by their disobedience the enmity of their hearts against him. Hence learn, (1.) That godliness is the greatest gain, as attended with His love whose favour is better than life itself. (2.) That love and obedience are inseparable. (3.) That every wilful sinner is in heart a hater of God. (4.) That they who live at enmity with God bring down inevitable ruin upon their souls.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 196
A RIGHT IMPROVEMENT OF ELECTING LOVE
Deu 7:6-10. Thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people (for ye were the fewest of all people) but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that the Lord thy God he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations; and repayeth them that hate him, to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face.
THERE is in man a strange reluctance to contemplate the sovereignty of God: but, if duly improved, there is no subject more comforting to the soul, or more calculated to promote practical religion. It is this on which Moses insists, in order to deter the Israelites from connexions with the heathen, and to induce them to maintain inviolable the commandments of their God.
With similar views we would draw your attention to,
I.
The privilege of Gods people
The Jews were a special people unto the Lord their God
[They had been redeemed from a most oppressive bondage, instructed by the voice of revelation, supported by bread from heaven, brought into the nearest relation to the Deity, and honoured with access to him in ordinances of divine appointment. In these, and many other respects, they were distinguished above all other people upon earth [Note: Deu 4:7-8; Deu 33:29.].]
Such is also the privilege of all true believers
[They have been rescued from the tyranny of sin and Satan [Note: 2Ti 2:25-26.], taught by the word and Spirit of God [Note: Joh 6:45.], furnished with daily supplies of grace [Note: Joh 1:16.], made sons and daughters of the Lord Almighty [Note: 2Co 6:18.], and admitted into the most intimate communion with their God [Note: 1Jn 1:3.]. Nor were the Jews so much exalted above the heathen world, as true believers are above all others, even the professed followers of Christ [Note: Mar 3:34-35; Mat 19:28.].]
It will be no unprofitable subject of meditation, if we inquire into,
II.
The source of that privilege
The Jews owed all their blessings to the distinguishing grace of God
[They were not chosen for their numbers, or for their goodness; for they were the fewest and most stiff-necked of all people. Gods love to them had its origin within his own bosom; he loved them because he would love them: and in due season he testified that love to them, because he had voluntarily engaged to do so.]
Nor can our blessings be traced to any other source
[God, in choosing us to salvation, has not respect to any goodness in us, whether past, present, or future: not to past; for all of us, not excepting even the Apostles themselves, have been inconceivably vile [Note: Tit 3:3; Eph 2:3.]: not to present; for many of us, like Paul and the three thousand, were in the very midst of our sinful career, when God plucked us as brands from the burning [Note: Act 2:13; Act 9:1.]: not future; for we never should have had any thing good in us, if it had not been given us of God [Note: 1Co 4:7.]; and it is evident that the grace he has given us, can never be the ground and reason of his bestowing that grace upon us. He has chosen us that we might be holy; but not because we were so, or because he foresaw we should become so [Note: Eph 1:4; Joh 15:16.]. No reason can be assigned for his choosing us rather than others, except that assigned by our Lord himself, Even so, Father, for so it seemed good in thy sight [Note: Mat 11:26.]. Nor has he kept us on account of our own stability (for we are all bent to backslide from him [Note: Hos 11:7.]), but on account of the covenant he has made with us in Christ [Note: Psa 89:29-35.], wherein he has engaged to preserve us unto his heavenly kingdom. In the whole of his conduct towards us he has acted according to his eternal purpose and grace [Note: Rom 11:5; 2Ti 1:9.].]
That we may not abuse so great a privilege, let us consider,
III.
The improvement to be made of it
We should attentively consider the character of God, who is,
1.
Sovereign in the exercise of his mercy
[His grace is his own, and he may dispose of it as he will [Note: Mat 20:15.]. If he had consigned us all over to perdition as he did the fallen angels, he had been just. We therefore can have no claim upon him for any share in his mercy. Whether he make us vessels of honour or of dishonour, we have no more ground of pride or murmuring, than the clay has, which is fashioned according to the potters will [Note: Rom 9:18-21.]. Whether we will receive it or not, he is a Sovereign, that dispenses mercy according to his own will [Note: Eph 1:11.]; and, if there be any difference between one and another, that difference results, not from any power or goodness in us, but from Gods free and sovereign grace [Note: Rom 9:16; Rom 9:18.].]
2.
Faithful in the observance of his promises
[They who have really an interest in the promises, are universally distinguished by this mark, They love God, and keep his commandments. To these God will most assuredly approve himself faithful. His covenant is ordered in all things, and he will inviolably keep it. What Joshua said to the whole Jewish nation, may be yet more extensively applied to all true believers, No promise ever has failed them, or ever shall [Note: Jos 23:14.].]
3.
Terrible in the execution of his threatenings
[Those who do not love him, and keep his commandments, he considers as hating him; and he will surely repay them to their face. Their proud rebellious conduct shall be recompensed on their own heads [Note: Deu 32:35; Deu 29:20 and Eze 24:14.]. And, though now they seem as if they defied his majesty, they shall find to their cost that his patience has an end, and that, however merciful he is, he will by no means clear the guilty [Note: Exo 34:7.].]
Having fully considered this character of God, we should have a deep and an abiding persuasion of it wrought in our hearts.
We should know it,
1.
For the quickening of our diligence
[Nothing will ever more strongly operate on our minds than the consideration of our obligations to God as the sovereign author of all our good desires, and the faithful preserver of them in our souls. This is the very improvement which Moses himself makes of the truths contained in the text [Note: ver. 11.]: and an inspired Apostle declares, that the dedication of ourselves to God is the very end, for which God himself has distinguished us by his sovereign grace [Note: 1Pe 2:9.]. Let us then be ever saying, What shall I render unto the Lord? and let us devote ourselves to him in body, soul, and spirit.]
2.
For the quieting of our fears
[The two principal sources of disquietude to the soul are, a sense of our unworthiness to receive Gods mercies, and of our insufficiency to do his will. Now both of these are entirely removed by a view of Gods character as exhibited in the text. As he is a sovereign, he may bestow his grace, as he often has done, on the most unworthy; he is most glorified by bestowing it on these very persons. And, as he is faithful, he may be safely trusted to accomplish his own promises, in his own time and way. Our weakness is no obstacle to him; it shall rather be an occasion of manifesting the perfection of his strength. Let us then commit ourselves into his hands; and every perfection he possesses shall be glorified in our salvation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Who can read this without crying out with Moses, “Happy art thou, O Israel; who is like unto thee, O people, saved by the LORD?” And who but must wish to be of the number of Israel! Deu 33:29 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 7:6 For thou [art] an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth.
Ver. 6. For thou art a holy people. ] viz., With a federal holiness; which yet without an inherent holiness in the heart and life, will profit a man no more than it did Dives in the flames that Abraham called him son; or Judas, that Christ called him friend. An empty title yields but an empty comfort at last.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 7:6-11
6For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. 9Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; 10but repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay him to his face. 11Therefore, you shall keep the commandment and the statutes and the judgments which I am commanding you today, to do them.
Deu 7:6 holy people. . .God has chosen you OT election (i.e., chosen – BDB 103, KB 119, Qal, PERFECT) was for service, which did not always involve salvation (cf. Cyrus in Isa 44:28; Isa 45:1). Chosen, like holy, had more to do with their relationship to YHWH than personal piety, like the NT use of saint for believers. God chose Israel to choose a nation to choose a world (cf. Exo 19:5-6). He wants a holy people (BDB 872) to show the world His character and desire to know them. But, even within that nation, it was always an individual act of faith that made a person right with God, not simply being a part of the covenant community (cf. Ezekiel 18). The covenant community was made up of individuals who submitted themselves, by faith, to the Law of God. It was made up of more than just Jews; the stranger in their midst, the alien in their land, and the foreign slaves in the home were all graciously adopted and were allowed to partake of the covenant of election (cf. Exo 12:38).
NASBown possession
NKJV, NASB
Footnotea special treasure
NRSV, NIVtreasured possession
TEV—–
NJBHis treasured people
JPSOA, REBspecial possession
NET Bibleprized
This is literally a people for possession (BDB 766 I and 688, cf. Exo 19:5) or a special treasure. The word means valued property, used metaphorically of God’s covenant people (cf. Deu 7:6; Deu 14:2; Deu 26:18; Psa 135:4; Tit 2:14; 1Pe 2:9). Maybe today we would say Israel was YHWH’s crown jewel (i.e., for spreading His knowledge and revelation to all the nations). See Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .
Deu 7:7 The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples The initial VERB (BDB 365 I, KB 362, Qal PERFECT) means to press together or bind, cf. Deu 10:15 (different word for love [cf. Deu 7:8], but same truth in Deu 4:37) and possibly Isa 38:17. The VERB is used for desire in Gen 34:8; Deu 21:11).
This verse accentuates the unmerited, undeserved mercy, grace, and love of God! See Special Topic: YHWH’s Grace Acts to Israel at Deu 9:4-6. As a matter of fact, Israel was difficult to love because of her stiffnecked stubbornness (cf. Deu 9:6; Deu 9:13; Deu 31:27). God’s grace is displayed even more clearly because of Israel’s rebellion!
Deu 7:8 because the LORD loved you Many times the OT stresses that God will fulfill His promises to their forefathers, Abraham, Isaac, and Jacob (cf. Genesis 12, 15, 18, 26, 28). But here God shows that He did it because He loves this generation, too!
brought you out The VERB (BDB 422, KB 425, Hiphil PERFECT) is very common and used in many senses (examples from Deuteronomy):
1. literal
a. an army came out for battle, Deu 1:44; Deu 2:32; Deu 3:1; Deu 20:1; Deu 20:10; Deu 24:5; Deu 29:7
b. water from spring, Deu 8:7
c. left, Deu 9:7; Deu 16:3; Deu 16:6
d. field’s produce, Deu 14:22; Deu 28:38
e. produce the pledge, Deu 24:11
2. metaphorical
a. parallel to deliver, Deu 1:27; Deu 4:20; Deu 5:6; Deu 5:15, etc.
b. place of origin, Deu 2:23
c. parallel to redeem, Deu 7:8
d. slander or bad name, Deu 22:14
e. to give in marriage, Deu 22:19; Deu 24:2
f. daily life, Deu 28:6; Deu 28:19; Deu 33:18
g. lead, Deu 31:2
Only context can determine the appropriate meaning. This is true of all words!
redeemed This VERB (BDB 804, KB 911, Qal IMPERFECT) means to buy with a price. It was used of buying or purchasing (1) the firstborn (cf. Exo 13:1-22; Num 18:15-17) and the Levites (Num 3:44-51) or (2) a slave (cf. Deu 15:15; Deu 24:18, i.e., Israel).
SPECIAL TOPIC: RANSOM/REDEEM
Deu 7:9 Know See full note at Deu 4:35.
Notice what the Israelites were to know (BDB 393, KB 390, Qal PERFECT) about God:
1. LORD your God He is God – all NOUNS, cf. Deu 4:35; Deu 4:39 with the DEFINITE ARTICLE before the last Elohim
2. the faithful God – BDB 52, Niphal PARTICIPLE, cf. Isa 49:7. This is a major theological assertion (cf. Psalms 89)! It is defined by the next two items.
3. who keeps His covenant – VERB, BDB 1036, KB 1581, Qal ACTIVE PARTICIPLE, cf. Deu 7:12; Gen 28:15; Gen 28:20; Jos 24:17; Psa 146:6
4. and His lovingkindness – NOUN, BDB 338, cf. Deu 7:9; Deu 7:12; 1Ki 8:23; 2Ch 6:14; Neh 1:5; Neh 9:32; Dan 9:4
In light of this they were to:
1. love Him, Deu 7:9, BDB 12, KB 17,Qal ACTIVE PARTICIPLE (cf. Deu 6:5; Deuteronomy 7; Deuteronomy 13; Deu 11:1; Deu 11:13; Deu 11:22; Deu 13:3). See full note at Deu 5:10.
2. keep His commandments, Deu 7:9, BDB 1036, KB 1581, Qal ACTIVE PARTICIPLE. See note at Deu 5:1.
Notice the balance between God’s faithfulness and Israel’s faithfulness! The blessing from a loving, obedient personal relationship with YHWH flowed to the thousandth generation. Thousand is a metaphor for great abundance, not always literal (cf. Psa 90:4; Rev 20:2-4; Rev 20:7). See note at Deu 5:9.
the faithful God See Special Topic: Believe, Trust, Faith, and Faithfulness in the OT .
Deu 7:10-11 Notice YHWH’s response to those who hate Him – BDB 971, KB 1338, Qal ACTIVE PARTICIPLE, cf. Deu 5:9; Exo 20:5; Num 10:35; 2Ch 19:2; Psa 68:1; Psa 81:15; Psa 83:2; Psa 139:21 :
1. destroy them – BDB 1, KB 2, Hiphil INFINITIVE CONSTRUCT
2. repay him to his face – BDB 1022, KB 1532, Piel IMPERFECT, means recompense, requite, cf. Jer 51:24
Deu 7:11 the commandment and the statutes and the judgments See Special Topic: Terms for God’s Revelation .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
holy. See note on Exo 3:5.
chosen. This is the word emphasized by the Hebrew accent (paseh), “thee hath Jehovah chosen”. This is the basis of all else that is here stated.
special = peculiar. See note on Exo 19:6, or “His people as a treasure”. Compare Deu 26:18. 1Pe 2:9.
people. Hebrew Peoples.
earth = ground.
Fuente: Companion Bible Notes, Appendices and Graphics
an holy: Deu 14:2, Deu 26:19, Deu 28:9, Exo 19:5, Exo 19:6, Psa 50:5, Jer 2:3, Amo 3:2, 1Co 6:19, 1Co 6:20, Tit 2:14, 1Pe 2:5, 1Pe 2:9
to be a special: Mal 3:17, Tit 2:14
Reciprocal: Exo 6:7 – will take Lev 20:24 – which Lev 20:26 – severed Deu 26:18 – And the Deu 29:13 – establish Deu 33:3 – all his saints 1Sa 8:20 – General 1Ki 3:8 – thy people 1Ki 8:53 – separate 1Ch 16:13 – his chosen 1Ch 17:22 – thy people Ezr 9:2 – the holy seed Psa 33:12 – people Psa 47:4 – whom Psa 105:6 – his chosen Psa 106:5 – may see Psa 135:4 – the Lord Psa 149:2 – rejoice Isa 41:8 – thou Isa 43:4 – precious Isa 44:1 – O Jacob Isa 62:12 – The holy Isa 63:18 – people Eze 16:8 – thy time Eze 20:5 – In the Dan 12:7 – the holy Hos 3:1 – according Mal 1:2 – I have Mat 20:15 – it Act 13:17 – God Rom 9:4 – are Israelites Eph 1:4 – as 1Pe 1:2 – Elect
Fuente: The Treasury of Scripture Knowledge
Deu 7:6-24 gives reasons why Israel ought to serve Yahweh.
Deu 7:9. Render, know therefore that Yahweh thy God is the (i.e. the true, see Deu 4:35) God, the faithful God, one who keeps His covenant to show lovingkindness to. them, etc.
Deu 7:10. Note the individualism of Dt. (see Deu 21:1-9*).
Deu 7:13. corn . . . wine (fresh made wine) and fresh (olive) oil are Yahwehs gifts, not those of the Baalim or Ashtaroth (gods and goddesses of the Canaanites).
Deu 7:15. evil diseases of Egypt: e.g. dysentery, elephantiasis, and ophthalmia.
Deu 7:16. snare: i.e. what leads to ruin, not what acts as an enticement to sin (see Isa 29:21).
Deu 7:20. hornet: Exo 23:28.
Deu 7:26. See Joshua 7.devoted thing: Deu 2:34*.