{"id":5121,"date":"2022-09-24T00:59:43","date_gmt":"2022-09-24T05:59:43","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-71\/"},"modified":"2022-09-24T00:59:43","modified_gmt":"2022-09-24T05:59:43","slug":"exegetical-and-hermeneutical-commentary-of-deuteronomy-71","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-deuteronomy-71\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Deuteronomy 7:1"},"content":{"rendered":"

When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; <\/i><\/b><\/h3>\n

1<\/strong>. shall bring thee into<\/em>, etc.] See on Deu 6:10<\/span>.<\/p>\n

shall cast out<\/em>, etc.] strip<\/em>, or clear, off<\/em>; Deu 7:22<\/em><\/span>, 2Ki 16:6<\/span>: the only applications of this verb to the extirpation of human beings; in Deu 19:5<\/span> intrans. of the slipping of an axe-head from the heft, Deu 28:40<\/span> the dropping of olives. J E of drawing off sandals, Exo 3:5<\/span>; Jos 5:15<\/span>.<\/p>\n

The list of seven nations which follows is of a kind frequent in JE, D (Deu 20:17<\/span>) and deuteronomic passages in other books; ‘in many cases probably Jos 24:11<\/span> is one that is very clear introduced by the compiler’ (Dri.), but always with a rhetorical purpose. The order and even the contents of these lists vary; for details see Driver on this verse, and on Exo 3:8<\/span>.<\/p>\n

Hittite<\/em> ] Egyptian and Assyrian monuments record a ittite power in N. Syria with a centre at adesh on the Orontes. Jdg 1:26<\/span>; Jdg 3:23<\/span>, Jos 11:3<\/span> (in these last two read ittite<\/em> for ivite<\/em>) bring the name as far as the S. end of Mt Hermon. P mentions people of the same or a similar name in S. Palestine as owning the land about ebron (Gen 23:3<\/span>; Gen 23:10<\/span>), and gives Esau wives of the daughters of eth (Gen 26:4<\/span>; Gen 27:46<\/span>). Ezekiel (Eze 16:3<\/span>, cp. Eze 16:45<\/span>) calls the mother of Jerusalem a ittite. On these grounds (and others) the existence of at least ittite colonies or suzerainties in S. Palestine has been maintained. But in P ittite may be used in the same general sense as Amorite in E and D and Canaanite in J; cp. Jos 1:4<\/span> (deuteronomic) all the land of the <\/em>. = all Syria, which the Assyrians also mean by ‘the land of the Khatti’; and P’s ittites at Hebron are called Amorites by E, Jos 10:5<\/span>; while Ezekiel, too, may have no ethnological distinction in mind, but may mean only to emphasise the inborn heathenism of Jerusalem. The question is still uncertain and of no importance for the understanding of a rhetorical list like this. For details see the writer’s Jerus.<\/em> II. 16 18.<\/p>\n

Girgashite<\/em> ] in but a few of the lists; here, Jos 3:10<\/span>; Jos 24:11<\/span>; Gen 15:21<\/span>. Gen 10:16<\/span> (J) puts them under the political supremacy of Canaan ( begotten by C<\/em>.) or Phoenicia. Their territory is unknown. The name seems onomatopoetic like Zamzummim (Deu 2:20<\/span>); cp. Arab, ‘garas,’ to make a low sound or speak softly.<\/p>\n

Amorite Canaanite<\/em> ] See on Deu 1:7<\/span>.<\/p>\n

Perizzite<\/em> ] in all but two or three of the lists. J mentions this people, along with the Canaanite, as Israel’s predecessors (Gen 13:7<\/span>; Gen 34:30<\/span>; Jdg 1:4-5<\/span>), and their land as in the centre of the range of W. Palestine (Jos 17:15<\/span>). The name has been derived, but not certainly, from p<\/em> e<\/em> razah<\/em>, ‘open region’ or ‘region of unwalled towns,’ p<\/em> e<\/em> razi<\/em>, ‘the inhabitant of such’ (Deu 3:5<\/span>).<\/p>\n

Hivite<\/em> ] in all the lists. In J they are subject to Phoenicia ( Canaan<\/em>, Gen 10:17<\/span>) and the Gibeonites are called ivites<\/em> (Jos 9:7<\/span>; cp. the deuteronomic Deu 11:19<\/span>). In 2Sa 24:7<\/span> their cities are coupled with those of the Canaanites as now Israel’s. The Heb. iwwi<\/em> seems connected with awwah<\/em>, tent-village.<\/p>\n

Jebusite<\/em> ] in all the lists save one; according to J and other sources the inhabitants of Jerusalem and its land till their conquest by David (Jos 15:63<\/span>; Jdg 1:21<\/span>; Jdg 19:11<\/span>; 2Sa 5:6<\/span>; 2Sa 5:8<\/span>); cf. P’s the shoulder of the Jebusite, that is Jerusalem<\/em>, Jos 18:16<\/span>; Jos 18:28<\/span>. See the writer’s Jerus.<\/em> i. 226 f., ii. 18, 28.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

See Deu 6:10<\/span> note.<\/P>

Deu 7:5<\/B><\/span><\/P>

Their groves – <\/B>Render, their idols of wood: the reference is to the wooden trunk used as a representation of Ashtaroth; see Deu 7:13<\/span> and Exo 34:13<\/span> note.<\/P>

Deu 7:7<\/B><\/span><\/P>

The fewest of all people – <\/B>God chose for Himself Israel, when as yet but a single family, or rather a single person, Abraham; though there were already numerous nations and powerful kingdoms in the earth. Increase Deu 1:10<\/span>; Deu 10:22<\/span> had taken place because of the very blessing of God spoken of in Deu 7:8<\/span>.<\/P>

Deu 7:10<\/B><\/span><\/P>

Repayeth them that hate him to their face – <\/B>i. e., punishes His enemies in their own proper persons.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

CHAPTER VII <\/P>

With the<\/I> seven nations that God shall cast out<\/I>, 1,<\/P>

they shall make no covenant<\/I>, 2,<\/P>

nor form any matrimonial alliances<\/I>, 3;<\/P>

lest they should be enticed into idolatry<\/I>, 4.<\/P>

All monuments of idolatry to be destroyed<\/I>, 5.<\/P>

The Israelites are to consider themselves a holy people<\/I>, 6;<\/P>

and that the Lord had made them such, not for their merits, but<\/I><\/P>

for his own mercies<\/I>, 7, 8.<\/P>

They shall therefore love him, and keep his commandments<\/I>, 9-11.<\/P>

The great privileges of the obedient<\/I>, 12-24.<\/P>

All idolatry to be avoided<\/I>, 25, 26. <\/P>

NOTES ON CHAP. VII<\/P>

<\/P>

Verse 1<\/span>. Seven nations greater and mightier than thou<\/B><\/I>] In several places of the Hebrew text, each<\/I> of these seven nations is not enumerated, some one or other being left out, which the Septuagint in general supply. How these nations were distributed over the land of Canaan previously to the entering in of the Israelites, the reader may see in the note on “<\/I>Jos 3:10<\/I><\/span>“<\/I>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

There were ten in Gen 15:19-21<\/span>; but this being some hundreds of years after that, it is not strange if three of them were either destroyed by foreign or domestic wars, or by cohabitation and marriage united with and swallowed up in some of the rest. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. the Hittites<\/B>This peoplewere descended from Heth, the second son of Canaan (Ge10:15<\/span>), and occupied the mountainous region about Hebron, in thesouth of Palestine. <\/P>

the Girgashites<\/B>supposedby some to be the same as the Gergesenes (Mt8:28<\/span>), who lay to the east of Lake Gennesareth; but they areplaced on the west of Jordan (Jos24:11<\/span>), and others take them for a branch of the large family ofthe Hivites, as they are omitted in nine out of ten places where thetribes of Canaan are enumerated; in the tenth they are mentioned,while the Hivites are not. <\/P>

the Amorites<\/B>descendedfrom the fourth son of Canaan. They occupied, besides their conqueston the Moabite territory, extensive settlements west of the Dead Sea,in the mountains. <\/P>

the Canaanites<\/B>locatedin Phoelignicia, particularly about Tyre and Sidon, and being sprungfrom the oldest branch of the family of Canaan, bore his name. <\/P>

the Perizzites<\/B>that is,villagers,<\/I> a tribe who were dispersed throughout the countryand lived in unwalled towns. <\/P>

the Hivites<\/B>who dweltabout Ebal and Gerizim, extending towards Hermon. They are supposedto be the same as the Avims. <\/P>

the Jebusites<\/B>residedabout Jerusalem and the adjacent country. <\/P>

seven nations greater andmightier than thou<\/B>Ten were formerly mentioned (Ge15:19-21<\/span>). But in the lapse of near five hundred years, it cannotbe surprising that some of them had been extinguished in the manyintestine feuds that prevailed among those warlike tribes. It is morethan probable that some, stationed on the east of Jordan, had fallenunder the victorious arms of the Israelites.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

When the Lord thy God shall bring thee into the land whither thou goest to possess it<\/strong>,…. The land of Canaan they were just now going into to take possession of; their introduction into which is here, as in many other places, ascribed not to themselves, or their leaders, but to the Lord as their covenant God:<\/p>\n

and hath cast out many nations before thee<\/strong>; even all that were in it, the seven following:<\/p>\n

the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites<\/strong>; the Canaanites were a particular nation in the land of Canaan, which had their name from Canaan himself; the rest were called from different sons of his; see Ge 10:15<\/span>, the country of the Gergesenes, the same with the Girgashites, continued its name unto the times of Christ, Mt 8:28<\/span>,<\/p>\n

seven nations greater and mightier than thou<\/strong>; more in number, and more robust in body, some being of a gigantic stature; there were ten of these nations in Abraham’s time, three of them were since sunk or swallowed up among the rest, the Kenites, and Kenizires, and the Rephaim; for instead of the Kadmonites the Hivites are here put, which seem to be the same.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

As the Israelites were warned against idolatry in Deu 6:14<\/span>, so here are they exhorted to beware of the false tolerance of sparing the Canaanites and enduring their idolatry. – Deu 7:1<\/span>, Deu 7:5<\/span>. When the Lord drove out the tribes of Canaan before the Israelites, and gave them up to them and smote them, they were to put them under the ban (see at Lev 27:28<\/span>), to make no treaty with them, and to contract no marriage with them. , to draw out, to cast away, e.g., the sandals (Exo 3:5<\/span>); here and Deu 7:22<\/span> it signifies to draw out, or drive out a nation from its country and possessions: it occurs in this sense in the Piel<\/em> in 2Ki 16:6<\/span>. On the Canaanitish tribes, see at Gen 10:15<\/span>. and Deu 15:20-21<\/span>. There are seven of them mentioned here, as in Jos 3:10<\/span> and Jos 24:11<\/span>; on the other hand, there are only six in Deu 20:17<\/span>, as in Exo 3:8<\/span>, Exo 3:17<\/span>; Exo 23:23<\/span>, and Exo 33:2<\/span>, the Girgashites being omitted. The prohibition against making a covenant, as in Exo 23:32<\/span> and Exo 34:12<\/span>, and that against marrying, as in Exo 34:16<\/span>, where the danger of the Israelites being drawn away to idolatry is mentioned as a still further reason for these commands. , “ for he<\/em> (the Canaanite) will cause thy son to turn away from behind me<\/em>,” i.e., tempt him away from following me, “ to serve other gods<\/em>.” Moses says “from following me<\/em>,” because he is speaking in the name of Jehovah. The consequences of idolatry, as in Deu 6:15<\/span>; Deu 4:26<\/span>, etc.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

A Caution Against Idolatry.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 When the LORD<\/B> thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;   2 And when the LORD<\/B> thy God shall deliver them before thee; thou shalt smite them, and<\/I> utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them:   3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.   4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD<\/B> be kindled against you, and destroy thee suddenly.   5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.   6 For thou art<\/I> a holy people unto the LORD<\/B> thy God: the LORD<\/B> thy God hath chosen thee to be a special people unto himself, above all people that are<\/I> upon the face of the earth.   7 The LORD<\/B> did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were<\/I> the fewest of all people:   8 But because the LORD<\/B> loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD<\/B> brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.   9 Know therefore that the LORD<\/B> thy God, he is<\/I> God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;   10 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.   11 Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.<\/P>

      Here is, I. A very strict caution against all friendship and fellowship with idols and idolaters. Those that are taken into communion with God must have no communication with the unfruitful works of darkness. These things they are charged about for the preventing of this snare now before them.<\/P>

      1. They must show them no mercy,<\/I>Deu 7:1<\/span>; Deu 7:2<\/span>. Bloody work is here appointed them, and yet it is God’s work, and good work, and in its time and place needful, acceptable, and honourable.<\/P>

      (1.) God here engages to do his part. It is spoken of as a thing taken for granted that God would bring them into the land of promise,<\/I> that he would cast out the nations before them, who were the present occupants of that land; no room was left to doubt of that. His power is irresistible, and therefore he can do it; his promise is inviolable, and therefore he will do it. Now, [1.] These devoted nations are here named and numbered (v.<\/I><\/span> 1<\/span>), seven<\/I> in all, and seven to one are great odds. They are specified, that Israel might know the bounds and limits of their commission: hitherto their severity must come, but no further; nor must they, under colour of this commission, kill all that came in their way; no, here must its waves be stayed. The confining of this commission to the nations here mentioned plainly intimates that after-ages were not to draw this into a precedent; this will not serve to justify those barbarous laws which give no quarter. How agreeable soever this method might be, when God himself prescribed it, to that dispensation under which such multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not be prodigal of it. [2.] They are here owned to be greater and mightier than Israel. They had been long rooted in this land, to which Israel came strangers; they were more numerous, had men much more bulky and more expert in war than Israel had; yet all this shall not prevent their being cast out before Israel. The strength of Israel’s enemies magnifies the power of Israel’s God, who will certainly be too hard for them.<\/P>

      (2.) He engages them to do their part. Thou shalt smite them, and utterly destroy them,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. If God cast them out, Israel must not take them in, no, not as tenants, nor tributaries, nor servants. Not covenant of any kind must be made with them, no mercy must be shown them. This severity was appointed, [1.] By way of punishment for the wickedness they and their fathers had been guilty of. The iniquity of the Amorites was now full, and the longer it had been in the filling the sorer was the vengeance when it came at last. [2.] In order to prevent the mischiefs they would do to God’s Israel if they were left alive. The people of these abominations must not be mingled with the holy seed, lest they corrupt them. Better that all these lives should be lost from the earth than that religion and the true worship of God should be lost in Israel. Thus we must deal with our lusts that was against our souls; God has delivered them into our hands by that promise, Sin shall not have dominion over you,<\/I> unless it be your own faults; let not us them make covenants with them, nor show them any mercy, but mortify and crucify them, and utterly destroy them.<\/P>

      2. They must make no marriages with those of them that escaped the sword, Deu 7:3<\/span>; Deu 7:4<\/span>. The families of the Canaanites were ancient, and it is probable that some of them were called honourable,<\/I> which might be a temptation to the Israelites, especially those of them that were of least note in their tribes, to court an alliance with them, to ennoble their blood; and the rather because their acquaintance with the country might be serviceable to them in the improvement of it: but religion, and the fear of God, must overrule all these considerations. To intermarry with them was therefore<\/I> unlawful, because it was dangerous; this very thing had proved of fatal consequence to the old world (Gen. vi. 2<\/span>), and thousands in the world that now is have been undone by irreligious ungodly marriages; for there is more ground of fear in mixed marriages that the good will be perverted than of hope that the bad will be converted. The event proved the reasonableness of this warning: They will turn away thy son from following me.<\/I> Solomon paid dearly for his folly herein. We find a national repentance for this sin of marrying strange wives, and care taken to reform (Ezr 9:1-10<\/span>; Neh 13:1-31<\/span>), and a New-Testament caution not to be unequally yoked with unbelievers,<\/I> 2 Cor. vi. 14<\/I><\/span>. Those that in choosing yokefellows keep not at least within the bounds of a justifiable profession of religion cannot promise themselves helps meet for them. One of the Chaldee paraphrases adds here, as a reason of this command (v.<\/I><\/span> 3<\/span>), For he that marries with idolaters does in effect marry with their idols.<\/I><\/P>

      3. They must destroy all the relics of their idolatry, v.<\/I><\/span> 5<\/span>. Their altars and pillars, their groves and graven images, all must be destroyed, both in a holy indignation against idolatry and to prevent infection. This command was given before, Exo 23:24<\/span>; Exo 34:13<\/span>. A great deal of good work of this kind was done by the people, in their pious zeal (2 Chron. xxxi. 1<\/span>), and by good Josiah (2Ch 34:3<\/span>; 2Ch 34:7<\/span>), and with this may be compared the burning of the conjuring books, Acts xix. 19<\/span>.<\/P>

      II. Here are very good reasons to enforce this caution.<\/P>

      1. The choice which God had made of this people for his own, v.<\/I><\/span> 6<\/span>. There was such a covenant and communion established between God and Israel as was not between him and any other people in the world. Shall they by their idolatries dishonour him who had thus honoured them? Shall they slight him who had thus testified his kindness for them? Shall they put themselves upon the level with other people, when God had thus dignified and advanced them above all people? Had God taken them to be a special people to him, and no other but them, and will not they take God to be a special God to them, and no other but him?<\/P>

      2. The freeness of that grace which made this choice. (1.) There was nothing in them to recommend or entitle them to this favour. In multitude of the people is the king’s honour,<\/I> Prov. xiv. 28<\/I><\/span>. But their number was inconsiderable; they were only seventy souls when they went down into Egypt, and, though greatly increased there, yet there were many other nations more numerous: You were the fewest of all people,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. The author of the Jerusalem Targum passes too great a compliment upon his nation in his reading this, You were humble in spirit, and meek above all people;<\/I> quite contrary: they were rather stiff-necked and ill-natured above all people. (2.) God fetched the reason of it purely from himself, v.<\/I><\/span> 8<\/span>. [1.] He loved you because he would love you.<\/I> Even so, Father, because it seemed good in thy eyes. All that God loves he loves freely, Hos. xiv. 4<\/span>. Those that perish perish by their own merits, but all that are saved are saved by prerogative. [2.] He has done his work because he would keep his word. “He has brought you out of Egypt in pursuance of the oath sworn to your fathers.” Nothing in them, or done by them, did or could make God a debtor to them; but he had made himself a debtor to his own promise, which he would perform notwithstanding their unworthiness.<\/P>

      3. The tenour of the covenant into which they were taken; it was in short this, That as they were to God so God would be to them. They should certainly find him, (1.) Kind to his friends, v.<\/I><\/span> 9<\/span>. “The Lord thy God is not like the gods of the nations, the creatures of fancy, subjects fit enough for loose poetry, but no proper objects of serious devotion; no, he is God, God indeed, God alone, the faithful God, able and ready not only to fulfil his own promises, but to answer all the just expectations of his worshippers, and he will certainly keep covenant and mercy,” that is, “show mercy according to covenant, to those that love him and keep his commandments<\/I>” (and in vain do we pretend to love him if we do not make conscience of his commandments); “and this” (as is here added for the explication of the promise in the second commandment) “not only to thousands of persons, but to thousands of generations–so inexhaustible is the fountain, so constant are the streams!” (2.) Just to his enemies: He repays those that hate him,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. Note, [1.] Wilful sinners are haters of God; for the carnal mind is enmity against him. Idolaters are so in a special manner, for they are in league with his rivals. [2.] Those that hate God cannot hurt him, but certainly ruin themselves. He will repay them to their face, in defiance of them and all their impotent malice. His arrows are said to be made ready against the face of them,<\/I> Ps. xxi. 12<\/I><\/span>. Or, He will bring those judgments upon them which shall appear to themselves to be the just punishment of their idolatry. Compare Job xxi. 19<\/span>, He rewardeth him, and he shall know it.<\/I> Though vengeance seem to be slow, yet it is not slack. The wicked and sinner shall be recompensed in the earth,<\/I> Prov. xi. 31<\/I><\/span>. I cannot pass the gloss of the Jerusalem Targum upon this place, because it speaks the faith of the Jewish church concerning a future state: He recompenses to those that hate him the reward of their good works in this world, that he may destroy them in the world to come.<\/I><\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

DEUTERONOMY – CHAPTER SEVEN<\/strong><\/p>\n

Verses 1-5:<\/strong><\/p>\n

Israel was about to enter a land populated by idolators. God’s instructions regarding them were very precise. They were to make no treaty with them, but were to destroy the people as well as all traces of their idolatry.<\/p>\n

Seven nations are listed here. Compare this list with that of Gen 15:19-21<\/span>, and Exo 23:23<\/span> (see comments):<\/p>\n

DeuteronomyGenesisExodus<\/strong><\/p>\n

HittitesKenitesAmorites<\/p>\n

GirgashitesKenizzitesHittites<\/p>\n

AmoritesKadmonitesPerizzites<\/p>\n

CanaanitesPerizzitesHivites<\/p>\n

HivitesRephaimsJebusites<\/p>\n

JebusitesAmorites<\/p>\n

Canannites<\/p>\n

Girgashites<\/p>\n

Jebusites<\/p>\n

The present text lists only six of the nations named to Abraham, Gen 15:19-21<\/span>. The Rephaim were extinct, Og being the last and he was slain by Israel. The other nations were either extinct, or lay beyond the boundaries of the land immediately before them, but in the territory originally granted to Abraham.<\/p>\n

The Hivites are mentioned in the present text, and in Exo 23:23<\/span>, but not in Gen 15:19-21<\/span>. This name appears to denote a tribe of widely scattered divisions, see Gen 34:2<\/span>; Jos 9:7<\/span>; Jos 11:3<\/span>; Jos 11:19<\/span>; Jdg 3:3<\/span>; 1Ch 1:15<\/span>.<\/p>\n

Israel was strictly forbidden to intermarry with these seven nations. <\/strong>The reason: they would turn the children from following after Jehovah God to the worship of idols. This appears to be the primary condition considered in God’s forbidding of inter-racial marriage. If they broke His first law in forbidding inter-racial marriage, they would surely worship other gods!<\/p>\n

God commanded that the pagan altars be destroyed, all images of idols be broken, all “groves,” asherah <\/strong>(shrine, see comments on Exo 34:13<\/span>) but cut down, and all graven images be burned. Every trace of idolatry was to be expunged from the Land.<\/p>\n

Neither the artistic appeal nor the monetary value of these artifacts of idolatry was to be considered. God’s people must have nothing to do with anything pertaining to idolatry, or the occult.<\/p>\n

This principle applies today. God’s people are to have nothing to do with anything pertaining to idolatry, or the occult, such as astrology and the zodiac signs, tarot cards, Ouija boards, trinkets of pagan images, etc., see Act 19:18-19<\/span>.<\/p>\n

<\/strong><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

THE RECAPITULATION OF THE LAW<\/strong><\/p>\n

Deu 5:1<\/span> to Deu 26:19<\/span> record for us a recapitulation of the Law. The study of this section sets out clearly certain fundamental truths.<\/p>\n

The Decalog is repeated with significant variations. <\/strong>Chapter 5, fundamental to all the laws of God is the Decalog. In Exodus, Moses delivered the same as he brought it from the tip of the fingers Divine. In Deuteronomy, the Law is given again. From the first to the tenth commandment, the very language of Exodus is employed, save in the instance of the fourth. Here, the reason assigned to the Jew for keeping the Sabbath, is strangely and significantly changed, namely, from because the Lord in six days made heaven and earth and rested on the seventh day,<\/em> to Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm; therefore, the Lord thy God commanded thee to keep the Sabbath day (Deu 5:15<\/em><\/span><\/em>).<\/em><\/p>\n

This change is so strange and so unexpected that it arrests immediate attention and demands adequate explanation. Why did God shift the reason for keeping the Sabbath from the finished creation to a completed redemption? The answer is not difficult. In the Divine plan, redemption is a far greater event than creation; the soul of man exceeds the weight of the world; for that matter, of all worlds. The Law was given by Moses, but Grace and Truth came by Jesus Christ.<\/em> The Law was given for Jews; the Gentiles were never in bondage to it, and above all, believing Gentiles are not bound by it. To them, the Law is not a great external or outside force created for practices of restraint. Its spirit is transcribed to their souls rather; they walk at liberty while seeking Divine precepts. This is not to inveigh against the Law. The Law is just, and true and good,<\/em> but by Law no man has ever been redeemed. It is to exalt Grace, which God hath revealed through Jesus Christ, in whom men have redemption from sin. If I only love my father and mother because the Law commands it, I do not love them at all; if I refrain from making images and bowing down before them because this is the demand of the Law, my heart may yet be as full of idolatry as a heathen temple. Redemption is not by the Law; it is by Grace in Jesus Christ!<\/p>\n

The early Church was shortly called upon to settle this question of salvation by Law or Grace, and in the Jerusalem Conference Peter rose up and said unto them,<\/p>\n

Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the Word of the Gospel, and believe.<\/em><\/p>\n

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us;<\/p>\n

And put no difference between us and them, purifying their hearts by faith.<\/p>\n

Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? (Act 15:7-10<\/em><\/span>).<\/em><\/p>\n

Later he said, We believe that through the Grace of the Lord Jesus Christ (not by Law) we shall be saved, even as they (Act 15:7-11<\/em><\/span><\/em>).<\/em> Mark you, in that very sentence, Peter, the Apostle, proves his realization of the fact that the Law had failed as a savior and the very Jew himself had hope alone in grace. How strange, then, for men of the Twentieth Century to turn back to Law and proclaim the Law as though it were a redeemer, and protest that men who ignore the Jewish Saturday as the Sabbath will plunge themselves into the pit thereby, when the Law never saved! The keeping of the Sabbath was the one Law that contained in itself no ethical demand. The Law to worship, the Law to honor father and mother, the Law against killing, stealing and covetousnessthese are all questions of right and wrong; but to tithe time by the keeping of the Sabbath was a command solely in the interest of mans physical life. When, therefore, by the pen of inspiration the reason for it was shifted from a finished creation to a finished redemption, the act was lifted at once to a high spiritual level and became a symbol of the day when Christ, risen from the grave, should have completed redemptions plan. That great fortune to mankind fell out on the first day of the week, creating not so much a Christian Sabbath as making forever a memorial day for redemption itself, for the eighth day, or the first day of the week, clearly indicated the new order of things, or the new creation through Christ.<\/p>\n

We have no sympathy whatever with secularizing each one of the seven days; but we would have the first day of the week kept in the spirit of rejoicing as redemptions memorial. On that day our Lord rose from the dead; on that day He met his disciples again and again; on that day the brethren at Troas assembled with the Apostles and broke bread; on that day the Christians laid aside their offerings; on that day they met for prayer and breaking of breadthe fellowship of the saints; on that day John was caught up in the spirit and witnessed the marvels recorded in his apocalyptic vision. Oh, what a day! No legal bondage, for what have we to do with holy days, sabbaths and new moons; but salvations memorial, a day of special service to the Son of God, our Saviour, a day for the souls rejoicing in Jesus. Christ is the end of the Law for righteousness to every one that believeth<\/em>.<\/p>\n

But as we pass on in the study of this section of Scripture, we find Moses defends the Decalog in character and consequence.<\/strong> He reminds them of the glory out of which the voice spake (Deu 5:24<\/em><\/span><\/em>). <\/em>He reminds them of the obligation in the words themselves (Deu 5:32<\/em><\/span><\/em>).<\/em> He reminds them of the relationship of the possession of the land to obedience of the precepts. He pleads with them as a father, Hear, therefore, O Israel<\/em> (Deu 6:4<\/em><\/span><\/em>).<\/em> He anticipates the day of prophecy and begs that these words have place in their hearts (Deu 6:6<\/em><\/span><\/em>),<\/em> to be diligently taught to their children (Deu 6:7<\/em><\/span><\/em>);<\/em> bound for a sign upon their hands and frontlets between their eyes, lest they be forgotten (Deu 6:8<\/em><\/span><\/em>);<\/em> written upon the posts of the house and on the gates, where they could not be unobserved (Deu 6:9<\/em><\/span><\/em>).<\/em> Moses knew the relationship of law-keeping to national living. It is doubtful if modernists now have or will ever again entertain the same sacred reverence for Law that characterized the ancients, even the heathen of far-off days.<\/p>\n

We cannot forget how Socrates, when he was sentenced to death and, after an imprisonment of thirty days, was to drink the juice of the hemlock, spent his time preparing for the end; friends conceived and executed plans for his escape and earnestly endeavored to prevail upon him to avail himself of the opportunity, but he answered, That would be a crime to violate the law even when the sentence is unjust. I would rather die than do evil. If a heathen philosopher could treat unjust laws with such reverence, Moses was justified in pleading with his people to regard the laws that were true and just and good, and such were the mandates of Deuteronomy.<\/p>\n

It is easy enough for one to pick out some one of these precepts and, by detaching it from its context, create the impression that it was foolish or superficial or even utterly unjust; but when one reads the whole Book, he sees the effectual relationship of laws, general and particular, to the life Israel was leading, and for that matter, catches the supreme spiritual significance of the same as they interpret themselves in the light of New Testament teaching. There is not a warning that was not needed, nor an exhortation which, if heeded, would have failed to profit the people. It all came to one conclusion for Israel.<\/p>\n

What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul (Deu 10:12<\/em><\/span><\/em>)?<\/em><\/p>\n

And as there was not a law in the Old Testament but was fitted for the profit of Israel, so there is not a command in the New Testament but looks to the conquest of the Christian soul.<\/p>\n

Among these enactments were personal and significant suggestions.<\/strong> They gave dietary and sanitary suggestions (Deuteronomy 14<\/em><\/span><\/em>);<\/em> they established the Sabbatic year (Deuteronomy 13<\/em><\/span><\/em>);<\/em> they fixed the time of the Passover (Deuteronomy 16<\/em><\/span><\/em>);<\/em> they set forth the character of the offerings (Deuteronomy 17<\/em><\/span><\/em>);<\/em> they determined the duties of the Levites (Deuteronomy 18<\/em><\/span><\/em>);<\/em> they gave direction concerning the cities of refuge (Deuteronomy 19<\/em><\/span><\/em>);<\/em> they determined the way of righteous warfare (chap. 20); <\/em>they established a court of inquest (Deuteronomy 21<\/em><\/span><\/em>);<\/em> they announced the law of brotherhood (Deuteronomy 22<\/em><\/span><\/em>);<\/em> they descended to the minute instances of social life and regulations of the same (Deuteronomy 23<\/em><\/span><\/em>);<\/em> they dealt with the great and difficult question of divorce (Deuteronomy 24<\/em><\/span><\/em>); <\/em>they ended (Deuteronomy 23<\/em><\/span><\/em>)<\/em> in an almost unlimited series of regulations concerning the social life of the people knowing a wilderness experience, including the law of the first fruits (Deuteronomy 26<\/em><\/span><\/em>).<\/em><\/p>\n

It is interesting to study not alone the laws enacted here, but the penalties declared, including the blessings and curses from Ebal to Gerizim. There is about them all an innate righteousness that has been unknown to those purely human codes for which God never assumed responsibility. From the curse against bribery to the curse against brutal murder to this day the sentences are justified in the judgment of the worlds most thoughtful men.<\/p>\n

In all they contrast the injustice and inordinately severe punishments often afflicted by godless governments. Plutarch, in writing about Solon, tells us that he repealed the laws of Draco except those concerning murder. Such was the severity of their punishments in proportion to the offense that we are amazed as we read them. If one was convicted of idleness, death was the penalty. If one stole a few apples or potherbs, he must surely die, and by as ignominious a method as did the murderer. And out of that grew the saying of Demades that Draco wrote his laws, not with ink but with blood. And when Draco was asked why such severe penalties, he answered, Small ones deserve it, and I can find no greater for the most heinous. Such were human laws in contrast to these laws Divine.<\/p>\n

But a further study of these laws involves a third lesson.<\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/strong>.Israel is forwarded against the idolatry of the people whose country they were about to enter (cf<\/em>. Deu. 6:14<\/span>). The nations were more powerful than Israel, but God would deliver them.<\/p>\n

Deu. 7:2<\/span>. They must be destroyed, devoted to destruction as accursed, put under the ban. Lev. 27:28<\/span>. No covenant must be made, nor alliances formed with them lest their children should be seduced.<\/p>\n

Deu. 7:4<\/span>. From following, lit<\/em>. from behind me<\/em> (Jehovah) i.e.<\/em>, entice to other gods.<\/p>\n

Deu. 7:5<\/span>. Deal. All appendages of idolatry to be destroyed. Exo. 34:13<\/span>; Exo. 23:24<\/span>. Groves, enclosures of trees. Ashtoreth. a wooden pillar, very high and firmly fixed in the ground (cf<\/em>. Jdg. 6:25-27<\/span>; Deu. 16:21<\/span>), a female god (Ashtarte) companion of Baal.<\/p>\n

Deu. 7:6<\/span>. Holy consecrated to God and not to be lost through idolatry. Special, lit<\/em>. a people of property to God, 1Ch. 29:3<\/span>; Ecc. 2:8<\/span>; Tit. 2:14<\/span>. Above, out of<\/em> all people.<\/p>\n

Deu. 7:7<\/span>. This selection, not through numerical strength; but<\/p>\n

Deu. 7:8<\/span>. Through the covenant of love (Deu. 4:37<\/span>). This led to deliverance from Egypt.<\/p>\n

Deu. 7:9-12<\/span><\/strong>. By this Israel were to know that God was faithful in showing mercy to those that love Him and repaying, i.e.<\/em>, punishing enemies to their face, i.e<\/em>., whilst still living; in their presence, in their own sight; or perhaps in their proper persons, Exo. 33:14<\/span>.<\/p>\n

Deu. 7:11<\/span>. This display of Gods faithfulness should teach them to keep His statutes.<\/p>\n

Deu. 7:12<\/span>. As a consequence of observance Gods favour would be seen in blessing the fruit of the womb, Increase of flocks and herds, cf<\/em>. Exo. 23:25<\/span>.<\/p>\n

Deu. 7:15<\/span>. In preservation from virulent sickness of all kinds (Exo. 15:26<\/span>) and especially all the evil diseases of Egpyt.<\/p>\n

Deu. 7:16<\/span>. Consume, lit<\/em>., devour as food, snare, i.e.<\/em>, Incentive to idolatry, Psa. 106:36<\/span>.<\/p>\n

Deu. 7:17-18<\/span>. If they felt unable to meet with these powerful nations, they must remember Egypt, with its temptations, signs<\/em>, and wonders (cf<\/em>. Deu. 4:34<\/span>; Deu. 6:22<\/span>). God would do the same to the Canaanites, and<\/p>\n

Deu. 7:20<\/span>. Send hornets against them; for God was mighty and terrible to do this.<\/p>\n

Deu. 7:21-22<\/span>. Gradually would they be put out (plucked<\/em> off), lest beasts should increase if dead bodies were left on the ground (cf<\/em>. Exo. 23:29-30<\/span>).<\/p>\n

Deu. 7:24<\/span>, To stand, lit<\/em>., to put oneself in the face of a person, to withstand, Lev. 14:43<\/span>.<\/p>\n

Deu. 7:25-26<\/span>. Idols to be destroyed, gold and silver which overlaid them, to be burned. Snared, cf<\/em>. Jdg. 8:27<\/span>, lest (they should fall under the curse, to which all idolatrous objects were devoted (Joshua 7<\/span>).<\/p>\n

FORBIDDEN INTERCOURSE.<\/strong>Deu. 7:1-5<\/span><\/em><\/strong><\/p>\n

Israel were about to possess Canaan, to go into danger and temptation. Moses forewarns them against toleration of idolatry. They must have no intercourse with these nations, be entirely separated from them, and by Gods help utterly exterminate them.<\/p>\n

I. No toleration of them<\/strong>. Nor show mercy unto them. What we tolerate we begin to pity and love. Evils most repulsive at first become attractive after-wards. Hence we must avoid the very appearance of evil. In obedience to God, rid ourselves of every danger, though dear as a right hand or a right eye.<\/p>\n

II. Entire separation from them<\/strong>. The command is stringent and oft repeated. <\/p>\n

1. In social intercourse<\/em>. Thou shalt make no covenant with them, (Deu. 7:2<\/span>). Treaties<\/em> were forbidden with Canaanites so gross in idolatry and infamous in custom and lust. Marriages<\/em> were forbidden. Neither shalt thou make marriages with them. If a covenant was made with the people they would participate in idolatrous feasts, intermarry, join in worship, and be seduced into idolatry. The examples of Solomon and others in subsequent history prove the necessity and importance of this policy. Evil communications corrupt good manners. Lifes dearest ties are to be regulated by Gods will. We are to marry in the Lord. In character, custom and life, be not conformed to this world. <\/p>\n

2. In religious worship<\/em>. They were not to bow down to their gods, nor serve them, nor do after their works (Exo. 23:24<\/span>; Exo. 34:13<\/span>). At first Israel were commanded to quite break down their images; then after they had displayed idolatrous leanings they were to destroy altars and groves, which would lead to the worship of the gods if retained. The entire apparatus of idol worship must be destroyed and forgotten (Deu. 7:5<\/span>).<\/p>\n

III. Complete extermination of them<\/strong>. Thou shall smite them and utterly destroy them. Nations, like individuals may become incorrigible and hopeless in their moral condition. Iniquities often call for Divine interposition. The Canaanites defiled the land with their abominations (Lev. 18:6<\/span>; Lev. 18:23<\/span>), and God as Sovereign Disposer employed what agency He pleased to dispossess them. Let us take warning, remove everything that offends God and perpetuates idolatry. Pull down the nests, and the rooks will disappear was the maxim of Knox, this is the wisest policy, the only security from Gods anger. Drive from the heart, uproot and destroy in the world, every sinful custom; that the worship of God may be established and every abomination stamped out, lest it be for a snare in the midst of thee.<\/p>\n

DESIGN OF ISRAELS EXALTATION.<\/strong>Deu. 7:4-6<\/span><\/strong><\/p>\n

They were to destroy the nations, because their existence, character and position were concerned. They were selected by God to be a holy and special people. This great honour and high privilege they were to keep and not cast away. Hence they were chosen and blessed with inheritance.<\/p>\n

I. To preserve religious worship<\/strong>. For they will turn away thy son from following Me. To preserve their national existence all corrupting influences must be put away; for sin is a reproach (disgrace) to any people (Pro. 14:34<\/span>.) To keep their national faith, idolatry with all its monuments must be utterly exterminated. The land must be purged, every trace of impurity swept away, and the place consecrated to God and pure worship. Christians are called out of the world, to maintain conflict with its evils, to win and keep it for the habitation of God and His Spirit.<\/p>\n

II. To maintain a special character<\/strong>. Israel was chosen to take a special place, to be a peculiar people, historically and spiritually, among the nations of the earth. It was needful therefore to elevate and preserve them by moral law, wonderful providence, and special policy. <\/p>\n

1. As a holy people<\/em>. For thou art an holy people unto the Lord thy God. Holy by special covenant, and should be holy in personal character and conduct, separation from the world involves watchful care and constant dedication to God. Israelites were to be near to God as priests of other nations thought themselves to be. Christians are entitled to draw nigh and offer to God their gifts and allegiance. Ye shall be unto Me a Kingdom of priests and a Holy nation (Exo. 19:6<\/span>.) <\/p>\n

2. As special witnesses for God<\/em>. A special people unto himself, for His glory, truth, and use. Their value was not in themselves, hut in their position, virtues, and design. A nation is not to be estimated according to its wealth and ascendancy, but according to its moral worth and righteous deeds. What Israel was designed to be, Christians are now. Ye are My witnesses saith the Lord, to testify to His existence, mercy, and purpose. This people have I formed for Myself; they show forth My praise (virtues<\/em>) Isa. 43:21<\/span>; the praises (virtues<\/em>) of Him that hath so called you (1Pe. 2:9<\/span>).<\/p>\n

THE CHOSEN PEOPLE.<\/strong>Deu. 7:6-8<\/span><\/em><\/strong><\/p>\n

Moses is here referring to the ground or motive from which the election of Israel was originally made. Though it might have seemed suitable that the God of the universe should choose to Himself the mightiest nation of any, yet God had not so acted. He chose to Himself Israel, when as yet but a single family, or rather a single person, Abraham; though there were already numerous nations and powerful kingdoms in the earth.Sp. Com<\/em>.<\/p>\n

I. The reason for the choice<\/strong>. God has always reasons, though not always assigned for what He does. They are given here negatively and positively. <\/p>\n

1. Not numerical strength<\/em>. For ye were the fewest of all people. They were but a handful of people till after the death of Joseph. Nations of the East were great, and populations enormous; but Gods choice depends not on size or appearance. <\/p>\n

2. Not moral worth<\/em>. They were no better than other people though they prided themselves in virtue and calling., and were taught by rabbis that they were holy above all nations, they often pursued perverse and unworthy conduct. God derived no advantage from them. They were a stiff-necked and rebellious people. Christians are not chosen on the ground of merit, foreseen repentance and faith, but because it hath pleased the Lord to make them his people. <\/p>\n

3. But from free grace<\/em>. (a<\/em>) Pure love<\/em>. He loved them because He would love them. A simple, foolish reason in the opinion of men. We love when there is something loveable in the person loved. Our love depends upon excitement without. Gods love is free, sovereign, and in spite of everything unworthy. (b<\/em>) Divine faithfulness<\/em>. He would keep the oath which He had sworn unto your fathers. God was a debtor to them on account of His promise, not through their conducta promise which He would perform, notwithstanding their sinfulness. To perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He sware to our father Abraham.<\/p>\n

II. The manifestation of the choice<\/strong>. The purpose was formed, the choice made, but had to be carried out and manifest in Israels history. <\/p>\n

1. In their wonderful deliverance<\/em>. From the hand of Pharaoh, King of Egypt. Let my people go was the demand. They could not serve God in Egyptian bondage. Only when they were free was it seen that they were Gods inheritance and choice. <\/p>\n

2. In their holy character<\/em>. If holy, they were to evince it by holy life and make their calling and election sure by separation from idolatry and consecration to God. <\/p>\n

3. By hearty co-operation with God<\/em>. For thou art an holy people unto the Lord (Deu. 7:6<\/span>), therefore work with Him in destroying His enemies and fulfilling His purpose. Gods purpose does not interfere with our responsibility, duty, and use of means.<\/p>\n

III. The design of the choice<\/strong>. The motives which led to the election and redemption of Israel were beneficial to themselves and illustrative of Gods wisdom and glory. They were chosen to be holy and could only fulfil their mission by obedience to God. External separation must lead to spiritual devotion. They were made the depositories of Gods will. In their sacred rites and institutions, in their selection and history, God displayed His grace and prepared the world for His truth. Neither the Egyptians, with all their wisdom, says Tholuck<\/em>, nor the imaginative Indians, nor the vain and speculative Greeks, nor the haughty Romans could have received a revelation, or have been employed in this work without marring it. The Lord hath chosen Jacob unto himself, and Israel for His peculiar treasure.<\/p>\n

LESSONS FROM THE PAST.<\/strong>Deu. 7:8-11<\/span><\/em><\/strong><\/p>\n

Israel were constantly reminded of the wonders of God in the past deeds to which they owed their national existence, and which were fitted as distinct manifestations of love to impress their minds and incite to obedience. Solemn are the lessons taught by their history. We may live in the past and not only discern the mind of the philosopher, historian, and politician, but the mind of God.<\/p>\n

I. The Grace of God to distinguish men<\/strong>. Israel were distinguished and blessed above others by divine love. Privileges and personal gifts, honours and distinctions are to be traced to soverign grace and not human merit. For who maketh thee to differ (distinguisheth thee) (1Co. 4:7<\/span>) By the grace of God I am what I am.<\/p>\n

II. The Power of God to deliver men<\/strong>. Redeemed you out of the house of bondmen. Israel were set free, guided and settled in the land, by a strong hand. This hand is not shortened, but delivers in sickness, dangers and trouble. No enemy, bondage, or chains, can retain Gods people. Who delivered us from so great a death and doth deliver; in whom we trust that He will yet deliver.<\/p>\n

III. The faithfulness of God to encourage men<\/strong>. Because he would keep the oath which he had sworn. God will never disregard or forget His word. The promise may be set at naught, fulfilment long delayed, and His people severely tried; but the oath is taken and will be verified. He is the God of Amen, and we may ever trust Him. His veracity is written in miracle, tender forbearance, and covenant mercy. God is not a man that He should lie; neither the Son of Man that He should repent (Num. 23:19<\/span>; 1Sa. 15:29<\/span>; 2Ti. 2:13<\/span>.)<\/p>\n

IV. The providence of God to warn men<\/strong>. Providence is the school of life in which we discern God and His purpose. Its relations to men are personal, and its lessons various. We have<\/p>\n

1. A lesson of mercy<\/em>. He keeps covenant and mercy with them that love Him. Gods mercy infinitely transcends His righteous anger, and is shown to a thousand generations. To enjoy this mercy we must love God and keep his commandments. <\/p>\n

2. A lesson of justice<\/em>. Repayeth them that hate Him. There is repayment or retribution in the government of God. The sinner cannot escape justice and sin go unpunished. This repayment is (a<\/em>) personal<\/em> to his face. The sinner himself will see and feel that he is smitten of God (Job. 34:11<\/span>). I am visited of God, cried a dying man. (b<\/em>) Open<\/em> to his face, may mean openly, manifestly, discerned by others to warn them. (c<\/em>) Sudden<\/em>. He will not be slack. Delay is not forgetfulness or winking at sin, but given to induce repentance. (d<\/em>) Severe<\/em> to destroy. Gods patience may be provoked, the day of grace may be lost, and vengeance may fail upon men suddenly, and that without remedy. <\/p>\n

3. A lesson of instruction<\/em>. Thou shalt therefore keep the commandments. If God thus deals with men, rewards them according to their works, take heed, be warned against rebellion and apostacy, and keep His statutes. Behold the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in His goodness; otherwise thou also shalt be cut off.<\/p>\n

For human weal, heaven husbands all events.Young<\/em>.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 7:1-2<\/span>. Gaining the inheritance<\/em>. <\/p>\n

1. By Divine guidance. The Lord thy God shall bring thee into the land. All inheritance, honour and position through Gods blessing.
2. By earnest co-operation with God. Israel must follow, thou goest; must fight, cast out. Then God would deliver them, and they would utterly destroy them. We must work with God to enter any position and succeed in any pursuit.<\/p>\n

Deu. 7:2-5<\/span>. Israel ministers of destruction<\/em>. <\/p>\n

1. The people destroyed; an act which can only be reconciled with the Divine character, except on the assumption, that the gross idolatry and enormous wickedness of the Canaanites left no hope of repentance and amendment.
2. The monuments of idolatry destroyed. The Gods were deemed to be vanquished with the people whom they could no longer defend. There must be no rival with God in the human heart, in the Christian church, or in the world. All must be consecrated to Him.<\/p>\n

Deu. 7:4-6<\/span>. Divine reasons for severity<\/em>. <\/p>\n

1. Human wickedness. Canaanites had filled up the measure of their iniquity.
2. The good of His people. Preserving their existence, by keeping them from danger; maintaining their holy character and position by removing snares to evil.<\/p>\n

Deu. 7:6-8<\/span>. A special people<\/em>. <\/p>\n

1. In the impress of their character. Thou art an holy people. <\/p>\n

2. In the privileges which they possessed. To whom pertaineth the adoption, etc. (Rom. 9:4<\/span>). <\/p>\n

3. In the prodigies by which they were defended. What safeguards and helps from God?<\/p>\n

Deu. 7:9<\/span>. The faithful God<\/em>. The God of Amen (Psa. 31:6<\/span>). The Amen, the faithful and true witness (Rev. 3:14<\/span>) that will not suffer His faithfulness to fail, nor alter the thing that is gone out of His lips (Psa. 89:33<\/span>), all His precepts, predictions, promises, menaces, being the issue of a most faithful and righteous will, void of the least insincerity or falsehood (1Ki. 8:24<\/span>). Neither could any day or age produce one instance to the contrary.Trapp<\/em>.<\/p>\n

Deu. 7:7-11<\/span>. Important truths<\/em>. Election (Deu. 7:7<\/span>). Redemption (Deu. 7:8<\/span>). Grace (Deu. 7:9<\/span>). Justice (Deu. 7:11<\/span>). Law (Deu. 7:11<\/span>). God revealed indeeds<\/em>. Deeds of wonder (Deu. 7:8<\/span>). Deeds of love (Deu. 7:7<\/span>). Deeds of faithfulness and mercy (Deu. 7:9<\/span>), and deeds of righteousness (Deu. 7:10<\/span>).<\/p>\n

THE BLESSINGS OF OBEDIENCE.<\/strong>Deu. 7:12-16<\/span><\/em><\/strong><\/p>\n

As there was retribution for disobedience, so there would be rewards for obedience. Israel was Gods servant, and must render to their Ruler His just rights. If ye hearken to these judgments. If they would observe and keep them, great would be their prosperity, temporally and spiritually.<\/p>\n

I. The source of these blessings<\/strong>. He will love thee and bless thee. Love is first, and love is last. God begins in love to us, and we should return love and obedience to Him (1Jn. 4:10<\/span>; Joh. 14:21<\/span>.). In mercy He sware unto thy fathers, and in mercy he kept the oath. Change is impossible with Him, and fail He never can. History testifies to Gods love. His purpose to bless in Christ, like a thread of gold, runs through all ages.<\/p>\n

II. The extent of these blessings<\/strong>. Prosperity would abound in all departments of personal, domestic, and religious life. <\/p>\n

1. Temporal prosperity would be abundant<\/em>. This is an object of legitimate desire, and held out as the promise of loyal obedience. (a<\/em>) Freedom from personal sickness<\/em>. The Lord will take away from thee all sickness (Deu. 7:15<\/span>). Sickness often results from sin, and might be overcome or prevented by a sober, godly life. Plagues and pestilence are Divine scourges for neglect of natural and spiritual laws. If Israel would walk in Gods ways, He would miraculously preserve them. The special diseases of Egypt, which, notwithstanding its even temperature and mildness, are indigenous and malignant, would not touch them. Let us thank God for healthy climate, but remember that only regard for physical and moral law will give health and happiness. (b<\/em>) Increase of womb<\/em>. He will also bless the fruit of thy womb (Deu. 7:13<\/span>). God would remember His promise to multiply them as the stars of heaven and the sand of the sea. (c<\/em>) Increase of cattle<\/em> (Deu. 7:13<\/span>). Nothing should be barren among them (Deu. 7:14<\/span>). Abortions, untimely births and barrenness in excess were considered signs of Gods anger, and special sacrifices were offered to prevent them. (d<\/em>) Increase of fruit<\/em>. Land would yield its increase. Corn and wine would be plentiful (cf<\/em>. Lev. 26:3-5<\/span>; Lev. 26:9-10<\/span>; Exo. 23:25-26<\/span>; Psa. 107:38<\/span>). <\/p>\n

2. Spiritual prosperity would be great<\/em>. Thou shalt be blessed above all people (Deu. 7:14<\/span>). The mercy of Deu. 7:12<\/span> means special favour. Whatever results from natural laws is bestowed by the Lawgiver. The blessings of bodily health, family increase, fruitful lands, and productive flocks, are modes of displaying Gods goodness, and should prompt to faithful service. The blessing of the Lord, it maketh rich, and He addeth no sorrow with it.<\/p>\n

III. The conditions on which these blessings are given<\/strong>. If ye hearken to these judgments (Deu. 7:12<\/span>). What a frail, feeble, and uncertain condition 1 some would say. But such are the terms of an all-wise God. He is faithfulcan we be? Not of ourselves, only by his grace and good spirit. If Canaan had depended on the merit and valour of Israel, they could not have entered it. They obeyed God and gained the land. We cannot secure heaven and Divine favour, only by faith in Christ and obedience to His word. That the righteousness of the law might be fulfilled in as, who walk not after the flesh, but after the spirit.<\/p>\n

ENCOURAGEMENT IN DUTY.<\/strong>Deu. 7:16-21<\/span><\/em><\/strong><\/p>\n

With the thought that Israel would be strong and vigorous, by obedience to God, Moses reverts with emphasis to the command to root out the Canaanites without reserve, and not to serve their gods, because they would be a snare to them (cf<\/em>. Exo. 10:7<\/span>); and then in Deu. 7:17-26<\/span> he carries out still further the promise in Exo. 23:27-30<\/span>, of the successful subjugation of the people through the assistance of the Lord, and sweeps away all the objections that a weak faith might raise to the execution of the divine command.Keil<\/em>.<\/p>\n

I. The enforcement of duty<\/strong>. Thou shalt consume all the people, Deu. 7:16<\/span>. They were utterly to extirpate them from the land, without the least pity for their persons or regard to their religion. We are not to consult our feelings but our duty; not to wait for more knowledge but to act on what we have. To wait for Gods performance, says Bishop Hall, and do nothing, is to abuse that Divine Providence which will always so work as not to allow us to remain in activity.<\/p>\n

II. Fear in undertaking duty<\/strong>. Thou shalt not be afraid of them (Deu. 7:18<\/span>). When God commands we hesitate, excuse or delay. Sloth in conclusion proves laborious, says Bacon. Fear springs.<\/p>\n

1. From overpowering numbers<\/em>. These nations are more than I. Seven nations to supplant. How can I dispossess them? When we look at self and forget God we magnify dangers. The soldier wastes his strength who fights with shadows. Fear not, for they that be with us are more than they that be with them. <\/p>\n

2. From weakness of heart<\/em>. If thou say in thine heart. If the heart gives way, all strength is gone physically and spiritually. Weapons and numbers avail not without heart. If we forget God we shall lose courage and be afraid. I will send a faintness into their hearts, and the sound of a shaken leaf shall chase them (Lev. 26:27-36<\/span>.) <\/p>\n

3. From lack of faith in God<\/em>. God will help and maintain the right; why fear? Trust in Him, and His strength becomes yours. All things are possible to him that believes.<\/p>\n

Our doubts are traitors;<\/p>\n

And make us lose the good we oft might win,
By fearing to attempt it.Shakespeare<\/em>.<\/p>\n

III. Reasons for encouragement in the performance of duty<\/strong>. The Bible seeks to impress the minds of Gods people most strongly with a sense of boldness, faith and courage. God prepares them for meeting and overcoming anticipated evils. Many are the motives to drive away fear. <\/p>\n

1. The exploits of God in the past<\/em>. Remember, and well<\/em> remember, what the Lord thy God did unto Pharaoh (Deu. 7:18<\/span>). The sublime deeds of Jehovah, the grandeurs of history must never, whatever else may be forgotten. What God has done he can do again. He can never change. Omnipotence is never exhausted. It is no strange thing for God to do wonders. He has always done them, hence ground for confidence. So shall the Lord thy God do unto all the people of whom thou art afraid. <\/p>\n

2. The help of God in the present<\/em>. The Lord thy God is among you. Faith can discover an invisible helper more than a match for all against us. How many do you count me to be? said an ancient general to his soldiers, despondingly asking, How many are coming against us? A mighty God and terrible. <\/p>\n

3. The providence of God in their favour<\/em>. Napoleon said providence was with the strongest battalion, but God and one man are in the majority very often. Israel were the fewest, yet had to destroy the strongest peoples. (a<\/em>.) God would be for Israel, but against their foes<\/em> (Deu. 7:15<\/span>). Not one could stand their onslaught. The Lord delivered all their enemies into their hand. (b<\/em>) The hornet was their ally<\/em>. Thy God will send the hornet among them (Deu. 7:20<\/span>), God musters many forces for his work. Locusts, flies, and hornets, are no insignificant helpers in the ranks of Jehovah. Insects have swarmed and swept mighty armies before them. Thus does God encourage. Wonders in the past and promises for the present; creatures great and little prove divine power to conquer. This energy the Gospel contains to-day. Banish guilty fears, sloth and forgetfulness of God. Hereby ye shall know that the living God is among you.<\/p>\n

THE ALMIGHTY HELPER.<\/strong>Deu. 7:21<\/span><\/em><\/strong><\/p>\n

This description of God is a terror to sinners, but an encouragement to Christians. His mighty presence is<\/p>\n

1. Unmerited<\/em>. The aid we get from earthly friends is often a reciprocity of kindnessa discharge of obligation. But our goodness extends not to God. We have done nothing to deserve help. <\/p>\n

2. Unexpected<\/em>. In most extreme danger and when most unlikely, comes deliverance. Mans extremity is Gods opportunity. The place of fear and sorrow, becomes one of joy and triumph. <\/p>\n

3. Singular<\/em>. Gods methods are peculiar to himself. Events which appear to combine to work our ruin, bring our salvation. In the deliverance from Egypt and the conquest of Canaan God was terrible to his enemies. <\/p>\n

4. Timely<\/em>. We think He has forgotten or forsaken us if He appears not when we wish. But He knows better than we do when it is time for Him to work. Too late, can never be said of His mercy A very present help in trouble. <\/p>\n

5. All-sufficient<\/em>. Earthly friends fail. God is always among us, a mighty God and terrible. He conquers most formidable foes, rescues from the greatest dangers. The Lord your God is a God of gods and Lord of lords, a great God, a mighty and terrible.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 7:12<\/span>. <\/p>\n

1. The command<\/em>. Judgments possessed, heard, and kept. The word must be known and practised. If a scholar have his rules laid before him, and he forget them as fast as he read them, he will never learn, says T. Watson. <\/p>\n

2. The promise<\/em>. If we do our part God will do His. Blessings seem to be suspended on our obedience. Prove me herewith.<\/p>\n

Deu. 7:13<\/span>. Triple blessings<\/em>. Love<\/em> thee, bless<\/em> thee, and multiply<\/em> thee.<\/p>\n

Deu. 7:13-14<\/span>. Religion and Material Prosperity<\/em>. <\/p>\n

1. An indication of its nature (Mat. 6:33<\/span>; 1Ti. 4:8<\/span>.) <\/p>\n

2. An argument for its reception (Deu. 28:5-8<\/span>.) <\/p>\n

3. A proof of wisdom and goodness in its author.<\/p>\n

Deu. 7:16<\/span>. Extirpation<\/em>. <\/p>\n

1. Commanded and can be done.
2. Needful and must be done, to secure their own safety, religion, and the favour of God.
3. If left undone, that will be a snare to thee.<\/p>\n

Deu. 7:17-19<\/span>. Anticipated fears<\/em>. <\/p>\n

1. Natural<\/em>. How apt to meet troubles before they come! What shall I do? How can I get through? and what will become of me? are common questions. <\/p>\n

2. Weakening<\/em>. Nothing more disheartens than looking within ourselves, and measuring God by ourselves. Wonderful is the case of boldness in civil business. What first? boldness. What second and third? boldness (Bacon<\/em>). <\/p>\n

3. Groundless<\/em>. God sometimes seems to say to us, says Cecil, if within and without, you have ever so much cause for despondency, yet do not limit Me<\/em>. With us is the Lord our God to help us, and to fight our battles.<\/p>\n

Deu. 7:18-19<\/span>. Remember<\/em>. A good memory is very helpful and useful. <\/p>\n

1. It is a great means of knowledge<\/em>, for what signifies your reading or hearing, if you remember nothing. <\/p>\n

2. It is a means of faith<\/em> (1Co. 15:2<\/span>.) <\/p>\n

3. It is a means of comfort<\/em>. If a poor Christian in distress could remember Gods promises they would inspire him with new life; but when they are forgotten, his spirits sink. <\/p>\n

4. It is a means of thankfulness<\/em>. <\/p>\n

5. It is a means of hope<\/em>; for experience worketh hope (Rom. 5:4<\/span>), and the memory is the storehouse of experience. <\/p>\n

6. It is a means of repentance<\/em>; for how can we repent or mourn for what we have forgotten? <\/p>\n

7. It is a means of usefulness<\/em> When one spark of grace is truly kindled in the heart, it will quickly endeavour to heat others also.R. Steele<\/em>.<\/p>\n

Deu. 7:21<\/span>. Thy God<\/em>. Jehovah, maker of worlds, but the God<\/em> only of His people. Thy God by purpose, covenant, promise, and performance. Among you<\/em> the centre of all knowledge, trust, devotion and help. He sees and sustains, defends and comforts. Let us extol his power by which He works deliverance! The Lord thy God in the midst of thee is mighty. Gods presence and power<\/em>, <\/p>\n

1. A source of hope in fear.
2. Of help in weakness.
3. Of guidance in perplexity.
4. Of triumph in conflict.<\/p>\n

THE CONQUEST OF CANAAN.<\/strong>Deu. 7:16-24<\/span><\/em><\/strong><\/p>\n

The land was to be taken and the kings utterly destroyed. But the specific aid and the specific method are described<\/p>\n

I. The conquest was most difficult<\/strong>. So difficult that Israel thought they could not accomplish it. They were few, their enemies many; they were strangers to the country; the Canaanites knew every field of it; they were unskilled in the art and without much experience in the practice of war. These nations are mightier than I; how can I<\/em> dispossess them? We<\/em> cannot, but God never sends us on warfare at our own charge. To be valourous soldiers we must banish distrust.<\/p>\n

II. The conquest was supernaturally gained<\/strong>. God had helped them in every case and thus far brought them safely. He could yet display all mighty power and work signs and wonders. His presence and providence are with us, if we only obey and work with Him. Thy God shall deliver them unto thee, and shall destroy them with a mighty destruction (Deu. 7:23<\/span>).<\/p>\n

III. The conquest was gradual<\/strong>. Little by little; thou mayest not consume them at once. <\/p>\n

1. This was an evidence of kindness to Israel<\/em>. Wild animals might increase too much if the land was suddenly depopulated and become a source of danger and trouble to Israel lest the beasts of the field increase upon thee. <\/p>\n

2. This is a law of Divine grace<\/em>. Little by little do we conquer sin and self, the world and its temptations. Little by little do we gain men for Christ and succeed in Christian effort. <\/p>\n

3. This is a law of Gods providence<\/em>. Great undertakings demand patient thought; are frequently interrupted and only succeed by gradual progress and successive order. Thus does God teach line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little.<\/p>\n

GODS PEOPLE INVINCIBLE.<\/strong>Deu. 7:23-24<\/span><\/em><\/strong><\/p>\n

God had shown that Israel had no need to be afraid. He would help by His presence, power, and providence, until all left and hidden would be destroyed. To inspire them with courage, the promise is repeated and success is pledged. If they will only obey they will conquer. Gods people are invincible.<\/p>\n

I. On account of the warfare in which they are engaged<\/strong>. Israels mission seemed cruel, but it was the cause of God and for the welfare of humanity. A good cause gives a stout heart. Christian warfare is a Divine cause. Fight the good fight<\/em> of faith.<\/p>\n

Virtue is bold, and goodness never fearful.Shakespeare<\/em>.<\/p>\n

II. On account of the enthusiasm which inspires them<\/strong>. There shall no man be able to stand before thee. Cromwells Ironsides fought for liberty, truth, and God. God would inspire His people with wonderful courage, so that they would not only pursue but overcome. A handful would be more than a match for a regiment. Five of you shall chase an hundred, etc. (Lev. 27:7-8<\/span>.)<\/p>\n

III. On account of the leader who commands them<\/strong>. Great generals make good soldiers. Csar often restored his rebellious army to obedience, made them attached to his person and devoted to his cause. Christ, the Captain of our salvation is merciful, mighty and victorious, never lost, and never will lose a battle. If<\/strong> God<\/em> be for us who can be against us<\/strong> (Rom. 8:31<\/span>; Rom. 8:37<\/span>; Isa. 41:11<\/span>).<\/p>\n

THE CURSED THING.<\/strong>Deu. 7:25-26<\/span><\/em><\/strong><\/p>\n

The idols of Canaan were devoted to destruction, under the curse of God and if preserved they might entice to sins, therefore Israel were to destroy them by fire with their ornaments and supports.<\/p>\n

I. Idolatry is a cursed thing<\/strong>. The worship of gods and the worship of gold; all superstitions and sins are abominable things which the Lord hates.<\/p>\n

II. This cursed thing may become a snare<\/strong>. Lest thou be snared therein. <\/p>\n

1. By gratifying covetousness<\/em>. Thou shalt not desire the silver or the gold that is on them. God may be served from motives of gain. Gold and silver may tempt and covetous lusts may endanger the soul. <\/p>\n

2. By transforming character like itself<\/em>. Man becomes like the object he loves. The love of the world will make us worldly; the love of money will make us avaricious. Sin in its gilded and attractive forms must be utterly detested, for loving begets likeness. <\/p>\n

3. By bringing under the curse of God<\/em>. Achan took of the accursed thing; and the anger of the Lord was kindled against the children of Israel (Jos. 7:1-21<\/span>; Jos. 6:17-18<\/span>; Jdg. 8:27<\/span>.) We cannot use for our good what God has put under anathema.<\/p>\n

III. This snare it is our duty to remove<\/strong>. Thou shalt utterly abhor it. We are to hate what God hates and forsake what he forbids. <\/p>\n

1. We are not to desire but to detest it.
2. Not to bring it into the house but burn it in the fire. Thus are we not only to oppose, but detest and destroy all idolatry and wickedness. The worship of man or reason, of art or mammon must find no place in our hearts and homes. We must avoid the very appearance of evil. Our service must be disinterested and holy. There shall cleave nought of the cursed thing to thine hand.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/strong><\/p>\n

Deu. 7:23-24<\/span>. Great reverses predicted<\/em>. Delivered. Destroyed with a mighty destruction. Kings<\/em> destroyed. Destruction severe and universal. Name<\/em> destroyed. Thou mayest choose, says Bishop Pilkington, whether thou wilt be remembered to thy praise or to thy shame. The name of the wicked shall rot (Pro. 10:7<\/span>).<\/p>\n

Deu. 7:25<\/span>. Snared<\/em>. As the fowler catcheth birds, and the hunter wild beasts in their snares and traps, so shall these Canaanites catch you by their familiarity and commerce, and draw you to participate in their sins and plagues.Trapp<\/em>.<\/p>\n

Deu. 7:25-26<\/span>. Images burned, and nothing kept. <\/p>\n

1. To satisfy curiosity.
2. To excite pity.
3. To gratify lust.
4. To lead astray.<\/p>\n

Idol gods<\/em>. Made (images graven), adorned (gold and silver on them), upheld (in the house), cursed and uprooted. Feeling towards them<\/em>. Utterly detestutterly abhordestroy and burn. Learn<\/p>\n

1. That God will not accept divided worship.
2. That in mixing with the world we are in danger of being estranged from God.
3. That when estranged from God, and brought under his curse, the punishment will be severe.<\/p>\n

ILLUSTRATIONS TO CHAPTER 7<\/em><\/strong><\/p>\n

Deu. 7:1-5<\/span>. No covenant with them<\/em>. Court not the society of worldly persons, but come out from among them and be separate. If duty calls us there, be with them as physicians, not companions; as monitors, not friends; walk as among snares, and as Cecil advises, transact business with them like a person in a shower of rain, staying no longer than is indispensably necessary.<\/p>\n

Deu. 7:6-8<\/span>. Chosen thee<\/em>. That separation from other nations in which the holiness of the Jewish nation chiefly consisted (Exo. 19:5-6<\/span>; Num. 23:9<\/span>; Deu. 26:18-19<\/span>) was not spiritual, resulting from rectitude of heart and a correspondent deportment, but merely external, derived from certain sacred rites and ceremonies, different from or opposite to those from other nations. The glory of the Divine wisdom, no less than of Divine goodness and grace, was manifested in the choice of the Israelites for the important purposes contemplated by their separation. (Jamieson<\/em>). Judaism was amonst the idolatrous nations of antiquity like a oasis in a desert, clearly defined and isolated; separated and enclosed by a rigid moral and ceremonial law.Schaff<\/em>.<\/p>\n

Deu. 7:8-11<\/span>. Covenant and mercy<\/em>. The Jewish scheme proceeded on exactly the same principles as the general system of Divine government over the world, with this difference; that the Supreme Jehovah, the Immediate Sovereign as well as tutelary God of the Hebrew nation, undertook to dispense this as well as every other species of reward and punishment, by an immediate and extraordinary provision, in which justice should be tempered with abundant mercy<\/em>, confining the providential and temporal punishment for the parents crimes (as in the captivity) to the third<\/em> and fourth<\/em> generation; while it encouraged virtue and piety, by the assurance of a reward<\/em>, similar in kind, but infinitely superior in degree, and which under the common course of events could not be hoped for; promising to extend the blessings of parental faith and obedience (as in the case of Abraham), to the thousandth<\/em> generation of those who loved God.Graves<\/em> on Pent).<\/p>\n

Deu. 7:12-16<\/span>. Bless thee<\/em>. Prosperity is the blessing of the Old Testament; adversity is the blessing of the new (Bacon<\/em>). In the day of good be thou in good. When God gives thee prosperity<\/em>, do thou enjoy it with a cheerful and thankful heart (Bp. Reynolds<\/em>). Gods blessing upon our hearts, families and churches.<\/p>\n

My stock lies dead, and no increase<\/p>\n

Doth my dull husbandry improve;<\/p>\n

O let thy graces without cease<\/p>\n

Drop from above.<\/p>\n

From Spurgeon<\/em>.<\/p>\n

Deu. 7:17-22<\/span>. Afraid<\/em>. Ills that never happened have mostly made men wetched, (Tupper<\/em>.) <\/p>\n

1. Most of our difficulties arise from discussing what belongs to God.
2. God does not reason with us, but replies to our suspicions reasoning by displaying anew the love of His heart and the power of His arm, (Bonar<\/em>).<\/p>\n

Deu. 7:21<\/span>. With thee<\/em>. When the Crusaders encamped before Jerusalem, a terrible struggle ensued. The Saracens possessed the city, bore down upon them in countless numbers, and it seem as if the Christian army would lose the battle. All at once, we are told that a joyful cry rang through the ranks of the crusaders. St. James is with us! He fights on our side. In the excitement of the conflict, some of them fancied they saw the apostle in the clouds advancing to help them. It gave them new courage. They rushed forward with energy which could not be withstood and the battle was won.<\/p>\n

Deu. 7:22<\/span>. Little and little<\/em>. Birds build nests straw by straw. Euripides the Greek tragedian, was very slow in composing his excellent dramas. One day a poetaster met him and began to rally him on his tardiness, adding that he himself had written 100 verses in three days, while Euripides had only written three. Ah (said Euripides) but there is this difference, your 300 verses perish in three days, while my three will survive 300 years. (Brewer<\/em>.)<\/p>\n

Deu. 7:23-24<\/span>. No man able to stand before thee<\/em>. Luthers song of confidence God is our refuge and strength. Let God be thy love and thy fear, and He will be also thy refuge. The firmest thing in this lower world is a believing soul. (Leighton<\/em>). When Luther was going into the presence of Cardinal Cajetan, to answer for his heretical opinions, one of the Cardinals underlings, insultingly asked him where he would find a shelter, if his patron, the Elector of Saxony, should desert him? Under the shield of heaven, was the bold reply.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LESSON SEVEN <\/strong>Deu. 7:1-26<\/span><\/strong><\/p>\n

6. DEFENDING THE FAITH: NECESSITY OF THE HOLY WAR (Deu. 7:1-26<\/span>)<\/p>\n

a. THE REASONS FOR THE HOLY WAR (Deu. 7:1-15<\/span>)<\/p>\n

When Jehovah thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 2 and when Jehovah thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them: thou shalt make no covenant with them, nor show mercy unto them; 3 neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy Song of Solomon 4<\/span> For he will turn away thy son from following me, that they may serve other gods: so will the anger of Jehovah be kindled against you, and he will destroy thee quickly. 5 But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.<\/p>\n

6 For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth. 7 Jehovah 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 peoples: 8 but because Jehovah loveth you, and because he would keep the oath which he sware unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt. 9 Know therefore that Jehovah thy God, he is God, the faithful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments to a thousand generations, 10 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. 11 Thou shalt therefore keep the commandments, and the statutes, and the ordinances, which I command thee this day, to do them.<\/p>\n

12 And it shall come to pass, because ye harken to these ordinances, and keep and do them, that Jehovah thy God will keep with thee the covenant and the lovingkindness which he sware unto thy fathers: 13 and he will love thee, and bless thee, and multiply thee; he will also bless the fruit of thy body and the fruit of thy ground, thy grain and thy new wine and thine oil, the increase of thy cattle and the young of thy flock, in the land which he sware unto thy fathers to give thee. 14 Thou shalt be blessed above all peoples: there shall not be male or female barren among you, or among your cattle. 15 And Jehovah will take away from thee all sickness; and none of the evil diseases of Egypt, which thou knowest, will he put upon thee, but will lay them upon all them that hate thee. 16 And thou shalt consume all the peoples that Jehovah thy God shall deliver unto thee; thine eye shall not pity them: neither shalt thou serve their gods; for that will be a snare unto thee.<\/p>\n

THOUGHT QUESTIONS 7:116<\/p>\n

152.<\/p>\n

Please refer to the map for a location of these various nations, memorize their locations.<\/p>\n

153.<\/p>\n

In what sense were these seven nations greater than Israel? In what sense mightier?<\/p>\n

154.<\/p>\n

Are we to understand the expression . . . God shall deliver them up before thee, that God directed the military strategy of the enemy in such a manner as to insure their defeat?<\/p>\n

155.<\/p>\n

List three things the Israelites were not to do with the enemy and three things they were to do with the enemy.<\/p>\n

156.<\/p>\n

What is the meaning of holy as used in verse six? Surely this word is not to be equaled with our usual meaning of the term.<\/p>\n

157.<\/p>\n

Please notice the areas of life into which the worship of Jehovah enters: marriage, vows, name two other areas.<\/p>\n

158.<\/p>\n

Why not educate these people out of idolatry? Why all this cruelty and bloodshed?<\/p>\n

160.<\/p>\n

Why did Jehovah love Israel? Read Deu. 7:7-8<\/span>.<\/p>\n

161.<\/p>\n

What is meant by the expression keepeth covenant?<\/p>\n

162.<\/p>\n

Discuss the meaning of the phrase to their face and to his face in Deu. 7:10<\/span>.<\/p>\n

163.<\/p>\n

List the promises God made to Israel. (1) Keep with thee the covenant; (2) love thee. Name two or three more. Read Deu. 7:12<\/span> through Deu. 7:16<\/span>.<\/p>\n

164.<\/p>\n

Does God control mans health and the growth of grain? Read Deu. 7:13<\/span>.<\/p>\n

165.<\/p>\n

There is a startling statement and promise in Deu. 7:15<\/span>read it! How much sickness would be eliminated if we loved God with all our hearts? Give a percentage.<\/p>\n

166.<\/p>\n

If God is a just and merciful heavenly Father, and we know He is, what are we to conclude from the command in Deu. 7:16<\/span> not to show pity?<\/p>\n

AMPLIFIED TRANSLATION 7:116<\/p>\n

When the Lord your God brings you into the land which you are entering to possess, and has plucked away many nations before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations greater and mightier than yourselves.
2 And when the Lord your God gives them over to you, and you smite them; then you must utterly destroy them; you shall make no covenant with them, or show mercy to them.
3 You shall not make marriages with them; your daughter you shall not give to his son, nor shall you take his daughter for your son.
4 For they will turn away your sons from following Me, that they may serve other gods; so will the anger of the Lord be kindled against you, and He will destroy you quickly.
5 But thus shall you deal with them: you shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.
6 For you are a holy and set apart people to the Lord your God; the Lord your God has chosen you to be a special people to Himself, out of all the peoples on the face of the earth.<\/p>\n

7 The Lord did not set His love upon you and choose you, because you were more in number than any other people, for you were the fewest of all people;
8 But because the Lord love you, and because He would keep the oath which He had sworn to your fathers, the Lord has brought you out with a might hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.
9 Know, recognize and understand therefore that the Lord your God, He is God, the faithful God, Who keeps covenant and steadfast love and mercy with those who love Him and keep His commandments, to a thousand generations;<\/p>\n

10 And repays those who hate Him to their face, by destroying them; He will not be slack to him who hates Him, but will requite him to his face.
11 You shall therefore keep and do the instruction, laws, and precepts which I command you this day.
12 And if you hearken to those precepts and keep and do them, the Lord your God will keep with you the covenant and the steadfast love which He swore to your fathers;
13 And He will love you, bless you, and multiply you; He will also bless the fruit of your body and the fruit of your land, your grain, your new wine, and your oil, the increase of your cattle and the young of your flock, in the land which He swore to your fathers to give you.
14 You shall be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.
15 And the Lord will take away from you all sickness, and none of the evil diseases of Egypt, which you knew, will He put upon you, but will lay them upon all who hate you.
16 And you shall consume all the peoples whom the Lord your God will give over to you; your eye shall not pity them; neither shall you serve their gods, for that would be a snare to you.<\/p>\n

COMMENT 7:116<\/p>\n

Note that in these verses we have:<\/p>\n

(1)<\/p>\n

The danger of corruption for Israel (Deu. 7:1-5<\/span>; Deu. 7:12-26<\/span>)<\/p>\n

(2)<\/p>\n

The wickedness of the Canaanites (Deu. 7:5<\/span>)<\/p>\n

(3)<\/p>\n

Israel must be a separate and holy people (Deu. 7:6-11<\/span>)<\/p>\n

SEVEN NATIONS GREATER AND MIGHTIER THAN THOU (Deu. 7:1<\/span>)greater in number and stronger than thou (Rotherham). And they also had greater fortifications and equipmentDeu. 1:28<\/span>, etc. The word nation (goi) indicates a people, a confluence of men. The root idea of this word is given as body, corpus. Baumgartner has swarm, people . . . nation . . . the whole population of a territory. Thus the more formal sense we now attach to nation does not necessarily hold, though it often does. It is sometimes in this book rendered peoples and sometimes nations. In Deu. 4:6-8<\/span>, for example, we have this Hebrew word occurring four timestwice translated peoples and twice nation.<\/p>\n

SEVEN NATIONS (Deu. 7:1<\/span>)See Act. 13:16-20<\/span>.<\/p>\n

THOU SHALT UTTERLY DESTROY THEM (Deu. 7:2<\/span>)Israel was to be the sole occupant of the land. They were not only to utterly destroy the seven ite tribes, but also to make no covenants or intermarriages. The temptation, of course, would be for Israel to become lax, soft, and careless about carrying out this command. So the statement, nor show mercy unto them. Israel started to fulfill this command in good fashion, but, for the most part, treated it with indifference once the twelve tribes were settled in their respective territories. The seven nations were destroyed but not utterly.<\/p>\n

Note that we have both a negative and positive command in these verses. They were to make no covenant, show no mercy, and make no marriages. But they were to do something, too!<\/p>\n

1.<\/p>\n

Smite them, utterly destroy them (Deu. 7:2<\/span>)<\/p>\n

2.<\/p>\n

Break down their altars (Deu. 7:5<\/span>)<\/p>\n

3.<\/p>\n

Dash in pieces their obelisks or pillars (Deu. 7:5<\/span>)<\/p>\n

4.<\/p>\n

Hew down their Asherim (Deu. 7:5<\/span>)<\/p>\n

5.<\/p>\n

Burn their graven images (Deu. 7:5<\/span>)<\/p>\n

all of which meant they were to rip out idolatry from the land. They were to be first-class iconoclasts! See Exo. 23:24<\/span>; Exo. 34:12-17<\/span>.<\/p>\n

In Deu. 7:3-4<\/span> intermarriage is forbidden on the basis that the Israelite would be the loser, and turned away to serve other gods. It was probably argued then (as it so often is now) by the young people: But we will make Israelites out of these girls! We will never serve their gods! But God knew better. His warning still stands to every young person in the Israel of God, the church. His exhortation remains: Be not unequally yoked with unbelievers . . . See 2Co. 6:14<\/span> to 2Co. 7:1<\/span>.<\/p>\n

ALTARS . . . PILLARS . . . ASHERIM . . . GRAVEN IMAGES (Deu. 7:5<\/span>)all were to be destroyed. The pillars or obelisks were idolatrous monuments in Canaanitish and other heathen countries. See Deu. 16:22<\/span>, Lev. 26:1<\/span>. These were of different shapessome being little more than a slab of rock turned upright, others being carefully squared stone pillars with a larger base and tapering toward a pointed top. It is apparently this latter form (obelisk) that is especially meant here. They were usually shrines to Baal.<\/p>\n

The Asherim were probably the wooden symbols or shrines of the goddess Asherahthe goddess of fertility. (Not the same as Ashtoreth, the female counterpart of Baal). See Deu. 12:3<\/span>, Deu. 16:21<\/span>. Her worship was widely spread throughout Canaan and Syria. In Babylon her worship and that of Ashtoreth (Istar) seemed to have merged. In the West, however, Asherah and Astoreth came to be distinguished from one another, Asherah being exclusively the goddess of fertility, whereas Ashtoreth passeth into a moon-goddess . . . The existence of numerous symbols in each of which the goddess was believed to be immanent led to the creation of numerous forms of the goddess herself, which, after the analogy of the Ashtaroth, were described collectively as the Asherim. (I.S.B.E.) See further under Deu. 16:21<\/span>.<\/p>\n

FOR YE WERE THE FEWEST OF ALL PEOPLES (Deu. 7:7<\/span>)In Gen. 46:27<\/span> we are told, all the souls of the house of Jacob, that came into Egypt, were threescore and ten. And yet, through this handful of people, God began to show his great power, Had a large nation accomplished that Israel did, human power might be credited. But Gods love for Israel plus his eternal design in bringing the Messiah into the world, enabled Israel to accomplish great things. Great numbers are often not necessary for God to accomplish his purposes!<\/p>\n

THOU SHALT BE BLESSED ABOVE ALL PEOPLES (Deu. 7:14<\/span>)Contrast Deu. 7:7<\/span> ye were the fewest of all peoples. This promise was contingent upon their obedience. Note the sweeping, all-inclusive promises that follow, Deu. 7:14-16<\/span>.<\/p>\n

Such a pre-eminence has its ground not in anything external, as in the numerical importance and greatness of a people, in which case to be above all would imply that they were more numerous, if not than all taken together, still than any one of the all. That Israel was as the stars (Deu. 1:10<\/span>; Deu. 10:22<\/span>) was merely the fulfillment of the promise of God to the fathers, a promise according to grace, not implying any merit or pre-eminence on the part of the people.Lange<\/p>\n

NEITHER SHALT THOU SERVE THEIR GODS; FOR THAT WILL BE A SNARE UNTO THEE (Deu. 7:16<\/span>)The Hebrew word for snare (moquesh) Baumgartners Lexicon defines as bait, lure (of fowler), bird-trap. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble . . . (I.S.B.E.)<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

VII.<\/strong><\/p>\n

(1) When the Lord thy God shall bring thee into the land. . . .<\/strong>The former chapter applies the Decalogue to the love of Jehovah and of His word, and to faith in Him as the God of Israel; and thus it may be regarded as an expansion of the first commandment. The exhortation in this chapter concerns the treatment of idolaters in the conquest of Canaan, and the avoidance of all such intercourse or union with them as might tend to turn Israel from Jehovah. Obviously, this may be connected both with the first and with the second commandment.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

THE COMMAND TO UTTERLY DESTROY THE SEVEN NATIONS THAT WERE THEN IN POSSESSION OF THE LAND OF PROMISE, AND WARNING AGAINST ANY INTERCOURSE WITH THEM.<\/p>\n

1<\/strong>. <\/strong> The Hittites <\/strong> These are sometimes mentioned as though they were especially the Canaanites. They were a powerful nation, according to the testimony of monuments and inscriptions. The Girgashites <\/strong> inhabited a portion of the land west of the Jordan. Nothing very definite is known of them. <\/p>\n

The Amorites <\/strong> See Deu 1:4<\/span>. <\/p>\n

The Canaanites <\/strong> The term is sometimes applied as a general name for all the nations of the Promised Land who were not Israelites. Here it is the name of that tribe that dwelt on the lowlands or plains. “The Canaanite dwells by the sea and by the side of Jordan.” Num 13:29<\/span>. The Perizzites <\/strong> were the husbandmen and the herdsmen who occupied the elevated plains. The word means the villagers. <\/p>\n

<\/em><\/p>\n

Hivites <\/strong> According to Gen 34:2<\/span>, this tribe possessed Shechem. At the time of the conquest they held Gibeon, but the main body were in the northern part of western Palestine. <\/p>\n

The Jebusites <\/strong> The first notice of this people is in the report of the spies. Num 13:29<\/span>. They were a mountain tribe, and Jebus was evidently their chief town. <\/p>\n

Seven nations <\/strong> See Jos 3:10<\/span>; Jos 24:11<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Chapter 7 They Must Remove The Canaanites From The Land, Having No Truck With Them And Must Go Forward With Confidence In The Deliverer From Egypt, For He Has Set His Love On Them And Will Do Them Good .<\/strong> <\/p>\n

Having emphasised the need to love Yahweh wholly, and to respond to Him totally in Deuteronomy 6<\/span>, this chapter begins and ends with the instruction that they must have nothing to do with the corrupt Canaanites, whom He will drive out before them, but must destroy their graven images and their gods. And this is because He Himself has set His love on them, and will prosper them in their ways, but will deal harshly with those who ‘hate’ Him, that is, who rebel against Him. <\/p>\n

The chapter includes a testimony of His sovereign love for them for their fathers’ sakes, the promise of future blessing in the land and the assurance of victory over all their enemies through Yahweh’s help. But the corollary is that they must remove all trace of idolatry from the land. No rival to Him must be allowed to remain. Thus they must diligently rid the land of them so that nothing is left in their land to rival Yahweh, or to turn them from His ways. <\/p>\n

This emphasis on the destruction of the Canaanites and their gods and religious paraphernalia appears at the beginning of the chapter (Deu 7:1-5<\/span>), in the middle (Deu 7:16<\/span>) and then at the end (Deu 7:25-26<\/span>). It is seen as important that they are removed for they are an insult to His name and an abomination and if not removed could sadly be rivals for their hand, acting as a snare to them . <\/p>\n

But this emphasis is overridden by the glowing description of Yahweh’s election and love of His people, and of the great blessings that can be theirs through obedience, and the certainty of His powerful activity on Israel’s behalf. It is very emphatic. For this was one reason why His people had been chosen, in order to purge the land of false gods, so that truth may triumph there. This was one reason why He had set His love on them. So that they might punish the wickedness of the land, and establish there His righteous rule. Until idolatry was dealt with His sole rule could not begin. <\/p>\n

It must therefore be recognised that here they were entering on a genuine holy war, one that had been determined by God to rid the land of Canaan of its corruption, in order to establish a righteous kingdom. It was unique in history. Such a holy war is impossible today because the unique conditions of a promised land holy to God, and a deeply corrupt people possessing it who need to be expelled, can no longer apply. Today all are being offered His mercy. Those who still look to a land to fight for are living in a backwater and misunderstanding the Old Testament. The kingly rule of God is now spiritual and entered by those who come to Him through Jesus Christ, looking for their hope in Heaven. The fact is that the only holy war now is with Satan. <\/p>\n

The chapter varies between ‘thou’ and ‘ye’, with ‘thou’ preponderating. Some verses include both, see Deu 7:4<\/span>; Deu 7:12<\/span>; Deu 7:14<\/span>; Deu 7:25<\/span>. Where the ‘ye’ use is not indicated read ‘thou’. Often there is a subtle difference in nuance when the change takes place. <\/p>\n

The Command To Rid The Land Of The Canaanites Along With Their Way of Life Because They Are A Holy People ( Deu 7:1-6<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Of parallel importance with the keeping of Yahweh’s statutes and ordinances was the destruction of all that went against it. While fairly sophisticated culturally the Canaanites were particularly depraved in their manner of life and religion as the discoveries at Ugarit have confirmed. It was these things that God was determined to root out, both because of the effect that they could have on His people, and because of the abomination that they were to Him. <\/p>\n

Analysis in the words of Moses: <\/p>\n

a <\/strong> When Yahweh your God shall bring you into the land to which you are going to possess it, and shall cast out many nations before you, — seven nations greater and mightier than you, and when Yahweh your God shall deliver them up before you, and you shall smite them, then you shall utterly destroy them (Deu 7:1-2<\/span> a). <\/p>\n

b <\/strong> You shall make no covenant with them, nor show mercy to them, nor shall you make marriages with them. Your daughter you shall not give to his son, nor his daughter shall you take to your son (Deu 7:2-3<\/span>). <\/p>\n

c <\/strong> For he will turn away your son from following me, that they may serve other gods (Deu 7:4<\/span> a). <\/p>\n

c <\/strong> So will the anger of Yahweh be kindled against you all, and He will destroy you as a nation quickly (Deu 7:4<\/span> b). <\/p>\n

b <\/strong> But thus shall you (all of you) deal with them. You (all of you) shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire (Deu 7:5<\/span>). <\/p>\n

a <\/strong> For you are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own treasured possession, above all peoples that are on the face of the earth (Deu 7:6<\/span>). <\/p>\n

Note that in ‘a’ Yahweh will bring them into the land and deliver up the enemy, and they must then smite them and utterly destroy them, and in the parallel this is because they themselves are a holy people, His treasured possession. In ‘b’ they are neither to make covenant with them or engage in intermarriage, and in the parallel are rather to deal with them by destroying all that pertains to their religion. In ‘c’ the reason for ‘a’ and ‘b’ is because the Canaanites will turn their sons from following Yahweh, and in the parallel will thus bring Yahweh’s anger down on them so that they will destroy them all. <\/p>\n

Deu 7:1-2<\/strong><\/span><\/p>\n

‘<\/strong> When Yahweh your (thy) God shall bring you into the land to which you are going to possess it, and shall cast out many nations before you, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than you, and when Yahweh your God shall deliver them up before you, and you shall smite them, then you shall utterly destroy them. You shall make no covenant with them, nor show mercy to them.’ <\/p>\n

Moses speaks with confident assurance. He has no doubt that they will be able to possess the land, and that Yahweh will cast out many nations before them. And the important thing is what they should do when they had done so. <\/p>\n

He lists seven of those nations. Seven is the number of divine perfection and here is basically indicating ‘all the nations in the land’ and the divine completeness of the intended destruction of them. ‘The Canaanites’ and ‘the Amorites’ were often terms for the general population of the country, so that the terms were often interchangeable. Each could be used for the inhabitants of the whole country. However there was sometimes some distinction, as here, in that often ‘the Canaanites’ was the term for those occupying the coastlands and the Jordan valley while ‘the Amorites’ could be seen as dwelling in the hill country east and west of Jordan. <\/p>\n

The Hittites (hatti) may have been settlers who had come from the Hittite Empire further north and had settled in Canaan, although many had been there a long time (Gen 23:3<\/span>; Gen 23:5<\/span>), but they might equally have been an ancient people who had been in Palestine almost from the beginning (Gen 10:15<\/span>). With regard to the Girgashites, persons with the names grgs and ben-grgs are known from the Ugaritic records. Some have connected them with the Karkisa in the Hittite literature and the krks in Egyptian records, but this must be considered doubtful. They were probably just another of the small groups of peoples who had long inhabited Canaan and Lebanon. They are mentioned in Gen 15:21<\/span> but not in the four similar lists in Exodus (Exo 3:8<\/span>; Exo 3:13<\/span>; Exo 13:5<\/span>; Exo 23:23<\/span>), thus they were not prominent. The Perizzites were hill dwellers (Jos 11:3<\/span>; Jdg 1:4<\/span> on) and possibly country peasantry, their name being taken from ‘peraza’ = hamlet. This status is supported by the fact that they were not named as Canaan’s sons in Gen 10:15<\/span> on. They are, however, mentioned in Exo 3:8<\/span>; Exo 3:13<\/span>; Exo 23:23<\/span>. The Hivites may have been the equivalent of the Horites (see on Genesis 36<\/span>). Their principal location was in the Lebanese hills (Jdg 3:3<\/span>) and the Hermon range (Jos 11:3<\/span>; 2Sa 24:7<\/span>), but there were some in Edom in the time of Esau (Genesis 36<\/span>) and in Shechem (Genesis 34<\/span>). The Jebusites were the inhabitants of Jerusalem and the hills round about (Num 13:29<\/span>; Jos 11:3<\/span>; Jos 15:8<\/span>; Jos 18:16<\/span>). Thus the population was very mixed and open to invasion and infiltration. <\/p>\n

“Seven nations greater and mightier than you”<\/strong> probably means greater and mightier as a whole, as ‘the seven nations’. Some on their own need not have been so. But the point is being made that Israel will need Yahweh’s help in order to overcome them. <\/p>\n

“And when Yahweh your God shall deliver them up before you, and you shall smite them, then you shall utterly destroy them. You shall make no covenant with them, nor show mercy to them.”<\/strong> These peoples were to be smitten and utterly destroyed. No treaty was to be made with them, and no mercy shown to them. This harsh requirement arose firstly because of their evil and irreversible ways, which God had passed judgment on and had determined to punish (contrast Gen 15:16<\/span>), secondly because the holy land needed to be purged of the sins that they had committed there, and to be made a pure place for God’s people, and thirdly because they could prove a snare to His people who were a holy people to Him and His treasured possession (Deu 7:6<\/span>). The sin of the Canaanites was so deep that it could only be purged by the shedding of their blood, and He knew (as proved to be the case once Israel disobeyed Him) that their presence there would make it certain that His people would fail to maintain the covenant. <\/p>\n

It should, however, be noted that if they truly responded to Yahweh mercy was still available for the Canaanites. Consider for example Rahab and her family as in Jos 6:25<\/span>; see also Jdg 1:25-26<\/span>. <\/p>\n

Deu 7:3-4<\/strong><\/span><\/p>\n

‘<\/strong> Nor shall you (thou) make marriages with them. Your daughter you shall not give to his son, nor his daughter shall you take to your son. For he will turn away your (thy) son from following me, that they may serve other gods. So will the anger of Yahweh be kindled against you (ye all), and he will destroy you (thee, as a nation) quickly.’ <\/p>\n

They were not to intermarry with them, neither by giving their daughters as wives to Canaanites or taking Canaanite wives for their sons. Thus all were to be slain or driven out, and none spared as captives or used for marriage purposes. <\/p>\n

The possibility of such a situation would partly arise because the process of conquest would not reach its final climax immediately (Deu 7:22<\/span>). Until that had happened there would be Canaanites in the land. But there was to be no fraternisation with them. They must be as if in quarantine. Intermarrying was a symbol of friendly relationships. Such intermarrying could often be the basis of a treaty (compare Genesis 34<\/span>). It must not be considered with Canaanites. <\/p>\n

It should be noted that this is not a forbidding of interracial marriage. Moses married interracially, and there would be many interracial marriages among the Israelites who included the ‘mixed multitude’ among them. It was inter-religious marriage that was in mind, for such could draw a person away from the true God (compare Num 25:1-3<\/span> for the dangers). Marriage with someone who is not in covenant with God is always frowned on in Scripture. In the same way a Christian must not marry an unbeliever, any more than light can wed darkness (2Co 6:14<\/span>). <\/p>\n

Deu 7:5<\/strong><\/span><\/p>\n

‘<\/strong> But thus shall you (all of ye) deal with them. You (all of ye) shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.’ <\/p>\n

They were to destroy all the religious paraphernalia of the Canaanites. They must break down their altars, dash in pieces their pillars, hew down their Asherim and burn their graven images with fire. The pillars were stones set up to represent gods for worship purposes. These were not for the same purpose as Jacob had in mind when he set up a pillar in honour of Yahweh as a memorial (Gen 28:18<\/span>; Gen 28:22<\/span>), or like the memorial pillar mentioned by Isa 19:19<\/span>, which was a symbol of belonging to Yahweh. They were seen as distinctly ‘divine’, the equivalent of graven images. The Asherim were either wooden poles or wooden images to represent the goddess Asherah. All were to be destroyed, removing all temptation to make use of them. <\/p>\n

It should be noted here that there is no mention of Baal. The total lack of mention of Baal in the Pentateuch, apart from in the names of places, is quite remarkable. The only acceptable explanation of the total non-mention is that its books were written before contact with the land had brought home the predominance of Baal. Molech is mentioned in Leviticus 18, 20<\/span> but not Baal. It appears to us very unlikely that later writers, had they had a hand in influencing the Pentateuch, would not have invoked Baalism when inveighing against the religion of the land. But it is quite understandable why for Moses and Israel at this time it had not become the major issue that it became once Israel were settled in the land in the book of Judges. Where they were at that time Molech was more predominant. <\/p>\n

(The mention of Molech demonstrates that the name Baal is not excluded simply for theological reasons. If it had been surely Molech would have been excluded as well. ‘Baal’ (lord) and ‘Molech’ (king) could be equally confusing). <\/p>\n

Deu 7:6<\/strong><\/span><\/p>\n

‘<\/strong> For you (thou) are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own treasured possession, above all peoples that are on the face of the earth.’ <\/p>\n

And the reason why they must not fraternise with the Canaanites, but must destroy them or drive them out, was because they themselves were a holy people, a people set apart to Yahweh, a chosen people, chosen by God to be a people for His own treasured possession, in His eyes a people above all peoples which are on the face of the earth, a people on whom He had set His love (compare Exo 19:5-6<\/span>; Psa 135:4<\/span>.) It was for this purpose that Yahweh had delivered them. <\/p>\n

Here we have the first specific mention in the book of the fact that they were a ‘chosen’ people, elect as a people at the hand of God for the fulfilment of His purposes (compare Deu 4:37<\/span>; Deu 14:2<\/span>; Gen 12:1-3<\/span>; Psa 33:12<\/span>; Psa 105:43<\/span>; Psa 135:4<\/span>; Isa 41:8-9<\/span>; Isa 43:10<\/span>; Eze 20:5<\/span>). It was for this reason that He would endure with them to the end until He had formed a greater Israel through the message of His Son. But their being chosen originally began not with them, but with God choosing Abraham. <\/p>\n

“His own treasured possession.”<\/strong> Segulla means ‘prized highly’. See its use in 1Ch 29:3<\/span>; Ecc 2:8<\/span>. Its Akkadian equivalent sikiltu was used in treaty seals to describe kings as special possessions of their gods. Compare here Exo 19:5<\/span>. Israel were His own special possession set apart for His own special purpose to be priests to the nations. They were to teach the nations wisdom by their manner of life in the land, and one day by taking His word to the nations (Isa 2:3<\/span>). <\/p>\n

So this special regard for His people partly resulted from His purpose for them. Their preservation in holiness was essential for His future purposes for the world. It was this that justified the violent action against the Canaanites. His people must be preserved pure at any cost, and only a totally righteous land could act as a witness beacon to the world. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Deu 7:1<\/strong><\/span> When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;<\/p>\n

Deu 7:1<\/strong><\/span><\/strong> “seven nations greater and mightier than thou” <\/strong> Comments – <\/em><\/strong> The number seven was always an indication of God’s divine providence in the affairs of mankind. The Israelites realized the significance of seven nations and believed that God’s hand would be with them in conquering these seven.<\/p>\n

Deu 7:9<\/strong><\/span> 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;<\/p>\n

Deu 7:9<\/strong><\/span><\/strong> <\/strong> Comments – Deu 7:9<\/span><\/em><\/strong> tells us that God keeps His covenants and shows mercy to a thousand generations towards those who love Him and keep His commandments. I have seen a practical application of this in my family’s Christian heritage. My Grandfather was converted to Christianity when the Lord spoke to him out of a bright light that shone upon him while riding his bicycle to work one morning in the early 1940’s. He later desired to become an ordained minister, but was not allowed by the Southern Baptist church because he has been married twice. However, he preached on a number of occasions when invited. He had a son, which he hoped would become a preacher. Unfortunately, he strayed away from the Lord for about forty years before coming back to Jesus, so he never entered the ministry. My mother gave her life to Jesus about the time of his conversion, being around seven years old. She grew up and began to raise a family, but longed to become a missionary. The Lord helped her to understand that her mission field was her home. On my father’s side, his mother desired her son to go into the ministry, but he resisted this notion his entire life. But God was not going to let these desires go unheard. My brother and myself eventually because ordained ministers of the Gospel and I became a missionary. God answered the prayers of my grandparents and mother, despite the fact that it took several generations.<\/p>\n

Deu 7:17<\/strong><\/span> If thou shalt say in thine heart, These nations are more than I; how can I dispossess them?<\/p>\n

Deu 7:18<\/strong><\/span><\/strong> Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;<\/p>\n

Deu 7:19<\/strong><\/span><\/strong> The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.<\/p>\n

Deu 7:17-19<\/strong><\/span><\/strong> <\/strong> Comments Israel is to Remember God’s Mighty Deliverances of the Past – <\/em><\/strong> The children of Israel need proof that God was with them and would give them the victory over their enemies in the land of Canaan. Therefore, God provided proof by showing Himself strong against the mightiest nation on earth during this period of ancient history. The ten plagues that God sent upon the Egyptians and deliverance of the children of Israel stands as an eternal monument of God’s willingness and ability to guide His people to victory in any circumstance. In Deu 7:17-19<\/span> God reminds them of these miracles so that they would not be afraid. This event is mentioned throughout the history of Israel for the same reason, and it will become a part of the message of the New Testament Church. The Exodus stands unique as an eternal reminder of God’s delivering power for His people.<\/p>\n

Deu 7:26<\/strong><\/span> Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.<\/p>\n

Deu 7:26<\/strong><\/span><\/strong> <\/strong> Illustration <\/em><\/strong> When Achan stole silver and gold from the battle of Jericho, God told Joshua to cast lots to determine who had taken the accursed things (Jos 7:10-26<\/span>).<\/p>\n

Jos 7:11<\/span>, “Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.”<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> The Eradication of Idolatry Commanded<\/p>\n

v. 1. When the Lord, thy God, shall bring thee into the land whither thou goest to possess it,<\/strong> an event certain to materialize in the near future, and hath cast out many nations before thee,<\/strong> great in numbers, in resources, and in valor, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;<\/strong> <\/p>\n

v. 2. and when the Lord, thy God, shall deliver them before thee,<\/strong> give them into the hands of the children of Israel, so that they would be witnesses of His power, thou shalt smite them and utterly destroy them,<\/strong> it was to be a war of extermination, Thou shalt make no covenant with them, nor show mercy unto them,<\/strong> give them no quarter, reject all offers of submission. The measure of sins of these heathen nations was full, and therefore the Lord wanted them to he removed entirely. <\/p>\n

v. 3. Neither shalt thou make marriages with them,<\/strong> thus becoming allied to them by ties of relationship; thy daughter thou shalt not give unto his son,<\/strong> to the son of any member of these nations, nor his daughter shalt thou take unto thy son,<\/strong> for the giving in marriage is the prerogative of parents to this day. <\/p>\n

v. 4. For they will turn away thy son from following Me,<\/strong> the danger being particularly great when the unbelieving wife sets out to lead her husband astray, that they may serve other gods; so will the anger of the Lord be kindled against you and destroy thee suddenly,<\/strong> for that was the punishment which the Lord had placed upon idolatry, Deu 4:26<\/span>. There are so many dangers to the faith connected with mixed marriages, when a Christian marries an unbeliever, or one belonging to a sectarian church, that the warning must be sounded again and again. <\/p>\n

v. 5. But thus shall ye deal with them: Ye shall destroy their altars,<\/strong> which were dedicated to the abominations of idolatry, and break down their images,<\/strong> the pillars or statues of stone which represented their idols, and cut down their groves,<\/strong> wooden pillars erected to Astarte, the goddess of love and fruitfulness, and burn their graven images with fire,<\/strong> completely destroy even the last vestige of them. All idolatry is an abomination before the Lord, and He wanted Israel to turn away from every evidence of it with the utmost loathing, just as He expects Christians to shun intimacy with unbelievers, lest they lose the precious jewel of their faith. <\/p>\n

v. 6. For thou art an holy people unto the Lord, thy God,<\/strong> consecrated to Him, set apart for His service; the Lord, thy God, hath chosen thee to be a special people unto Himself,<\/strong> a peculiar people, a people of His property, above all people that are upon the face of the earth. <\/strong> They were God’s possession, which He set apart for Himself. <\/p>\n

v. 7. The Lord did not set His love upon you,<\/strong> turn to you, cling to you in love, nor choose you because ye were more in number than any people,<\/strong> more numerous and more powerful than other nations; for ye were the fewest of all people,<\/strong> Abraham, their forefather, being a single person over against great and powerful nations when the Lord called him; <\/p>\n

v. 8. 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,<\/strong> Exo 13:3-14<\/span>, and redeemed you out of the house of bondmen,<\/strong> from the position of shameful serfdom, from the hand of Pharaoh, king of Egypt. <\/strong> Israel was never to forget that it was pure love and mercy on God’s part which prompted Him to make them His people, and no merit on their part. <\/p>\n

v. 9. 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,<\/strong> for He is most eager to show mercy and love, it is His greatest delight to reward those that love Him; <\/p>\n

v. 10. and repayeth them that hate him to their face, to destroy them,<\/strong> in this they get their just dues. He will not be slack to him that hateth Him; He will repay him to his face. <\/strong> God is not like a weak, indulgent father, who will overlook the transgressions of his children, often in maudlin sentimentality. <\/p>\n

v. 11. Thou shalt therefore keep the commandments and the statutes and the judgments which I command thee this day, to do them,<\/strong> because Jehovah, the faithful covenant God, is equally energetic in mercy and in holiness. We Christians should also never forget that God has chosen us out of the world of unbelievers, not because we are in any way better than others, but out of pure goodness and mercy. Therefore we should thank God for this unmerited mercy, serve and obey Him, and keep His covenant with all faithfulness. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

ENTIRE<\/strong> SEPARATION<\/strong> FROM<\/strong> IDOLATROUS<\/strong> NATIONS<\/strong> ENJOINED<\/strong>.<\/p>\n

Deu 7:1-4<\/span><\/strong><\/p>\n

The Israelites were about to enter on a country occupied by idolaters, and they are commanded not to spare them or to allow them to continue in their proximity, or to have any friendly relations with them (cf. Le 27:28<\/span>). The Lord would cast out these nations, and deliver them, though greater and mightier than they, into their hands; and they were to smite them and place them under the ban; they were to make no covenant with them nor form any alliances with them (cf. Exo 23:32<\/span>; Exo 34:12-16<\/span>), lest they should thus be drawn into idolatry, and so the anger of the Lord be kindled against them, and his vengeance brought upon them.<\/p>\n

Deu 7:1<\/span><\/strong><\/p>\n

(Cf. Gen 15:19-21<\/span>.) Of the ten nations named by God in his promise to Abraham, only six are mentioned here, those omitted being the Kenites, the Kennizites, the Kadmonites, and the Rephaim. The Rephaim were by this time extinct as a tribe, Og, “the last of the Rephaim,” having been conquered, and he and his people destroyed by the Israelites. The three other tribes lay probably beyond the confines of Canaan, in that region promised to Abraham, but which was not included in the territory conquered by the people under Joshua. This may account for their not being mentioned here. One nation, the Hivites, appears here which is not in the enumeration in Genesis. This name seems to have been borne by more tribes than one, or by a tribe existing in divisions widely scattered, for we find the Hivite in the center of Palestine (Gen 34:2<\/span>), in the Shephelah (Jos 9:7<\/span>; Jos 11:19<\/span>), in the laud of Mizpeh under Hermon (Jos 11:3<\/span>), “in Lebanon, from mount Baal-hermon to the entering in of Hamath” (Jdg 3:3<\/span>), and among tribes in the north of Canaan (Gen 10:17<\/span>; 1Ch 1:15<\/span>). Their principal settlement was probably in that part of the country where the Antilibanus range terminates in Mount Hermon.<\/p>\n

Deu 7:3<\/span><\/strong><\/p>\n

Neither shalt thou make marriages with them.<\/strong> Brought into intimate relations with idolaters, they might be seduced into idolatry; and where marriage was contracted with an idolater, the children might be brought up in idolatry. Such unions were forbidden.<\/p>\n

Deu 7:4<\/span><\/strong><\/p>\n

From following me<\/strong>; literally<\/em>, from after me<\/em>, i<\/em>.e<\/em>. from being my servant and worshipper. Suddenly; rather, speedily <\/em>(, <\/em>infin; of , to be quick, to hasten, used as an adverb).<\/p>\n

Deu 7:5-8<\/span><\/strong><\/p>\n

They were not only to have no fellowship with the idolaters, but they were to root out their idolatry, everting their altars and destroying their idols; and this because they were a holy people, graciously chosen of God to be his special possessiona high privilege and honor which they were to be careful not to cast away.<\/p>\n

Deu 7:5<\/span><\/strong><\/p>\n

Cut down their groves<\/strong>; rather, cut <\/em>or hew in pieces their asherahs<\/em>. <\/em>These were, apparently, wooden pillars of considerable height, which were firmly planted in the ground (comp. Jdg 6:25-27<\/span>; Deu 16:21<\/span>)? and were consecrated to the worship of a female deity, the companion of Baal; probably the same as that after-war, is known as Astarte, the Venus of the Syrians (see note on Deu 16:21<\/span>). <\/p>\n

Deu 7:6<\/span><\/strong><\/p>\n

An holy people<\/strong>; a people consecrated to God, to be holy as he is holy (cf. Le 11:43-45<\/span>; Deu 19:2<\/span>; Deu 20:1-20 :26; Deu 21:6<\/span>; Deu 23:14<\/span>). A special people unto himself<\/strong>; literally, to be to him for a people of property <\/em>(), a people his own, his peculiar property (cf. Exo 19:5<\/span>; Deu 14:2<\/span>; Deu 26:18<\/span>; and, for the meaning of the word, 1Ch 29:3<\/span>, “mine own proper good;” Ecc 2:8<\/span>, “peculiar treasure of kings”); LXX<\/strong>; , applied by St. Paul to Christians as the chosen and special property of Christ (Tit 2:14<\/span> :). Above all people; rather, out of <\/em>or from among all the peoples<\/em>.<\/p>\n

Deu 7:7<\/span><\/strong><\/p>\n

Set his love upon you.<\/strong> The Hebrew verb meaning primarily to cleave to, to be attached to, is used to express ardent and loving affection (cf. Gen 34:8<\/span>; Deu 10:15<\/span>; Isa 38:17<\/span>). The fewest of all people<\/strong>. It might have been supposed that, in choosing a people to be his special treasure, the Almighty would have selected some one of the great nations of the world; but, instead of that, he had chosen one of the smallest. They had, indeed, grown till now they were as the stars for multitude; but it was not in prospect of this that they were chosen. The election of Israel was purely of grace.<\/p>\n

Deu 7:8<\/span><\/strong><\/p>\n

Because the Lord loved you.<\/strong> Targum Onkelos, “Because he had complacency in you;” Vulgate, quia vobis junctus est<\/em>. <\/em>“Instead of saying, He hath chosen you out of love to your fathers, as in Deu 4:37<\/span>, 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” (Keil).<\/p>\n

Deu 7:9<\/span><\/strong><\/p>\n

To a thousand generations<\/strong>; rather, to the thousandth generation<\/em>. <\/em>As God is faithful to his covenant, and will show mercy and do good to those that love him, whilst on those who hate him he will bring terrible retribution, the people are warned by this to take heed against rebellion and apostasy from him (comp. Exo 20:5<\/span>).<\/p>\n

Deu 7:10<\/span><\/strong><\/p>\n

And repayeth them that hate him to their face.<\/strong> The phrase, “to their face “( , to their faces), has been variously explained. It has been taken as meaning, instantly, statim, hand cunctanter <\/em>(Vulgate, Gesenius); openly, manifestly, palam <\/em>(Grotius, Calvin, Michaelis); during life, in hac vita <\/em>(Targum, Vatab.); in their presence, in their own sight (LXX<\/strong>; : <\/em>Rosenmller). The last seems the best. signifies properly, front, and , to the front, before, in presence (cf. Le Deu 9:5<\/span>; Exo 23:17<\/span>). The hater of God should be repaid, so that the man should himself see and feel that he had been smitten of God (cf. Isa 65:6<\/span>; Job 34:11<\/span>; Ps 62:13). And this retribution should come speedily: He will not be slack to him that hateth him; i<\/em>.e<\/em>. <\/em>he will not delay to repay him.<\/p>\n

Deu 7:11<\/span><\/strong><\/p>\n

As God would thus summarily avenge himself of his adversaries, the people are exhorted to keep all his commandments, statutes, and rights.<\/p>\n

Deu 7:12<\/span><\/strong><\/p>\n

On the other hand, obedience would bring blessing. Wherefore it shall come to pass, if ye hearken.<\/strong> The Hebrew conveys the idea of a reward as consequent on their hearkening; as there would be retribution for transgression, so would there be recompense for obedience. The Hebrew word represented by “wherefore” in the Authorized Version (, from , the heel) denotes that which comes after, the end or last of anything (Psa 119:33<\/span>, Psa 119:112<\/span>), hence recompense, reward, wages, as the end or result of acting (Psa 19:11<\/span>; Psa 40:15<\/span>; Isa 5:23<\/span>, etc.). The clause might, therefore, be translated, As a consequence <\/em>or recompense of hearkening<\/em> . it shall be that<\/em>, <\/em>etc. Judgments<\/strong>, i<\/em>.e<\/em>. <\/em>rights, rightful claims (). God, as the Great King, has his rights, and these are to be rendered to him by his subjects and servants. The mercy, i<\/em>.e<\/em>. <\/em>the kindness, the favor (), showed in the promises which God gave to their fathers, and engaged by covenant to fulfill.<\/p>\n

Deu 7:13<\/span><\/strong><\/p>\n

This favor would take effect in a blessing on the fruit of the womb, the produce of the field, and the increase of their flocks and herds (comp. Exo 23:25-27<\/span>). Thy corn, and thy wine, and thine oil. <\/strong>These comprise the fruitful products of the soil, and in their combination express general fertility and abundance. By corn <\/em>() <\/em>is undoubtedly to be understood the cereal products generally used for food. It may be doubted if tirosh <\/em>(), properly means wine. The word is often rendered in the Authorized Version by new wine, and this is the meaning generally given in the lexicons. As, however, it is almost constantly joined with corn and oil, the immediate products of the soilat least as unchanged by any process or manufactureit is rather to be regarded as designating ripe grapes than wine. That, moreover, which was to be gathered <\/em>(Deu 11:14<\/span>), which might be tithed <\/em>(Deu 12:17<\/span>; Deu 14:23<\/span>), which might be described as fruit <\/em>(2Ch 31:5<\/span>), as being in the cluster <\/em>(Isa 65:8<\/span>), and as capable of being dried up <\/em>or parched <\/em>(Joe 1:10<\/span>), and trodden <\/em>(Mic 7:15<\/span>), could not be a fluid like fermented nine. As the grape juice, however, was that from which wine was elicited, tirosh <\/em>is sometimes used tropically for wine (Isa 62:8<\/span>; Hos 4:11<\/span>), Just as corn is used for bread (Lam 2:12<\/span>; Hos 7:14<\/span>). The oil <\/em>here mentioned, and elsewhere joined with dagan <\/em>and tirosh<\/em>, <\/em>is the pure fresh olive oil (, from , to shine), obtained by pressure from the berries of the olive, and used for food as well as for other purposes by the Jews (see notes on Deu 8:8<\/span>). Flocks of thy sheep.<\/strong> The Hebrew is very peculiar here; the same expression occurs only in this book (Deu 28:4<\/span>, Deu 28:18<\/span>, Deu 28:51<\/span>). Literally rendered, it is the Astartes <\/em>(Ashtaroth) of thy sheep<\/em>. <\/em>Kimchi says it means “the females of the sheep” ( ), and this Gesenius adopts, rendering the phrase by “ewes.” Astarte (‘Ash-toreth, plu. ‘Ashtaroth) was the Phoenician Venus, and it is supposed that the females of the flock were called Astartes orVenuses, as propagating the flock. There is, however, another way of explaining the word as here used, by referring it to a root ashar<\/em> <\/em>(), signifying to be multiplied, to be rich; whence the name given to the females as the multipliers of the flock, without any reference to Astarte.<\/p>\n

Deu 7:15<\/span><\/strong><\/p>\n

The mercy of God should be showed to them also in preserving them from sickness, especially of a virulent and dangerous kind, such as they had seen in Egypt, where disease has in all ages readily assumed a malignant character (‘Encyc. Brit.,’ art. ‘Egypt’), and where especially cutaneous diseases of the worst kind prevail (comp. Deuteronomy 38:27). Such diseases the Lord would rather cause to fall on their enemies.<\/p>\n

Deu 7:16-26<\/span><\/strong><\/p>\n

The heathen they were utterly to extirpate from the land which God was about to give them; mighty as these nations were, they were not to be afraid of them, for God would be with his people, and would deliver these nations, with their kings, into their hands. Not all at once, however, should the former occupants of the country be driven out; this should be done by degrees, lest, the land being suddenly depopulated, the wild animals would increase too much, so as to be a source of danger and trouble to the settlers; but ultimately they should be utterly destroyed, and with them all the objects and implements of their idolatrous worship.<\/p>\n

Deu 7:16<\/span><\/strong><\/p>\n

And thou shalt consume<\/strong>; literally, eat<\/em>, devour <\/em>(). Unless they consumed them as one consumes food, they would be a snare to them, by tempting them to join in their idolatry.<\/p>\n

Deu 7:17<\/span><\/strong>, <\/strong>Deu 7:18<\/span><\/strong><\/p>\n

If thou shalt say in thine heart.<\/strong> The thought might rise in their minds, How can we ever compete with nations so much more powerful than we? But such thoughts they must repress, remembering what God had done for them to Pharaoh and the Egyptians, and resting assured that the same would he do to the Canaanites.<\/p>\n

Deu 7:19<\/span><\/strong><\/p>\n

Temptations<\/strong>, etc. (cf. Deu 4:34<\/span>; Deu 6:22<\/span>).<\/p>\n

Deu 7:20<\/span><\/strong><\/p>\n

Hornet<\/strong> (cf. Exo 23:28<\/span>). Instances are on record of armies being obliged to give way before swarms of insects by which they were attacked; but it may be doubted if the statement here is to be understood literally, and not rather figuratively, as expressive of many and varied evils with which the fugitive Canaanites were to be visited until they were extirpated (cf. Jos 24:12<\/span>, compared with Jos 10:22-27<\/span>).<\/p>\n

Deu 7:22<\/span><\/strong><\/p>\n

(Cf. Exo 23:30<\/span>.)<\/p>\n

Deu 7:24<\/span><\/strong><\/p>\n

The kings also of these nations should they utterly destroy, so that their memory should perish from the earth.<\/p>\n

Deu 7:25<\/span><\/strong>, <\/strong>Deu 7:26<\/span><\/strong><\/p>\n

The idols of the Canaanites they were utterly to destroy by fire, not saving even the silver or gold with which the images were overlaid, lest, if that were coveted and retained, it might bring them under the ban which fell on all things connected with idolatry; as happened in the case of Achan (Jos 7:1-26<\/span>.).<\/p>\n

Deu 7:26<\/span><\/strong><\/p>\n

Cursed thing<\/strong>; a thing devoted <\/em>(), either, as in this case, to destruction (comp. also 1Ki 20:42<\/span>; Zec 14:11<\/span>; Mal 3:1-18 :24; [Mal 4:6<\/span>]) or, as elsewhere, to God (Le Deu 27:21<\/span>; Num 18:14<\/span>).<\/p>\n

HOMILETICS<\/strong><\/p>\n

Deu 7:1-11<\/span><\/strong><\/p>\n

A holy people’s policy of self-preservation.<\/strong><\/p>\n

We have in this paragraph a glance onward to the time when Israel’s march through the wilderness would be completed, and when the people to whom God had given the land should be confronted with those who had it previously in possession. In our Homily on it let us observe<\/p>\n

I.<\/strong> WE<\/strong> HAVE<\/strong> HERE<\/strong> POINTED<\/strong> OUT<\/strong> THE<\/strong> CONDITIONS<\/strong> UNDER<\/strong> WHICH<\/strong> ISRAEL<\/strong> WOULD<\/strong> TAKE<\/strong> POSSESSION<\/strong> OF<\/strong> THE<\/strong> LAND<\/strong>.<\/p>\n

1.<\/strong> There was a great covenant promise which had been handed down to them from preceding generations, and which involved results which would be far-reaching both as to time and place, touching every family of man, through every age of time. In a word, it was nothing less than the Divine covenant of human redemption, in the fulfilling of which a Great Mediator should come, while in Israel the purity of the line of his descent was to be guarded, and by and for it there was to be held in possession a tract of land on which the great work of the Mediator should have its earthly basis and historic ground.<\/p>\n

2.<\/strong> With this far outlook in view, Israel was to be a people “unto the Lord their God.” It was to hold a place among the nations which was unique. One of the smallest as to territory and numbers, it was to strike the deepest as to its worth and power!<\/p>\n

3.<\/strong> Hence Israel was to be a holy <\/em>people (Deu 7:6<\/span>). It was to bear a specific character religiously<\/em>, <\/em>as it was to take a peculiar place historically<\/em>. <\/em>Hence its moral and spiritual elevation is the first thing to be secured. The revelation of God which the people possessed had no mean uplifting power. The eternal God was Israel’s refuge, and underneath were the everlasting arms. The institutions of mediation, priesthood, sacrifice, were deep and solemn lessons in the evil of sin and the righteousness of God. And the moral law which Israel possessed was so pure, so complete, even in the infancy of the people, that to this day not the wisest men of the world can find a defect therein, nor can they suggest aught to supplement it.<\/p>\n

4.<\/strong> Israel would, nevertheless, be in great danger (Deu 7:4<\/span>). The land of Canaan, though beautiful, fruitful, and gay, was a nest of impurity. The foulest pollutions were debasing the people, and, apart from some special guard, they were far more likely to infect Israel with the virus <\/em>of their idolatry than Israel was to cleanse them by the strength of counteracting virtue. And when we come to think of what vast importance to the world was the choice of one people who should serve as leverage for the rest, we discern the reason for the imperative injunctions which follow as to the policy which Israel was to pursue with reference to the peoples of Canaan.<\/p>\n

II.<\/strong> HERE<\/strong> IS<\/strong> a THREEFOLD<\/strong> LINE<\/strong> OF<\/strong> POLICY<\/strong> ENJOINED<\/strong>.<\/p>\n

1.<\/strong> A policy of separation. Thus does the Most High, in the early training of a people for himself, let them see how completely they are to be the Lord’s; and that marriage, which from the worldling’s point of view is so apt to sink into a mere union of bodies, is, from the point of view of one who would be holy to the Lord, to be at once regulated by God and elevated for him. Who cannot see the impossibility of married life being as blessed as it may be if husband and wife are dissevered on the very matter on which joint sympathies should be fondest and strongest? The principle here enjoined is carried over into the New Testament, in such words as these: “Be not unequally yoked together with unbelievers.” In this stern interdiction of mixed marriages under the Law<\/em>, <\/em>our God would teach us for all time that life’s dearest bond is to be formed only in subjection to his will whose we are, and whom we should serve.<\/p>\n

2.<\/strong> A policy of religious intolerance (Deu 7:5<\/span>). As Israel was to possess the land for God, so it was to suffer his worship alone to be observed. Whatever was contrary thereto was to be taken out of the way. An external religion is virtually destroyed when its external observance is made impossible.<\/p>\n

3.<\/strong> A policy of extermination in war. The Canaanites had had their day of grace (Gen 15:16<\/span>). And now, lest they continue to pollute the land, they are to be swept away “with <\/em>the besom of destruction” (see Homily on Deu 1:1-8<\/span>). If Israel had no Divine command to this effect, no one would pretend to justify this part of their policy. If they had, it needed no justification. God may sentence a people to ruin in any way he pleases. And when a nation has given way to such nameless and shameless wickedness that its land groans beneath the burden of its crimes, it is mercy to the world when the evil is “stamped <\/em>out.” And though such exterminative policy on the part of any nation can be justified only on the ground of a Divine warrant, yet the warrant having been given in this case, that policy does but illustrate a truth which the Most High has again and again declared, that no nation has any absolute right in itself or its land. It holds its existence subject to God’s will, and to that will alone; and if it is good for the world that it should give place to others, he will cause it to pass away, and will bring another people on the soil.<\/p>\n

III.<\/strong> ISRAEL<\/strong>‘S POSITION<\/strong> AND<\/strong> POLICY<\/strong>, SO<\/strong> REGARDED<\/strong>, FURNISH<\/strong> US<\/strong> WITH<\/strong> PRINCIPLES<\/strong> OF<\/strong> ETERNAL<\/strong> AND<\/strong> UNIVERSAL<\/strong> APPLICATION<\/strong>. They are these:<\/p>\n

1.<\/strong> The actual value of any nation or people in the worm depends on the degree to which they subserve God’s purpose, and not on the extent to which they fulfill their own. Nations have but a passing loan of power from the Great Supreme, held in trust for his honor and the world’s good; and when they lose sight of that, they are grievously forgetting the things which belong unto their peace.<\/p>\n

2.<\/strong> If a nation is to preserve itself for God, corrupting influences are to be put away. We have seen (Homily on Deu 2:24<\/span>) how much importance is attached by God to the training of the family. We see in this paragraph how much importance is also attached to those influences which go beforehand <\/em>to make <\/em>the family. How does the Most High set himself against all those corruptions that poison the social fabric and break up the sacredness of the home! And hew jealously does he guard his own worship from the defiling additions and commandments of men!<\/p>\n

3.<\/strong> When a nation is loyal to its God, by putting away sin and nurturing righteousness, it will ensure the Divine blessing and its own permanence (Deu 7:9<\/span>). God reserves the entry <\/em>through the gates <\/em>of honor to “the righteous nation which keepeth the truth.”<\/p>\n

4.<\/strong> The elevation ensured and given to nations which promote righteousness is the one which, if we see as God sees, we shall value most. Godless men may covet an ascendency backed by guns and swords, armies and fleets. The believer in God covets only an uplifting that comes of the Divine blessing on “a <\/em>wise and understanding people.”<\/p>\n

5.<\/strong> If loyalty to God and truth is wanting, a nation ensures its own downfall (Deu 7:10<\/span>; see Eze 17:1-24<\/span>.; Eze 27:3<\/span>; Eze 28:2-10<\/span>; Amo 2:9<\/span>; Oba 1:3<\/span>, Oba 1:4<\/span>).<\/p>\n

6.<\/strong> What Israel was designed to be among the nations, regenerated men are in their own nation”a holy people unto the Lord their God.” They are “the light of the world,” “the salt of the earth.” The earth is full of corruption, and is and must be rapidly decomposing unless some salt be thrown into it to check the decomposition. Christians are the “salt” of the earth. Their value is in their “savor<\/em>,” <\/em>not in their name. And if they let the “savor<\/em>“ <\/em>die out, no name of discipleship will be of any use to them. Christians may not separate their Christianity from their citizenship. They are to be Christian citizens; and do we not learn by abundant teachings in the Old and New Testament that God spares many a guilty city for the sake of the righteous that are therein? (See the history of Abraham’s intercession for Sodom.) And can we forget the teaching of the prophet Ezekiel, that nations may become so corrupt that even the righteous element therein avails not to stay the ruin (Eze 14:12-21<\/span>)?<\/p>\n

7.<\/strong> Hence the principles involved in this paragraph should convey, and should be made the basis of, an earnest warning and appeal to men to remember that the day of grace for the nation, as well as for themselves, has its limit. God is long-suffering. He bears long, but he will not bear always (cf<\/em>. <\/em>Isa 5:3-7<\/span>; Isa 1:5-24<\/span>; Luk 19:41-44<\/span>; Luk 13:6-9<\/span>; Mat 21:38-44<\/span>; Rev 2:21-28<\/span>). Oh, how earnestly should men turn to God while yet there is hope! For their own sakes, that they may be saved, and for the sake of others too, that they may become co-operators with God in purifying and saving men!<\/p>\n

Deu 7:12-15<\/span><\/strong><\/p>\n

Temporal prosperity a result of obedience to Divine Law.<\/strong><\/p>\n

The aged lawgiver in this paragraph shows the people how largely their well-being depends on obedience to God, and also to what an extent that welt-being would be manifest even in temporal matters; in the healthfulness of body which would be enjoyed by them, and in the success with which they should tend their flocks and herds. They should be free <\/em>from the <\/em>sicknesses and diseases with <\/em>which Egypt abounded<\/em>; <\/em>and should<\/em>, <\/em>in the enjoyment of such immunity, have the sign and token of the blessing of Heaven on an obedient people. Now, it has long been regarded as one mark of the old covenant, that, in condescension to the people, God spake so much of temporal blessings as the reward of obedience in the early messages which were delivered to our fathers. It is also looked on as one specific mark of New Testament teaching, that the promises of God now lie mainly in the direction of spiritual good; and so much has this aspect of things come in our days to be looked at, that it is by no means unlikely that we may be in danger of carrying our views thereon to such an extreme as to regard temporal comforts as no mark at all <\/em>of Divine approval. It is well worth our while, therefore, to look into this matter, to see if we can so formulate the teaching of God’s Word thereon <\/em>as to show the harmony between it and the actual facts of life on this question: How far may abundance of temporal good and freedom from sickness be looked at as a proof of Divine favor? We shall regard the actual history before our eye as at once a basis for, and an illustration of, our remarks.<\/p>\n

I.<\/strong> GOD<\/strong> HAD<\/strong> IN<\/strong> GREAT<\/strong> MERCY<\/strong> REMOVED<\/strong> ISRAEL<\/strong> FROM<\/strong> EGYPT<\/strong>, WHICH<\/strong> WAS<\/strong> NOT<\/strong> ONLY<\/strong> THE<\/strong> SEAT<\/strong> OF<\/strong> POLITICAL<\/strong> OPPRESSION<\/strong>, AND<\/strong> A REGION<\/strong> OF<\/strong> FOUL<\/strong> IDOLATRY<\/strong>, BUT<\/strong> ALSO<\/strong> A LOCUS<\/strong> AND<\/strong> FOCUS<\/strong> OF<\/strong> MANY<\/strong> PESTILENTIAL<\/strong> DISEASES<\/strong>. (See Mr. Lane’s ‘Modern Egyptians;’ the art. ‘Egypt ‘ in ‘Encyc. Brit.;’ and in Smith and Kitto’s Dictionaries of the Bible.) Probably the land of Goshen might be a healthier district than the region of the city itself; still it is extremely questionable whether such a race as Israel was designed to be, could, even physically, have been with any certainty developed in Egypt itself. It is no mean mercy to have our earthly lot cast in a healthy locality. It is not possible, indeed, to escape temptations from without or from within, go where we may, but it is certain that (coet<\/em>. par<\/em>.) <\/em>it is much easier to resist evil and to cultivate virtue where climate and atmosphere tend to promote bodily vigor. The history of the world affords proof enough that climatic influences will not do everything for man; but that is no reason for underrating their value, nor for losing sight of the mercy where “the lines are fallen to us in” healthful and health-giving places.<\/p>\n

II.<\/strong> THOUGH<\/strong> FREE<\/strong> FROM<\/strong> LIABILITY<\/strong> TO<\/strong> EGYPTIAN<\/strong> DISEASE<\/strong>, ISRAEL<\/strong>‘S HEALTHFULNESS<\/strong> AND<\/strong> WEALTH<\/strong> WOULD<\/strong> DEPEND<\/strong> ON<\/strong> OBEDIENCE<\/strong> TO<\/strong> GOD<\/strong>‘S LAW<\/strong>. No land can give us any immunity from the consequences of breaking law, however life-giving its breezes. God’s physical and moral laws are interlaced and intertwined. Obedience or disobedience to either may have its full effect in its own direction. Obedience or disobedience to both will have its complicated effects in both directions. Many speak of law as if it acted without God; and, maybe, some think of God as if he acted without law. We need not commit either mistake. Let us carefully avoid both. Let us reverence every law of God, physical or moral, because <\/em>it is his; and let it be our study to understand them in every department in which they are presented to us. Mr. Binney once made the startling statement, that, “barring accidents, a man can live pretty much as long as he pleases!” By which he meant, of course, that there are certain Divine laws and rules, obedience to which tends to the preservation of health, and consequently to the prolongation of life. And, if these laws are neglected, we may create disease, affliction, and trouble for ourselves, and breed even death, however healthful the locality in which we dwell. Hence it is not surprising to find in this paragraph another principle indicated.<\/p>\n

III.<\/strong> SUPPOSING<\/strong> THE<\/strong> PEOPLE<\/strong> TO<\/strong> BE<\/strong> OBEDIENT<\/strong> TO<\/strong> GOD<\/strong>‘S LAW<\/strong>, HEALTH<\/strong> AND<\/strong> WEALTH<\/strong> WOULD<\/strong> FOLLOW<\/strong> BY<\/strong> WAY<\/strong> OF<\/strong> NATURAL<\/strong> CONSEQUENCE<\/strong>. The original (Deu 7:12<\/span>), by a peculiar Hebrew idiom, shows this. “And (it) shall be (the) heel<\/em>,” i<\/em>.e<\/em>. the end, and so the consequence. Whatever may be the kind of weal desired, the laws of God in that direction should be studied, understood, and followed. Whether in the regulation of the production or sustentation of life; in agricultural pursuits; in the spheres of capital and labor, and their mutual relations; in the creation, distribution, increase, and expenditure of wealth; in the higher region of the cultivation of the national and social virtues of truth and goodness; in the still higher region of family piety; or in the highest region of all, even that of personal love and devotion to God, the old words will be proved true, “Them that honor me, I will honor.” No doubt we are often meeting with cases which seem anomalous; they accord with no known rule whatever. But we shall find that we do not know the whole of such cases, nor even enough of them to enable us to judge concerning them. Till we know more we must suspend judgment. No perplexities of this sort give any warrant for disturbing first principles. In any region <\/em>in which God has laws we may have duties; and it is a very partial and unhealthy piety which would underrate intelligent action in any department. In whatever department there is neglect, in such we may expect failure. And where there is obedience, there will be the reward.<\/p>\n

IV.<\/strong> THOUGH<\/strong> THE<\/strong> REWARD<\/strong> MAY<\/strong> COME<\/strong> IN<\/strong> THE<\/strong> WAY<\/strong> OF<\/strong> NATURAL<\/strong> CONSEQUENCE<\/strong>, YET<\/strong> NONE<\/strong> THE<\/strong> LESS<\/strong> IS<\/strong> IT<\/strong> GOD<\/strong>‘S BLESSING<\/strong>. The result is from him, because the Law is from him. Nor is it one whit the less from God, if we are able to trace every step of the coming of a blessing. A man’s work is not less his because he does it somehow. Nor is it attributed the less to him because it is known how he did it. Why should men be less reasonable in recognizing God’s work, when the laws of the working are manifest to us? “The hand of the diligent maketh rich,” is one truth; “the blessing of the Lord, it maketh rich,” is another. We may ignore neither, but should reverently admit and act on both.<\/p>\n

V.<\/strong> ON<\/strong> WHAT<\/strong> A FRAIL<\/strong> CONDITION<\/strong>, HOWEVER<\/strong>, WAS<\/strong> ISRAEL<\/strong>‘S NATIONAL<\/strong> WEALTH<\/strong> SUSPENDED<\/strong>! “If ye hearken to these judgments,” etc. The laws were right, kind, benevolent. The land was beautiful, fertile, healthful All that was wanted was obedient people. Israel needed as much to be delivered from themselves as to be rescued from the Egyptians. And, in fact, there was among them a redeeming anti sanctifying work, carried on through God’s Spirit, though it is not named in this paragraph; nor was it as fully revealed as now, how, in his infinite grace, our God created in his people the obedience which, in his Law, he commands. “The righteousness of the Law is fulfilled in those who walk not after the flesh, but after the Spirit.” The Law given to Israel was a child-guide with a view to Christ. The first covenant proved brittle in their hands, and so they learned the need of another, which should be forever safe in God’s hands. The first says, “Do this, and live.” The second, “Live, and you will do this.” And even now, putting the matter generally, we may say God governs nations, as nations, by the first covenant. He governs his own believing people by the second. Hence, in dealing with men and nations, the Christian preacher has ever to expound and enforce the everlasting laws of righteousness, and by revealing men’s failure therein to convict of sin; while in building up the Church he has to show the glory of the Holy Ghost as the Creator and Sustainer of spiritual power.<\/p>\n

Verbs. 17-25<\/strong><\/p>\n

An anxious question, or dreading difficulties.<\/strong><\/p>\n

In this paragraph there are some verses which are in the main a repetition of the enforcement of the policy of separation and extrusion which Israel was to adopt towards the Canaanites. But there is one distinctive feature in it which presents several points altogether new, the historical side of which we may first look at, that we may there see how peculiarly full this passage is of bright and gladsome teaching for us.<\/p>\n

Here is a question (Deu 7:18<\/span>), which Israel would not be unlikely to ask, at least occasionally. Doubtless, just at the time when they were in the flush of joy at the destruction of Pharaoh and his hosts, or when they had experienced some great deliverance from pressing want, their hearts would be brave and strong. But, like some others since have been, they were largely the creatures of circumstance. Now up, now down. Now so elated that they think they can get through anything, now so depressed that they dread everything: The time would come when in view of the possible struggles which the possession of Canaan might involve, many an Israelite would say, “These nations are mightier than I; how can I dispossess them?” and they must have been more than human if the heart did not now and then give way. For there were seven nations to supplant; and over and above the numerical force against which Israel would have to contend, there would be the fact that they were strangers to the land; they had been kept in serfdom; they were unskilled in the art and practice of war; so that, on the human side, the advantage was very greatly with the Canaanites, while Israel incurred a very serious risk. Now, though Jehovah was very wroth with the people when in their guilty unbelief they proposed to turn back at the evil report of the spies, he sees a great difference between a deeply rooted distrust, and an occasional cloud that may shade the spirit; and while in his holy wrath he condemns the first, in his tender compassion he anticipates and guards against the second. Hence, from Deu 7:18<\/span> to 24, we have the cheering voice of the great lawgiver, grandly uttering, in his hundred and twentieth year, words to empower the heart, and showing Israel, in the Name of the Lord of hosts, how much more there is to animate them than there can possibly be to discourage and depress. He<\/p>\n

(1)<\/strong> reminds them no fewer than eight times of the Name of the Lord their God;<\/p>\n

(2)<\/strong> bids them look back to past miracles and wonders, and to see in them pledges of future help;<\/p>\n

(3)<\/strong> shows them how the providential action of God, which’ was for them, would be against their foes;<\/p>\n

(4)<\/strong> assures them that God would be among them as an ever-present Helper and Friend; and<\/p>\n

(5)<\/strong> points out that, though the process of driving out the Canaanites might be slow, yet if it were done more rapidly, it would be attended with great peril from other and unexpected quarters; that both tribes of men and herds of beasts would be kept in abeyance for their sakes; so that though they were led by a tedious route, it would be the safest way! Now, surely we ought not to pass over a passage so full of interest and instruction for our everyday life as this, presenting to us, as it does, two distinct lines of thought.<\/p>\n

I.<\/strong> THE<\/strong> DIFFICULTIES<\/strong> OF<\/strong> LIFE<\/strong> AS<\/strong> ANXIOUSLY<\/strong> DREADED<\/strong> BY<\/strong> US<\/strong>. “These nations are more than I; how can I dispossess them?” These Israelites were not the only people who have cast glances ahead, and who, foreseeing, as they thought, difficulties in the distance, have exclaimed, “How <\/em>shall we get through them?” We do not refer now to such as have no living faith in God, and who are perpetually giving way to dark and sinful unbelief; nor have we mainly in view those who have never yet been led out of “the <\/em>house of bondage.” But, keeping as closely as we can to the cases suggested by the paragraph, we refer to those who, through mercy, know what a great deliverance has been wrought for man in Christ; to whom that redemption has become a living power through the energy of the Holy Ghost; and who yet, notwithstanding all, have their moments of despondency, when looking or trying to look far ahead,they see innumerable obstructions confronting them, and ask in anxious sadness, “How can we meet them all?’ This main inquiry may take one or more of the following forms:<\/p>\n

1.<\/strong> The <\/em>special ends and aims even of my earthly life; how can I accomplish them?<\/p>\n

2.<\/strong> The difficulties in the way of my much-loved work for Christ; how can I overcome them?<\/p>\n

3.<\/strong> The hardships to be met in running the Christian race; how can I encounter them?<\/p>\n

4.<\/strong> The many hindrances which oppose themselves to the advance of the cause of God; how can the Church overcome them?<\/p>\n

5.<\/strong> All the foes, without and within, which threaten the possession of Canaan; how can we vanquish them? Say, is there to be found any believer in whose spirit such questions as these do not now and then arise, and who does not occasionally shiver from the chili of a doubting forecast? Therefore let us see in this passage<\/p>\n

II.<\/strong> THE<\/strong> DIFFICULTIES<\/strong> OF<\/strong> LIFE<\/strong> GRACIOUSLY<\/strong> ANTICIPATED<\/strong> AND<\/strong> PROVIDED<\/strong> FOR<\/strong> BY<\/strong> GOD<\/strong>. The following points will be found, explicitly or implicitly, in the paragraph:<\/p>\n

1.<\/strong> <\/em>“The <\/em>Lord thy <\/em>God.” That Name is a guarantee of all you want by the way. “Greater <\/em>is he that is for you than all they which can be against you.” There is more meaning in that one Name than in all other names besides. “If <\/em>God be for us, who can be against us?”<\/p>\n

2.<\/strong> God will go before you to clear the way (Deu 7:20<\/span>). All nature waits on him. Fire, thunder, lightning, hail; flies, worms, locusts, hornets; ay, men, devils, angels, must do his work when he calls.<\/p>\n

3.<\/strong> God will be with you, to empower you in the way (Deu 7:21<\/span>). If God is not on our side, there is but weakness, whatever the seeming power. If God is on our side, there is power, whatever the seeming weakness.<\/p>\n

4.<\/strong> God will choose his own best methods of helping you in the way (Deu 7:22<\/span>). “Little <\/em>by little.” A more rapid clearance would have brought other dangers. God “gently clears our way.”<\/p>\n

5.<\/strong> God’s past deliverances are pledges that he will not forsake you by the way (Deu 7:18<\/span>, Deu 7:19<\/span>; see Psa 63:7<\/span>; Rom 8:32<\/span>; Rom 5:10<\/span>).<\/p>\n

6. <\/strong>It is one of “the secrets of the Lord,” to cause us to meet and grapple with things and beings mightier than we are, that we may cease to rely on ourselves, and be flung upon him, the Almighty One, for strength. The tendency to self-trust and self-laudation is very strong (see Deu 8:17<\/span>, Deu 8:18<\/span>). Study the history of Gideon, and his band of three hundred men. This education in trust is also an education in holiness. We have, by meeting difficulties which are beyond us, to learn how much we want God. And yet God will not be with us except as we are loyal to him (see Jos 7:1-26<\/span>.). Ah! it is by these difficulties in life, by our manner of meeting them, and by God’s dealing with us under them, that we are to be educated for eternity! <\/em>Oh! if all were smooth, if we had no complications to meet, no trials to bear, how might we go on drifting down the stream, slumberously calm, dangerously secure, till we awoke, perhaps, too late, to find ourselves a wreck and a ruin! It is by these breaks in our peace, by these cares and hard struggles, which fling us on our God, that we are taught how much we want him, and how ill we could do without him! On the journey of life we have all entered, and the supreme question for us is not, “Will <\/em>it be smooth or rough?” but “How will it end?”<\/p>\n

HOMILIES BY D. DAVIES<\/strong><\/p>\n

Deu 7:1-11<\/span><\/strong><\/p>\n

Israel’s iconoclastic mission.<\/strong><\/p>\n

Material idolatry is the great peril of humanity. To what corruption and misery such idolatry leads, we in Christianized England can scarcely conceive. What the history of our world would have been if that hotbed of Canaanite corruption had continued, it would be difficult to imagine. Many methods were open to God by which he might arrest that plague of vice; out of them all, his wisdom selected this<\/em>, <\/em>viz. to employ the Hebrews as his ministers of destruction.<\/p>\n

I.<\/strong> CONSIDER<\/strong> MEN<\/strong> AS<\/strong> ELECTED<\/strong> BY<\/strong> GOD<\/strong> TO<\/strong> OFFICE<\/strong> AND<\/strong> TO<\/strong> SERVICE<\/strong>. We may safely suppose that every nation fulfils some propose foreseen by Godperhaps appointed thereto by him. Possibly every man, though he may not rise to the realization of God’s highest ideal, yet may fulfill some inferior purpose of God. The Hebrews had a very special honor conferred on them. They were chosen unto holiness, chosen to be the ministers of God’s righteousness. The glory was eminent, and the Jews failed to reach it. The Most High God condescended to enter into closest alliance with Israel, deigned to be called their God, and took their interests into his care. So long as they kept his commandments, lie kept his covenant. His faithfulness was an infinite quantity, but it was conditioned by Israel’s obedience. No evidence was lacking to Israel touching the friendly protection and help of Jehovah. Their loyalty as subjects <\/em>was met cordially by his favor as Sovereign<\/em>. <\/em>Their admitted weakness was met by the Divine strength, Their poor, shallow love was met and recompensed by his rich affection.<\/p>\n

II.<\/strong> THE<\/strong> GROUNDS<\/strong> OF<\/strong> GOD<\/strong>‘S CHOICE<\/strong>.<\/p>\n

1.<\/strong> This is declared negatively<\/em>. <\/em>It was not on the ground of their numbers or their strength. That <\/em>strength and magnitude of the nation were the effect of God’s choice, not its cause. They were not chosen because of superior holiness, but with a view to make them holy, some reason there is for God’s choice, but that reason is not often revealed. Possibly it is too recondite for man’s understanding, or the further pursuit of the inquiry might divert him from practical obedience.<\/p>\n

2.<\/strong> It is stated positively that this choice was the outcome of love<\/em>. <\/em>There must have been the potency, perhaps the promise, of good in the Hebrews, in order to attract the love of God. If there was no positive wickedness, God would delight in them as the product of his own skill. His gracious dealings hitherto had been in respect of the oath made to their fathers<\/em>. <\/em>God’s great love to Abraham had perpetuated itself in his seed. Who can measure what a life of blessing each one of us may communicate to generations yet unborn? Divine grace in us is not terminal.<\/p>\n

III.<\/strong> THE<\/strong> DESIGN<\/strong> OF<\/strong> GOD<\/strong>‘S CHOICE<\/strong>GENERAL<\/strong> AND<\/strong> SPECIAL<\/strong>. The general design was Holy character<\/em>. <\/em>Choice to office and to honor depended on attainment of character. Holiness <\/em>is the highest perfection of man, therefore the highest design of God. Holiness is a far higher acquisition than wisdom or strength. The seven nations of Canaan were greater and mightier than Israel, yet those nations fell before the holy people. Purity shall eventually displace power. Right is <\/em>genuine might. Holiness <\/em>has, by Divine appointment, an everlasting tenure. The design of God<\/em>‘s choice of Israel was also special<\/em>, <\/em>viz. to overturn idolatry<\/em>. <\/em>The general <\/em>vocation included the special<\/em>. <\/em>To be holy would necessitate conflict with sin. Light must contend with darkness. Opposite principles must contend for the mastery. The holier we become, the more resolute will be our battle with idolatry. We shall feel towards it, and act towards it, as God does. For us to live <\/em>(if we be God’s consecrated sons), and for us to oppose idolatry<\/em>, <\/em>is identical. “No peace with sin” is our loyal motto.<\/p>\n

IV.<\/strong> THE<\/strong> REALIZED<\/strong> RESULTS<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> CHOICE<\/strong>. Already the Hebrews had obtained a signal triumph over the Egyptians, as the proof of God’s gracious intentions towards them. That <\/em>triumph was singular, surprising, and complete, he, who could secure such a triumph for Israel, could give them easy conquest over any adversary. They knew how to touch the secret springs of success. The pathway to renown was open. There was scarcely room for a doubtful issue, for from a greater foe God had already delivered them.<\/p>\n

V.<\/strong> THE<\/strong> HONOR<\/strong> CONVEYED<\/strong> IN<\/strong> THIS<\/strong> CHOICE<\/strong>, VIZ<\/strong>. TO<\/strong> BE<\/strong> CO<\/strong>–WORKERS<\/strong> WITH<\/strong> GOD<\/strong>. God would cast out the seven nations of Canaanites, therefore the Hebrews must smite them. God would deliver them up, therefore Israel was to destroy them. In every step they were to be coadjutors with God. We are not to suppose that the Canaanites were passively slaughtered. In every case they provoked severity of treatment. So completely had the idolaters identified themselves with idolatry, that, to destroy the latter, Israel had to destroy the former. When God, the Great Proprietor of all, imposes a command upon us, however repulsive to our own feeling, it would be flagrant disloyalty on our part, yea, gross sin, to disobey. Punishment by the sword cannot be a more unrighteous act than punishment by cholera or by plague; and if men admit the justice of the one, they should also of the other. Human pity must sometimes be kept in abeyance.<\/p>\n

VI.<\/strong> GOD<\/strong>‘S DESIGNS<\/strong>, IF<\/strong> NOT<\/strong> FOLLOWED<\/strong>, VISIT<\/strong> MEN<\/strong> WITH<\/strong> DESTRUCTION<\/strong>. The alternative of not executing God’s high commission was appalling. If any false sentiments of pity diverted them from the plain path of duty, the Hebrews would have become partakers of idolaters’ sins. Any concession or compromise with the Canaanites would be (and in fact was<\/em>) <\/em>fatal to themselves. Can one touch pitch and not be defiled? The slightest connivance with the abomination would be a moral poison. They too would be accursed. For God will not endure to be trifled with. To his friends he is infinitely gracious, and blesses, for their sakes, their posterity; but his foes he repayeth to their face. We have to make our choice between complete devotement to God’s cause and complete destruction.D.<\/p>\n

Deu 7:12-26<\/span><\/strong><\/p>\n

Reward in proportion to arduous service.<\/strong><\/p>\n

The enterprise upon which the Jews were entering was one of prodigious difficulty. They had to contend at the same time with stalwart human foes, and with the internal foes of evil lust. Here was a splendid field for eternal renown. In proportion to the difficulty of the enterprise would be the glory of success.<\/p>\n

I.<\/strong> OBSERVE<\/strong> THE<\/strong> DISCOURAGING<\/strong> ASPECTS<\/strong> OF<\/strong> THE<\/strong> UNDERTAKING<\/strong>.<\/p>\n

1.<\/strong> Their adversaries were more numerous than they<\/em>. <\/em>The adhesion of numbers to a particular side naturally excites enthusiasm. Yet, in war, unless order and discipline be maintained, mere numbers have contributed to defeat.<\/p>\n

2.<\/strong> The Canaanites were actually in possession<\/em>. <\/em>They could, therefore, choose their military positions, and felt that they were fighting for their altars and their homes.<\/p>\n

3.<\/strong> The Hebrews were the subjects of internal fears<\/em>. <\/em>Their fathers had actually refused to fight with the giant races of Canaan, and had turned back again into the desert. The habit of fearless courage was not suddenly engendered: it was a growth.<\/p>\n

4.<\/strong> The<\/em> Hebrews had also a lingering lust for the costly things devoted to idolatry<\/em>. <\/em>To suppress their own concupiscence was as arduous as to withstand the Amorites. Hence, on many occasions, their hearts counseled compromise and alliance.<\/p>\n

5.<\/strong> They could anticipate only tardy results<\/em>. <\/em>If there had been the prospect of swift progress of triumphthe rapid march from victory to victorythey could have braced themselves up for a brief campaign. But they knew that slow processes of siege, with its privations and exposures, were essential. God had forewarned them that he would not drive out the heathen suddenly, lest other evils should ensue. They had to contend with their own impatience.<\/p>\n

6.<\/strong> The necessity for extermination added to the difficulty of the war<\/em>. <\/em>If, when the Canaanites had suffered defeat in two or three pitched battles, the Hebrews had been permitted to accept a surrender and make them tributaries, their task had been comparatively easy. But the command of Jehovah was unmistakable: Israel was bound to destroy their foes, “with a mighty destruction,” till they were consumed. So neither can we have peace until every sin within us is completely annihilated.<\/p>\n

II.<\/strong> OBSERVE<\/strong> THE<\/strong> ENCOURAGING<\/strong> ASPECTS<\/strong> OF<\/strong> THEIR<\/strong> WORK<\/strong>.<\/p>\n

1.<\/strong> God<\/em>‘s immeasurable might<\/em>. <\/em>The visible <\/em>features of the undertaking were depressing enough; but faith could discover an invisible Ally, who was more than a match for all opposition. If we can only realize that God is on our side, we shall be confident of victory.<\/p>\n

2.<\/strong> God<\/em>‘s past deliverances should assure us for the future<\/em>. <\/em>What an unchanging God has done for us, he can and will <\/em>do again. Omnipotence is never exhausted. It is impossible for God to be inconsistent with himself.<\/p>\n

3.<\/strong> God<\/em>‘s plain promises of help<\/em>. <\/em>If we can only be absolutely sure of a promise from God, we may set at defiance every fear, and calmly face every foe. “He is not a man, that he should lie.”<\/p>\n

4.<\/strong> Proofs that God is even now present<\/em>. <\/em>“The <\/em>Lord thy God is among you.” If we would only rub off from our eyes the drowsiness of unbelief, we might see the tokens of God’s presence on every sidethe footprints of his feet, as he leads our way. The Good Shepherd always goes before his sheep.<\/p>\n

5.<\/strong> In God<\/em>‘s service the meaner forms of life often become efficient allies<\/em>. <\/em>The locusts have been commissioned to do service for God. In Egypt, flies and lice formed a brigade in his army. So now <\/em>also wasps and hornets were sent out as sappers and miners to prepare Jehovah’s way. Let no insignificant helper be despised!<\/p>\n

III.<\/strong> THE<\/strong> LARGE<\/strong> REWARDS<\/strong> OF<\/strong> FAITHFUL<\/strong> SERVICE<\/strong>.<\/p>\n

1.<\/strong> The<\/em> rewards were based on Divine equity<\/em>. <\/em>If we <\/em>keep his precepts, he <\/em>will keep <\/em>his covenant. A singular thread of equity runs through all God’s dealings. History supplies a thousand examples. We may find fresh ones daily in our own observation.<\/p>\n

2.<\/strong> The rewards are various and ample<\/em>. They embrace the present and the future<\/em>. <\/em>To be the conscious object of God’s love is a rich reward; and the smile of God will make all our ways to prosper. Large and rapid increase has been, from the Creation, a mark of Jehovah’s favor. “Be fruitful, and multiply, and replenish the earth.”<\/p>\n

3.<\/strong> The rewards are distinctive<\/em>. <\/em>Not only do they impart a large measure of personal enjoyment, but they are known and recognized by others as the rewards conferred by God. They make men conspicuous among their fellows. “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.” As our work and warfare are spiritual, so are our rewards spiritual also. Our reward, as conquerors over sin, is manifold, generous, enduring, satisfying. God will surely distinguish between the righteous and the wickedbetween him that serveth him well, and him that serveth him not. In honor, they shall be as the antipodes asunder.D.<\/p>\n

HOMILIES BY J. ORR<\/strong><\/p>\n

Deu 7:1-6<\/span><\/strong><\/p>\n

Judgment without mercy.<\/strong><\/p>\n

This decree is to be viewed<\/p>\n

I.<\/strong> AS<\/strong> A JUST<\/strong> JUDGMENT<\/strong> ON<\/strong> PEOPLES<\/strong> WHOSE<\/strong> INIQUITIES<\/strong> CRIED<\/strong> FOR<\/strong> VENGEANCE<\/strong>. The doomed nations had been long borne with (Gen 15:16<\/span>). Their iniquities were of a kind and degree of enormity which imperatively called for a Divine interposition (Le 18:27<\/span>, 28<\/span>; Deu 9:4<\/span>). This was the true ground of God’s dealings with them, and furnishes a sufficient answer to all cavils. The destruction of the comparatively innocent with the guilty may be explained in part by the existence in the offspring of the hereditary evil of their race. How often, under the Divine government, do we see illustrations of the same principlethe temporal consequences of transgression overflowing on those related to the transgressor! The lesson taught is God’s inflexible determination to punish evil. There can be no ultimate toleration of sin in God’s universe. It must be judged, rooted out, and the sinner who identifies himself with it destroyed.<\/p>\n

II.<\/strong> AS<\/strong> A CLEARING<\/strong> FROM<\/strong> IDOLATRY<\/strong> OF<\/strong> THE<\/strong> LAND<\/strong> OF<\/strong> GOD<\/strong>‘S ABODE<\/strong>. Not only could the practice of idolatry not be endured, but even its unhallowed monuments must not be permitted to remain, polluting with their presence the land of God’s habitationthe peculiar seat of his majesty, the place of his holiness. Every trace of these impure worships must be swept away (Deu 7:5<\/span>). The lesson taught is God’s hatred of idolatry. It is a secondary matter that the gods are of wood and stone, and the worship one of altars, groves, and pillars. There is the formal idolatry of heathenism, and there is the less-avowed, but not less real, idolatry of hearts which have set up rival objects to God in their secret places-which have substituted the creature, in some form of it, for the Creator. The forms are as numerous as ever were the idols of heathen temples. A man may be an idolater of reason; he may worship art; he may bow at the shrine of mammon (Mat 6:24<\/span>; Eph 5:5<\/span>); his god may be the praise of men; he may fling himself to be crushed before the worse than Juggernaut car of fashion; he may be a votary of lewdness. The worship may be avowed, or hidden away in secret desires and imaginings. It may be rendered in the most diverse placesin the laboratory, at the desk, in the art studio, in home circles, on the broad stage of public affairs, in the saloons of gay society. The real point of importance is that it is of the nature of idolatry, and that God abhors it and declares it to be incompatible with his residence in the heart. “The idols he shall utterly abolish” (Isa 2:18<\/span>).<\/p>\n

III.<\/strong> AS<\/strong> A PROTECTION<\/strong> TO<\/strong> THE<\/strong> ISRAELITES<\/strong> THEMSELVES<\/strong>. The tolerated presence of idolatry in Canaan would have been to the Israelites an irresistible temptation (Deu 7:4<\/span>). We are taught:<\/p>\n

1.<\/strong> To seek our friendships and alliances elsewhere than among the ungodly.<\/p>\n

2.<\/strong> That it is our duty, not only to avoid occasions of sin, and to keep as far out of harm’s way as possible, but to labor for the entire removal from our midst of what experience shows to be a deadly snare (Isa 57:14<\/span>).<\/p>\n

Finally, severe as these commands are, we see reflected in them the three principles which, under widely different forms of manifestation, are to this hour to regulate the relation of God’s servants to the evil of the world.<\/p>\n

1.<\/strong> No toleration of it (Mat 5:29<\/span>, Mat 5:30<\/span>). <\/p>\n

2.<\/strong> No communion with it (2Co 6:14-18<\/span>). <\/p>\n

3.<\/strong> Unceasing war against it (2Co 10:4<\/span>; Col 3:5<\/span>).J.O.<\/p>\n

Deu 7:3<\/span><\/strong>, <\/strong>Deu 7:4<\/span><\/strong><\/p>\n

Marriage in the Lord.<\/strong><\/p>\n

This law, forbidding marriages with the ungodly, is one for all time. The apostle revives it in 1Co 7:39<\/span>. That marriage should be only in the Lord is evident<\/p>\n

I.<\/strong> FROM<\/strong> THE<\/strong> TRUE<\/strong> IDEA<\/strong> OF<\/strong> MARRIAGE<\/strong>. Two individuals unite their lives, and enter into a fellowship the most intimate possibleto what end? Surely that their natures may be raised to greater perfection, and that they may be better enabled to attain the ends of their existence. This implies a certain harmony of disposition, an essential accordance in the views taken of life and its duties. It is a union, as One has said, not merely between two creatures, but also between two spirits. But what communion, it may be asked, can exist in spiritual respects between two persons severed from each other in the deepest principles of their lives?<\/p>\n

II.<\/strong> FROM<\/strong> A REGARD<\/strong> TO<\/strong> THE<\/strong> DIVINE<\/strong> BLESSING<\/strong>. Where one partner is irreligious, the blessing cannot rest upon the home in the same degree as where both are “heirs together of the grace of life” (1Pe 3:7<\/span>). Believers are to “agree” as touching what things they shall ask (Mat 18:19<\/span>). Variances even in godly households result in prayers being “hindered” (1Pe 3:7<\/span>). How much sadder the case of a home, so-called, where husband and wife stand so far apart that they cannot unite in prayer at all! And who that values God’s blessing would willingly enter into a relation which inevitably stints and limits it?<\/p>\n

III.<\/strong> FROM<\/strong> THE<\/strong> DANGER<\/strong> ACCRUING<\/strong> TO<\/strong> SPIRITUAL<\/strong> LIFE<\/strong>. The danger is not imaginary (1Ki 11:3<\/span>). Where spiritual life is not destroyed, as we may hope that often it is not, yet nothing but harm can come from an association in every respect adverse to it. How intolerable to a spiritual mind to endure “the blight of all sympathy, to be dragged down to earth, and forced to become frivolous and commonplace; to lose all zest and earnestness in life; to have heart and life degraded by mean and perpetually recurring sources of disagreement” (F. W. Robertson)! This is the species of living death to which unequal yoking not infrequently leads. The effects on offspring are also to be considered. Yet such marriages are rushed into, and, in the prevalent anxiety to make marriage the stepping-stone to wealth and social position, seem likely to become increasingly numerous. Would that men were wise, that they understood these things lJ.O.<\/p>\n

Deu 7:6-9<\/span><\/strong><\/p>\n

Reasons for non-conformity to the world, and for aggression on its evil.<\/strong><\/p>\n

I. THE<\/strong> HOLINESS<\/strong> OF<\/strong> OUR<\/strong> CALLING<\/strong>. (Deu 7:6<\/span>.) The believer stands to God in the relation described in this verse. He is one chosen from the unholy mass to be peculiarly God’s property. He belongs to God in body, soul, and spirit. He is a vessel for the Master’s use. His every power is to be consecrated. What higher dignity could a human being sustain than that? But the obligations are coextensive with the honor. This man is, in virtue of his holiness, summoned to take up an attitude of non-conformity to the world (Rom 12:2<\/span>). In virtue of the same holiness, he is bound to unite with others in a sacred crusade against its evil.<\/p>\n

II.<\/strong> THE<\/strong> GRACE<\/strong> OF<\/strong> OUR<\/strong> ELECTION<\/strong>. (Deu 7:7<\/span>.) This puts another powerful weight into the scale. Standing in so close and honorable a relation to God, the believer is bid look to the rock whence he is hewn, and the hole of the pit whence he is digged. Who made him to differ? Whence this mercy shown peculiarly to him? We need not press texts on election in favor of any special theory. Sufficient that every believer is willing to confess, as regards his own salvation, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy” (Rom 9:16<\/span>). An elective purpose comes to light in his spiritual history (Eph 1:4<\/span>, Eph 1:5<\/span>). When tracing his salvation to its source, he is constrained to say, “God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ” (Eph 2:4<\/span>, Eph 2:5<\/span>). All this implies special obligation to God’s service.<\/p>\n

III.<\/strong> THE<\/strong> NIGHT<\/strong> OF<\/strong> OUR<\/strong> REDEMPTION<\/strong>. (Deu 7:8<\/span>.) The redemption from Egypt, with its tragic accompaniments and mighty signs and wonders, was but a faint type of the greater deliverance which God has now wrought for his Israel in Christ. We are entitled to put the greater for the less, and to plead the stronger claimers which the redemption from sin and wrath establishes on the redeemed soul. The cost of our salvation is Christ’s blood. What return can we conceivably make exhaustive of our obligations to Father and Son for so great a sacrifice?J.O.<\/p>\n

Deu 7:9<\/span><\/strong>, <\/strong>Deu 7:10<\/span><\/strong><\/p>\n

Lessons from history.<\/strong><\/p>\n

I.<\/strong> A LESSON<\/strong> IN<\/strong> GOD<\/strong>‘S GOODNESS<\/strong>. In putting Israel into possession of the land of promise after so long a period of waiting, and at the cost of so much miracle, God gave the nation an irrefragable proof of his covenant-keeping faithfulness. How many difficulties, to the human eye, stood in the way of the fulfillment of that promise! And by what nice adjustments of providence, and what a subtly linked succession of events, was the fulfillment at length brought about! Israel had to be taken down to Egypt, there preserved till it grew and multiplied, passed through the iron furnace of affliction, brought up again with a mighty hand and a stretched-out arm, conducted and provided for in the wilderness, legislated for and organized, strengthened to overcome its enemies. At what an expenditure of wisdom and power was all this accomplished! And how much forbearance and tenderness had to be shown to the people themselves in the course of their rebellious history! Faithfulness was thus emblazoned on every part of God’s dealings with them. Another and greater promise, which hung still longer in suspension, has been fulfilled in the coming of that “Seed” in whom already all families of the earth are beginning to be blessed (Gen 22:18<\/span>; Gal 3:16<\/span>). This fulfillment, above all, demonstrates that Jehovah, he is God, the faithful God, keeping covenant with them that love him.<\/p>\n

II.<\/strong> A LESSON<\/strong> IN<\/strong> GOD<\/strong>‘S SEVERITY<\/strong>. (Deu 7:10<\/span>.) That had been taught to Israel by many passages in their own history. They had seen God’s judgments upon Pharaoh. They had experienced his severity in the plagues, etc; which had swept their own camp in punishment of disobedience. They had witnessed a whole generation turned back to perish in the wilderness. The lesson was now to be taught them by the destruction of these wicked nations. And as if to burn it more deeply, and forever, into their minds and consciences, the sword of execution was put into their own hands. The two lessons need to be read together. God’s severity, divorced from the discoveries of his grace, might appear to the on-looker harsh and cruel, whereas, as Bible history shows, judgment is “his strange work” (Isa 28:21<\/span>). On the other hand, the remembrance of his severity is needed to prevent the abuse of his goodness (Rom 11:22<\/span>).J.O.<\/p>\n

Deu 7:12-16<\/span><\/strong><\/p>\n

The rewards of obedience.<\/strong><\/p>\n

If Israel fulfilled its vocation, in keeping itself separate from the idolatries of the heathen, and in destroying them from the land; if further, in possession of the land, it adhered to God’s commands, God would make his blessing rest on it in every sphere and department of existence.<\/p>\n

I.<\/strong> TEMPORAL<\/strong> PROSPERITY<\/strong> IS<\/strong> A LEGITIMATE<\/strong> OBJECT<\/strong> OF<\/strong> DESIRE<\/strong>. Otherwise it could not be named as part of the blessing, nor could the hope of it be held out as an encouragement to the obedient. We naturally desire to see our affairs prospering. We justly rejoice in the prosperity of our nation. We are glad when trade is brisk, wages good, the comforts of life diffused through the different orders of society. But:<\/p>\n

1.<\/strong> Prosperity is to be desired only in subordination to higher ends (Mat 5:33<\/span>).<\/p>\n

2.<\/strong> Only in so far as it is good for us (3Jn 1:2<\/span>).<\/p>\n

3.<\/strong> Not in excess (Pro 30:8<\/span>, Pro 30:9<\/span>). If God, in the exercise of his higher wisdom, withhold prosperity from us, the loss will be compensated by better blessings.<\/p>\n

II.<\/strong> TEMPORAL<\/strong> PROSPERITY<\/strong>, IN<\/strong> SUCH<\/strong> MODES<\/strong> AND<\/strong> DEGREES<\/strong> AS<\/strong> GOD<\/strong> SEES<\/strong> BEST<\/strong>, IS<\/strong> AN<\/strong> EFFECT<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> BLESSING<\/strong>. Godliness has promise of the life that now is and of that which is to come (1Ti 4:10<\/span>). It naturally tends to prosperity. Religion teaches men to be sober, righteous, and godly (Tit 2:12<\/span>). It condemns idleness, waste, dishonesty, and the whole series of vices which wreck health, squander property, and destroy confidence. Where religion prevails, men will be industrious, conscientious, orderly, and reliable. But, in addition to this natural tendency of religion to prosperity, there rests on the good man’s lot what is distinctively spoken of as the Divine blessing. This will mingle itself with all he has and with all he does. It gives him favor in the eyes of men (Gen 39:21<\/span>). It opens up his way for him (Psa 37:5<\/span>). It protects him from injury (Psa 37:33<\/span>, Psa 37:39<\/span>). It overrules all events and influences, so that they work for his good. This is forcibly illustrated in the text, where blessing is represented as descending on the home, on the products of the land, on flocks and herds, on the bodily life, etc. The counterpart of the blessing is the curse (Deu 7:15<\/span>). The wicked often prosper, but it is prosperity unblessed and unenduring.J.O.<\/p>\n

Deu 7:17-25<\/span><\/strong><\/p>\n

God for us.<\/strong><\/p>\n

The numbers, strength, and fortified security of the seven nations made the conquest of Palestine a task of difficulty, and might naturally produce a disheartening effect on the invaders.<\/p>\n

I.<\/strong> A NATURAL<\/strong> FEAR<\/strong>. (Deu 7:17<\/span>.) Like disheartening feelings may assail ourselves in presence of the strong spiritual opposition to be encountered in seeking to win the world for Christ. Our enemies are neither weak nor few; we will do well not to underrate them. The larger part of the globe is yet unoccupied by Christianity. Heathen systems are in possession, supported by the combined influences of tradition, custom, prejudice, and superstition, and presenting an apparently impregnable front to the thin ranks of their assailants. At home, how much of the Christianity is merely nominal! and how much of it is corrupted! We live in days of intense worldliness. The skeptical spirit, likewise, is pronounced and active. Brain and pen power of the highest order is enlisted in its service. Unbelieving science, infidel philosophy, rationalism in the Church. The press is a tower of strength to anti-Christian views of life and duty. While, at the other end of the social scale, the multitudes are sunk in indifference and vice. How are all these enemies to be overcome? May we not fear that, work as we will, we cannot succeed? The fears are groundless; but they are not without their use, if they make us feel that the conquest of the world is not to be achieved without much hard fighting.<\/p>\n

II.<\/strong> A GROUND<\/strong> OF<\/strong> ENCOURAGEMENT<\/strong>. (Deu 7:18-22<\/span>.) This encouragement resolves itself into the simple truth that God is for us. He is mightier than our enemies, and will work on our behalf to secure their overthrow.<\/p>\n

1.<\/strong> With supernatural power<\/em>. <\/em>In the past he had shown “signs and wonders,” and had brought forth his people with a mighty hand (Deu 7:18<\/span>, Deu 7:19<\/span>). The same power would help them still. It is encouraging to recall the supernatural strength for conquest which the gospel has already displayed. Think of our own land penetrated by a faith which sprang up 1800 years ago in remote, despised Judaea, with churches for Christ’s worship dotting almost every street of every city, town, village, hamlet, throughout its length and breadth! How Utopian would such a work of conquest have seemed at the beginninga dream of insanity! And this Divine energy for conquest inheres in the gospel today as truly as it did of old.<\/p>\n

2.<\/strong> With providential aids <\/em>(Deu 7:20<\/span>). “Hornets<\/em>“types of secret, providential allies working under God’s direction. The forces of providence are on the side of those who are working for the advancement of his kingdom. There are such secret allies in men’s own hearts. We may compare to the hornets the secret thoughts and feelingsthe stings of conscience, guilty fears, feelings of dissatisfaction, etc.which, operating within, drive men out to join issue with the Spirit in his truth. God has his “hornets” also for arousing his own children out of their sloth and self-indulgence and forgetfulness of dutysharp trials, vexations, griefs, etc.<\/p>\n

III.<\/strong> A METHOD<\/strong> OF<\/strong> CONQUEST<\/strong>. “Little by little” (Deu 7:22<\/span>). A law of providence and grace. Little by little God gives a man conquest over the evil in self, and his nature is sanctified. Little by little the world is conquered for Christ. The reason of the law is obvious. There is no advantage in having more than can be rightly used; e<\/em>.g<\/em>. a <\/em>man who has more money than he can turn to good account, who has a larger estate than he can manage, who reads more books than he can mentally digest. The best method is “little by little”mastering, consolidating, using what we have, before hasting to get more.J.O.<\/p>\n

Deu 7:25<\/span><\/strong>, <\/strong>Deu 7:26<\/span><\/strong><\/p>\n

The cursed thing.<\/strong><\/p>\n

The Israelites were not to desire the silver and gold on the graven images. They were not to take it. They were not to bring it into God’s house. They were to detest and abhor it, to count it an abomination, a cursed thing, and to beware lest, by lusting after it, they became accursed like unto it. We are taught a lesson<\/p>\n

I.<\/strong> OF<\/strong> DISINTERESTEDNESS<\/strong> IN<\/strong> GOD<\/strong>‘S SERVICE<\/strong>. No motive of gain was to be allowed to mingle with their work. Their service was to be disinterested. Under the cloak of religious zeal there was to be no gratification of covetousness.<\/p>\n

II.<\/strong> OF<\/strong> AVOIDING<\/strong> OCCASIONS<\/strong> OF<\/strong> SIN<\/strong>. The gold and silver of the idols tended to ensnare. There would be a temptation to a superstitious and idolatrous use of it (Jdg 8:27<\/span>).<\/p>\n

III.<\/strong> OF<\/strong> REFUSING<\/strong> GAIN<\/strong> DERIVED<\/strong> FROM<\/strong> IMMORAL<\/strong> SOURCES<\/strong>. The Church is not profited by an influx of the money of the worldling. Still less are the gains of sin to be coveted by her: money derived from gambling, immoral speculation, bubble companies, gin-palaces, sale of irreligious and immoral books, etc.<\/p>\n

IV.<\/strong> OF<\/strong> HEARTY<\/strong> DETESTATION<\/strong> OF<\/strong> EVIL<\/strong>. The gildings of vice have an attraction for many who dislike the thing itself. But vice is to be abhorred in its gilded forms, as in every other. “Looking begets liking.”J.O.<\/p>\n

HOMILIES BY R.M. EDGAR<\/strong><\/p>\n

Deu 7:1-5<\/span><\/strong><\/p>\n

Extermination with a moral purpose.<\/strong><\/p>\n

When the Israelites were to cross into Canaan, they were directed to exterminate <\/em>the seven nations they would find there. This is their commission. The invasion is to be conducted upon this principle. And here let us notice<\/p>\n

I.<\/strong> NATIONS<\/strong>, LIKE<\/strong> INDIVIDUALS<\/strong>, MAY<\/strong> BECOME<\/strong> INCORRIGIBLE<\/strong>. There can be no doubt that sin tends to a final and incorrigible condition if the Divine mercy is not accepted and allowed to exercise its undermining power. These nations of Canaan were manifestly in this hopeless, utterly ruined state. God regarded them as beyond redemption, and their continuance would only prove pestilential. It is well for individuals, as well as nations, to realize this sad possibility.<\/p>\n

II.<\/strong> GOD<\/strong> HAS<\/strong> EVERY<\/strong> RIGHT<\/strong> TO<\/strong> REMOVE<\/strong> INCORRIGIBLES<\/strong> FROM<\/strong> THE<\/strong> EARTH<\/strong>, AS<\/strong> Creator, he has given them every advantage and chance. But the deceitful heart has spurned admonition and mercy. The result is that there is nothing left for them but to be cut off righteously, and that without remedy.<\/p>\n

But the propriety of extermination should be determined by the Lord himself (cf. Dr. Mozley’s ‘ Old Testament Lectures,’ No. IV<\/strong>; on ‘Exterminating Wars’).<\/p>\n

III.<\/strong> THE<\/strong> ISRAELITES<\/strong> WERE<\/strong> SENT<\/strong> INTO<\/strong> CANAAN<\/strong> TO<\/strong> ESTABLISH<\/strong> THE<\/strong> TRUE<\/strong> WORSHIP<\/strong> OF<\/strong> GOD<\/strong>. They were not to be ashamed of their religion, but to establish it, and to allow nothing to interfere with it. As Abraham had entered Canaan centuries before as the promulgator of a new religion, so his descendants were to enter into the Promised Land with the view of establishing the religion of Abraham in spite of all possible opposition. They were not ordinary but religious <\/em>emigrants.<\/p>\n

IV.<\/strong> THE<\/strong> SPARING<\/strong> OF<\/strong> THE<\/strong> CANAANITES<\/strong> WOULD<\/strong> ONLY<\/strong> ENDANGER<\/strong> THEIR<\/strong> RELIGIOUS<\/strong> FAITH<\/strong>. Some people think they may associate with irreligious people, and even marry them, in the hope of bringing them to a better way of thinking. The plea is generally one got up in the interests of self-pleasing instead of duty. But such hopes are generally disappointed; and the Apostle Paul warns us distinctly against the temptation (2Co 6:14<\/span>). Now, the Israelites were warned against making any covenant with the Canaanites or showing any mercy towards them. Association would only lead to apostasy on the part of Israel. It would be allowing the pestilence to propagate itself. The alternative for Israel was “Exterminate these incorrigible sinners, or by their seductions they will lead you on to your destruction at the hands of a just God” (Deu 7:4<\/span>).<\/p>\n

V.<\/strong> EXTERMINATION<\/strong> MAY<\/strong> CONSEQUENTLY<\/strong>, IN<\/strong> SOME<\/strong> OASES<\/strong>, BE<\/strong> THE<\/strong> ONLY<\/strong> COURSE<\/strong> CONSISTENT<\/strong> WITH<\/strong> THE<\/strong> DIVINE<\/strong> HONOR<\/strong> AND<\/strong> THE<\/strong> INTERESTS<\/strong> OF<\/strong> HIS<\/strong> KINGDOM<\/strong>. If people have a right to preserve themselves from a physical pestilence, have they not an equal right in the case of moral pollutions? Besides, the clear direction of God vindicates the whole procedure as right as well as wise.R.M.E.<\/p>\n

Deu 7:6-8<\/span><\/strong><\/p>\n

On the election of rations.<\/strong><\/p>\n

We are here introduced to remarkable words touching the election of, or we might say, selection <\/em>of the Jews. The leading principles of the Divine administration are here set before us. The following points may be noticed:<\/p>\n

I.<\/strong> THE<\/strong> JEWS<\/strong> WERE<\/strong> SELECTED<\/strong> NOT<\/strong> ON<\/strong> ACCOUNT<\/strong> OF<\/strong> ANY<\/strong> NATIONAL<\/strong> SUPERIORITY<\/strong>. Moses tells them that, numerically, they were the fewest of all people. It was not numerical strength, nor national advantages of any kind, which induced God to select them.<\/p>\n

II.<\/strong> THEY<\/strong> WERE<\/strong> SELECTED<\/strong> BECAUSE<\/strong> GOD<\/strong> CHOSE<\/strong> TO<\/strong> SET<\/strong> HIS<\/strong> LOVE<\/strong> UPON<\/strong> THEM<\/strong>. “The Lord did not set his love upon you, nor choose you, because ye were more in number than any people but because the Lord loved you.” It was sovereign love which is its own reason. And, in the last resort, it is to this we must come. We can give no better account of the matter than that God chose to do it.<\/p>\n

III.<\/strong> THE<\/strong> DELIVERANCE<\/strong> FROM<\/strong> EGYPT<\/strong> WAS<\/strong> THE<\/strong> PROOF<\/strong> OF<\/strong> HIS<\/strong> SOVEREIGN<\/strong> LOVE<\/strong>. Hereby he kept his promise made to their fathers, and fulfilled his own gracious purpose. The series of judgments, the outcome of his mighty hand, which proved how infinitely stronger it was than the hand of Pharaoh, while severe to Egypt, were love-tokens to Israel.<\/p>\n

IV.<\/strong> THE<\/strong> CHOICE<\/strong> OF<\/strong> ISRAEL<\/strong> WAS<\/strong> WITH<\/strong> A VIEW<\/strong> TO<\/strong> THEIR<\/strong> BEING<\/strong> A HOLY<\/strong> PEOPLE<\/strong> AND<\/strong> A SPECIAL<\/strong> PEOPLE<\/strong> UNTO<\/strong> THE<\/strong> LORD<\/strong>. Electing love extended to a nation or a people is really a Divine investment. <\/em>The result is the holiness and consecration of the people. It is this holiness, this sense of consecration, which proves the electing love of God. And this is all the more intense when it is seen clearly that God’s love is manifested, not on the ground of national or personal merit, but as a matter of free grace.<\/p>\n

And, doubtless, the Jews proved themselves a special people, although far from a perfect people. They were the custodians of the holy oracles for ages. They showed, and they still show, wonderful linguistic and other qualifications. All this, let us believe, is due to that grace and Divine development through which, as a nation, they were permitted to pass.
The practical application of this subject is surely this:<\/p>\n

1.<\/strong> To receive God’s mercy under an abiding sense that it is undeserved.<\/p>\n

2.<\/strong> To cultivate the sense of obligation to God for his undeserved mercy, which it is intended to foster.<\/p>\n

3.<\/strong> And to realize the consecration of spirit through which all that is noble in human life comes. God saves us that we may serve him. He shows us his loving-kindness that we may become through it “a peculiar people, zealous of good works.”R.M.E.<\/p>\n

Deu 7:9-16<\/span><\/strong><\/p>\n

The Divine veracity.<\/strong><\/p>\n

Moses here speaks of the Divine faithfulness to those that love <\/em>him, and also to those that hate <\/em>him. Those who love him will have his mercy unto a thousand generations; those who hate him will have their hatred returned. He will repay such to their face.<\/p>\n

Let us look at the Divine veracity in the two aspects of blessing and of judgment.<\/p>\n

I.<\/strong> GOD<\/strong>‘S GRATITUDE<\/strong> FOR<\/strong> MAN<\/strong>‘S LOVE<\/strong>. God has a love of sovereignty, as we have just seen, which has no reason but itself; and he has also a love of gratitude <\/em>for love shown to him. It is of this Moses here speaks. It is thus expressed elsewhere: “I love them that love me.” And here notice<\/p>\n

1.<\/strong> When we love God we try to keep his commandments<\/em>. <\/em>This is exactly what Christ, incarnate Love, claimed. “If ye love me, keep my commandments.” Love is the spirit in which Law should be kept, and through which Law becomes blessedness.<\/p>\n

2.<\/strong> Obedience secures blessing<\/em>. <\/em>God promised Israel certain temporal blessings: increase of the nation and fertility of soil and increase of their flocks and herds. And, in the rude age in which they lived, it was needful to encourage them by such very sensible signs.<\/p>\n

This is not so needful now. The blessing comes now in more spiritual <\/em>ways, but still it comes in the wake of obedience. Answers to prayer are still doubted by men who doubt God’s existence and reign, but they are most thoroughly believed in by believers. The blessing comes to those who look for it.<\/p>\n

3.<\/strong> It is expected to characterize generations<\/em>. <\/em>For this is the greatest blessing of all when the succeeding generation grows up true to God. It is this form of the Divine faithfulness which is most soughtthat even to a “thousand generations” they may remain true to him.<\/p>\n

II.<\/strong> GOD<\/strong>‘S RIGHTEOUS<\/strong> WRATH<\/strong> AT<\/strong> MAN<\/strong>‘S HATRED<\/strong>. Under a righteous government, hatred should have its retribution just as well as love its reward. So is it with God. Men may hate him, and when he repays them to their face they are getting only their due. God is as faithful in his threatenings as in his promises. Why should he not be so? And his hatred can have but one issue-destruction! How needful, then, to lay down the arms of our rebellion l If our hard hearts cherish any hatred towards him, the sooner we repent of this the better, and take refuge in his love. He waits to be gracious; but, should we despise his mercy and still do him the injustice to hate him, we must prepare for encountering his righteous wrath.R.M.E.<\/p>\n

Deu 7:17-26<\/span><\/strong><\/p>\n

Canaan gradually won.<\/strong><\/p>\n

The winning of the whole land seemed a great tasktoo great for sense and sight. But the Divine programs, though comprehensive, are taken in detail. The Israelites are to win the country little by little, and remove the people gradually. In this patient work they may expect the co-operation of God.<\/p>\n

I.<\/strong> THE<\/strong> WORK<\/strong> BEFORE<\/strong> US<\/strong> SEEMS<\/strong> OF<\/strong> OVERPOWERING<\/strong> DIMENSIONS<\/strong>. MUST<\/strong> we win a victory over all the evil within us? and then contemplate a victory over all the evil around us? Both problems are vast. The more we know our own hearts, the greater seems the extent to be won. The more we know of the world around us, the more appalling seems the proposal of God. It is a great work we are asked to do certainly.<\/p>\n

II.<\/strong> BUT<\/strong> BY<\/strong> PAST<\/strong> DELIVERANCES<\/strong> OF<\/strong> GOD<\/strong> ARE<\/strong> INTENDED<\/strong> TO<\/strong> REINFORCE<\/strong> OUR<\/strong> FAITH<\/strong>. Just as the mighty deliverance from Egypt was set before the Israelites to encourage them in their invasion, so our individual conversion should reinforce our faith in the power of God. The God who can conquer such hearts as ours can surely help us in further conquests. We hope for victory because of victory already won.<\/p>\n

III.<\/strong> VICTORY<\/strong> IN<\/strong> DETAIL<\/strong> IS<\/strong> BETTER<\/strong> THAN<\/strong> VICTORY<\/strong> WHOLESALE<\/strong>. We imagine that victory at once over all internal and external enemies would be better than victory covering long years and entering into vast details. But, if Israel had been able to smite all the Canaanites dead at a blow, the beasts of the field would have so overrun the land that it would have been reduced to wilderness, instead of being a land of promise. It is better, therefore, to overcome the Canaanites gradually. They will protect the inheritance from the wild beasts till the heirs arrive. In like manner, it is better<\/p>\n

1.<\/strong> To beat our sins in detail<\/em>. <\/em>We are better acquainted with our own nature and God’s grace when we have to deal with our sins in detail. We get gradually better and purer and more humble. This is better than a leap into perfection out of sin.<\/p>\n

2.<\/strong> It is better to win the world in detail<\/em>. <\/em>God is not going to give the earth to his people some fine morning, and save us the trouble of winning it. It is better for us to plod on, winning country after country, and individual after individual, and the whole world at last.<\/p>\n

3.<\/strong> The Promised Land is to be made a holy land<\/em>. <\/em>The Israelites were to remove, the Canaanites and their abominable modes of life and worship, to make of Palestine a holy land. JerusalemElkoodsthe holy city, is to be the expression of the Divine idea.<\/p>\n

Let us conform our hopes to God’s magnificent designs, believing that the gradual is generally the best, the microscopic work the most beautiful in the end.R.M.E.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Ver. <\/em><\/strong>1. <\/strong>When the Lord thy God shall bring thee into the land<\/em><\/strong><\/strong> Moses, well foreseeing how apt the Israelites would be to fall into idolatry, thought it necessary to insist particularly upon this article: accordingly, in the sequel of his speech, he desires them to remember what it was that God expected they should do to the seven idolatrous nations of Canaan; and how they were to behave when he delivered them into their hands. In the promise made to Abraham, Gen 15:19<\/span> there is mention of ten <\/em>nations promised to his posterity; but, as this promise was above four hundred years before, it is easy to suppose, that some of those people, by affinities with their more powerful neighbours, might now be called by the names of that people to which they were joined. In Gen 15:19<\/span> before cited, there is no mention of the Hivites; <\/em>and, besides the other six here enumerated, we have the Kenites, Kenizzites, Kedmonites, <\/em>and Rephaims, <\/em>which seem to have been only lesser families included in mount Lebanon, as appears from Jdg 3:3<\/span>. The Hivites seem to be the people called Rephaims <\/em>in Genesis 15<\/span>. Bochart is of opinion, that the Kenites <\/em>and Kenizzites <\/em>were extinct between the age of Abraham and Moses: but that cannot be true; for we read of the Kenites,<\/em> both in Moses’s time, and long after, Num 24:21<\/span>. Jdg 1:16<\/span>. 1Sa 15:6<\/span> and Jos 10:5-6<\/span>. The dreadful execution to be done on the Canaanites by the divine command, has been urged as an act of the greatest cruelty and injustice. Some have endeavoured to extenuate this, by arguing from the present passage, compared with Jos 11:19-20<\/span> that conditions of peace were to be offered to them: but waving that, in consideration of verses 1, 2. 5. 16 and many other parallel texts, and comparing chap. Deu 20:15-16<\/span> with Jos 11:6-7<\/span>; Jos 11:23<\/span> it may with greater certainty, says Dr. Doddridge, be replied, 1. That God, as their offended creator, had a right to their forfeited lives; and, therefore, might as well destroy them and their posterity by the sword of the Israelites, as by famine, pestilence, fire and brimstone rained from heaven, or any other calamity appearing to come more immediately from himself. 2. That the wickedness of this people, especially as aggravated by the destruction of Sodom, was such as made the execution done upon them an useful lesson to neighbouring nations. Compare Gen 15:16<\/span>. Lev 20:27<\/span>. Jud 1:4<\/span>; Jud 1:7<\/span>. Wis 12:3<\/span>; Wis 12:7<\/span>; Wis 12:3<\/span>. That the miracles wrought in favour of the Israelites, not only at their coming out of Egypt, but at their entrance on Canaan, proved that they were indeed commissioned as God’s executioners, and, consequently, that their conduct was not to be a model for conquerors in ordinary cases. 4. That there was a peculiar propriety in destroying those sinners by the sword of Israel, as that would tend to impress the Israelites more strongly with an abhorrence of the idolatry and other vices of these nations, and consequently subserve that design of keeping them a distinct people, adhering to the worship of the true God, which was so gracious to mankind in general as well as to them in particular. After all, had any among the Canaanites surrendered themselves at discretion to the God of Israel, a new case would have arisen, not expressly provided for in the law, in which, it is probable, God, upon being consulted by Urim <\/em>and Thummim, <\/em>would have spared the lives of such penitents, and either have incorporated them with the Israelites by circumcision, or have ordered them a settlement in some neighbouring country, as the family of Rahab seems to have had; Jos 6:23<\/span>. See Doddridge’s Lectures, p. 354 and Waterland’s Scripture Vindicated, p. 2. We refer to the end of the twentieth chapter for reflections on the destruction of the seven nations of Canaan. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Deu 7:1-26<\/span><\/p>\n

1When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations [heathen] before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater [more numerous] and mightier than thou; 2And when the Lord thy God shall deliver them before thee, [and] thou shalt smite them and<\/em> utterly destroy them,1<\/span> thou shalt make no covenant with them, nor shew mercy unto them: 3Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy Song of Solomon 4<\/span> For they will turn away thy son from following me, that they may [and they shall] serve other gods: so [and] will the anger of the Lord be kindled against you, and destroy thee suddenly. 5But thus shall ye deal with them; ye shall destroy their altars, and break down their images, [their (image) statues] and cut 6down their groves,2<\/span> and burn their graven images with fire. For thou art<\/em> an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above [out from] all people that are<\/em> upon the face [surface] of the earth. 7The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were<\/em> the fewest of all people: 8But because the Lord loved you, and because he would keep [hold, preserve] 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 bond-men, from 9the hand of Pharaoh king of Egypt. Know [So consider, judge] therefore that [for] the Lord thy God, he is<\/em> God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand [the thousandth] generations: 10And repayeth them that hate him to 3<\/span> their face, to destroy them; he will not be slack to him that hateth him, he will repay him to his face. 11Thou shalt therefore keep the commandments, [commandment] and the statutes, and the judgments, which I command thee this day, to do them. 12Wherefore it shall come to pass [And it shall be for a reward],4<\/span> if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers: 13And he will love thee, and bless thee, and multiply thee: he will [and will] also bless the fruit of thy womb [body] and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks [and the increase of thy flocks]5<\/span> of thy sheep, in the land which he sware unto thy fathers to give thee. 14Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 15And the Lord will take away [hold far off] from thee all sickness, and will put none of the evil diseases of Egypt which thou knowest upon thee: [and] but will lay them upon all them<\/em> that hate thee. 16And thou shalt consume all the people which the Lord thy God shall deliver 6<\/span> thee; thine eyes shall have no pity upon them: neither shalt thou serve their gods; for that will be<\/em> [is] a snare unto thee. 17If thou shalt say in thine heart, These nations [heathen] are<\/em> more than I, how can I dispossess them? 18Thou shalt not be afraid of them: but<\/em> shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt; 19The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, [the hand, the strong] and the stretched-out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people of [before] 20whom thou art afraid.7<\/span> Moreover [And also] the Lord thy God will send the hornet among them, until they that are left, and hide themselves [and those hidden] from thee,8<\/span> be destroyed. 21Thou shalt not be affrighted at them: for the Lord thy God is<\/em> among you, a mighty God and terrible. 22And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once [quickly], lest the beasts of the field increase upon thee. 23But the Lord thy God shall deliver them 9<\/span> unto thee, and shall destroy them with a mighty destruction, until they be [shall be] destroyed. 24 And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man 25be able to stand before thee, until thouhave [hast] destroyed them. The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is<\/em> on them [wherewith they are covered] nor take it<\/em> unto thee, lest thou be snared therein; for it is<\/em> an abomination to the Lord thy God. 26Neither shalt thou bring an abomination into thine house, lest [and] thou be a cursed thing like it: but<\/em> thou shalt utterly detest10<\/span> it, and thou shalt utterly abhor it; for it is<\/em> a cursed thing.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

1. Deu 7:1-11<\/span>. The seventh chap. continues the exposition of the first command in relation to the idolaters and idolatry in Canaan, while chap. 6 considers it only in its application to Israel. Deu 7:1<\/span> parallel to Deu 6:10<\/span>. There the secularization and apostacy in consequence of the possession is in view, here the same also in the occupation with reference to its previous possessors. Many<\/strong>, indeed, more numerous than thou<\/strong>, because, as the number itself shows, seven against one. The number seven<\/strong> (Act 13:19<\/span>) is certainly designed, since elsewhere 11, 10, 6, 5, are all given. Over against the people of the covenant number (7), the one covenant people, the seven heathen nations of Canaan are set as its caricature. 1) The Hittites<\/strong>, who are at times referred to as the Canaanites generally, dwelling upon the mountains of Ephraim and Judah unto Hebron. 2) The Girgashites<\/strong> living in the west Jordan country; nothing more definitely is known. 3) The Amorites<\/strong>. Comp. upon Deu 1:4<\/span>; Deu 1:7<\/span>; Deu 1:19<\/span> sq. 4). The Canaanites<\/strong>, in the narrower sense, as those in the lowlands westerly upon the great sea, easterly in the Arabah. 5) The Perizzites<\/strong> (appellatively, Deu 3:5<\/span>) in distinction from the mercantile tribes dwelling in the lowlands, the husbandmen and herdsmen of the elevated plains. 6) The Hivites<\/strong> in the region from Sichem, Gibeon, to Hermon. 7) The Jebusites<\/strong> in Jerusalem (Jebus) and its environs. Mightier<\/strong> (comp. Deu 4:38<\/span>) in the same sense as more numerous, viz.<\/em>, when taken together. Deu 7:2<\/span>; Deu 1:8<\/span>; Deu 2:33-34<\/span>; Deu 3:3<\/span>. with is to make a covenant for the good of any one. Deu 7:3<\/span>. This would involve alliances, and lead to acts of favor (Exo 23:32<\/span> sq.; Deu 34:12<\/span> sq.; 16; Gen 24:3<\/span>). Deu 7:4<\/span>. It is not therefore national hatred, but the danger to Israel with respect to the first command. As the me<\/strong> is clear, since Moses speaks in the name of Jehovah, it is evident that so he will<\/strong> refers to the heathen father-in-law of the specified nations. Comp. further Deu 6:15<\/span>; Deu 4:26<\/span>. Deu 7:5<\/span>. (Exo 23:24<\/span>; Exo 34:13<\/span>). Images<\/strong>, i.e.<\/em>, statues, pillars of Baal, as the highest male deity (the sun) as the fructifying power of nature. Groves<\/strong> of Astarte ( the weaker form) the goddess of love and fruitfulness (Venus), the moon. As the were stone pillars, so the were neither green trees nor oaks, but wooden pillars, which appear to have been erected beneath them. The reasons for this conduct follow. Deu 7:6<\/span>. 1<\/span>) From the national character of Israel: set apart to Jehovah, and thus holy<\/strong>, but the idea here is not of freedom from sin, as also in Exo 19:6<\/span>. According to this priestly title it has the task of the banning, or curse, but also the duty not to pollute itself religiously, or to fall under the curse (Deu 7:26<\/span>), Lev 11:44<\/span>. 2<\/span>) From the choice of Israel (Deu 4:47<\/span>). 3) From the destination of Israel to be above all people<\/strong> in which the choice reaches its end. is a property viewed as a sure possession (as 4:20, an inheritance) from to acquire or gain (1Pe 2:9<\/span>, ). Deu 7:7<\/span>. Such a preeminence has its ground not in anything external, as in the numerical importance and greatness of a people, in which case to be above all<\/strong> would imply that they were more numerous, if not than all taken together, still than any one of the all. That Israel was as the stars (Deu 1:10<\/span>; Deu 10:22<\/span>) was merely the fulfilment of the promise of God to the fathers, a promise according to grace, not implying any merit or pre-eminence on the part of the people. For ye were<\/strong>, sq., is not to be pressed, as if each of the other nations surpassed Israel in numbers and natural strength (Deu 7:1<\/span>), but that while in the promise of grace the sands of the sea-shore (Gen 22:13<\/span>) are not sufficient to correspond with the greatness, of Israel, it appears in nature as a drop in the ocean, as set over against the nations generally, or even against those directly in view here (Luk 12:32<\/span>). inclination, delight, pleasure in any one (Gen 34:8<\/span>; Isa 38:17<\/span>). [Bib. Com.: He chose to himself Israel, when as yet but a single family, or rather a single personAbraham. So also Wordsworth.A. G.]. Deu 7:8<\/span>. , comp. Deu 1:27<\/span>. As in Deu 4:37<\/span>, with reference to the fathers, the choice rests upon love, so here Deu 7:7<\/span> in direct reference to Israel itself, but here also Deu 7:8<\/span>, the realization of this choice in leading them from Egypt; the reference to the fathers is introduced through the faithfulness and truth of Jehovah. (Luk 1:73<\/span>; 1Jn 4:8<\/span>; 1Jn 4:16<\/span>). Comp. Deu 3:24<\/span>; Deu 4:34<\/span>. Deu 7:9<\/span>; Deu 4:35<\/span>. Jehovah the true and faithful God; the latter in a twofold respect: 1) keeping covenant and mercy<\/strong> through which alone the establishment of the covenant (comp. upon Deu 4:13<\/span>. Doct. and Eth. 13), was confirmed, Deu 5:10<\/span>; Exo 20:6<\/span>; Exo 20:2<\/span>) Deu 7:10<\/span> : And repayeth<\/strong>, sq., by which Deu 5:9<\/span>; Exo 20:5<\/span>, are illustrated. To his face<\/strong> individually, each one of them, like the expression upon his own head. [Bib. Com.: Punishes His enemies in their own proper persons. The phrase variously interpreted. Openly, Grotius; instantly, Vulgate, Vater; while still alive, Rosenmuller.A. G.]. The repetition guards what is said against the doubt, that God in opposition to His faithfulness, delays to punish, because the punishing brings no gain, pays nothing. If He thus delays, it is upon other grounds entirely, 2Pe 3:9<\/span>; Rom 2:4<\/span>. Deu 7:11<\/span>; Deu 6:17<\/span>; Deu 5:1<\/span>.<\/p>\n

2. Deu 7:12-16<\/span>. While in Deu 4:31<\/span> a relation was foreseen for a warning in which Israel falls into disobedience, and Jehovah alone keeps the covenant, here Deu 7:12<\/span> for their encouragement a better case, the only right case, is selected, in which the people hear and obey, since it does these judgments<\/strong> (comp. upon Deu 4:1<\/span>) i.e.<\/em>, whatever is right, in all relations, according to this commandment<\/strong>, and the statutes<\/strong> (Deu 7:11<\/span>). In this case they should receive as a reward<\/strong> (Isa 5:23), with the most emphatic prominence, whatever in Deu 7:9<\/span> is presented, barely as the truth of Jehovah corresponding to the love of Israel. Others render merely therefore<\/strong>, because, (Deu 8:20<\/span>; Num 14:24<\/span>) or, And this is the result, if ye will, sq., so Jehovah will keep, sq. Deu 7:13<\/span>. Inwardly love, outwardly enlargement, the medium of the blessing. (Deu 28:4<\/span>; Deu 28:18<\/span>; Deu 28:51<\/span>) Veneres<\/em> Astarte, appellative as Ceres<\/em> of the grain, Lucina<\/em> of the birth. (Knobel). In connection with , used perhaps purposely with contempt. Deu 7:14<\/span>. The wish becomes now a formal promise. Deu 7:15<\/span>. Connects with the solemnity of the promise, the averting of all that is opposed to the blessing of life. The generally expressed All sicknesses<\/strong> is now specialized by the recollection of Egyptian diseases (Deu 28:27<\/span>; Deu 28:60<\/span>). The transitive thought to the special Egyptian diseases in this connection, if it is not to be viewed as a mere supposition, must be, in the memory of Israel, the historical plagues.(Exo 15:16<\/span>). For the peculiarities as to the diseases of Egypt, comp. Hengstenberg. The Books of Moses<\/em>, p. 225 sq. [Pliny, as quoted in the Bible Com., calls Egypt the mother of most diseases. Wagner, Nat. Hist, of Man<\/em>, a focus of contagious sickness of all history. It is not without significance that Egypt, which represents in Scripture the world as contrasted with the Church, should thus lie under the power of disease and death.A. G.]. Thus the plague scarcely ever ceasing in Alexandria; eye diseases are very frequent in Egypt; more recently the cholera came from thence. The plagues hold the chief place among the evil diseases<\/strong> be falling the Egyptians in reference to Israel, so they should be put upon all those hating thee<\/strong>, and thus the people of God are literally placed parallel with their God (comp. Deu 7:10<\/span>; Deu 5:9<\/span>)they hate thee because they hated Me. Hence all that Deu 7:16<\/span>, taking up the thread from the beginning of the chapter, inculcates anew upon Israel, becomes a divine judgment: Comp. Num 24:8<\/span>; Num 14:9<\/span>. (Deu 31:17<\/span>). The affections or inclinations of the heart are attributed to the eyes of those in whom they appear or may be seen (Berl. Bib.). Comp. Deu 13:8<\/span>; Deu 19:13<\/span>, etc<\/em>. Snare<\/strong>. The image of the hunt, draught-net, snare, not used so much with reference to the ensnaring in sin, as rather to the imprisonment in the like judgments with these which Israel should execute, partly as divine judgments, partly as the natural nemesis, (the self-destructive power of evil), Hupfeld upon Psa 9:16<\/span>. Comp. Exo 10:7<\/span>. elsewhere specially the serving other gods (Deu 7:4<\/span>), but since this is only the result of sparing the people, it is generally the failure to carry out the divine command to consume them.<\/p>\n

3. Deu 7:17-26<\/span>. In the statement, Deu 7:7<\/span>, humbling all self-righteous thoughts, according to which faith alone could be spoken of in opposition to presumption and fleshly boldness, there might be also in opposition to faith, cowardice, the prudence of, fear, which would prevent obedience (Deu 1:28<\/span>). Hence Deu 7:17<\/span> sq., in thy heart<\/strong>, because the heart is desponding as it is over-confident, (Jer 17:9<\/span>). Deu 7:18<\/span> (Deu 1:21<\/span>), Deu 1:30<\/span>; Deu 4:34<\/span>; Deu 6:22<\/span>. Deu 7:19<\/span>. of which I have so many times already spoken reminding thee. Deu 7:20<\/span>. Moreover also the hornet<\/strong> ( [Keil] with the article collective as a species or kind), i.e.<\/em>, before thou consumest, destroyest them (Deu 7:16<\/span>) and thus evidently to be understood as, Deu 2:25<\/span>, of the terrors of God, which should go before Israel (Knobel) with which also Jos 24:12<\/span>, Psa 44:2<\/span>) fully agree. For in distinction from Israels sword and bow, there is something truly wrought by God, and this is then emblematized under the more simple and sometimes insignificant form, the more mighty the work is. In the plagues in Egypt the small animals served as the hosts of God. The so-called large wasps are feared by man and beast from the painfulness of their sting. Armies have been seriously molested or destroyed by hornets. &Aelig;lian XI. 28. But even in Exo 23:28<\/span> (to which there is a reference here), the hornets are not mentioned as peculiarly fitted to excite alarm, as Schultz thinks, butand this may serve to explain the articleas symbolizing the terrors there described in Deut 7:27. Thus the terrors of God should so clear the way among the nations, that Israel should have merely to glean; they would already, and indeed utterly, perish before the terrors of the coming events.Before thee<\/strong> shows that Israel should be active as the instrument which God uses. Deu 7:21<\/span>; Deu 1:29<\/span>; Deu 1:42<\/span> (Deu 31:17<\/span>). Deu 7:22<\/span>. (Deu 7:1<\/span>), as Exo 23:29<\/span> sq. (2Ki 17:25<\/span> sq.). Thus Moses indeed strikes another tone, Jos 23:13<\/span>; comp. Jdg 2:3<\/span>; Jdg 3:1<\/span>. Deu 7:23<\/span>; Deu 2:33<\/span>; Deu 2:15<\/span>. , destruction effected inwardly through fear (Deu 7:20<\/span>), outwardly through sicknesses, the sword, and the like. Deu 7:24<\/span>; Deu 2:30<\/span>; Deu 3:3<\/span>. The utter destruction of the Canaanites which is described, Deu 7:23<\/span>, by the instruments, the way and manner generally, is here presented by the objects which are more especially concerned, their kings<\/strong> (Jos 10:22<\/span> sq.), and the nations (names), (Deu 25:19<\/span>). After such a destruction of the persons, it only remains to speak of their affairs or possessions, Deu 7:25<\/span>. A pure separation. Thou shalt not desire (Deu 5:18<\/span>), much less take or bring into thy house, in order to preserve (Deu 7:26<\/span>). Coverings, ornaments, and the like are intended. Comp. upon Deu 7:16<\/span>. Israel must share the opposition of God to idols; otherwise it will be betrayed into that which has been used in the service of idols, and be involved in the judgment of God upon it. Deu 7:26<\/span>. Faithfulness in little things proves their love to Jehovah; the sacred zeal for Him should never grow cold, and degenerate into indifference toward anything connected with the Canaanitish idolatrous service. What is abomination<\/strong> to Jehovah is a curse<\/strong> for Israel. The want of an inward consecration to God in thought leads necessarily to an outward consecration to God, through destruction. , the masculine, refers to (Deu 7:25<\/span>) as also. , Levitical impurities, Leviticus 11<\/span>.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. For the Bann (Cherem<\/strong>) comp. upon Deu 1:6<\/span> to Deu 4:40<\/span>. Doct. and Eth. 3<\/span> and 9.<\/p>\n

[2. As to the rigorous destruction of the Canaanites here commanded, two things are to be observed. 1. That it was a judicial act on the part of God. The iniquity of the Amorites, which was not yet full, Gen 15:16<\/span>, was now full. God had patiently endured their inquities, He had given them space for repentance, He had sent among them the patriarchs, whose worship was a constant testimony to the true God, had warned by the solemn judgments upon the cities of the plain, and they had resisted all. The times of retribution for these nations had come, as it came to the world before the flood, as it came to Sodom and Gomorrah. He who used the forces and elements of the natural world in carrying out His judgments in other cases, now uses as His instruments the Israelites. But 2. It is clear here that the Israelites acted by an express and definite divine command. They were not actuated by desire of conquest or gain, or by worldly ambition. This was expressly and carefully guarded against in the very grant of the land made to them and in the fact that they were strictly enjoined to come to all other nations than the dwellers in Canaan with offers of peace. They were farther warned, and that repeatedly, and in the most impressive way, that a like sin on their part would involve a like destruction. There were also great moral ends to be secured with respect to Israel to guard it from the contamination of heathenism, and with respect to all men to set forth, as in a rehearsal, the retributive process which is going forward now in the history of nations, and which shall reach its final act and consummation when Christ shall judge all whose iniquities are full. See Hengstenberg, Auth.<\/em> II. 471507; Graves on the Pentateuch<\/em>; Kalisch 370.A. G.]<\/p>\n

3. Since the Canaanites, Deu 6:19<\/span> (elsewhere also), are called the enemies<\/strong> of Israel, chap. 7 inculcates with sacred earnestness from its beginning to its close their entire and thorough eradication (Deu 7:6<\/span>), states it as a principle of theocratic hostility, whose realization for the people of God comes out in the so-called imprecatory psalms. In connection with the moral aversion and horror which Israel truly in this following after God should feel towards the idolatrous heathenism, with a practical energy passing down into the individual life, there is a hatred for the sake of Jehovah in the interests of His honor, which a true love for God gives. The former corresponds to the nature of God and true piety, as well as the latter. If we can say in a social way: The friend of my friend is himself my friend, how much more upon the theocratic ground must the enemy of God be Israels enemy! The distinction between private hatred, and hatred for the sake of God, is hardly sufficient here, since piety can never be a pure abstraction from its subject; but the more vital it is, the more subjective it will be; the interests of God are ever my interests. As the reproaches of Christ over the cities, in which the most of His mighty works were done, because they had not repented; as His repeated woe over the Pharisees; as the curse of Peter on Simon Magus; as the well-known utterance of Paul in regard to the coppersmith Alexander, are New Testament instances, so the Heid. Cat. Q. 52, in reference to the coming of Christ, comforts itself with this: that He will cast all His and my enemies (i.e.<\/em> those who are at the same time mine) into eternal perdition But any misunderstanding between the hatred flowing out of love to God, and the hatred springing from selfishness, is prevented by the distinction between after the Spirit and after the flesh. Christ utters the fundamental theocratic position after the Spirit, Mat 5:43<\/span> : Ye have heard that it hath been said, thou shalt love thy neighbor, and hate thy enemy; But His I say unto you, sq. (Deut 7:44) goes through the whole sermon on the mount, and bears especially against the carnal interpretation and use of the fundamental position understood alone after the Spirit, as it was generally known in the tradition of the Scribes and Pharisees, and almost alone received as valid (Act 10:28<\/span>). They understood the theoretical fundamentalposition given out of love to Jehovah, as applying over and beyond the historical letter; the hatred against the Canaanites. against their idolatrous service, as a required national hate generally. That was spirit indeed, but the spirit of the flesh (political egoism). Then they applied it in the private life from the stand-point of the letter, and thence much more still to other ends than those intended, than to the heathen. This was the letter of the flesh (Dogmatic Egoism). As, however, Christ, Mat 5:44<\/span>, turns Himself against this unloosing on the one hand, and this ossifying on the other, of this fundamental, theocratic position, so also His but I<\/strong> against that which has been said, is unmistakable also after the Spirit. The spirit of the New Covenant differs therein from the sprit of the Old Covenant, that according to Luk 9:56<\/span>, the Son of Man is not come to destroy mens lives, but to save them (comp. 5:54, 55), [i.e.<\/em> against the spirit of the Old Covenant, as it was understood and carried out by the Jews, or even as the disciples, in the case quoted, conceived of that Spirit. There is no real distinction in spirit between the Old and the New.A. G.] The special grace for Israel has become general, and grace prevails over judgment. Thus the love of God is poured into our hearts through the Holy Spirit given unto us, and love bears all, believes all, and hopes all things.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

Deu 7:1<\/span> sq. Luther: After he has made the heart right, which then becomes a spring of works, then he directs the hand with the other members, that they should destroy, sq. Our sword is the word of God, with which the spiritual people fight and kill, i.e.<\/em> convert the heathen from their error, in which they have lived. Calvin: Therefore it is better for us to sunder connections, than by intimacy with the enemies of God to be drawn by their allurements away from Him; for they will ever strive by all possible arts to make division between us and God. While we live among unbelievers we cannot escape the common corruption; but when we seek close communion with them, we throw open the door to Satan. Berl. Bib.: Thus also the New Testament forbids intimacies with vicious men, who are living as the heathen, 1Co 5:9<\/span>; 2Co 6:14<\/span>. Deu 7:3<\/span>. Tub. Bib.: Marriage with an unbeliever, or an infidel is most dangerous, and to be counselled against. Deu 7:4<\/span>. Berl. Bib.: Think not that thou wilt convert them, through thy intimacy; rather they will lead thee astray. Gradually one accommodates himself to their works, and does the same. The holiness of Gods people, not a natural quality (nature rather inclines to the Canaanites, hence Deu 5:1<\/span> sq.), but their destination in the choice of God. Deu 7:7<\/span>. Luther: That they might not fulfil in the flesh what was begun in the Spirit, and be puffed up with their works after they had destroyed the idols and the godless, as the flesh is wont to be, He comes and takes away all glory and confidence in their works, as if he had said: God uses not your sword, because your strength is necessary to Him; but the glory of the work is this, that He overthrows so great a number with you who are so few. If He wished to overcome them with a great multitude, He would not have chosen you, but another nation greater than you. Deu 7:8<\/span>. Luther: And this is the simple and perfect understanding of the first command, that we have nothing through our own merits, but have and hold all things through His mercy and love alone, and so are enabled to live for His glory. Starke: Dear friend, if the Jews and their fathers could not earn from God the promised land which was so small, belonging to earth and time, how can we hope to earn as a debt heaven and eternal life? The design of the choice; separation from the world (Deu 7:6<\/span>), the humbling of the selfish ego<\/em> (Deu 7:7<\/span>), the praise of the Lords grace and faithfulness (Deu 7:8<\/span>). Deu 7:10<\/span>. Schultz: The judgments of God are often delayed, but sure. Retribution even in the present time is clear from numerous cases, is taught under the Old Covenant, and wins clearer light in the New. Deu 7:12<\/span>. Luther: It is preventient mercy, through which we are chosen, called and justified, without any works of ours; it is following grace when we, through our works, become sure of our part in that preventient grace, and so enjoy it. Deu 7:13<\/span>. Love, blessing, increase, the three-fold tone of divine grace. Deu 7:14<\/span>. Cramer: The divine blessing profitable to all things, sq., 1Ti 4:8<\/span>. Thus God allures us to obedience through kindness. Deu 7:16<\/span>. Snare is it to thee: a word in season for every undecided, every half-way heart, every self-confident one. Consolation in times of sadness (Deu 7:17<\/span>). from what God has done (Deu 7:18<\/span>), from what we ourselves have experienced (Deu 7:19<\/span>), from the word and promise of God which go beyond our experience (Deu 7:19<\/span> sq.). Deu 7:20<\/span>. Luther: The hornets signify, that the godless should be driven away through the terrors of the law, and cannot conceal themselves, etc.<\/em> It was not in the power of the Israelites to send the hornets before them, neither is it in ours to terrify any godless one; but God troubles and terrifies the heart, Act 9:6<\/span>; Act 2:37<\/span>. Deu 7:21<\/span>. He that is in us is greater than he that is in the world (1Jn 4:4<\/span>); therefore fear not; He is rather to be feared. Deu 7:22<\/span>. Luther: After the god-lessness of the heart is overcome, the struggle between the flesh and the Spirit remains (Romans 7<\/span>; Galatians 5<\/span>), that we should not be proud or lifted up. The Jebusites, Canaanites and Philistines are left within the flesh to tempt us, and to call us to the exercise of spiritual weapons. Usually they are cruel and raging passions, carnal security, vain glory, pride and idleness. Luther: The house of the conscience should be kept pure, for there is nothing more tender or sensitive. Little children, keep yourselves from idols, 1Jn 5:21<\/span>.Berl. Bib.: Is everything under the curse an abomination, so also all who do not love the Lord Jesus Christ, 1Co 16:22<\/span>.<\/p>\n

Footnotes:<\/strong><\/p>\n

1 <\/span>[Deu 7:2<\/span>. Lit. destroying thou shalt destroybanning thou shalt bantreat them as accursed, i.e.<\/em>, devoted to destruction.A. G.].<\/p>\n

2 <\/span>[Deu 7:5<\/span>. Lit., their asherahs, images of Asherapillars of wood. They are always said to be cut down.A. G.]<\/p>\n

3 <\/span>[Deu 7:10<\/span>. The nouns are singularhis face.A. G.]<\/p>\n

4 <\/span>[Deu 7:12<\/span>. More exactly, And it shall be, because ye shall, etc<\/em>.A. G.]<\/p>\n

5 <\/span>[Deu 7:13<\/span>. The , Astartes of the flocks. Either the fruitfulness, increase, as Schrder, or the ewes of thy flocks.A. G.]<\/p>\n

6 <\/span>[Deu 7:16<\/span>. Is giving.A. G.]<\/p>\n

7 <\/span>[Deu 7:19<\/span>. Lit., art fearing from their faces.A. G.]<\/p>\n

8 <\/span>[Deu 7:20<\/span>. From thy face.A. G]<\/p>\n

9 <\/span>[Deu 7:23<\/span>. Margin, literally, before (from) thy face.A. G.]<\/p>\n

10 <\/span>Deu 7:26<\/span>. Loathing thou shalt loathe it. The strongest form in which it could be expressed.A. G.].<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

Moses continueth his discourse throughout this Chapter. In addition to the same general instructions to obedience, and adherence to the LORD, here are precepts of prohibition against Israel forming any alliance with his enemies.<\/p>\n<\/p>\n

Deu 7:1<\/span><\/p>\n<\/p>\n

There is somewhat wonderfully striking, in the distinguishing favor manifested to Israel. GOD not only chose Israel in preference to other nations, but to seven nations, the greatest and mightiest monarchies of the then known world. And what is the gospel state now? Not many mighty, not many noble, (says the apostle) are called. See Paul’s observation upon it, compared with our dear LORD’S precious conclusion: and then ask your own heart, What are your views of this distinguishing grace, as it respects yourself. 1Co 1:26-27<\/span> ; Mat 11:25-26<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Growing Great Ideas<\/p>\n

Deu 7:9<\/span><\/p>\n

<\/strong><\/p>\n

How to begin to teach the supreme ideas of time and space, and God and heaven, and eternity; that is the subject. We are familiar with these great words, so familiar indeed with them that we think nothing about them. We thus ruin ourselves by reading religious books and going to religious services. Nothing so ruinous as going to church, if we do not go in the right spirit and with adequate intelligence of the meaning of the act. I know nothing so really bad for the soul as religion, if not rightly comprehended and understood.<\/p>\n

I. For instance, how to introduce the great word Heaven in its spiritual and ideal sense. It is introduced, therefore, first of all in its material sense. The Lord makes a great canopy oh, so azure blue, and so written over with cloud parables and He says, We will call that heaven. It is no heaven, but that would do as a toy-word, and that would be an excellent beginning in object-teaching. Said the Lord God Almighty in effect, This great space with all its great poem of light we will call heaven. It was not heaven as we understand the word now, but it would not have done to have introduced the truly spiritual heaven all at once. The Lord is a wise Father-Mother, so He begins with nouns and objects and shining lights and glittering points that want to show their bigness, but distance will not allow them.<\/p>\n

There is a lesson to us poor preachers. We begin by thrusting eternity upon the attention of the people all at once. We should promise them something less but something typical, something that carries a parable in its heart and whose lips are warm with a poem. But we expect to get the people to understand the Trinity in one morning sermon.<\/p>\n

II. How difficult it was for God to get the idea of philanthropy into the minds of the people! Philanthropy means love of man, love of human nature because it is human nature, and being human nature is allied to the Divine and all-redeeming personality of God. Did the Lord begin by telling the people to love everybody? He did not, He ignored ‘everybody,’ and fixed the attention of the people upon themselves and their wives and families and their tribes and their nation; and then the Lord dropped a word about another section of humanity. He said, You will now and then come upon the ‘stranger’. That is a new word; we know ourselves and our households and the tribe to which we belong, but if we see a stranger we will slay him. Thus the Lord created an opportunity for Himself: He said, If you see a stranger, invite him into your house; he may be tired on his journey, let him sit down at least outside your door; the stranger may happen to come to you at sundown, at the preparation before the Sabbath; you will not think of allowing the poor wayfarer to go out on the Sabbath Day, you will therefore have a stranger within your gates and you must treat him as if he were one of the family. What a subtle method of proceeding; how remote the point of approach, yet how direct and sure! Thus the great Christianizing, which is also the great fraternizing, policy proceeded and expanded until it does seem now and then with sad and terrible exceptions, which I trust are only momentary as if the angel song would become the true song of the nations ‘Peace on earth; goodwill toward men,’ goodwilling about one another, speeches in the parliament of man about benevolence and mutual trust.<\/p>\n

III. Now we come to the third point of starting, which is the point of the text ‘a thousand generations’. What is the Lord intending to teach now? He has taught what the people can receive about a generation; in fact they have lived through a generation, they know that word very well, it is quite a simple word in their vernacular; a generation may be thirty years or thirty centuries, or whatever it is or whatever it was, it was a unit which could be in some sense realized by the people to whom the words were addressed. But God means more than this, and how can He begin to say what He means? If He said ‘immortality’ nobody would understand what He was talking about at that time of the world’s history and at that period of spiritual vision. So the Lord met the people where they could meet Him; He stooped to their infancy, He spake their one-syllabled language. Having got the people to say that they knew the meaning of a generation, He proceeded thus; then two generations, then three generations, and the children smiled incredulously; four generations, then reason began to totter. There is a wonderful division of the generations; they now come before us in groups fourteen generations, and fourteen generations, and fourteen generations what is this? Thus the Lord introduced the notion of immortality, for ever and ever and ever; and at length the grand revelation was made that Christ brought life and immortality to light in the Gospel; so we do not talk about a generation in heaven but about God’s for ever in the skies. We take the wrong way of reaching people; we begin with immortality, and nobody understands the word. That is a word into the full meaning of which we must grow.<\/p>\n

Joseph Parker, City Temple Pulpit,<\/em> vol. IV. p. 78.<\/p>\n

Does God Have Fair Play?<\/p>\n

Deu 7:9<\/span><\/p>\n

<\/strong><\/p>\n

It is the declaration of the Scriptures from beginning to end that the Lord our God is a faithful God. Has God been faithful to us; and if so, are we justified in assuming that the same faithfulness is the experience of others?<\/p>\n

I. Christ does not pledge the Divine faithfulness to our desires it is pledged to our needs. The purpose of God in us is character, and once we have it, established in Divine grace and ensphered in the human will of a sufficient number of us, we shall soon make our new and better world. Without this character we may hope for nothing. With it we need despair of nothing. To say that there are experiences in the lives of individuals, and even of communities, which we cannot explain, is no proof that the universe is immoral.<\/p>\n

II. Remember there are some things God cannot do for us and yet leave us men. He cannot make a better world without the consent of our individual obedience and the cooperation of our will. Instead of asking, how can God be God and permit wrong to be in the world, let us face the truth that wrong is in the world for this reason that we permit it. God is faithful: therefore good must be possible. Evil is, as it were, embedded in our nature; and for that we are not accountable. It is the greatness of the Christian religion that it not only tells us what it were good to do, but it offers to us the power to do it.<\/p>\n

III. We have to find out that we cannot serve two masters. However we fall short in practice, the intention must be all for God, or it will be none. Goodness is possible; and not to achieve it is to defeat the purpose for which we were born into this world. The lesson for us to learn is to labour and to wait; to give God and ourselves space to work in. Let us trust the faithful God, and we shall be taught to regard the troubles that test, and the limitations that perplex us, as the agents of His Providence through the courses of time.<\/p>\n

Ambrose Shepherd, Men in the Making,<\/em> p. 245.<\/p>\n

References. VII. 9, 10. R. D. B. Rawnsley, Village Sermons<\/em> (2nd Series), p. 21. VII. 12, 13. J. Keble, Sermons for Easter to Ascension Day,<\/em> p. 375. VII. 20. Spurgeon, Sermons,<\/em> vol. xii. p. 673. VII. 21. F. D. Maurice, Sermons,<\/em> vol. vi. p. 145. VII. 22. C. Vince, The Unchanging Saviour,<\/em> p. 292. VII. 22-26. F. D. Maurice, The Patriarchs and Lawgivers of the Old Testament.<\/p>\n

<\/em><\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Prohibitions<\/p>\n

Deu 7<\/span><\/p>\n

<\/strong><\/p>\n

This chapter might be so read as to give great offence. There is in it a tone of pitilessness. The whole chapter is a vengeful speech. The chapter is charged with partiality on the part of God towards one nation, as though other nations were self-created or had been fashioned by inferior deities, and were worthy of nothing but contempt and destruction. Who made the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than Israel? Were not they also the creation of God? Did they not live because “his mercy endureth for ever”? Why this passion? Why this almost eagerness to get rid of them by violent means? The putting of such questions reminds us that we are living in a different age. We do not read many portions of the Old Testament in the right light. Of course the great mental and spiritual difficulty is to think ourselves back to the exact condition of the time and circumstances under which certain parts of the Old Testament were written. There is a language of the time; there is an atmosphere of history as well as a detail of circumstances and events. This chapter, read in full recognition of that fact, assumes a totally different relation to our mind, and reveals a totally different purpose from that which at first we might suspect and condemn. People must be talked to in their own language. God himself must speak in terms which the people can understand. There is a providence of language. Language is daily changing in aspect and colour and accent; meaning is poured out from vessel to vessel, and many of the old word-vessels are either thrown away or have to be used by some carefully-guarded hand and application of thought and meaning. No ruthless hand must touch some of these vessels, and no untutored mind must undertake to discuss some of those lessons; otherwise God himself and his whole truth will be put in a false light, and will be so expressed as to draw upon themselves the anger and moral indignation of mankind. The language of this chapter is in some parts awful. It is not to be explained by mere criticism, but is rather to be expounded and revealed in its intentions by the New Testament spirit, by the larger providence by which God has revealed his purpose and discovered to the observation of man what all the time he has been endeavouring to do. We must avail ourselves of some such principles as these if we are to get through with any comfort many of the rough places and rocky roads of the ancient record. The language might be changed, and yet every principle remain in its integrity. This is the very lesson which revelation is endeavouring every day to teach us. The revelation is not a matter of mere words or unchangeable expressions, but of what is in the words: the words being the mere wrappage within which we are to find the contents of the divine mind and purpose. The chapter might be rewritten in modern language and yet not one or its principles would be for an instant modified or impaired. We could get rid of the passion and yet retain the justice; we could wholly strip off all vengefulness and yet retain the divine purpose which is to create a Church, a family, a kingdom pure as the purity of God.<\/p>\n

Look a little at the detail. All marriages with the heathen peoples were forbidden: “Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son” ( Deu 7:3 ). The separation is not final. Within this regulation there is a purpose of purity. The line central and vital is not to be changed in its direction. God is not now making eternal statutes and judgments as to the separation of the nations one from another. His purpose is to have but one nation upon the face of the whole earth a royal generation, a peculiar people, a new humanity, headed by a new and eternal Adam. Meantime, something must be done of a remedial and mitigatory kind. God’s providence must begin where it can. The world was not prepared for the full blaze of the divine thought and meaning, so even God had to condescend to work in literal commandment, in striking limitation of human liberty, and in such details as of necessity occurred in the outworking of individual and social life. Even God is limited by human conditions, specially by human ignorance, more specially by human sin. He himself under some circumstances can only “stand at the door and knock.” Meanwhile, the principle is a perpetual guide in Christian conduct. It is still true that things cannot be combined which are of different qualities, which have no essential and vital relation to one another. Nor is the inculcation or enforcement of this principle operative on one side only. Both the united people would be miserable. God is not only caring for those who are his own: he is also caring for those who are opposed to him for by all. false alliances and unholy unions both lives are spoiled. The judgment does not fall upon one only: it falls upon both with tremendous force. Change the terms, soften them as much as you will, put them into modern form, and tone them down into modern softness and mellowness, still there remains the vital principle that two things not being related to one another vitally and essentially, not in their innermost and best nature yearning for one another, can never come together in any form of marriage without involving both sides of the union in unutterable disappointment and distress.<\/p>\n

Then the instruction was to deal severely with heathenish institutions and customs. This is proved by the fifth verse: “Thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.” That is not the law of this day. It was the only possible law in the early time. Men must grow into right conceptions of force. There have always been men who have been impatient with Jesus Christ himself because he did not go quickly enough to the kingdom. In his own day the people sought to make him a King “by force,” but Jesus Christ would have no kingship thus violently and prematurely instituted. The kingship of Christ is a necessity of the universe. The very first courses of the foundations of creation, rightly interpreted, bear upon their masonry this promise: Jesus Christ shall reign over the whole creation. But the fulfilment of that promise belongs to the providence of time. There we enter into an evolution transcending the imagination and mocking the patience of the most devoted Simeon. The only way in which Israel could deal with the heathen nations was by the way of destruction, breakage, downcutting, and burning. The period was given up to that species of force and urgency. We have come to learn that persuasion is mightier than arms, reasoning is more potent than violence, and prayer will accomplish victories which are impossible to sword and spear. It would seem to be an easy way to get rid of idolatry to burn the idol and reduce their altars to ashes. All this species of inroad might be made upon the idolatry, but idolatry itself would remain untouched, secure in the citadel of the heart’s trust, and hardly less secure in the castle of debased imagination. Only truth can destroy error; only love can burn all evil; only heaven can get rid of hell. So the innermost thought remains. The principle of destruction abides for ever. Everything that is done by the most peaceful and patient servant of God has in it the quality of destruction, only it is spiritual violence, moral conquest, the victory of the soul. “Put up thy sword into the sheath:” “for all they that take the sword shall perish with the sword.” Nay, Jesus will not have even embattled angels crowding to his side to smite with lightning those who assail him. Jesus Christ says, Let the truth be spoken in a fair field, and in the long run light will conquer darkness. The harshness was not arbitrary, but logical. God is represented in the tenth verse in these terms: he “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.” How such words could be read with spitefulness of tone! as if God were some petulant deity, vain and careful to assiduity about all the decoration of his throne; as if no hand must touch it; as if intruders would be thrust into the sea or burned in the furnace. There is no such meaning in the words. The same law applies in nature. It is the law of agriculture as certainly as it is the law of theology and morals. It is not given to man poor man to overturn the divine decree in any realm of life or action. Whoso would try to invert the seasons shall find himself without bread in the day when his garners should have been full; and if some imaginative Moses, gifted with the power of vivid pictorial description, should say, looking upon the empty barns, “He repayeth them that hate him to their face, to destroy them,” he would but vindicate a law which is not arbitrary but gracious a providential law; and providence is the dawn of grace.<\/p>\n

But was the election itself arbitrary, fixed, and wholly independent of the spirit and conduct of those who were elected? The answer is given in the twelfth verse: “Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers.” So election has been misunderstood. Men have not been slow to say, Once in grace always in grace; being born again we may do what we please; we are not now under the law; we are Jews no more; we are free to sin. Nowhere is that doctrine taught in the Old Testament or in the New. The contrary doctrine is put in every possible variety of words, and is vindicated by every possible variety of event and circumstance in human history. We are committed to the law which demands righteousness. Over all controversies and all endeavours to escape restraint and prohibition there rises this great inquiry, “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” That is Christian life, not some metaphysical mystery which has no practical exemplification, but a profound spiritual mystery which proves itself by conduct as mysterious in its nobleness as its origin is mysterious in its divinity. There are two mysteries in the Christian life: the mystery of its beginning and the mystery of its maintenance, the mystery of spirit and the mystery of conduct. Whenever a man, smitten on the one cheek, turns the other also, he sustains and completes the mystery of regeneration. The man who is living on metaphysical conceptions, and dreaming away his life in theological contemplation, without unfolding the mysteries of grace in the mysteries of conduct, has abused the covenant, and has committed high treason against the throne of God.<\/p>\n

Showing, as he always shows, a most penetrating mind, Moses points to a very subtle temptation which would arise in connection with the progress of Israel. The graven images of the heathen nations were to be burned with fire. Moses says in the twenty-fifth verse, “Thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein.” How subtle is the temptation in that direction! Might not this ointment have been sold for hundreds of pence? and might not the produce have been given to the poor? Shall we cast in the hideous gods and the valuable gold and consume them both in the unsparing fire? How much better first to strip the god of his golden coat and then burn the wood or clay or grind the stone to powder! Moses, foreseeing this temptation, and by the very inspiration of God, knowing the mysteries of human nature, said, “Touch not; taste not; handle not.” In such abstention is the only possible safety of the Church. The temptation operates today. Men will sustain a questionable mode of earning a livelihood on the pretence that they can gather from the forbidden trade gold and silver which they can melt down and mint with the image and superscription of God; they can allow the devastating traffic to proceed, reeking like the pit of hell, destroying countless thousands of lives, and yet justify the continuance of the iniquity by taking off the gold and the silver and throwing part of it into the coffers of the Church. Missions so sustained are dishonoured. The gold torn from any evil way of getting a livelihood and given to the Church is an abomination to the Lord thy God. He does not want even good gold stolen for his purposes, or gold won by unholy means thrown into his exchequer. His Son could live without a place whereon to lay his head, but he could not live in any house that had in it the Dagon of the Philistines unholy gains, patronage with a smiling face but with a heart all but too bad to be damned. God’s independence, Christ’s independence, asserts itself in many ways in the Old Testament and in the New; and the Church must be as independent as the God who created it. There is a strong temptation to continue the mischief, and tax it for the good of the heathen or the benefit of the poor. God accepts no such money. It never can be changed; it has no real and permanent value in the sanctuary; it makes the treasury full, but it is the fulness which is the truest and veriest emptiness. Let us give honest money. Let us eat bread unleavened by wrong-doing; there may be little of it, but Christ will break it with his own hands, and it shall be more than our hunger needs.<\/p>\n

Marvellous, too, is the prevision of Moses when he lays down the only law or principle by which all these abstentions and all these actions can be sustained. Do not let us ascribe these regulations to the prevision of Moses unless we understand by that term the inspiration of God. What is the principle which guarantees safety and protects the soul from the unclean things of heathen nations? That principle is laid down in the twenty-sixth verse. Speaking of heathen abomination Moses says, “thou shalt utterly detest it, and thou shalt utterly abhor it.” There is no middle feeling; there is no intermediate way of dealing with bad things. “If thy right hand offend thee, cut it off;” “if thy right eye offend thee, pluck it out.” “Abhor that which is evil; cleave to that which is good.” Thus the Testaments are one: the moral tone is the same; the stern law never yields to time, its phrase changes, its words may come and go, its forms may take upon them the colour of the transient times, but the inner spirit of righteousness is the spirit of God, without beginning, without measure, without end. We are thus called to revulsion. How can this be made plain to every understanding? Perhaps it can scarcely be adequately explained by merely spiritual terms and suggestions, but it admits of some indication from a physical point of view. Imagine any preparation given for food from which the whole nature recoils with unutterable horror. That may be considered the beginning of the meaning of this verse in its spiritual application. Having had such an offer made, the soul loathes it; hunger itself will not look at the offensive bribe given to the agony of its pain; all nature shudders and turns away if silent, only because the strongest speech would be but a mockery of the intensity of its pain. Thus the body may help the mind to right constructions of divine purposes and spiritual laws. You do not dispute about that which is offered which awakens the sensations of horror, nor do you ask questions about it, nor do you look on with partial approval if, haply, in some way, the inconvenience may be got rid of; but having seen that which is offered, nature, asserting an eternal law, rises, flies insulted and dishonoured. Abstain from the appearance of evil. Touch not, taste not, handle not the unclean thing. Do not allow the mind merely to disapprove of evil, merely to condemn certain social customs and arrangements, to keep in a kind of hovering relation towards things upon which God has put his veto; but seeing one of them, “thou shalt utterly detest it, and thou shalt utterly abhor it,” the soul shall rise against it as if God himself had been pained by some sudden and tremendous offence. How is this spirit to be created within us? It is the miracle of Christ; it is the miracle of the Holy Ghost. This spirit is not born with man, or by the will of man: it is born in us by the incorruptible seed of God. This is the wonder of the Almighty, who looking upon the accomplishment of this miracle says, “It is very good.”<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).<\/p>\n<\/p>\n

XII<\/p>\n<\/p>\n

FIRST AND SECOND ORATION, PART I<\/p>\n

Deu 1:6-11:32<\/span><\/p>\n

<\/strong><\/p>\n

<\/p>\n

FIRST ORATION<\/p>\n

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The occasion is great and awe inspiring. Death is just ahead of the speaker, about one month off, and yet the old man stands before us in the vigor of youth. He does not die from decay of either mental or physical power but simply because God is going to take him. He has carried these people in his heart eighty years and has borne them in fact for forty marvelous years of eventful history; has suffered unspeakably in their behalf, and now is burdened with the spirit of prophecy which unfolds to his eagle eye their disastrous future for thousands of years, brightened for a time by the coming of the Prophet, like himself but infinitely greater, and the prospect of their final restoration. He starts out with a reference to Horeb where they entered into covenant relations with God, and where he himself sat, with the chiefs of the tribes, of thousands, of hundreds, of tens, to hear all minor causes, appealing to him only in great matters. The qualifications of these judges are set forth in Exo 18:21<\/span> , and “they were able men such as fear God, men of truth, hating covetousness,” and here, as “wise men, well-known chiefs of the tribes, full of understanding.” He rehearses his original charge to these judges: they must fairly hear all cases, must judge righteously, must be impartial, must fear no face of man, must remember that the judgment is Jehovah’s. The object of the reference is to show that they left Sinai thoroughly organized and equipped; left there in numbers more than the stars shown to Abraham and with their leader praying, “The Lord of your fathers make you a thousand times as many more as ye are, and bless you as he hath promised you.”<\/p>\n

They left there at God’s command to go at once to take possession of their long promised country. But alas, on account of their sins they lost thirty-seven days in getting to Kadesh-barnea and then with the imperative command ringing in their ears, the Lord said as before, “Come and take possession”; they again are delayed forty days in order to get a report from spies, and after that report and an awful breach of the covenant they lost thirty-eight years more of weary wandering, then when again assembled at Kadesh-barnea sinned again and caused Moses himself to sin, and so debarred him from the Promised Land. Then, through unbelief in God, through fear of man, through presumption toward God, through fleshly lusts, they had utterly failed to enter in.<\/p>\n

Moreover, they had lied in attributing their attitude of rebellion to parental concern for their children, which God rebuked by showing that he could lead those helpless children into the Promised Land without the loss of one, while the bones of the parents whitened in the wilderness. And now, though at Kadesh-barnea again, when entrance was no more than stepping over a line drawn in the sand, they must turn down toward the Red Sea, and by a long, weary and circuitous march approach the country on the other side; a path must compass Mountain Seir, skirt Edom, Moab, and Ammon and bring them into deadly conflict with Sihon, king of the Amorites, Og, king of Bashan, and all the hosts of Midian. That circuitous march was marked by some great sins and made memorable by some great deliverances. Aaron died at Mountain Hor. Moses is about to die, without passing over into the Promised Land.<\/p>\n

Now, this oration, having thus briefly reviewed the legislation, makes that survey the basis of his exhortation by way of application. Learn from this model, O preachers, how to revive the lost art of exhortation. That used to be the custom for men that were called to exhort who could not preach. They could not preach a sermon but they could sit down and listen to a preacher preach and then move people mightily by exhortation. I have heard men, ignorant as they were in books, give exhortations that would make the stars sparkle.<\/p>\n

Dr. Burleson preached a sermon at Huntsville and at the close of the sermon J. W. D. Creath got up and commenced by slapping his thigh and you could have heard him a hundred yards. He said, “The spirit of God is here, and the devil is fighting hard.” The people were converted by the hundreds and the biggest man was Sam Houston. A Negro boy on the outside was convicted of sin and came to the front, not understanding but feeling the power of God, he knelt at Sam Houston’s feet saying, “Massa Houston, save me.” Sam Houston said to the boy, “Ask the clergy, I am just a poor lost sinner myself.” We bad Deacon Pruitt; he never preached but Judge Baylor never held a meeting but he got Brother Pruitt to help him. He always wanted him to exhort after he preached. Moses determined to exhort these people, and in order to exhort them, he takes up the survery. They keep forgetting the times of his exhortation. The points are stated thus:<\/p>\n

(1) Hearken unto God’s word and do it.<\/p>\n

(2) Do not add to his law nor diminish it. “Heaven and earth,” says our Lord, “must pass away, but my word shall not pass away.”<\/p>\n

(3) Be warned by your own history. History teaches lessons and imposes obligations. Preachers especially should be students of history in order to understand God’s government over nations and the way of his providence.<\/p>\n

(4) In view of its impression on other nations obedience will be your highest wisdom. They will thereby recognize your relations with Jehovah and marvel at your prosperity and fear your power.<\/p>\n

(5) Do not forget. Teach this law diligently to your children.<\/p>\n

(6) Remember that you yourselves and your nation alone heard God’s own awful voice pronounce your Decalogue and that you have his autograph copy preserved as a witness.<\/p>\n

(7) Remember that when you heard his voice you saw no likeness of him and beware that you make no graven image of anything that is in heaven above, nor earth below; do not fall down and worship it. We should all become iconoclasts, breakers of images. “Icon,” the image; “Iconoclast,” the breaker of images.<\/p>\n

(8) Remember that Jehovah is a jealous God and will look upon sin with no degree of allowance, and be sure that he will find out your sins and be sure that he will punish your sins. Don’t you become so sweetly sentimental that you will think it impolite to say the word “hell.” Let us remember the awful words of our Lord, greater than Moses, who said, “Fear him that is able to destroy both soul and body in hell,” who said, “Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels.” So this is the first exhortation of Moses.<\/p>\n<\/p>\n

SECOND ORATION, PART I<\/p>\n

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The scripture of this part is Deu 4:44<\/span> , to the end of the eleventh chapter. Like the first oration, the second has an introduction giving the time, place, and circumstances of delivery. The closing: paragraph of Deu 4<\/span> gives this introduction in verses Deu 4:44-49<\/span> . There is nothing in it calling for additional comment beyond the fact that it marks an interval of undetermined time between the two Orations.<\/p>\n

This part of the oration consists of a rehearsal of the whole Decalogue, stated in an offhand, oratorical form, without attempting the exact verbal quotations, and of an exposition of the first table, that is, the four commandments embodying our relation to God) and then an earnest exhortation by way of application. Note the verbal differences between this offhand rehearsal of the Decalogue by Moses and the Exodus record of it as spoken in the very words of Jehovah himself, and written by him on tablets of stone. From Revised Version, read Exo 20:2-17<\/span> , and then read the corresponding Commandments in the same version from Deu 5:6-21<\/span> . You must consider the Exodus form as the true original, and the Deuteronomy form as a substantial restatement by a public speaker, and note that Deu 5:15<\/span> , is not an attempt to quote the Fourth Commandment as originally given, but merely a passing exhortation, assigning an additional motive for remembering the sabbath day. The reader will also note that Romanists combine the first and the second according to our division, to make their first, and then divide our tenth to make their ninth and tenth. This does not affect the matter, only the numbering of the parts.<\/p>\n

I asked you to read the Decalogue in Exodus and Deuteronomy alternately because enemies of the Bible have made so much of the fact that there is not an exact verbal agreement, and hence they have denied the verbal inspiration of the Scriptures. The reply to it is that the divine original in God’s own handwriting is the Commandments as they were delivered; second, in this case there is an inspired substantial restatement of the original in oratorical form and this restatement is just as much inspired as the original. Remember the sabbath because God rested on that day and it is prophetic, in an indirect way, of the New Testament sabbath. As God rested from creation when he had finished the work and the day commemorated an historical fact, so Jesus, having accomplished the great redemption (so that the Jewish sabbath is nailed to the cross of Christ), rested from his work and there remaineth a sabbath-keeping to the people of God. Jesus entered into this rest, as God did his.<\/p>\n

Here I pause to commend, first, the exposition of the Decalogue in the Catechism of the Presbyterian Confession of Faith. This catechetical exposition has been taught to more children than perhaps any other in the world. Let us always commend the Presbyterians for their fidelity in family instruction, and always confess and lament Baptist delinquency on this line until we repent and do better. Second, it now gratifies me to be able to commend a Baptist exposition of the Decalogue, which, in my judgment, is the best in all literature. Not very long ago, a venerable man, soon to pass away, was helped upon the platform and introduced at the Southern Baptist Convention, and he received the Chautauqua salute. It was George Dana Boardman of missionary fame. He is the author of University Lectures on the Ten Commandments. The lectures were delivered before the students of Pennsylvania University, and the book was issued by the American Baptist Publication Society. Study it carefully and assimilate it into your very life. On the Fourth Commandment, perhaps without immodesty, I may ask you to read the three sermons on the sabbath in my first published volume of sermons.<\/p>\n

My reason for speaking of these books is that Moses himself is now to devote eight chapters to an exposition of the Decalogue in the oration under consideration. You will make special note that Moses emphasizes the fact that the Decalogue was the only part of the covenant actually voiced by Jehovah, and that this divine autograph was then filed away in the ark as an eternal witness. The fact is also emphasized that no other people had even heard God’s voice or possessed his autograph. Thousands of the younger generation now addressed by Moses were present that awful day when Sinai smoked and trembled and was crested with fire, and the loud and ever louder trumpet smote their ears as no other trumpet will smite the ears of men until the great judgment day. They might well recall their terror when from the fires of Sinai this awful penetrating voice solemnly pronounced in thunder tones those Commandments one after another. They themselves could recall how they begged not to hear that voice any more and implored Moses to hear for them as mediator and to repeat to them in human voice any other words of God. I have already sought to impress you that Deuteronomy is an exposition of the law rather than a giving of the law. The orator and expositor not only shows that these Commandments of God are exceedingly broad, but he attempts to show their depths and reveal their heights, yea, to lay bare their very heart and spirit.<\/p>\n

This heart and spirit he finds in the word “love.” “Hear, O Israel, Jehovah our God is one Jehovah, and thou shalt love Jehovah thy God with all thy soul, with all thy might.” He compresses the first four Commandments into “Thou shalt love Jehovah,” as later in this book he compresses the last six into “Love thy neighbour as thyself.” When our Lord answers the question, “Which is the first commandment of the law?” He quotes Deuteronomy in his answer: “This is the first and great commandment, Thou shalt love the Lord thy God with all thy heart, and all thy mind, and all thy strength, and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.”<\/p>\n

And as the second is impossible without the first, a New Testament writer may well say, “All the law is fulfilled in this: Thou shalt love thy neighbour as thyself.” And another says, “Love is the fulfilling of the law.” Or as Paul to Timothy declares its widest scope, “Now the end of the commandment is love, out of a pure heart, out of a good conscience, out of faith unfeigned.” In one word then, that grandest thing in the world, LOVE, Moses expounds the Decalogue. On this matter he founds his exhortation thus:<\/p>\n

(1) “Thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up, and they shall be as frontlets between thine eyes, and thou shalt write them on the posts of thine house, and on thy gates.” What a course of family instruction! What a theme of family conversation! What a safeguard at home, at the gate, at the door, at the hearth, at the bed! As the Jew awoke in the morning, the Law greeted him; as he passed the door, it saluted him; as he passed through the gate, it hailed him; in all his walking beyond the gate it accompanied him. It governed the words of his tongue; it remained between his eyes to regulate sight; it dwelt in his heart to regulate emotion; and remained in his mind to prescribe and proscribe thought, purpose and scheme. Its hand of authority touched the scales and yardstick and restrained within its bounds all his business. His fruit, his grain, his flock, and all other treasures acknowledged its supremacy. It provoked the questions of children by its object lessons and supplied the answers to the questions.<\/p>\n

(2) When prosperity comes with its fulness of blessings) do not forget God, (Deu 6:10-15<\/span> ).<\/p>\n

(3) When adversity and trial overtake you do not tempt God as you tempted him at Massah, saying, “Is God among us?” (Deu 6:16<\/span> ). Just here the psalmist says, “My feet had well nigh slipped, for I was envious of the prosperity of the wicked and said, In vain have I washed my hands in innocency and compassed thine altars, O Lord of Hosts.” How often have we been bitter in heart and counted God our adversary and ourselves the target of his arrows and lightning.<\/p>\n

(4) “Remember that the destruction of the Canaanites is essential to your fidelity to this law. They will corrupt you if you spare them. You shall not pity them, for the measure of their iniquity is full.” You are God’s sheriff executing his will, not yours, mercilessly as a pestilence, a cyclone, an earthquake, or a flood, indiscriminatingly obey his will. Make no covenant with these doomed and incorrigible nations. Do not intermarry with them. Covet none of their possessions devoted to God’s curse. Ah, if only Achan later had remembered this and had not brought defeat upon his people and ruin to himself and house!<\/p>\n

(5) Remember the bearing of this law on Self:<\/p>\n

(a) When walls crumble before you and the sun and moon stand still to complete your victory, beware lest you attribute your victories to your own strength.<\/p>\n

(b) Or to your numbers.<\/p>\n

(c) And especially beware of self-righteousness. All your history avouches you to be a stiff-necked and rebellious people. There was no good in your origin. “A Syrian ready to perish was your father.” At the Red Sea, at the waters of Marah, when you thirsted, when you hungered, in all the wilderness, and at Kadesh-barnea, through the cunning of Balaam even until now you have sinned and kept sinning, and will continue to sin, existing as monuments of grace and mercy. Who are you, to be puffed up with conceit and pride of selfrighteousness?<\/p>\n

(6) Consider how reasonable all of Jehovah’s commandments are: “And now, Israel, what doth Jehovah thy God require of thee but to fear Jehovah thy God, to walk in all his ways and to love him, and to serve Jehovah thy God with all thy soul, with all thy heart, to keep the commandments of Jehovah and his statutes, which I command thee this day for thy good?” (Deu 10:12<\/span> ).<\/p>\n

A later prophet shall re-echo the thought: “He hath showed thee, O man, what is good; and what doth Jehovah require of thee but to do justly and to love kindness, and to walk humbly with thy God.”<\/p>\n

(7) Finally, blessings crown your obedience and curses follow your disobedience. The inexorable alternative is set forth before you. Obey and live; disobey and die. And ye yourselves, over yonder, shall stand on opposing mountains while this law is read in a valley between, and those on Gerizirn shall call out the blessings, and those on Ebal shall pronounce the curses. And you will in one loud Bounding voice say, “Amen, so let it be.”<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

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1. What briefly the occasion of the first oration?<\/p>\n<\/p>\n

2. What the substance, appeal and application of the first oration?<\/p>\n<\/p>\n

3. What lost art here referred to, and what examples of this art cited?<\/p>\n<\/p>\n

4. What the several points of his exhortation?<\/p>\n<\/p>\n

5. Where do you find introduction to the second oration and what the time, place and circumstances of its delivery?<\/p>\n<\/p>\n

6. Of what does Part 2 of the second oration consist?<\/p>\n<\/p>\n

7. What are the verbal differences between the Exodus form and the Deuteronomy form of the Decalogue and how account for them?<\/p>\n<\/p>\n

8. Which is the true, original form?<\/p>\n<\/p>\n

9. What of Moses’ statement here of the Fourth Commandment?<\/p>\n<\/p>\n

10. How do the Romanists number the commandments?<\/p>\n<\/p>\n

11. What charge is sometimes brought against the Bible because of these verbal differences and the reply thereto?<\/p>\n<\/p>\n

12. What books on the Ten Commandments commended?<\/p>\n<\/p>\n

13. What facts in connection with the giving of the Ten Commandments especially emphasized by Moses?<\/p>\n<\/p>\n

14. What was Moses’ summary of the Ten Commandments and what Christ’s use of it?<\/p>\n<\/p>\n

15. Kame the points of his exhortation.<\/p>\n<\/p>\n

16. How was the importance of teaching the law emphasized?<\/p>\n<\/p>\n

17. What exhortation relating to prosperity?<\/p>\n<\/p>\n

18. What one relating to adversity?<\/p>\n<\/p>\n

19. What charge concerning the Canaanites, and why?<\/p>\n<\/p>\n

20. What the bearing of this Law on self?<\/p>\n<\/p>\n

21. How does he show the reasonableness of God’s law?<\/p>\n<\/p>\n

22. What alternative set before them, and what prophecy concerning blessings and curses here given by Moses?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Deu 7:1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;<\/p>\n

Ver. 1. And hast cast out many nations.<\/strong> ] God did all: “He cast out the heathen before them, and divided them an inheritance by line,” &c. Psa 78:55 Hence Josephus calls the commonwealth of Israel Y . Sic, Regnum Angliae, Regnum Dei.<\/em> a<\/em> <\/p>\n<\/p>\n

a<\/em> Polydor. Virgil.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Deu 7:1-5<\/p>\n

1When the LORD your God shall bring you into the land where you are entering to possess it, and shall clear away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you, 2and when the LORD your God shall deliver them before you, and you shall defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. 3Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. 4For they will turn your sons away from following Me to serve other gods; then the anger of the LORD will be kindled against you, and He will quickly destroy you. 5But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire.<\/p>\n

Deu 7:1 Hittites See Special Topic: Pre-Israelite Inhabitants of Canaan .<\/p>\n

seven nations The lists of nations vary from 10 nations, to 7 nations, to 5 nations, to 3 nations, or 1 nation (i.e. Canaanite or Amorite).<\/p>\n

Deu 7:1-5 There are several VERBS used to mandate Israel’s response to the tribal groups living in Canaan:<\/p>\n

1. shall clear away – Deu 7:1, BDB 675, KB 730, Qal PERFECT, literally it means to drop off, cf. 2Ki 16:6; here, metaphorically, clear away, cf. Deu 7:2.<\/p>\n

2. God shall deliver them before you – Deu 7:2, BDB 678, KB 733, Qal PERFECT, cf. Deu 7:23; Num 21:3 and God will do this to Israel because of her sin in 1Ki 14:16<\/p>\n

3. you shall defeat them – Deu 7:2, BDB 645, KB 697, Hiphil PERFECT, smite, cf. Exo 9:25; Exo 21:20<\/p>\n

4. utterly destroy – Deu 7:2, BDB 355, KB 353, Hiphil INFINITIVE ABSOLUTE, cf. Deu 2:34; Deu 3:6(twice); Deu 7:2(twice)<\/p>\n

5. make no covenant – Deu 7:2, BDB 503, KB 500, Qal IMPERFECT, cut no covenant, cf. Exo 23:32; Exo 34:12<\/p>\n

6. show them no favor – Deu 7:2, BDB 335, KB 334, Qal IMPERFECT, cf. Deu 7:16; Deu 13:8<\/p>\n

7. you shall not intermarry – Deu 7:3, BDB 368, KB 364, Hithpael IMPERFECT, literally not to be son-in-law, cf. Gen 34:9; Jos 23:12<\/p>\n

8. you shall tear down their altars – Deu 7:5, BDB 683, KB 736, Qal IMPERFECT, cf. Deu 12:3; Exo 34:13(Deu 23:24); 2Ki 23:12; 2Ch 31:1<\/p>\n

9. smash their sacred pillars – Deu 7:5, BDB 990, KB 1402, Piel IMPERFECT, cf. 2Ki 11:18, phallic stone symbols of the male fertility god, Ba’al, cf. 2Ch 31:1<\/p>\n

10. hew down their Asherim – Deu 7:5, BDB 154, KB 180, Piel IMPERFECT, cf. Deu 7:25; Deu 12:3; 2Ch 14:3; 2Ch 31:1; 2Ch 34:4; 2Ch 34:7<\/p>\n

11. burn their graven images – Deu 7:5, BDB 976, KB 1358, Qal IMPERFECT, cf. 1Ch 14:12 in Mic 1:7, the cultic items of idolatry are burned<\/p>\n

Deu 7:2 utterly destroy them This is the word herem (BDB 355, KB 353, Hiphil INFINITIVE ABSOLUTE) It meant that something was dedicated to God for destruction. The NT word for this concept is corban. It is related to the idea of holiness or something being set apart for God’s use. Since something was so holy it could not be used by human beings, the only way to assure its non-use was to destroy it. So, within the bounds of Israel, when cities were taken, the men, and sometimes women, children, and animals were also killed. To moderns this seems very cruel, but it was a common practice in that day. A good example of this would be Jericho in Joshua 6 or Lachish in Jos 10:28; Jos 10:35. Gen 15:16; Num 33:55; Jos 23:13 state the theological reason for the complete destruction of the Canaanites.<\/p>\n

make no covenant with them Joshua 9 gives us one historical example of the Israelites’ failure to keep this commandment.<\/p>\n

NASBshow no favor to them<\/p>\n

NKJVnor show mercy to them<\/p>\n

NRSVshow them no mercy<\/p>\n

TEVdo not. . .show them any mercy<\/p>\n

NJBnot. . .show them any pity<\/p>\n

The negated VERB (BDB 335 I, KB 334, Qal IMPERFECT) means show favor or be gracious. However, Israel does not have this option (cf. Deu 7:16; Deu 13:11-16; Deu 19:13; Deu 19:21; Deu 25:12). Mercy would pollute the land with evil; mercy would forgive what YHWH would not!<\/p>\n

Deu 7:3 you shall not intermarry with them This has no racial overtones at all; it was for religious reasons (cf. Exo 34:12-17). The major passages regarding this are in Ezra 10 and Nehemiah 13. God did not want His people to marry the Canaanites because of their idolatry, which would pull their heart away from Him and corrupt His revelation of Himself to the world.<\/p>\n

Deu 7:4 For they will turn your sons away from following Me See Num 33:55; Jos 23:13. This is where the modern Jewish concept of the mother being the key to one’s legal Jewish standing originated.<\/p>\n

Deu 7:5 tear down. . .smash. . .hew down. . .burn See full list at Deu 7:1-5.<\/p>\n

Asherim The KJV translation has groves. The literal meaning was wooden symbols of a female deity (BDB 81). This was a wooden pole which was planted beside the raised stone pillar of Baal, the male fertility god. Asherah or Astartes was the female consort and was represented by this wooden pole. It is uncertain if they were live trees or carved stakes.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

the LORD thy God = Jehovah thy Elohim. <\/p>\n

nations. Ten altogether are mentioned by name, here seven only. Other lists name six. Girgashites generally omitted. In the days of Ezra (Deu 9:1) five were still in the land. In the Tel-el-Amarna Tablets eight are named. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 7<\/p>\n

Now in chapter seven,<\/p>\n

When God brings you into the land and cast out these enemies that are bigger and stronger than you are; And he delivers them from before you; and smites them, and destroys them; you’re not to make any covenant with them, nor show any mercy unto them: Neither shall you make any marriages with them. For they will turn away your son from following me, that they may serve other gods: and so will the anger of the LORD be kindled against you, and you be destroyed suddenly. But you shall deal with them; and destroy their altars, break down their images, cut down their groves, burn their graven images in the fire. For thou art a holy [or a separated] people unto the LORD thy God: and the LORD thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth. And the LORD did set his love upon you, did not set his love upon you, nor choose you, because you were more in number than the people; for you were the fewest of all: 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 when you were bondmen, in the hand of the Pharaoh in Egypt. Know therefore that the LORD thy God, he is God, the faithful God, which keeps covenants and mercy with those that love him and keep his commandments to a thousand generations ( Deu 7:1-9 );<\/p>\n

Now earlier, we skipped over the law the second time through because we’ve gone through it in Exodus but in the law he said for-actually brings judgment upon the third and fourth generations to those that hate Him. But now here he declares that he shows mercy to a thousand generations to those that follow Him. So, how important that we follow the covenants of the Lord.<\/p>\n

Now in verse twelve.<\/p>\n

Wherefore it shall come to pass, if you will hearken to these judgments, and keep, and do them, that the LORD shall keep unto thee the covenant of mercy which he swore to your fathers: And he will love thee, and bless thee, and multiply thee ( Deu 7:12-13 ):<\/p>\n

So they are a special people. They are need to-they need to be aware of the special privileges even as you, today, are a special people unto God; separate, holy, chosen. And God didn’t choose you because you’re so good-looking or because you were so loveable, but here is the sovereign grace of God in choosing. He chose you because He chose you, because He wanted to choose you and He has a right to choose whomever He wants. Oh, how I thank God for choosing me. What a thrill, what a blessing that God has chosen me.<\/p>\n

Now some people get upset for the fact that God chooses but you really shouldn’t. God has every right to choose who He wants to associate with even as you have the right to choose who you want to associate with. Why should I deny God the rights that I want for myself? There are some people I don’t choose to associate with at all. Not that I’m snobbish or anything else but their lifestyles are so diverse from mine; there’s nothing that we could share in common. I really choose not to have any fellowship, close fellowship, with people who smoke cigars. I can’t stand the smell. Now I have that right to choose not to get in a car and be polluted. And God has a right to choose who he wants to associate with. That doesn’t bother me at all. It thrills me to think that He chose me, that He chose to associate with me. That is what really excites me. You say, “But that isn’t fair if God chooses not to associate with some people”.<\/p>\n

I don’t know if it’s fair or not but that’s the right that God has and He has exercised that right. And who are you to challenge the fairness of God? You say but, “He may not have chosen me”. “Oh, how do you know?” “Well, I’m not a Christian.” “Well, why aren’t you a Christian?” “I don’t know. I’ve never seen a need to be one.” “Well, do you want to be a Christian?” “No.” “Then maybe He didn’t choose you. But don’t blame Him. You haven’t chosen Him either, have you?”<\/p>\n

Now, let me assure you this. He has never rejected anyone either but He certainly leaves the choice up to you. And He says, “Choose you this day whom you will serve”( Jos 24:15 ) and he said, “Whosoever comes unto me I will no wise cast out”( Joh 6:37 ). So if you don’t know if He’s chosen you or not, just accept Jesus Christ and you’ll find He did. And then you won’t argue with it anymore because He chose you, and after all why should you argue with that? You say, “But I don’t want to accept him”. Well then, that’s your problem. He probably didn’t choose you, and you’re in bad shape.<\/p>\n

But here God elected by His own sovereign will to choose these people not because they were so great, not because they were so faithful or anything else, just He exercised His power of choice. His love for their fathers, the faithfulness of Abraham, that He made the promise to Abraham that through him, through his seed would the Messiah come. “All the nations of the earth be blessed”( Gen 18:18 ). And so they are actually reaping the benefits of the faith of their father Abraham.<\/p>\n

Now the warning again to keep the commandments,<\/p>\n

do them and so God will keep you and he will love you and bless you and multiply you: he’ll bless the fruit of your womb, the fruit of the land, your corn, your wine, your oil, the increase of your cows and the flocks and your sheep, the land which he sware to give to your fathers. And you’ll be blessed of all the people: and there shall not be a male or female barren among you, or among your cattle. And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee ( Deu 7:12-15 ).<\/p>\n

Now, again this is the covenant that God is making. It’s a conditional covenant; if you will obey, if you will do, if you will keep. Now it is interesting as you go back into the commandments of the Lord, much of what you read in Exodus and Leviticus is health codes. God tells them the kind of food they ought to eat. No junk food. Now it isn’t really right for you to just put all kinds of junk into your body and then ask God to keep you strong and healthy.<\/p>\n

And so God gave to them laws that dealt with their diet, laws that dealt with sanitation and then he says, “Now, if you will keep these laws, if you will do them, obey them, then none of the diseases that came upon the Egyptians will come upon you”. Why? Because you’re following the good health practices that God has laid out. I think that it is wrong to deliberately dissipate our bodies and then ask God to keep us in good health. I think that he has given us good sense to use these promises and none of these diseases were conditional promises upon their doing and keeping, obeying, the commandment and the law of God.<\/p>\n

Thou shalt consume all the people which the LORD shall deliver to you; you’re not to have pity upon them: neither shall you serve their gods; for that will be a snare to you. If you shall say in your heart, The nations are more than we are; how can we dispossess them? Thou shalt not be afraid of them: but remember the LORD thy God did to Pharaoh, and all of Egypt; Moreover God will send the hornets in front of you to drive out the inhabitants. He’ll not destroy them all at once, lest the wild beasts increase upon the field [and all] ( Deu 7:16-18 , Deu 7:20 , Deu 7:22 ).<\/p>\n

But little by little, He’ll conquer the land.<\/p>\n

The LORD will deliver to you, and destroy them with a mighty destruction [and so forth] ( Deu 7:23 )<\/p>\n

Moses continues with the warnings. Now these are important because if they fail at this point to enter in, then who knows what would have happened. It’s so important that they not become frightened and that they not lose faith and hesitate again. It’s important that they go in and conquer the land. So Moses is doing all that he can to build him and bolster their faith and their confidence in God. <\/p>\n

“<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Continuing to deal with the responsibilities of the people as they entered the land, Moses insisted upon the absolute necessity for the maintenance of the attitude of separation to God. Stringent instructions were given in this .matter. They must not compromise with the people of the land. They must not many with them because such alliance would result in corruption of the chosen people and their straying after other gods. Moreover, they were to sweep out all the signs of false religion, altars and pillars and Asherim and graven images. Moses reminded them that their God was faithful both in mercy and in discipline, and urged them therefore to be faithful.<\/p>\n

Still another peril threatened them. This peril would necessarily grow out of the difficulties of the work that lay before them. It was inevitable that they would become conscious of the number and strength of their foes. If once they permitted their minds to dwell on these things, they would repeat the folly of their fathers, who saw fenced cities and giants rather than God. Moses urged them, therefore, to remember the deliverances already wrought. The central word of this charge is, “for Jehovah thy God is in the midst of thee, a great God and terrible.” To be perpetually conscious of this would be to be delivered from the sense of fear in the presence of all opposition.<\/p>\n

Moses ended with the solemn warning that in the burning of the images the clothing and drapery also must be destroyed. Everything devoted by God to destruction must be destroyed by the people whom He leads into victory and possession. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

No Compromise with Idolatry<\/p>\n

Deu 6:20-25; Deu 7:1-11<\/p>\n

The great Lawgiver had His eye constantly on the coming generation. It is good when the children are so arrested by our religious life, that they come to ask us to tell them the reasons that account for it. Seek to live so purely and devoutly, and yet so attractively, that the young people around will be compelled to inquire after your secret, Luk 11:1.<\/p>\n

We are not only to teach the children, but to guard them against forming friendships and making marriage alliances with those who might divert them from God. In the New Testament, Christians are forbidden to marry except in the Lord, and equally stringent are prohibitions against worldly intercourse, 1Co 7:39; 2Co 6:14.<\/p>\n

God can break the seven-fold power of sin in the heart of those who are absolutely given over to Him and are willing to surrender their evil ways. This is pledged to us by His fidelity and love, Deu 7:8-9.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Deu 7:21<\/p>\n

I. The complaint has been made often that the qualities which Christians are especially encouraged to cultivate are not manliness and courage; that, so far as the Christian ideal is set continually and steadily before the mind of a nation or a man, that mind is likely to become submissive, not energetic. I believe that the courage, which is only another way of expressing the heart, of a nation is liable to a continual weakening and decay; that left to itself it will certainly wither; that some religions may hasten its death; but that by doing so such religion will prove that it does not come from God, that it is not His religion, not His instrument for reforming and regenerating the world.<\/p>\n

II. A return to the old faith that courage and humanity are not enemies, but inseparable companions, has certainly commenced among us. The misfortune is that Christianity is supposed to be not identical with humanity, but a substitution for it. And this opinion is closely connected with another: that courage is a heathen, or perhaps the heathen, virtue, and that we have cherished it by giving our children a semi-heathen education. Consider this opinion under different aspects.<\/p>\n

III. By a heathen we mean one who is not a Jew. That is the simplest, most accurate use of the name. Taking it in this sense, our text is decisive that a high estimate of courage was not confined to heathens; that if to form such an estimate is ungodly, the chosen people were as ungodly as any. The Bible tells us that idolatry is the great destroyer of courage, reverence for the true God and an abiding sense of His presence and protection the upholder of it.<\/p>\n

Now is this doctrine compatible with the fact that the most illustrious of the heathen nations were singularly brave nations, and that our forefathers sought to kindle English courage at their fires?<\/p>\n

It is incompatible if we regard a heathen merely as an idolater. It is perfectly compatible if we trace through the history of the great nations that worshipped idols a continual witness against it. Their belief in courage, as a quality which raised them above the animals, was the greatest of all the protests which the conscience of heathens was bearing against idolatry, against the worship of visible things, which is directly connected with our animal instincts, which is always lowering the human being to the level of that which he should rule.<\/p>\n

IV. The courage of the Hebrew was derived from his trust in the Being who had chosen him to do his work in the world, who would accomplish that work, let what powers would unite to defeat it. Christianity is not a denial of Judaism or a denial of heathenism, a tertium quid which excludes all that is strongest and most vital in both, but the harmony and concentration cf both, the discovery of Him in whom the meaning of both is realised and raised to its highest power; but out of the union and reconciliation of apparent opposites in the faith of a Father and a Son, of a Spirit proceeding from both, to quicken men and make them the voluntary, cheerful servants, because the sons, of God, there must come forth a courage Diviner than the Hebrew, more human than the Greek, more pledged to a continual battle with disorder than the Roman.<\/p>\n

F. D. Maurice, Sermons, vol. vi., p. 145.<\/p>\n

Deu 7:22-26<\/p>\n

I. There can be no doubt that these passages represent the Jewish nation as bound to a perpetual conflict with idolatry. The resistance was primarily an internal one. The members of the nation were never to bow down to natural or human symbols. But they were not merely to be tenacious of the true worship and watchful against the false; they were to go forth against the idolatrous people of Canaan, to break in pieces their gods, to destroy their altars and high places. And not only the idol or the idol temple was to be destroyed; the inhabitants of the idolatrous country, their wives, their children, their sheep, and their oxen, were to be put to death.<\/p>\n

In explaining these facts, we must remember that the Jews were the one nation that might not go out to win prizes for themselves; they were simply the instruments of the righteous Lord against those who were polluting His earth and rendering it unfit for habitation.<\/p>\n

II. We have surely not learned from the Sermon on the Mount that there is not a righteous Being, One whose will is to all good, One to whom injustice and wrong are opposed. Neither did our Lord say that men were not to be the instruments in doing God’s work, in carrying out His purposes. The Gospel must be quite as assertive and intrusive as Judaism. Idolatry was more directly assaulted in its high places, received more deadly wounds, in the three centuries during which the Gospel of the Son of God was opposed by all the swords of the Roman empire, and when it had no earthly sword of its own, than by all the battles of the Israelites. The punishment of the idolater is not now the most effectual means of extinguishing idolatry. Our Lord shows us that the proclamation of Himself is a more perfect one.<\/p>\n

III. These distinctions are deep and radical; they must affect all the relations between the magistrate and the herald of the Gospel, between the nation and the Church.<\/p>\n

If we have learned to believe that the spirit of love is a consuming fire, which must destroy the idols and high places that we ourselves have set up and then all those which are withdrawing men anywhere from the living and true God, we shall find that the command to drive out the debased people of Canaan is an utterance of the same gracious will which bade the disciples go into all lands and preach the Gospel to every creature.<\/p>\n

F. D. Maurice, The Patriarchs and Lawgivers of the Old Testament, p. 256.<\/p>\n

Reference: Deu 7:22-26.-Parker, vol. iv., p. 152.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

3. The Possession of the Land and Their Separation<\/p>\n

CHAPTER 7<\/p>\n

1. The command to destroy the Canaanites (Deu 7:1-4)<\/p>\n

2. The command to destroy their idolatry (Deu 7:5-11)<\/p>\n

3. The promise of blessing and help (Deu 7:12-26)<\/p>\n

Seven nations are mentioned as occupying the land, which God gave to Israel. These nations were steeped in the most awful licentiousness and practised the vilest abominations. There are different reasons to believe that Satan possessed them in a peculiar manner. God had tolerated these nations for many centuries. He waited in His mercy before the sword of justice was unsheathed. The measure of their wickedness was now full, the time for judgment had come. The Lord called Israel to be the executioner of that awful judgment. And whenever they carried out the divine judgment, not sparing any one, they had an object lesson of the holiness and righteousness of God. Their sons and daughters were not to marry any members of these doomed nations. That would result in apostasy from Him and in idolatry. All their altars, their images and their groves they were to destroy. They were a holy people. But the Lord did not choose them because they were more in number than other nations. Jehovah loved them. Solemnly they are once more told that the Jehovah who hath set His love on them is a faithful, a covenant keeping God. He keeps His covenant and mercy with them that love Him and keep His commandments. But He also repays them that hate Him. Promises of blessings follow. If they are obedient, if they hear, keep and do (verse 12) the Lord would bless them. It is refreshing to read all these gracious promises. May they encourage us to trust in Him and walk in obedience. In Christ even greater blessings than these are put on our side. We know from subsequent history, how completely Israel failed to carry out all these instructions. They practised the vile abominations of the nations they were commanded to destroy. God had to deal with them in judgment. Instead of the blessings enumerated in verses 12-24, the curse was visited upon them. Gods gifts and calling are without repentance; in a future day the remnant of Israel will inherit these things through the grace of God.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

the Lord: Deu 4:38, Deu 6:1, Deu 6:10, Deu 6:19, Deu 6:23, Deu 9:1, Deu 9:4, Deu 11:29, Deu 31:3, Deu 31:20, Exo 6:8, Exo 15:7, Num 14:31, Psa 44:2, Psa 44:3, Psa 78:55 <\/p>\n

the Hittites: With respect to the situation of these nations in the land of Canaan, Calmet remarks, that the Canaanites chiefly inhabited Phoenecia; the Hittites, the mountains south of the promised land; the Hivites, mount Ebal, and Gerizim, and towards Hermon; the Girgashites, beyond Jordan, towards the lake of Gennesareth, the Jebusistes, about Jerusalem; the Amorites, the mountains west of the Dead Sea, and part of the land of Moab; and that the Perizzites were probably not a distinct nation, but villagers scattered through the country. Gen 15:18-21, Exo 23:28, Exo 33:2 <\/p>\n

greater: Deu 4:38, Deu 4:1-3, Deu 20:1 <\/p>\n

Reciprocal: Gen 15:21 – Amorites Exo 3:8 – Canaanites Exo 13:5 – shall bring Exo 34:11 – I drive Exo 34:24 – I will Lev 27:28 – no devoted Num 15:2 – General Num 24:8 – shall eat Num 33:51 – General Deu 9:3 – he shall Deu 11:23 – General Deu 17:14 – When thou Deu 19:1 – hath cut Deu 20:16 – General Deu 20:17 – the Hittites Deu 26:1 – General Jos 3:10 – drive out from Jos 9:1 – Hittite Jos 9:24 – the Lord Jos 12:8 – the Hittites Jos 16:10 – the Canaanites dwell Jdg 3:5 – Canaanites 1Ki 9:20 – Amorites 1Ch 1:14 – Girgashite 1Ch 17:21 – by driving 2Ch 8:7 – the Hittites Ezr 9:2 – taken of their Neh 9:8 – the Canaanites Psa 149:9 – to execute Mat 8:28 – Gergesenes Act 13:19 – when<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

WARNING AND EXHORTATIONS<\/p>\n

OBEDIENCE (Deuteronomy 7) <\/p>\n

What were the names of the seven nations of Canaan to be cast out for their iniquity (Deu 7:1)? Who would cast them out, and in what manner is the supernatural character of the act emphasized? Nevertheless, what illustrates the divine use of means (Deu 7:2)? What command is laid on the Israelites in the premises (Deu 7:2-3)? And why (Deu 7:4)? To what extent should their zeal be exhibited, and why (Deu 7:5-6)? What shows Israels choice to be of grace and not debt (Deu 7:7-8)? What shows the blessing of Israel to be grounded on obedience (Deu 7:9-12)? How is the temporal and material character of the blessing illustrated (Deu 7:13-15)? How are the people encouraged (Deu 7:17-21)? What shows Gods very particular care for them (Deu 7:22-23)? <\/p>\n

GRATITUDE (Deuteronomy 8) <\/p>\n

What shows that Israel was too small a people to occupy the land at first (Deu 8:1)? Notice in the verses following (Deu 8:2-3), how their experiences in the wilderness were intended to teach obedience as well as impress them with the goodness of God. What miraculous occurrence is noted in Deu 8:4? Compare Deu 29:5. <\/p>\n

What attractive features of the land are named (Deu 8:7-9)? All accounts speak of the natural beauty and fertility of Palestine, and its great capabilities when properly developed. To be among its brooks and hills and valleys after passing through the desert can be appreciated by those who have entered California after crossing the plains. <\/p>\n

For the plenteousness of the wheat and barley of Palestine see Mat 13:8; but these products of the northern regions were equaled by the fruits of the south. Honey is often used indeterminately to signify a syrup of dates or grapes, which was esteemed a great luxury in the east. Iron was found in the mountains of Lebanon. The brass was not the alloy brass, but copper ore. Compare 1Ch 22:3; 1Ch 29:2-7; and Isa 60:17. <\/p>\n

After mentioning these instances of Gods goodness, what arguments are founded upon them in the closing verses? Note the appropriateness of this chapter to be read on Thanksgiving day and other national holidays. <\/p>\n

HUMILITY (Deuteronomy 9-11) <\/p>\n

Notice the description of the Canaanitish cities in Deu 9:1. They are called great because of the space they covered. Unlike our cities, the houses stood far apart, with gardens and fields intervening. They were usually fenced, sometimes as high as forty feet with burnt or sun-dried bricks. It would not be much to demolish such a wall in our day, but such engineering skill was then unknown. Nevertheless, would any obstacle prevent their taking possession? <\/p>\n

Would the victory be theirs, or Gods? And would He give it to them on the ground of merit (Deu 9:4)? What would move Him in the premises (Deu 9:4-5)? How does Moses dissuade the people from any idea of their own righteousness (see the remainder of the chapter)? The plainness of Moses speech and the submission of the people is a strong evidence of the truth of the history. An impostor would have operated on opposite lines. <\/p>\n

What instances of unfaithfulness does Moses name (note Deu 9:12-23)? The reference to his humiliation in the last named verse does not apply to a third experience of the kind, but is a fuller description of the second named in Deu 9:18. <\/p>\n

Concerning the brook that descended out of the mount (Deu 9:21), though the Israelites were supplied with water from this rock when they were stationed at Rephidim (Wady Feiran), there is nothing in the narrative which should lead us to suppose that the rock was in the immediate neighborhood of that place (see note on Exo 17:5-6). The water of this rock was probably the brook that descended form the mount. The water may have flowed many miles from the rock, as the winter torrents do now through the wadys of Arabia Petraea (Psa 78:15-16). And the rock may have been smitten at such a height, and at a spot bearing such a relation to the Sinaitic valleys, as to furnish supplies of water during the journey from Horeb by the way of Mount Seir and Kadesh-Barnea (Deu 1:1-2). On this supposition new light is cast on the language of the apostle when he speaks of the the rock following the Israelites (1Co 10:4). <\/p>\n

The general subject of chapter 9 is extended into chapters 10 and 11. <\/p>\n

In Deu 10:4, note that it was not Moses who wrote the words on the tables of stone, but God Himself. A professor in one of our universities is quoted as making light of this by inquiring whether God is supposed to have turned stone mason and chiseled these words with His own hand. We can afford to treat such remarks with silence, remembering the Scripture that some professing themselves to be wise have become fools (Rom 1:22). <\/p>\n

Note in Deu 10:5 a minute circumstance, the mention of which at the time attests the truth of the record. <\/p>\n

Note that Deu 10:6-9 seem to be inserted out of their place, the explanation of which no one knows. The address of Moses resumes again at Deu 10:10. <\/p>\n

With Deu 10:16 compare Rom 2:25; Rom 2:29 for its New Testament application to the Jew, and Col 2:11 to the Christian. <\/p>\n

In chapter 11 there is little requiring particular notice. The blessing and curse (Deu 11:26-32) will be referred to in a later chapter, but just here it may be mentioned that most signally is the execution of the curse seen in the present sterility of Palestine. <\/p>\n

QUESTIONS <\/p>\n

1. What were the wilderness experiences intended to teach Israel? <\/p>\n

2. What were the chief products of northern and southern Palestine, respectively? <\/p>\n

3. Why were the cities of Canaan called great? <\/p>\n

4. What evidence of its truth does this record contain? <\/p>\n

5. Can you quote 1Co 10:4? <\/p>\n

Fuente: James Gray’s Concise Bible Commentary<\/b><\/i><\/h4>\n

Deu 7:1. Seven nations Ten are mentioned, Gen 15:19; but this being some hundreds of years after, it is not strange if three of them were either destroyed by foreign or domestic wars, or by cohabitation and marriage united with and swallowed up in the rest.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Deu 7:3. Neithermake marriages with them. See note on Ezr 10:2.<\/p>\n

Deu 7:5. And cut down their groves. The patriarchal devotion being performed at first on hills, and in places destitute of shelter, woods and groves were most desirable retreats for the divine service. Hence Abraham planted a grove in Beer-sheba. Gen 21:33. But houses of retirement and wickedness were built by the Israelites in the times of apostasy. The Egyptians and the Greeks were the first, after the Babylonians, who built temples to false divinities. The Israelites, having now but one altar, would the more readily accede to the injunction to destroy the groves of Baal.<\/p>\n

Deu 7:15. The evil diseases of Egypt. The boils and blains, as in Exodus 9. The whole of this chapter enumerates blessings, rather than precepts.<\/p>\n

Deu 7:20. The hornet. These driven from a hive, can prove a severe scourge to man, when divinely multiplied and commissioned. They are darker in colour and larger than the wasp.<\/p>\n

Deu 7:26. It is a cursed thing: chairem, a devoted thing; such was every idol, devoted to execration; but good things were devoted to holy purposes. Lev 27:28. The same word being used in both cases, the connection determines the sense.<\/p>\n

REFLECTIONS.<\/p>\n

Moses, proceeding with the repetition of the law, enforces anew the sentence of destruction or exile, on all the seven devoted nations. There were five other tribes or nations, whose country was given to the Hebrews. The Kenites, whom Saul spared for former kindness; the Kenizites, the Kadmonites, the Rephaims or giants, Gen 15:19-20, whose country was included in the promised land; and the nation of Amalek. Now, with the seven nations, Israel was to make no covenant whatever. Their iniquities were full, and heaven could no longer restrain the punishment. Some persons have been struck with an idea of cruelty in this oft repeated sentence. I am struck with astonishment, that God should spare them so long. Israel never trifled with this awful injunction, but it proved a snare to their nation. Saul lost his kingdom for the want of fidelity to the righteous decree. The visitation is nothing new in the economy of providence. How often, in the history of nations, do we find the like calamity inflicted on cities and kingdoms. And ah, on how many more is the same sentence of destruction, or flight, but suspended, because of a long series of accumulated crimes.<\/p>\n

To promote humility and obedience the Jews are faithfully reminded, that they were not redeemed from Egypt and called to all these privileges, because of their number or goodness; but because of the free and unmerited love of God, and because he was faithful to the promise and oath made to their fathers. Ezekiel places this argument in full force, and in language highly figurative: Eze 16:1-63. St. Paul says the same of the christian church, risen with Christ, and made to sit together in heavenly places. We were dead in trespasses and sins, we walked according to the course of this world, and according to the power and influence of the devil. But God, who is rich in mercy, for the great love wherewith he hath loved us, has done all these unmerited favours for the soul. What gratitude, what devotion do we owe for the riches of his grace!<\/p>\n

God would gradually cut off and expel the seven devoted nations from the land, but would not destroy them all at once, lest the wild beasts should multiply. But how was that done? Did Israel spare a few in every city? No; for that would have corrupted them; and after such kindness they could not have been put to death. But Israel made their way good by conquest as far as they went. They slew all who came within their power, drove the rest before them, except those of certain strong places, as Zion in Jerusalem, which they could not then take. Let the christian do the same in his warfare with indwelling corruption; let him, like Joshua, make his way good as he proceeds. Let him, by the grace of the Holy Spirit, so mortify self-love, anger and pride, that he shall feel it no more; and fresh strength will be afforded for fresh conflicts. Let him remember that God has said of his sins, as well as of the Canaanites, ye shall utterly destroy them.<\/p>\n

It is very remarkable also, that the gems and chains pendent to the heathen gods were accursed; and the Israelite who should secrete any of them, would bring that curse upon himself. The very gold was so polluted that the fire would not purify it. Hence the christian may learn the sanctity of God: he will never compound with idols. All our sinful pleasures, honours and delights, are to be accounted but dross and dung in comparison of the excellent knowledge of Jesus Christ, that we may be the Lords people without rebuke. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Deuteronomy 7<\/p>\n

When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee,… seven nations greater and mightier than thou. And when the Lord thy God shall delivered them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them”<\/p>\n

In reading the record of God’s dealings with the nations, in connection with His people Israel, we are reminded of the opening words of Psalm 101 “I will sing of mercy and of judgement.” We see the display of mercy to His people, in pursuance of His covenant with Abraham, Isaac and Jacob; and we see also the execution of judgement upon the nations, in consequence of their evil ways. In the former, we see divine sovereignty; in the latter, divine justice; in both, divine glory shines out. All the ways of God, whether in mercy or in judgement, speak His praise, and shall call forth the homage of His people for ever. “Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of nations.* Who shall not fear thee, O Lord, and glorify thy name? for thou art holy; for all nations shall come and worship before thee; for Thy judgements are made manifest.” (Rev. 15: 3, 4.)<\/p>\n

{*”Nations” is read by most editors. Christ is not called the “king of saints.”} <\/p>\n

This is the true spirit in which to contemplate the ways of God in government. Some persons, allowing themselves to be influenced by a morbid feeling and false sentimentality, rather than by an enlightened judgement, find difficulty in the directions given to Israel in reference to the Canaanites, in the opening of our chapter. It seems to them inconsistent with a benevolent Being to command His People to smite their fellow-creatures, and to show them no mercy. They cannot understand how a merciful God could commission His people to slay women and children with the edge of the sword.<\/p>\n

It is very plain that such persons could not adopt the language of Revelation 15: 3, 4. They are not prepared to say, “Just and true are thy ways, thou King of nations.” They cannot justify God in all His ways; nay, they are actually sitting in judgement upon Him. They presume to measure the actings of divine government by the standard of their own shallow thoughts – to scan the infinite by the finite. In short, they measure God by themselves.<\/p>\n

This is a fatal mistake. We are not competent to form a judgement upon the ways of God, and hence it is the very height of presumption for poor, ignorant, short-sighted mortals to attempt to do so. We read in the seventh chapter of Luke, that “Wisdom is justified of all her children.” Let us remember this, and hush all our sinful reasonings. “Let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.”<\/p>\n

Is the reader, at all, troubled with difficulties on this subject? If so, we should much like to quote a very fine passage which may help him. “O give thanks unto the Lord; for he is good; for his mercy endureth for ever…. To him that smote Egypt in their first-born; for his mercy endureth for ever; and brought out Israel from among them; for his mercy endureth for ever; with a strong hand, and with a stretched out arm; for his mercy endureth for ever. To him which divided the Red Sea into parts; for his mercy endureth for ever. And made Israel to pass through the midst of it; for his mercy endureth for; but overthrew Pharaoh and his host in the Red Sea; for his mercy endureth for ever. To him which smote great kings; for his mercy endureth for ever; and slew famous kings; for his mercy endureth for ever; Sihon, king of the Amorites; for his mercy endureth ever; and Og, the king of Bashan; for his mercy for ever. And gave their land for an heritage; for his mercy endureth for ever; even an unto Israel his servant; for his mercy for ever.” (Ps. 136.)<\/p>\n

Here we see that the smiting of Egypt’s first-born, and the deliverance of Israel; the passage through the Red Sea and the utter destruction of Pharaoh’s host; the slaughter of the Canaanites and giving their lands to Israel – all alike illustrated the everlasting mercy of Jehovah.* Thus it was; thus it is; and thus it shall be. All must redound to the glory of God. Let us remember this, and fling to the winds all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways, to bow our heads, in holy worship, in view of His unsearchable judgements, and rest in the calm assurance that all God’s ways are right. We do not understand them all; this would be impossible. The finite cannot grasp the infinite. This is where so many go wrong. They reason upon the actings of God’s government, not considering that those actings lie as far beyond the range of human reason as the Creator is beyond the creature. What human mind can unravel the profound mysteries of divine providence? Can we account for the fact of a city full of human beings, men, women, and children, in one hour, plunged beneath a tide of burning lava? Utterly impossible; and yet this is but one fact of thousands that stand recorded on the page of human history, all lying far beyond the grasp of the most gigantic intellect. Go through the lanes, alleys, wynds, closes and courtyards of our cities and towns; see the thousands of human beings that throng these places, living in squalid misery, poverty, wretchedness and moral degradation. Can we account for all this? Can we tell why God permits it? Are we called upon to do so? Is it not perfectly plain to the reader that it is no part of our business to discuss such questions? And if we, in our ignorance and stupid folly, set about reasoning and speculating upon the inscrutable mysteries of the divine government, what can we expect but utter bewilderment, if not positive infidelity?<\/p>\n

{*Very many Christians find considerable difficulty in interpreting and applying the language of a large number of the Psalms which call for judgement upon the wicked. Such language would, of course, be quite unsuitable for Christians now, inasmuch as we are taught to love our enemies, to do good to them that hate us, and to pray for them that despitefully use us and persecute us.<\/p>\n

But we must remember that what would be wholly out of place for the church of God, a heavenly people, under grace, was, and will yet be perfectly consistent for Israel, an earthly people, under government. No intelligent Christian could think for a moment of calling down vengeance upon his enemies or upon the wicked. It would be grossly inconsistent. We are called to be the living exponents of the grace of God to the world – to walk in the footsteps of the meek and lowly Jesus – to suffer for righteousness – not to resist evil. God is now dealing in long-suffering mercy with the world. “He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” This is to be our model. We are in this, to be “perfect, even as our Father which is in heaven is perfect.” For a Christian to deal with the world on the principle of righteous judgement, would be to misrepresent his heavenly Father and falsify his profession.<\/p>\n

But, by-and-by, when the church shall have left the scene, God will deal with the world in righteousness; He will judge the nations for their treatment of His people Israel.<\/p>\n

We do not attempt to quote passages, but merely call the reader’s attention to the principle, in order to enable him to understand the just application of the prophetic Psalms.} <\/p>\n

The foregoing line of thought will enable the reader to understand the opening lines of our chapter. The Canaanites were to receive no mercy at the hands of Israel. Their iniquities had reached the culminating point, and nothing remained but the stern execution of divine judgement. “Thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods, so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.”<\/p>\n

Such were the instructions given by Jehovah to His people. They were clear and explicit. No mercy for the Canaanites, no covenant with them, no union, no fellowship of any kind; unsparing judgement, intense separation.<\/p>\n

We know, alas! how soon, and how completely Israel failed to carry out these instructions. Hardly had they planted their foot upon the land of Canaan ere they made a covenant with the Gibeonites. Even Joshua himself fell into the snare. The tattered garments and mouldy bread of those wily people beguiled the princes of the congregation, and caused them to act in direct opposition to the plain commandment of God. Had they been governed by the authority of the word, they would have been preserved from the grave error of making a league with people who ought to have been utterly destroyed. But they judged by the sight of their eyes, and had to reap the consequences.* <\/p>\n

{*It is, at once, instructive and admonitory to see that the garments, the mouldy bread, and the plausible words of the Gibeonites did what the walls of Jericho could not do. Satan’s wiles are more to be dreaded than his power. “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” The more deeply we ponder the various parts of the whole armour of God, the more clearly we shall see that they are ranged under these two heads, obedience and dependence. The soul that is really governed by the authority of the word, and wholly dependent upon the power of the it, is fully equipped for the conflict. It was thus the Man Christ Jesus vanquished the enemy. The devil could do nothing with a man who was perfectly obedient and perfectly dependent. May we study, in this, as in all beside, our great Exemplar!.}<\/p>\n

Implicit obedience is the grand moral safeguard against the wiles of the enemy. No doubt the story of the Gibeonites was very plausible, and their whole Appearance gave a show of truth to their statements; but none of these things should have had the slightest moral weight with Joshua and the princes; nor would they, if they had but remembered the word of the Lord. But they failed in this. They reasoned on what they saw, instead of obeying what they had heard. Reason is no guide for the people of God; we must be, absolutely and completely, guided and governed by the word of God.<\/p>\n

This is a privilege of the very highest order, and it lies within the reach of the simplest and most Unlettered child of God. The Father’s word, the Father’s voice, the Father’s eye, can guide the youngest, feeblest child in His family. All we need is the lowly and obedient heart. It does not demand great intellectual power or cleverness; if it did, what would become of the vast majority of Christians? If it were only the educated, the deep-thinking and the far-seeing that were capable of meeting the wiles of the adversary, then verily most of us might give up in despair.<\/p>\n

But, thanks be to God, it is not so; indeed, on the contrary, we find, in looking through the history of the people of God, in all ages, that human wisdom, human learning, human cleverness, if not kept in their right place, have proved a positive snare, and rendered their possessors only the more efficient tools in the enemy’s hand. By whom have most, if not all of the heresies been introduced which have disturbed the church of God, from age to age? Not by the simple, and the unlearned, but by the educated and the intellectual. And, in the passage to which we have just referred, in the book of Joshua, who was it that made a covenant with the Gibeonites? The common people Nay, but the princes of the congregation. No doubt, all were involved in the mischief; but it was the Princes that led the way. the heads and leaders of the assembly fell into the snare of the devil through neglect of the plain word of God.<\/p>\n

“Thou shalt make no covenant with them.” Could ought be plainer than this a Could tattered garments, old shoes and mouldy bread alter the meaning of the divine command, or do away with the urgent necessity for strict obedience on the part of the congregation? Assuredly not. Nothing can ever afford a warrant for lowering, the breadth of a hair, the standard of obedience to the word of God If there are difficulties in the way, if perplexing circumstances come before us, if things crop up for which we are not prepared, and as to which we are unable to form a judgement, what are we to do? Reason? Jump to conclusions? Act on our own, or on any human judgement? Most certainly not. What then? Wait on God; wait patiently, humbly, believingly; and He will assuredly counsel and guide. “The meek will he guide in judgement; and the meek will he teach his way. Had Joshua and the princes acted thus, they never would have made a league with the Gibeonites; and if the reader acts thus, he will be delivered from every evil work and preserved unto the everlasting kingdom of our Lord and Saviour Jesus Christ.<\/p>\n

In verse 6 of our chapter Moses sets before the people the moral ground of the line of action which they were to adopt in reference to the Canaanites – the rigid separation and the unsparing judgement. “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.”<\/p>\n

The principle here laid down is of the very weightiest character. Why were the people to maintain the most marked separation from the Canaanites? Why were they to refuse, with firm decision, to make any covenant, or form any matrimonial alliance with them? Why were they to demolish their altars, break their images, and cut down their groves? Simply because they were a holy people. And who had constituted them a holy people? Jehovah. He had chosen them and set His love upon them; He had redeemed them, and separated them to Himself; and hence it was His province and prerogative to prescribe what they were to be, and how they were to act. “Be ye holy, for I am holy.<\/p>\n

It was not, by any means, on the principle of “Stand by thyself, I am holier than thou.” This is manifest, from what follows. “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.” (Vs. 7, 8.)<\/p>\n

Seasonable words these for Israel! Most healthful and needful! They were to remember that they owed all their dignity, all their privileges, all their blessings, not to ought in themselves, their own goodness or their own greatness, but simply to the fact of Jehovah’s having identified Himself with them, in His infinite goodness and sovereign grace, and in virtue of His covenant with their fathers – “a covenant ordered in all things and sure.” This, while it furnished a divine antidote against self-complacency and self-confidence, formed the solid basis of their happiness and their moral security. All rested upon the eternal stability of the grace of God, and therefore human boasting was excluded. “My soul shall make her boast in the Lord; the humble shall hear thereof and be glad.”<\/p>\n

It is the settled purpose of God that “no flesh shall glory in his presence.” All human pretension must be set aside. He will hide pride from man. Israel had to be taught to remember their origin, and their true condition – “bondmen in Egypt” – “fewest of all people” – no room for pride or boasting. They were, in no wise, better than the nations around them; and therefore, if called to account for their high elevation and moral greatness, they had simply to trace it all up to the free love of God, and His faithfulness to His oath. “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.” (Ps. 115: 1.)<\/p>\n

“Know therefore that the Lord thy God, he is 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.” (Vers. 9, 10.)<\/p>\n

We have two weighty facts set before us here; one, full of rich consolation and comfort to every true lover of God; the other fraught with deep solemnity every hater of God. All who really love God and His commandments may count on His infallible faithfulness and tender mercy, at all times and under circumstances. “All things work together for good them that love God, to them who are the called according to his purpose.” If, through infinite grace, we have the love of God in our hearts, and His fear before our eyes, we may move on with good courage and joyful confidence, assured that all shall be well-must be well. “Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”<\/p>\n

This is a grand eternal truth – a truth for Israel, a truth for the church. Dispensations make no difference as to this. Whether we study Deuteronomy 7, or 1 John 3, we learn the same great practical truth, that God delights in those who fear Him and love Him, and keep His commandments.<\/p>\n

Is there ought of the legal element in this? Not a tinge. Love and legality have nothing in common; they are as far removed as the poles. “This is the love of God, that we keep his commandments; and his commandments are not grievous.” The spirit and genius, the ground and character of our obedience all go to prove it the very reverse of legality. It is our deep and settled Conviction that those persons, who are ever ready to cry out, “Legal! Legal!” whenever obedience is pressed upon them, are sadly and grossly mistaken. If indeed it were taught that we must earn by our obedience the high position and relationship of children of God, then verily the solemn charge of legality might justly be urged. But to bestow such an epithet on Christian obedience, is, we repeat, a serious moral mistake. Obedience could never precede sonship; but sonship should ever be followed by obedience.<\/p>\n

And while we are on this subject, we must call the attention of the reader to a passage or two of New Testament scripture as to which there is a want of clearness in many minds. In Matthew 5, we read, “Ye have heard that it hath been said, Thou shalt love thy neighbour; and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the sons (huioi) of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust…. Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Vers. 43-48.)<\/p>\n

This passage might, in the judgement of some, seem to teach that the relationship of children can be attained by a certain line of action; but it is not so. It is a question of moral conformity or suitability to the character and ways of our Father. We sometimes hear, in every-day life, the saying, “You would not be your father’s son if you were to act in such a way.” It is as though our Lord had said, “If you want to be the sons of your heavenly Father, you must act in grace to all; for that is what He is doing.”<\/p>\n

Again, in 2 Corinthians 6. we read, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean; and I will receive you; and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Here, it is not a question of the secret relationship of children, formed by a divine operation, but the public acknowledgment of the position of sons (huious) as the result of our separation from evil.* <\/p>\n

{*Speaking in a general way, the word teknon, Child is a term of endearment; huios, Son of moral dignity, pais, is either a child or a servant; nepios, a babe.}<\/p>\n

It will be well for the reader to seize this important distinction. It is of great practical value. We do not become children by separation from the world, “For ye are all the children of God by faith in Christ Jesus.:” “As many as received him, to them gave he power [or authority, exousia] to become children (tekna) of God, to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (Gal. 3: 26; John 1: 12, 13.) “Of his own will begat he us by the word of truth.” (James 1: 18.) We become children by new birth which, thanks be to God, is a divine operation, from first to last. What had we to do with our natural birth? And what have we to do with our spiritual birth? Clearly nothing.<\/p>\n

But then we must remember that God can only identify Himself with, and publicly acknowledge those who, through grace, seek to walk in a way worthy Of Him – a way befitting the sons and daughters of the Lord Almighty. If our ways are unlike Him, if we are mixed up with all sorts of wrong things, if we are unequally yoked together with unbelievers, how- can we expect God to own us as His sons? We read, in Hebrews 11 of those who “confessed that they were strangers and pilgrims on the earth,” and who “declared plainly that they sought a country;” and of them we are told that “God was not ashamed to be called their God.” He could publicly identify Himself with them, and acknowledge them. He could own them as His.<\/p>\n

Reader, let us seriously apply our hearts to the consideration of this great practical question. Let us look, seriously and honestly, to our ways. Let us, in truthfulness and uprightness of heart, inquire whether we are “unequally yoked together with unbelievers,” on any ground, or for any object whatever. If so, let us give earnest heed to the words, ” Come out from among them, and be ye separate, and touch not the unclean thing.” It may be that the carrying out of this holy commandment will expose us to the charge of bigotry, narrowness and intolerance; it may mean the aspect of pharisaic pride and self-complacency. We may be told, we are not to judge, or set ourselves up to be holier or better than other people.<\/p>\n

To all this line of argument, we have the one simple, conclusive answer, namely, God’s plain command. He tells us to be separate, to come out, to touch not the unclean; and all this in order to His receiving us, and acknowledging us as His sons and daughters. This ought to be quite sufficient for us. Let people think or say what they will of us, let them call us what they please; God will settle the matter with them, sooner or later; our duty is to separate ourselves from unbelievers, if we would be received and owned of God. If believers are mixed up with unbelievers, how are they to be known or distinguished as the sons and daughters of the Lord Almighty?<\/p>\n

But we may perhaps be asked, “How are we to know who are unbelievers? All profess to be Christians; all take the ground of belonging to Christ; we are not surrounded by ignorant heathen or unbelieving Jews; how then are we to judge? It was plain enough in the early days of Christianity, when the apostle wrote his epistle to the assembly at Corinth; then the line of demarcation was as clear as a sunbeam; there were the three distinct classes, ‘The Jew, the Gentile, and the church of God; but now all is changed; we live in a Christian land, under a Christian government, we are surrounded, on all hands, by Christians, and therefore 2 Cor 6 cannot apply to us; it was all very well when the church was in its infancy, having just emerged from Judaism, on the one hand, and heathenism, on the other; but to think of applying such a principle, at this advanced stage of the church’s history, is wholly out of the question.<\/p>\n

To all who take this ground, we would put a very plain question: Is it true that the church has reached a stage of her history in which the New Testament is no longer her guide and authority? Have we got beyond the range of holy scripture? If so, what are we to do? Whither are we to turn for guidance? If we admit, for a moment, that 2 Corinthians 6 does not apply to Christians now, what warrant have we for appropriating to ourselves any portion of the New Testament?<\/p>\n

The fact is, scripture is designed for the church of God, as a whole, and for each member of that church, in particular; and hence, as long as the church is on earth, so long will the scripture apply. To question this is to offer a flat contradiction to the words of the inspired apostle when he tells us that the holy scriptures are able to make us “wise unto salvation,” that is “wise” right onward to the day of glory, for such is the blessed force of the word “salvation,” in 2 Timothy 3: 15.<\/p>\n

We want no new light, no fresh revelation; we have “all truth,” within the covers of our precious Bible. Thank God for it! We do not want science or philosophy to make us wise. All true science and all sound philosophy will leave untouched the testimony of holy scripture; they cannot add to it; but they will not contradict it. When infidels talk to us about “progress,” “development,” “the light of science,” we fall back, in holy confidence and tranquility, upon those precious words, “all truth,” “wise unto salvation.” It is blessedly impossible to get beyond these. What can be added to “all truth”? What more do we or can we want than to be made wise right onward to the coming of our Lord Jesus Christ?<\/p>\n

And further, let as remember that there is no change whatever in the relative position of the church and the world. It is as true today, as it was eighteen hundred and fifty years ago, when our Lord uttered the words, that His people are not of the world, even as He Himself is not of the world. (John 17.) The world is the world still. It may, in some places, have changed its dress, but not its true character, spirit and principles. Hence therefore it is as wrong, today for Christians to be “unequally yoked together with unbelievers” as it was when Paul penned his epistle to the church at Corinth. We cannot get over this. We cannot set aside our responsibility in this matter. It will not, by any means, meet the case to say, “We must not judge.” We are bound to judge. If we refuse to judge, we refuse to obey, and what is this but positive rebellion? God says, “Come out from among them and be separate; If we reply, we cannot judge,” where are we? The fact is we are absolutely commanded to judge. Do ye not judge them that are within? But them that are without God judgeth.” (1 Cor. 5: 12, 13.)<\/p>\n

But we shall not pursue this line of argument any further. We trust the reader is one who fully owns the direct application to himself of the passage which we have just quoted. It is as plain as it is pointed; it calls upon all God’s people to come out and be separate, and touch not the unclean thing. This is what God requires of His people, in order to His owning them as His; and surely it ought to be the deep and earnest desire of our hearts to respond to His gracious will in this matter, utterly regardless of the world’s thoughts respecting us. Some of us are as much afraid of being thought narrow and bigoted; but oh! how little it imports to a truly devoted heart what men think of us! Human thoughts perish in an hour. When we are manifested before the judgement-seat of Christ, when we stand in the full blaze of the Glory, what will it matter to us whether men considered us narrow or broad, bigoted or liberal? and what should it matter to us now? Not the weight of a feather. Our one grand object should be so to act, so to carry ourselves as to be “acceptable” to Him who has made us “accepted.” May it be so with the writer and the reader, and with every member of the body of Christ!<\/p>\n

Let us now turn, for a moment, to the weighty and very solemn truth presented to us in verse 10 of our chapter. “He will not be slack to him that hateth him, he will repay him to his face.” If the lovers of God are comforted, in verse 9 and most blessedly encouraged to keep His commandments; the haters of God are called to hearken to a warning note in verse 10.<\/p>\n

There is a time coming when God will deal personally – face to face, with His enemies. How awful the thought that any one should be a hater of God – a hater of that One who is said to be and who is “Light” and “Love;” the very fountain of goodness, the Author and Giver of every good and perfect gift, the Father of lights; the One whose liberal hand supplies the need of every living thing, who hears the cry of the young raven, and quenches the thirst of the wild ass; the infinitely good, the only wise, the perfectly holy God, the Lord of all power and might the creator of the ends of the earth, and the One who has power to destroy both soul and body in hell.<\/p>\n

Only think, reader, of any one being a hater of such a One as God; and we know that all who are not lovers must be haters. People may not see this; very few would be disposed to own themselves to be absolute haters of God; but there is no neutral ground in this great question; we must either be for or against; and, in point of fact, people are not slow in showing their colours. It often happens that the heart’s deep seated enmity to God comes out in hatred to His people, to His word, His worship, His service. How frequently do we hear such expressions as, “I hate religious people” – “I hate all cant” – “I hate preachers.” The truth is, it is God Himself that is hated. “The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be; and this enmity comes out in reference to every one and everything connected with God, There lies deep down in every unconverted heart the most positive enmity to God. Every man, in his natural state, hates God.<\/p>\n

Now, God declares, in Deuteronomy 7: 10, that “He will not be slack to him that hateth him; he will repay him to his face.” This is a most solemn truth, and one which ought to be more pressed upon the attention of all whom it may concern. Men do not like to hear it; many affect and profess not to believe it. They would fain persuade themselves and persuade others also that God is too good, too kind, too merciful, too benevolent to deal in stern judgement with His creatures. They forget that God’s ways in government are as perfect as His ways in grace. They imagine that the government of God will pass over or deal lightly with evil and evil doers.<\/p>\n

This is a most miserable and fatal mistake, and men will find it to be so to their heavy and eternal cost. True it is, blessed be God, He can, in His rich sovereign grace and mercy, forgive us our sins, blot out our transgressions, cancel our guilt, justify us perfectly, and fill our hearts with the spirit of adoption. But this is another thing altogether. This is grace reigning, through righteousness, unto eternal life by Jesus Christ our Lord. It is God, in His wondrous love, providing righteousness for the poor, guilty, hell-deserving sinner who knows and feels and owns that he has no righteousness of his own, and never could have it. God, in the marvellous love of His heart, has provided a means whereby He can be just and the justifier of every poor broken-hearted bankrupt sinner that simply believes in Jesus.<\/p>\n

But how, we may ask, was all this done? was it by passing over sin, as though it were nothing? Was it by relaxing the claims of the divine government, lowering the standard of divine holiness, or touching in the most remote way, the dignity, stringency and majesty of the Law? No; thanks and praise to redeeming love, it was the very reverse. Never was there or could there be a more terrible expression of God’s eternal hatred of sin, or of His unflinching purpose to condemn it utterly and punish it eternally; never was there or could there be a more glorious vindication of the divine government, a more perfect maintenance of the standard of divine holiness, truth and righteousness; never was the law more gloriously vindicated or more thoroughly established, than by that most glorious scheme of redemption planned, executed and revealed by the Eternal Three in One planned by the Father, executed by the Son, and revealed by the Holy Ghost.<\/p>\n

If we would have a just sense of the awful reality of the government of God, His wrath against sin and the true character of His holiness, we must gaze at the cross; we must hearken to that bitter cry that issued from the heart of the Son of God and broke through the dark shadows of Calvary, “My God, my God, why hast thou forsaken me?” Never had such a question been asked before; never has such a question been asked since; and never shall – never can such a question be asked again. Whether we consider the One who asked it, the One of whom it was asked, or the answer, we must see that the question stands absolutely alone in the annals of eternity. The cross is the measure of God’s hatred of sin, as it is the measure of His love to the sinner. It is the imperishable foundation of the throne of grace, the divinely righteous ground on which God can pardon our sins, and constitute us perfectly righteous in a risen and glorified Christ.<\/p>\n

But then if men despise all this, and persist in their hatred of God, and yet talk of His being too good and too kind to punish evil doers, how will it be with them? “He that obeyeth not (apeithon) the Son shall not see life, but the wrath of God abideth upon him.” (John 3: 36).* Can it be possible – can we believe, for a moment, that a just God should execute judgement upon His only-begotten Son, His well-beloved, His eternal delight, because He was bearing our sins in His own body on the tree, and yet allow impenitent sinners to escape? Had Jesus, the spotless, holy, perfect Man – the only perfect man that ever trod this earth – had He to suffer for sins, the just for the unjust, and shall evil doers, unbelievers and haters of God be saved and blessed and taken to heaven? And all this forsooth because God is too kind and too good to punish sinners in hell for ever! Did it cost God the giving up, the forsaking and the bruising of His beloved Son in order to save His people from their sins, and shall ungodly sinners, despisers and rebels, be saved in their sins? Did the Lord Jesus Christ die for nothing? Did Jehovah put Him to grief and hide His face from Him when there was no necessity? Why the awful horrors of Calvary? why the three hours’ darkness? why that bitter cry, “My God, My God, why hast thou forsaken me?” Why all this, if sinners can get to heaven without it? Why all this inconceivable sorrow and suffering for our blessed Lord, if God is too kind, and too gracious, and too tender to send sinners to hell?<\/p>\n

{*John 3: 36 is a passage of immense weight and importance. It not only sets forth the great truth that all who believe in the Son of God are the privileged possessors of eternal life, but it also cuts up by the roots two leading heresies of the day, namely, universalism and annihilationism. The universalist professes to believe that, ultimately, all shall be restored and blessed. Not so, says our passage; for those who obey not the Son, “shall not see life.”<\/p>\n

The annihilationist professes to believe that all who are out of Christ shall perish like the beasts. Not so, for “the wrath of God abideth” upon the disobedient. Abiding wrath and annihilation are wholly incompatible. It is utterly impossible to reconcile them.<\/p>\n

It is interesting and instructive to notice the difference between the Greek words ho pisteuon – “he that believeth” – and – ho apeithon – “he that obeyeth not.” They give us the two sides of the subject of faith.} <\/p>\n

What egregious folly! What will not men believe, provided it be not the truth of God? The poor dark human mind will affect to believe the most monstrous absurdity in order to get a plea for rejecting the plain teaching of holy scripture. The very thing which men would never think of attributing to a good human government they do not hesitate to attribute to the government of the only wise, the only true, the only just God. What should we think of a government that could not or would not punish evil doers? Would we like to live under it? What should we think of the government of England if, because her Majesty is so kind, so gracious, so tender hearted, she could not allow criminals to be punished as the law directs? Who would care to live in England?<\/p>\n

Reader, do you not see how that one verse, which is now before us, demolishes completely all the theories and arguments which men in their folly and ignorance have advanced on the subject of the divine government? “The Lord thy God, he is God, the faithful God which ….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.”<\/p>\n

Oh! that men would hearken to the word of God! That they would be warned by its dear, emphatic and solemn statements as to coming wrath, judgement and eternal punishment! That, instead of seeking to persuade themselves and others that there is no hell, no deathless worm and unquenchable fire, no eternal torment, they would listen to the warning voice and, ere it be too late, flee for refuge to the hope set before them in the gospel. Truly this would be their wisdom. God declares that He will repay those that hate Him. How awful the thought of this repayment! Who can meet it? The government of God is perfect; and because it is so, it is utterly impossible that it can allow evil to pass unjudged. Nothing can be plainer than this. All scripture, from Genesis to Revelation, sets it forth in terms so clear and forcible as to render it the very height of folly for men to argue against it. How much better and wiser and safer to flee from the wrath to come than to deny that it is coming, and that when it does come it will be eternal in its duration. It is utterly vain for any one to attempt to reason in opposition to the truth of God. Every word of God shall stand for ever. We see the actings of His government in reference to His people Israel, and in reference to Christians now. Did He pass over evil in His people of old? Nay; on the contrary, He visited them continually with His chastening rod, and this, too, just because they were His people, as He said to them by His prophet Amos, “Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. (Amos 3: 1, 2.)<\/p>\n

We have the same weighty principle set forth in the first Epistle of Peter, in its application to Christians now. “For the time is come that judgement must begin, at the house of God; and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (Chap. 4: 17, 18.)<\/p>\n

God chastens His own, just because they are His own, and that they may not be condemned with the world. (1 Cor. 11) The children of this world are allowed to go on their way: but their day is coming – a dark and heavy day – a day of judgement and unmitigated wrath. Men may question and argue and reason, but scripture is distinct and emphatic. “God hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained.” The great day of reckoning is at hand when God will repay every man to his face.<\/p>\n

It is truly edifying to mark the way in which Moses, that beloved and honoured servant of God, led assuredly by the Spirit of God, pressed the grand and solemn realities of the divine government upon the conscience of the congregation. Hear how he pleads and exhorts. “Thou shalt therefore keep the commandments, and the statutes, and the judgements, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgements, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers. And he will love thee, and bless thee, and multiply thee; he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. Thou shalt be blessed above all people; there shall not be male or female barren among you, or among your cattle. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity upon them; neither shalt thou serve their gods; for that will be a snare unto thee.” (Vers. 11-16.)<\/p>\n

What a powerful appeal! How affecting! Mark the two groups of words. Israel was to “hearken,” “keep” and “do.” Jehovah was to “love,” “bless,” and “multiply.” Alas! alas! Israel failed, sadly, shamefully failed, under law and under government; and hence, instead of the love and the blessing and the multiplying, there has been judgement, curse, barrenness, dispersion, desolation.<\/p>\n

But, blessed be the God of Abraham, Isaac, and Jacob, the God and Father of our Lord Jesus Christ, if Israel has failed under law and government, He has not failed in His rich and precious sovereign grace and mercy. He will keep the covenant and the mercy He sware unto their fathers. Not one jot or tittle of His covenant promise shall ever fail. He make all good by-and-by. He will fulfil to the very letter all His gracious promises. Though He cannot do this on the ground of Israel’s obedience, He can and will do it through the blood of the ever-lasting covenant, the precious blood of Jesus, His eternal Son – all homage to His peerless Name!<\/p>\n

Yes reader, the God of Israel cannot suffer one of His precious Promises to fall to the ground. What would become of us if He could? What security, what rest, what peace could we have, if Jehovah’s covenant with Abraham were to fail in any single point? True it is that Israel has forfeited all claim. If it be a question of fleshly descent, Ishmael and Esau have a prior claim. If it be a question of legal obedience, the golden calf and the broken tables tell their melancholy tale. If it be a question of government on the ground of the Moab covenant, they have not a single plea to urge.<\/p>\n

But God will be God, spite of Israel’s lamentable unfaithfulness. “The gifts and calling of God are without repentance” and hence “All Israel shall be saved.” God will most assuredly make good His oath to Abraham, spite of all the wreck and ruin of Abraham’s seed. We must steadfastly hold to this, in the face of every opposing thought, feeling or opinion. Israel shall be restored, and blessed, and multiplied in their own beloved and holy land. They shall take down their harps from the willows and, beneath the peaceful shade of their own vines and fig-trees, chant the high praises of their loving Saviour and God throughout that bright millennial Sabbath which lies before them. Such is the unvarying testimony of scripture, from beginning to end, which must be maintained in its integrity, and made good in every particular, to the glory of God, and on the ground of His everlasting covenant.<\/p>\n

But we must return to our chapter, the closing verses of which demand our special attention. It is very touching and beautiful to mark the way in which Moses seeks to encourage the heart of the people in reference to the dreaded nations of Canaan. He enters into, and anticipates their very inmost thoughts and feelings.<\/p>\n

“If thou shalt say in thine heart, These nations are more than I; how can I dispossess them”. Thou shalt not be afraid of them; but shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt; the great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people of whom thou art afraid. Moreover, the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. Thou shalt not be affrighted at them; for the Lord thy God is among you, a mighty God and terrible. And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them. The graven images of their gods shall ye burn with fire, thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it; but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.” (Vers. 17-26.)<\/p>\n

The grand remedy for all unbelieving fears is simply to fix the eye upon the living God: thus the heart is raised above the difficulties whatever they may be. It is of no possible use to deny that there are difficulties and opposing influences of all sorts. This will not minister comfort and encouragement to the sinking heart. Some people affect a certain style of speaking of trials and difficulties which just goes to prove, not their practical knowledge of God, but their profound ignorance of the stern realities of life. They would fain persuade as that we ought not to feel the trials, sorrows and difficulties of the way. They might as well tell us that we ought not to have a head on our shoulders or a heart in our bosom. Such persons know not how to comfort those that are cast down. They are mere visionary theorists, wholly unfit to deal with souls passing through conflict or grappling with the actual facts of our daily history.<\/p>\n

How did Moses seek to encourage the hearts of his brethren?” “Be not affrighted,” he says; but why? Was it that there were no enemies, no difficulties, no dangers? No, but “the Lord thy God is among you, a mighty God and terrible. Here is the true comfort and encouragement; the enemies were there but God is the sure resource. Thus it was that Jehoshaphat, in his time of trial and pressure, sought to encourage himself and his brethren. “O our God, wilt thou not judge them? For we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon Thee.”<\/p>\n

Here lies the precious secret. The eyes are upon God. His power is brought in, and this settles everything;. “If God be for us, who can be against us?” Moses meets, by his precious ministry, the rising fears in the heart of Israel, “These nations are more than I.” Yes, but they are not more than the “mighty and terrible God.” What nations could stand before Him? He had a solemn controversy with those nations because of their terrible sins; their iniquity was full; the reckoning time had come, and the God of Israel was going to drive them out before His people.<\/p>\n

Hence, therefore, Israel had no need to fear the power of the enemy. Jehovah would see to that. But there was something far more to be dreaded than the enemy’s power, and that was the ensnaring influence of their idolatry. “The graven images of their gods shall ye burn with fire.” “What!” the heart might say, “are we to destroy the gold and silver that adorn these images? Might not that be turned to some good account? Is it not a pity to destroy what is so very valuable in itself? It is all right to burn the images, but why not spare the gold and silver?”<\/p>\n

Ah! it is just thus the poor heart is prone to reason. Thus, oft-times we deceive ourselves when called to judge and abandon what is evil. We persuade ourselves of the rightness of making some reserve; we imagine we can pick and choose and make some distinction. We are prepared to give up some of the evil, but not all. We are ready to burn the wood of the idol, but spare the gold and silver.<\/p>\n

Fatal delusion! “Thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God” All must be given up, all destroyed. To retain an atom of the accursed thing is to fall into the snare of the devil, and link ourselves with that which, however highly esteemed among men, is an abomination in the sight of God.<\/p>\n

And let us mark and ponder the closing verses of our chapter. To bring an abomination into the house is to become like it! How very solemn! Do we fully understand it? The man who brought an abomination into his house became a cursed thing like it!<\/p>\n

Reader, may the Lord keep our hearts separated from all evil, and true and loyal to Himself!<\/p>\n

Fuente: Mackintosh’s Notes on the Pentateuch<\/b><\/i><\/h4>\n

Deuteronomy 7. The native races of Canaan are to be exterminated and everything connected with their religion destroyed, lest Israel be seduced by them to idolatry. For the list of nations, see Gen 15:19-21* and Exo 3:8*; see also Deu 1:4.<\/p>\n

Deu 7:2. utterly destroy: Deu 2:34*.<\/p>\n

Deu 7:4. me: render Yahweh (same Heb. consonants). Moses is the speaker.<\/p>\n

Deu 7:5. pillars (pp. 98f.): lofty altars, obelisks, used in heathen, perhaps sun-worship.Asherim: p. 100, 1Ki 15:13*. (A.V. groves; so Welsh, following LXX, Vulg.), representations in wood of the old Semitic goddess Ashera, mentioned (Ashirta) in the Tell el-Amarna tablets (p. 55). That pillars and Asherim are so often mentioned together supports the theory that the first were such altars as were used in sacrificing to the second.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

ISRAEL SEPARATED TO GOD<\/p>\n

(vs.1-11)<\/p>\n

Again the Lord emphasizes the importance of Israel’s sanctification from the nations. When they entered the land, God would give them victory over the inhabitants, as He had promised, seven nations greater and mightier than they (v.1). But on Israel’s part there was to be no mercy shown to these enemies. They were to utterly destroy them (v.2). This is a picture of believers today being responsible to destroy the deception of evil spirits in opposing the truth of the Word of God in such a way as to deprive us of our rightful inheritance. We must not in any way compromise with satanic pressure.<\/p>\n

Marriages with these enemies are expressly forbidden (v.4), for the foreign spouse would influence the Israelite to serve idols. All Scripture has consistently warned against such mixtures, and 2Co 6:14-18 is clear and decided as to this question, “Do no be unequally yoked together with unbelievers.” If an Israelite was told to avoid a yoke with a Gentile, how much more today is a believer to form no bound with an unbeliever. This is God’s Word, which is enough for every obedient heart, but if one is disobedient, he can expect to suffer painful consequences.<\/p>\n

Israel was to have no hesitation in destroying the altars of these enemy nations, their sacred pillars and all their images (v.5). However attractive these things looked, they must not dare to spare any of them. In spirit of such clear laws from God, king Ahaz of Judah saw an altar in Syria and required the high priest to pattern one after this for Jerusalem (2Ki 6:10-13), displacing the altar of God’s design (v.14). Today in the professing church many similar things have been done (in a spiritual way) that are insulting to the living God.<\/p>\n

Israel was “a holy people” to the Lord, who had chosen them as a people for Himself, a special treasure above all others (v.6). Since they were exclusively His, they should both deeply appreciate this honor and act constantly in positive testimony for Him, which is contrary to the course of the world.<\/p>\n

As for Israel, so for the Church today, the Lord did not set His love on them because of their large population, for they were few in number (v.7). His love for them was sovereign, not influenced by natural considerations, but moved by pure divine wisdom, wisdom that had chosen their fathers and promised their fathers marvelous blessing that could come to their descendants. This love had already accomplished their amazing liberation from Egypt, so it was proven beyond doubt to them (v.8).<\/p>\n

Therefore Israel was to fully recognize that God is absolutely faithful, perfectly dependable in keeping the covenant He had made, however many generations would follow. If Israel would keep God’s commandments they would find Him true to His Word in blessing them (v.9). But also, if they refused to obey, they would find Him true to His Word in repaying their wrong doing in destroying them (v.10). Therefore, it was only wisdom to fully observe God’s commandments, statutes and judgments.<\/p>\n

BLESSINGS RESULTING FROM OBEDIENCE<\/p>\n

(vs.12-26)<\/p>\n

Promises of blessing from God on condition of Israel’s obedience ought to have induced them to be diligent in observing His laws. He promised them that if they would obey, He would keep His covenant which He swore to their fathers (v.12). Actually, whether they obeyed or not, God will eventually keep that covenant made to Abraham, Isaac and Jacob, for it is unconditional. Yet if Israel had obeyed God, they would have reaped the benefits of the covenant in the land, from which they would never to put out as long as they obeyed.<\/p>\n

God would love and bless and multiply Israel on the ground of their obedience. He would bless them with children, bless the fruit of their land, prosper their crops of grain, wine and oil, and increase their livestock (v.13). He would bless them above all other nations, with not one male or female barren, whether of humans of livestock (v.14). This would have been marvelous indeed, though we know it did not take place. In the millennium it will be so, however, because God’s covenant with the fathers cannot fail, and the grace of God will accomplish what law never could.<\/p>\n

They would suffer no sickness nor any of the terrible diseases they had known in Egypt, which instead their enemies would suffer (v.15). They were again warned to destroy all the inhabitants of the land, not showing any pity and not being deceived by their idolatry (v.16). If they were tempted to fear these nations because they were greater than Israel, they must not give in to such fear, but remember well what the Lord did to Pharaoh and Egypt, including the great signs and wonders that proved Him superior to every enemy, for God would as effectively destroy all the power of those in the land as easily as He disposed of Egypt’s power (vs.17-19).<\/p>\n

In fact, God would send the hornet among their enemies, striking fear into their hearts, so that Israel would have no difficulty in destroying them (v.20). A hornet is a small, insignificant insect, but the weapons of an army cannot withstand an attack of hornets. The soldiers would not stand and fight Israel while pursued by hornets! Whether this is entirely literal or not, still it teaches us that God can use the most trifling means of putting His enemies to flight. Israel was warned therefore not to be terrified (v.21). We today need to be reminded by the words of the Lord Jesus, “Do not be afraid of them who kill the body, and after that have no more that they can do. But I will show you whom you should fear. Fear Him who, after Has killed, has power to cast into hell; yes, I say to you, fear Him” (Luk 12:4-5)!<\/p>\n

Yet Israel is told that God would not abruptly destroyed the enemies all at once, but drive them out a little at a time, for if the land was not immediately repopulated, wild animals would so increase as to cause another problem. But Israel must not be discouraged by the length of time this would take, for God would without fail enable them to finish the work (vs.22-23).<\/p>\n

God would deliver the kings of the nations into their hands to be destroyed. They must burn their carved images, and not even desire the silver and gold of which the idols were made. All was to be devoted to utter destruction, for any remaining semblance of these evils would be a snare to Israel (vs.24-25). In God’s sight the entire idol was abomination. No part of it could be sanctified to Him. More than this, Israel was told to detest and abhor such idols, not only to avoid them, but to hate them (v.26), for they were under the curse of God.<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

3. Examples of the application of the principles chs. 7-11<\/span><\/p>\n

"These clearly are not laws or commandments as such but primarily series of parenetic homilies in which Moses exhorted the people to certain courses of action in light of the upcoming conquest and occupation of Canaan. Within these sections, however, are specific and explicit injunctions based upon the Decalogue and anticipatory of further elaboration in the large section of detailed stipulations that follows (Deu 12:1 to Deu 26:15)." [Note: Ibid., p. 176.] <\/span><\/p>\n

Command to destroy the Canaanites and their idolatry ch. 7<\/span><\/p>\n

This chapter is a logical development of what Moses said in chapters 5 and 6. God had called on His people to acknowledge that He is the only true God and to be completely loyal to Him. In Canaan they would encounter temptations that might divert them from their fidelity (cf. Deu 6:14). Now we have a full explanation of how the Israelites were to deal with these temptations. These instructions amplify the second commandment (Deu 5:8-10).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Moses mentioned seven nations that resided in Canaan here (Deu 7:1), but as many as 10 appear in other passages (cf. Gen 15:19-21; Exo 34:11; Num 13:28-29; Jdg 3:5). Perhaps Moses named seven here for rhetorical purposes, seven being a number that indicates completion or fullness. One reason for the total extermination of these idolaters was the evil effect their corrupt worship would have on the Israelites and their relationship with Yahweh (Deu 7:4). [Note: See Tremper Longman III, "The Divine Warrior: The New Testament Use of an Old Testament Motif," Westminster Theological Journal 44 (Fall 1982):290-307.] <\/span> They deserved to die for their sins (Deu 9:4-5) and for their persistent hatred of God (Deu 7:10; cf. Gen 9:25-26; Gen 10:15-18; Exo 23:23).<\/p>\n

"Thus he is not speaking of those Canaanites who actually forsook their idols and followed the Lord [such as Rahab]." [Note: Sailhamer, p. 440.] <\/span><\/p>\n

Israel was to be different from other nations (i.e., holy) because God had chosen to bless her (Deu 7:6). Likewise Christians today should deal ruthlessly with sin in our lives (cf. 1Co 5:6). Israel’s election was not due to anything in her that merited God’s favor, but only to the free choice of God to bless whom He would bless.<\/p>\n

"Israel had a priestly tribe, the tribe of Levi, but the nation as a whole was also to be a priesthood. The historical function of a priest was to represent man to God. The tribe of Levi represented Israel before God; and the nation Israel was to represent the Gentile nations before God." [Note: Fruchtenbaum, p. 115.] <\/span><\/p>\n

God’s promises to the Israelites’ forefathers and His deliverance of Israel out of Egypt were demonstrations of the love that lay behind God’s election. The motive of love comes through clearly. The reason for this love was not that its recipients were attractive but that its giver is a loving Person.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

THE BAN<\/p>\n

Deu 7:1-26<\/p>\n

As in the previous chapter we have had the Mosaic and Deuteronomic statement of the internal and spiritual means of defending the Israelite character and faith from the temptations which the conquest in Canaan would bring with it, in this we have strenuous provision made against the same evil by external means. The mind first was to be fortified against the temptation to fall away: then the external pressure from the example of the peoples they were to conquer was to be minimized by the practice of the ban.<\/p>\n

The first five verses {Deu 7:1-5}, and the last two {Deu 7:25-26} deal emphatically with that, as also does Deu 7:16, and what lies between is a statement of the grounds upon which a strict execution of this dreadful measure was demanded. These, as is usual in Deuteronomy, are dealt with somewhat discursively; but the command as to the ban, coming as it does at the beginning, middle, and end, gives this chapter unity, and suggests that it should be treated under this head as a whole. There are besides other passages which can most conveniently be discussed in connection with chapter 7. These are the historic statements as to the ban having been laid upon the cities of Sihon {Deu 2:34} and Og; {Deu 3:6} the provision for the extirpation of idolatrous persons and communities; {Deu 13:15} and lastly, that portion of the law of war which treats of the variations in the execution of the ban which circumstances might demand. {Deu 20:13-18} These passages, taken together, give an almost exhaustive statement in regard to the nature and limitations of the Cherem, or ban, in ancient Israel, a statement much more complete than is elsewhere to be found; and they consequently suggest, if they do not demand, a complete investigation of the whole matter.<\/p>\n

It is quite clear that the Cherem, or ban, by which a person or thing, or even a whole people and their property, were devoted to a god, was not a specially Mosaic ordinance, for it is a custom known to many half-civilised and some highly civilized nations. In Livys account of early Rome we read that Tarquinius, after defeating the Sabines, burned the spoils of the enemy in a huge heap, in accordance with a vow to Vulcan, made before advancing into the Sabine country. The same custom is alluded to in Vergil, Aen. 8:562, and Caesar, B.C. 6:17, tells us a similar thing of the Gauls. The Mexican custom of sacrificing all prisoners of war to the god of war was of the same kind. But the most complete example of the ban in the Hebrew sense, occurring among a foreign people, is to be found in the Moabite stone which Mesha, king of Moab, erected in the ninth century B.C., i.e., in the days of Ahab. Of course Moab and Israel were related peoples, and it might in itself be possible that Moab during its subjection to Israel had adopted the ban from Israel. But that is highly improbable, considering how widespread this custom is, and how deeply its roots are fixed in human nature. Rather we should take the Moabite ban as an example of its usual form among the Semitic peoples. “And Chemosh said to me, Go, take Nebo against Israel. And I went by night and fought against it from the break of morn until noon, and took it and killed them all, seven thousand men and boys, and women and girls and maid-servants, for I had devoted it to Ashtor-Chemosh; and I took thence the vessels” (so Renan) “of Yahweh, and I dragged them before Chemosh.” The ordinary Semitic word for the ban is Cherem. It denotes a thing separated from or prohibited to common use, and no doubt it indicated originally merely that which was given over to the gods, separated for their exclusive use forever. In this way it was distinguished from that which was “sanctified” to Yahweh for that could be redeemed; devoted things could not.<\/p>\n

In the ancient laws repeated in Lev 27:28-29, two classes of devoted things seem to be referred to. First of all, we have the things which an individual may devote to God, “whether of man or beast, or of the field of his possession.” The provision made in regard to them is that they shall not be sold or redeemed, but shall become in the highest degree sacred to Yahweh. Men so devoted, therefore, became perpetual slaves at the holy places, and other kinds of property fell to the priests. In the next verse, Lev 27:29, we read, “None devoted which shall be devoted of” (i.e., from among) “men shall be ransomed; he shall surely be put to death,” but that must refer to some other class of men devoted to Yahweh. It is inconceivable that in Israel individuals could at their own will devote slaves or children to death. Moreover, if every man devoted must be killed, the provision of Num 18:14, according to which everything devoted in Israel is to be Aarons, could not be carried out. Further, there is a difference in expression in the two verses: in Lev 27:28 we have things “devoted to Yahweh,” in Lev 27:29 we have simply men “devoted.” There can be little doubt, therefore, that we have in Lev 27:29 the case of men condemned for some act for which the punishment prescribed by the law was the ban (as in Exo 22:20, “He that sacrificeth unto any god save unto Yahweh only shall be put to the ban”), or which some legal tribunal considered worthy of that punishment. In such cases, the object of the ban being something offensive, something which called out the Divine wrath and abhorrence, this “devotion” to God meant utter destruction. Just as anathema, a thing set up in a temple as a votive offering, became anathema, an accursed thing, and as sacer, originally meaning sacred, came to mean devoted to destruction, so Cherem, among the Semites, came to have the meaning of a thing devoted to destruction by the wrath of the national gods. From ancient days it had been in use, and in Israel it continued to be practiced, but with a new moral and religious purpose which antiquity could know nothing of. No more conspicuous instance of that transformation of ancient customs of a doubtful or even evil kind by the spirit of the religion of Yahweh, which is one of the most remarkable characteristics of the history of Israel, can be conceived than this use of the ban for higher ends.<\/p>\n

As the fundamental idea of the Cherem was the devoting of objects to a god, it is manifest that the whole inner significance of the institution would vary with the conception of the Deity. Among the worshippers of cruel and sanguinary gods, such as the gods of the heathen Semites were, the ends which this practice was used to promote would naturally be cruel and sanguinary. Moreover, where it was thought that the gods could be bought over by acceptable sacrifices, where they were conceived of as non-moral beings, whose reasons for favor or anger were equally capricious and unfathomable, it was inevitable that the Cherem should be mainly used to bribe these gods to favor and help their peoples. Where victory seemed easy and within the power of the nation, the spoil and the inhabitants of a conquered city or country would be taken by the conquerors for their own use. Where, on the other hand, victory was difficult and doubtful, an effort would be made to win the favor of the god, and wring success from him by promising him all the spoil. The slaughter of the captives would be considered the highest gratification such sanguinary gods could receive, while their pride would be held to be gratified by the utter destruction of the seat of the worship of other gods. Obviously it was in this way that the Gauls and Germans worked this institution; and the probability is that the heathen Semites would view the whole matter from an even lower standpoint. But to true worshippers of Yahweh such thoughts must have grown abhorrent. From the moment when their God became the center and the norm of moral life to Israel, acts which had no scope but the gratification of a thirst for blood, or of a petty jealous pride, could not be thought acceptable to Him. Every institution and custom, therefore, which had no moral element in it, had either to be swept away, or moralized in the spirit of the purer faith. Now the ban was not abolished in Israel; but it was moralized, and turned into a potent and terrible weapon for the preservation and advancement of true religion.<\/p>\n

By the Divine appointment the national life of Israel was bound up with the foundation and progress of true religion. It was in this people that the seeds of the highest religion were to be planted, and it was by means of it that all the nations of the earth were to be blessed. But as the chief means to this end was to be the higher ethical and religious character of the nation as such, the preservation of that from depravation and decay became the main anxiety of the prophets and priests and lawgivers of Israel. Just as in modern days the preservation and defense of the State is reckoned in every country the supreme law which overrides every other consideration, so in Israel the preservation of the higher life was regarded. Rude and half-civilized as Israel was at the beginning of its career, the Divinely revealed religion had made men conscious of that which gave this people its unique: value both to God and men. They recognized that its glory and strength lay in its thought of God, and in the character which this impressed upon the corporate life, as well as on the life of each individual. As we have seen, this bred in them a consciousness of a higher calling, of a higher obligation resting on them than upon others. They consequently felt the necessity of guarding their special character, and used the ban as their great weapon to ward off the contagion of evil, and to give this character room to develop itself. Its tremendous, even cruel, power was directed in Israel to this end; it was from this point of view alone that it had value in the eyes of the fully enlightened man of Israel. Stade in his history (vol. 1., p. 490) holds that this distinction did not exist, that the Israelite view differed in little, if anything, from that of their heathen kinsmen, and that the ban resulted from a vow intended to gratify Yahweh and win His favor by giving Him the booty. But it is undeniable that in the earliest statement in regard to it {Exo 20:1-26} there is a distinct legislative provision that the ban should be proclaimed and executed irrespective of any vow; and in the later, but still early, notices of it in Joshua, Judges, and 1 Samuel the command to execute it comes in every case from Yahweh. In Deuteronomy, again, the ethical purpose of the ban is always insisted upon, most emphatically perhaps in Deu 20:17 ff., where the Cherem is laid down as a regular practice in war against the heathen inhabitants of Canaan: “But thou shalt utterly destroy themthat they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against Yahweh your God.” Whatever hints or appearances there may be in the Scripture narratives that the lower view still clung to some minds are not to be taken as indicating the normal and recognized view. They were, like much else of a similar kind, mere survivals, becoming more and more shadowy as the history advances, and at last entirely vanishing away. The new and higher thought which Moses planted was the rising and prevailing element in the Israelite consciousness. The lower thought was a decaying reminiscence of the state of things which the Mosaic revelation had wounded to the death, but which was slow in dying.<\/p>\n

In Israel, therefore, the ban was, on the principles of the higher religion, legitimate only where tile object was to preserve that religion when gravely endangered. If any object could justify a measure so cruel and sweeping as the ban, this could, and this is the only ground upon which the Scriptures defend it.. That the danger was grave and imminent, when Israel entered Canaan, cannot be doubted. As we have seen, the Israelite tribes were far from being of one blood or of one faith. There was a huge mixed multitude along with them; and even among those who had unquestioned title to be reckoned among Israelites, many were gross, carnal, and slavish in their conceptions of things. They had not learned thoroughly nor assimilated the lessons they had been taught. Only the elect among them had done that; and the danger from contact with races, superior in culture, and religiously not so far below the position occupied by the multitude of Israel, was extreme. The nation was born in a day, but it had been educated only for a generation; it was raw and ignorant in all that concerned the Yahwistic faith. In fact it was precisely in the condition in which spiritual disease could be most easily contracted and would be most deadly. The new religion had not been securely organized; the customs and habits of the people still needed to be molded by it, and could not, consequently, act as the stay and support of religion as they did at later times. Further, the people were at the critical moment when they were passing from one stage of social life to another. At such moments there is immense danger to the health and character of a nation, for there is no unity of ideal present to every mind. That which they are moving away from has not ceased to exert its influence, and that to which they are moving has not asserted itself with all its power. At such crises in the career of peoples emerging from barbarism, even physical disease is apt to be deadlier and more prevalent than it is among either civilized or entirely savage men. The old Semitic heathenism had not been entirely overcome, and the new and higher religion had not succeeded in establishing full dominion. Contact with the Canaanites in almost any shape would under such circumstances be like the introduction of a contagious disease, and at almost any price it had to be avoided. The customs of the world at that time, and of the Semitic nations in particular, offered this terribly effective weapon of the “ban” and for this higher purpose it was accepted; and it was enforced with a stringency which nothing would justify short of the fact that life or death to the great hope of mankind was involved in it.<\/p>\n

But it may be and should be asked, Would any circumstances justify Christian men, or a Christian nation, in entering upon a war of extermination now? and if not, how can a war of extermination against the Canaanites have been sanctioned by God? In answer to the first question, it must be said that, while circumstances can be conceived under which the extermination of a race would certainly be carried out by nations called Christian, it is hardly possible to imagine Christian men taking part in such a massacre. Even the supposed command of God could not induce them to do so. It would be so contrary to all that they have learned of Gods will, both as regards themselves and others, that they would hesitate. Almost certainly they would decide that they were bound to be faithful to what God had revealed of Himself; they would feel that He could not wish to blunt their moral sense and undo what He had done for them, and they would put aside the command as a temptation. But the case with the Israelites was altogether different. The question is not, how could God destroy a whole people? Were it only that, there would be little difficulty. Everywhere in His action through nature God is ruthless enough against sin. Vice and sin are every day bringing men and women and innocent children to death, and to suffering worse than death. For that every believer in God holds the Divine law responsible. And when the Divine command was laid upon the Israelites to do, more speedily, and in a more awe-inspiring way, what Canaanite vices were already doing, there can be no difficulty except in so far as the effect upon the Israelites is concerned. It is by death, inflicted as the punishment of vice, and sparing neither woman nor child, that nations have, as a rule, been blotted out; and, except to the confused thinker, so far as the Divine action is concerned there is no difference between such cases and this of the Canaanites. The real question is, Can a living, personal God deliberately set to men a task which can only lower them in the scale of humanity-brutalize them, in fact? No, is of course the only possible answer; therefore a supposed Divine command coming to us to do such things would rightly be suspected. We could not, we feel sure, be called upon by God to slay the innocent with the guilty, to overwhelm in one common punishment individual beings who have each of them an inalienable claim to justice at our hands. But the Israelites had not and could not have the feeling we have on the subject. The feeling for the individual did not exist in early times. The clan, the tribe, the nation was everything, and the individual, nothing. Consequently there was not existent in the world that keen feeling in regard to individual rights, which dominates us so completely that we can with difficulty conceive any other view. In this world the early Israelite scarcely perceived the individual man, and beyond this world he knew of no certain career for him. He consequently dealt with him only as part of his clan or tribe. His tribe suffered for him and he for his tribe, and in early penal law the two could hardly be separated. Indeed it may almost be said that, when the individual suffered for his own sin, the satisfaction felt by the wronged was rather due to the tribe having suffered so much loss in the individuals death than to the retribution which fell upon him. Moreover war was the constant employment of all, and death by violence the most common of all forms of death. Manners and feelings were both rude, and the pains as well as the pleasures of civilized and Christian men lay largely beyond their horizon. There was consequently no danger of doing violence to nobler feelings or of leaving a sting in the conscience by calling such men to such work. The stage of moral development they had reached did not forbid it, and the work therefore might be given them of God.<\/p>\n

But the grounds for the action were immeasurably raised. Instead of being left on the heathen level, “the usage was utilized so as to harmonize with the principles of their religion, and to satisfy its needs. It became a mode of secluding and rendering harmless anything which peculiarly imperiled the religious life of either an individual or the community, such objects being withdrawn from society at large, and presented to the sanctuary, which had power, if needful, to authorize their destruction.” The Deuteronomic command is not given shamefacedly. The interests at stake are too great for that. Israel is utterly to smite the Canaanite nations, to put them to the ban, to make no covenant with them nor to intermarry with them. “Thus shall ye deal with them: ye shall break down their altars, and dash in pieces their obelisks, and hew down their Asherim, and burn their graven images with fire.” There is a fierce, curt energy about the words which impresses the reader with the vigor needed to defend the true religion. The danger was seen to be great, and this tremendous weapon of the ban was to be wielded with unsparing rigor, if Israel was to be true to its highest call. “For,” Deu 7:6 goes on to say, “thou art a holy people unto Yahweh thy God; Yahweh thy God hath chosen thee to be a peculiar people unto Himself, out of all peoples that are upon the face of the earth.” They were the elect of God; they were a holy people, a people separated unto their God, and the Divine blessing was to come upon all nations through them if they remained true. Their separateness must therefore be maintained. As a people marked out by the love of God, they could not share in the common life of the world as it then was. They could not lift the Canaanites to their level by mingling with them. So they would only obscure, nay, in so far as this rigorous command was not carried out, they did all but fatally obscure, the higher elements of national and personal life which they had received. They were too recently converted to be the people of Yahweh, too weak in their own faith, to be able to do anything but stand in this austere and repellent attitude towards the world. Centuries passed before they could relax without danger. It may even be said that until the coming of our Lord they dared not take up any other than this separatist position, though as the ages passed and the prophetic influence grew, the yearning after a gathering in of the Gentiles, and the promise of it in the Messianic day, became more markedly prominent. Only when men could look forward to being made perfect in Jesus Christ did they receive the command to go unreservedly out into the world, for only then had they an anchor which no storm in the world could drag.<\/p>\n

But we must be careful not to exaggerate the separation called for here. It does not authorize anything like the fierce, intolerant thirst for conquest and domination which was the very keynote of Islam. In Deu 2:5-6; Deu 2:19; the lands of Edom, Moab, and Ammon are said to be Yahwehs gift to these peoples in the same way as Canaan was to Israel. Nor did the law ever authorize the bitter and contemptuous feeling with which Pharisaic Israelites often regarded all men beyond the pale of Judaism. There was no general prohibition against friendly intercourse with other peoples. It was against those only, whose presence in Canaan would have frustrated the establishment of the theocracy, and whose influence would have been destructive of it when established, that the “ban” was decreed. When war arose between Israel and cities farther off than those of Canaan, they were not to be put to the “ban.” Though they were to be hardly treated according to our ideas, they were to suffer only the fate of cities stormed in those days, for the danger of corruption was proportionately diminished {Deu 20:17} by their distance. The right of other peoples to their lands was to be respected, and friendly intercourse might be entered on with them. But the right of Israel to the free and unhindered development to which it had been called by Yahweh was the supreme law. The suspicion of danger to that was to make things otherwise harmless, or even useful, to be abhorred. If men are to live nearer to God than others, they must sacrifice much to the higher call.<\/p>\n

To press home this, to induce Israel to respond to this demand, to convince them anew of their obligation to go any length to keep their position as a people holy to Yahweh, our chapter urges a variety of reasons. The first (Deu 7:7-11) is that the history and grounds of their election exhibit the character of Yahweh in such a way as to heighten their sense of their privileges and the danger of losing them. He had chosen them, only because of His own love to them; and having chosen them and sworn to their fathers, He is true to His covenant. He brought them out of the house of bondage, and has led them until now. In Yahweh they had a spiritual ideal, whose characteristics were love and faithfulness. But though He loves He can be wrathful, and though He has made a covenant with Israel, it must be fulfilled in accordance with righteousness. In dealing with such a God they must beware of thinking that their election is irrespective of moral conditions, or that His love is mere good nature. He can and does smite the enemies of good, for anger is always possible where love is. It is only with good nature that anger is not compatible, just as warm and self-sacrificing affection also is. Those who turn away from Him, therefore, He requites immediately to their face, as surely as “He keepeth covenant and mercy with them that love Him and keep His commandments.” All the blessed and intimate relations which He has opened up with them, and in which their safety and their glory lie, can be dissolved by sin. They are, therefore, to strike fiercely at temptation, to regard neither their own lives nor the lives of others when that has to be put out of the way, to smite and spare not, for the very love of God.<\/p>\n

A second reason why they should obey the Divine commands, as in other matters, so in this terrible thing, is this. If they be willing and obedient, then God will bless them in temporal ways as well as with spiritual blessings. Even for their earthly prosperity a loyal attitude to Yahweh would prove decisive. “Thou shalt be blessed above all peoples; there shall not be a male or female barren among you, or among your cattle. And Yahweh will take away from thee all sickness, and He will put none of the evil diseases of Egypt which thou knowest upon thee; but will lay them upon all them that hate thee.” The same promises are renewed in more detail and with greater emphasis in the speech contained in chapters 28 and 29. There the significance of such a view, and the difficulties involved in it for us, will be fully discussed. Here it will be sufficient to note that the profit of obedience is brought in to induce Israel to enforce the “ban” most rigorously.<\/p>\n

The last verses of our chapter, Deu 7:17-26, set before Israel a third incitement and encouragement. Yahweh, who had proved His might and His favor for them by His mighty deeds in Egypt, would be among them, to make them stronger than their mightiest foes (Deu 7:21): “Thou shalt not be affrighted at them, for Yahweh thy God is in the midst of thee, a great God and a terrible.” The previous inducements to obey Yahweh their Goal and be true to Him were founded on His character and on His acts. He was merciful; but He could be terrible, and He would reward the faithful with prosperity. Now His people are encouraged to go forward because His presence will go with them. In the conflicts which obedience to Him would provoke, He would be with them to sustain them, whatever stress might come upon them. Step by step they would drive out those very peoples whom they had dreaded so when the spies brought back their report of the land. The terror of their God would fall upon all these nations. A great God and a terrible He would prove Himself to be, and with Him in their midst they might go forth boldly to execute the ban upon the Canaanites. The sins and vices of these peoples had brought this upon them; their horrible worship left an indelible stain wherever its shadow fell. Israel, led and directed by Yahweh Himself, was to fall upon them as the scourge of God.<\/p>\n

Notwithstanding the Divine urgency, the command to destroy the Canaanites and their idols was not carried out. After a victory or two the enemy began to submit. Glad to be rid of the toils of war, Israel settled down among the people of the land. All central control would seem to have disappeared. The Canaanite worship and the Canaanite customs attracted and fascinated the people, and enemy after enemy broke in upon them and triumphed over them. The half-idolatrous masses were led away into depraved forms of worship, and for a time it looked as if the work of Moses would be utterly undone. Had the purer faith he taught them not been revived, Israel would probably not have survived the period of the Judges. As it was they just survived; but by their lapse the leavening of the whole of the nation with the pure principles of Yahweh-worship had been stopped. Instead of being cured, the idolatrous inclinations they had brought with them from the pre-Mosaic time had been revived and strengthened. Multitudes, while calling Yahweh their God, had sunk almost to the Canaanite level in their worship and during the whole period of their existence as a nation Israel as a whole never again rose clear of half-heathen conceptions of their God. Prophets taught and threatened them in vain, until at last ruin fell upon them and the Divine threats of punishment were fulfilled.<\/p>\n

THE BAN IN MODERN LIFE<\/p>\n

IN our modern time this practice of the ban has, of course, become antiquated and impossible. The Cherem, or ban, of the modern synagogue is a different thing, based upon different motives, and is directed to the same ends as Christian excommunication. But though the thing has ceased, the principles underlying it, and the view of life which it implies, are of perpetual validity. These belong to the essential truths of religion, and especially need to be recalled in a time like ours, when men tend everywhere to a feeble, lax, and cosmopolitan: view of Christianity. As we have seen, the fundamental principle of the Cherem was that, however precious, however sacred, however useful and helpful in ordinary circumstances a thing might be, whenever it became dangerous to the higher life it should at once be given up to Yahweh. The lives of human beings, even though they were mens dearest and nearest, should be sacrificed; the richest works of art, the weapons of war, and the wealth which would have adorned life and made it easy, were equally to be given up to Him, that He might seclude them and render them harmless to mens highest interests. Neighborliness to the Canaanites was absolutely forbidden, and the Church of the Old Testament was commanded to take up a position of hostility, or at best of armed neutrality, to all the pleasures, interests, and concerns of the peoples who surrounded them. Now the prevailing modern view is that not only the ban itself, but these principles have become obsolete. Notwithstanding that the Church of the New Testament is the bearer of the higher interests of humanity, we are taught that when it is least definite in its direction as to conduct, when it is most tolerant of the practices of the world, then it is most true to its original conception. We are told that an indulgent Church is what is wanted; rigor and religion are now supposed to be finally divorced in all enlightened minds. This view is not often categorically expressed, but it underlies all fashionable religion, and has its apostles in the golden youth who forward enlightenment by playing tennis on Sundays. Because of it too, Puritan has become a name of scorn, and careless self-gratification a mark of cultured Christianity. Not only asceticism, but has been discredited, and the moral tone of society has perceptibly fallen in consequence. In wide circles both within and without the Church it seems to be held that pain is the only intolerable evil, and in legislation as well as in literature that idea has been registering itself.<\/p>\n

For much of this progress, as some call it, no reasoned justification has been attempted, but it has been defended in part by the allegation that the circumstances which make the “ban” necessary to the very life of the ancient people of God have passed away, now that social and political life has been Christianised. Even those who are outside the Church in Christian lands are no longer living at a moral and spiritual level so much below that of the Church. They are not heathen idolaters, whose moral and religious ideas are contagiously corrupting, and nothing but Pharisaism of the worst type, it is said, can justify the Church in taking up a position to society in any degree like that which was imposed upon ancient Israel. Now it cannot be denied that there is truth here, and in so far as the Christian Church or individual Christians have taken up precisely the same position to those without as is implied in the Old Testament ban, they are not to be defended. Modern society, as at present constituted, is not corrupting like that of Canaan. No one in a modern Christian state has been brought up in an atmosphere of heathenism, and what an incredible difference that involves only those who know heathenism well can appreciate. If spiritual life is neither understood nor believed in by all, yet the rules of morals are the same in every mind, and these rules are the product of Christianity. As a consequence, the Church is not endangered in the same way and to the same degree by contact with the world as in the ancient days. Indeed to the Israelite of the post-Mosaic time our “world,” which some sects at least would absolutely ignore and shut out, would seem a very definite and legitimate part of the church. The Jewish Church was certainly to a very large extent made up of precisely such elements, while those who were to be put to the ban were far more remote than any citizens of a modern state, except a portion of the criminal class. Further, those not actively Christian are, on account of this community of moral sentiments, open to appeal from the Church as the heathen Canaanites were not. In English-speaking lands, while there are multitudes indifferent to Christianity, most acknowledge the obligation of the Christian motives. In nations at least nominally Christian, therefore, both because the danger of corruption is greatly less, and because the world is more accessible to the leaven of Christian life, no Church can, or dare, without incurring terrible loss and responsibility, withdraw from or show a merely hostile front to the world. The sects which do so live an invalid life. Their virtues take on the sickly look of all “fugitive and cloistered virtue.” Their doctrines become full of the “idols of the cave,” and they cease to have any perception of the real needs of men.<\/p>\n

Nevertheless the austere spirit inculcated in this chapter must be kept alive, if the Church is to be the spiritual of humanity, for strenuousness is the great want of modern life. Dr. Pearson, whose book on “National Life and Character” has lately expounded the theory that the Church, “being too inexorable in its ideal to admit of compromises with human frailty, is precisely on this account unfitted for governing fallible men and women,” i.e., governing them in the political sense, has elsewhere stated his view of the remedy for one of the great evils of modern life. “The disproportionate growth of the distributing classes, as compared with the producing, is due, I believe, to two moral causes-the love of amusement and the passion for speculation. Men flock out of healthy country lives in farms or mines into our great cities, because they like to be near the theatre and the racecourse, or because they hope to grow rich suddenly by some form of gambling. The cure for a taint of this kind is not economical but religious, and can only be found, I am convinced, in a return to the masculine asceticism that has distinguished the best days of history, Puritan or Republican.” This is emphatically true of Australia, where and of which the words were first spoken; and masculine asceticism of the Puritan type would cure many another evil there besides these. But the same thing is true everywhere; and if religion is to cure slackness in social or political life, how much more must it cultivate this austere spirit for itself! The function of the Church is not to govern the world; it seeks rather to inspire the world. It should lead the advance to a higher, more ennobling life, and should exhibit that in its own collective action and in the kind of character it produces. Its greatest gift to the world should be itself, and it is useful only when it is true to its own ethos and spirit. To keep that unimpaired must therefore be its first duty, and to fulfill that duty it must keep rigorously back from everything which, in relation to its own existing state, would be likely to lower the power of its peculiar life. The State must often compromise with human frailty. Often there will be before the legislator and the statesman only a choice between two evils, or at least two undesirable courses, unless a worse thing is to be tolerated. The Church, on the other hand, should keep close to the ideal as it sees it. Its reason for existence is that it may hold up the ideal to men, and exhibit it as far as that may be. Compromise in regard to that is impossible for the Church, for that would be nothing else than disloyalty to its own essential principle. The spirit, therefore, that inspired the “ban” must always be living and powerful in the Church. Whatever is dangerous to the special Christian life must cease to exist for Christians. It should be laid at the feet of their Divine Head, that He may seclude it from His people and render it innocuous. Many things that are harmless or even useful at a lower level of life must be refused a place by the Christian: Gratifications that cannot but seem good to others must be refused by him; for he seeks to be in the forefront of the battle against evil, to be the pioneer to a more whole-hearted spiritual life.<\/p>\n

But that does not imply that we should seek to renew the various imperfect and external devices by which past times sought to attain this exceedingly desirable end. Experience has taught the folly and futility of sumptuary laws, for example. Their only effect was to do violence to the inwardness which belongs of necessity to spiritual life. They externalized and depraved morality, and finally defeated themselves. Nor would the later Puritanism, with its rigidity as regards dress and deportment, and its narrow and limited view of life, help us much more. It began doubtless with the right principle; but it sought to bind all to its observances, whether they cared for the spirit of them or not; and it showed a measureless intemperance in regard to the things which it declared hostile to the life of faith. In that form it has been charged with “isolation from human history, human enjoyment, and all the manifold play and variety of human character.” For a short time, however, Puritanism did strike the golden mean in this matter, and probably we could not in this present connection find a better example for modern days than in the Puritanism of Spenser, of Colonel Hutchinson (one of the regicides so called), and of Milton. Their united lives covered the heroic period of Puritanism, and taken in their order they represent very fairly its rise, its best estate, and its tendencies towards harsh extremes, when as yet it was but a tendency.<\/p>\n

Spenser, born in the “spacious times of great Elizabeth,” was politically and nationally a Puritan, and in aim and ideal, at least, was so in his stern view of life and religion. His attachment to Lord Grey of Wilton, that personally kind yet absolutely ruthless executor of the English “ban” against the untamable Irish, and his defense of his policy, show the one; while his “Fairy Queen,” with its representation of religion as “the foundation of all nobleness in man” and its dwelling upon mans victory over himself, reveals the other. But he had in him also elements belonging to that strangely mingled world in which he lived, and which came from an entirely different source. He had the Elizabethan enthusiasm for beauty, the large delight in life as such even where its moral quality was questionable, and the artists sensitiveness and adaptability in a very high degree. These diverse elements were never fully interfused in him. Amid all the gracious beauty of his work, there is the trace of discord and the mark of conflict; and at times perhaps his life fell into courses which spoke little of self-control. But his face was always in the main turned upwards. In the main, too, his life corresponded with his aspirations. He combined his poetic gift, his love of men and human life, with a faithfulness to his ideal of conduct which, if not always perfect, was sincere, and was, too, as we may hope, ultimately victorious. The Puritan in him had not entire victory over the worldling, but it had the mastery; and the very imperfection of the victory kept the character in sympathy with the whole of life.<\/p>\n

In Colonel Hutchinson, as depicted in that stately and tender panegyric which speaks to us across more than two centuries so pathetically of his wifes almost adoring love, we see the Puritan character in its fullest and most balanced form. We do not, of course, mean that his mind had the imaginative power of Spensers, or his character the force of Miltons; but partly from circumstances, partly by singular grace of nature, his character possessed a stability and an equilibrium which had not come when Spenser lived, and which was beginning to go in the evil days upon which Milton fell. At the root of all his virtues his wife sets “that which was the head and spring of them all, his Christianity.” “By Christianity,” she says, “I intend that universal habit of grace which is wrought in a soul by the regenerating Spirit of God, whereby the whole creature is resigned up into the Divine will and love, and all its actions designed to the obedience and glory of its Maker.” He had been trained in a Puritan home, and though when he went out into the world he had to face quite the average temptations of a rich and well-born youth, he fled all youthful lusts. But he did not retire from the world. “He could dance admirably well, but neither in youth nor riper years made any practice of it; he had skill in fencing such as became a gentleman; he had a great love to music, and often diverted himself with a viol, on which he played masterly; he had an exact ear, and judgment in other music; he shot excellently in bows and guns, and much used them for his exercise; he had great judgment in painting, graving, sculpture, and all liberal arts, and had many curiosities of value in all kinds. He took much pleasure in improvement of grounds, in planting groves and walks and fruit-trees, in opening springs and making fishponds. Of country recreations he loved none but hawking, and in that was very eager, and much delighted for the time he used it.” Hutchinson was no ascetic, therefore, in the wrong sense, but lived in and enjoyed the world as a man should. But perhaps his greatest divergence from the lower Puritanism lay in this, that “everything that it was necessary for him to do he did with delight, free and unconstrained.” Moreover, though he adopted strong Puritan opinions in theology, “he hated persecution for religion, and was always a champion for all religious people against all their great oppressors. Nevertheless self-restraint was the law of his life, and he many times forbore things lawful and delightful to him, rather than he would give any one occasion of scandal.” In public affairs he took-the courageous part of a man who sought nothing for himself, and was moved only by his hatred of wrong to leave the prosperity and peace of his home life. He became a member of the Court which tried the King against his will, but signed the warrant for his death, simply because he conceived it to be his duty. When the Restoration came and he was challenged for his conduct, scorning the subterfuges of some who declared they signed under compulsion, he quietly accepted the responsibility for his acts. This led to his death in the flower of his age, through imprisonment in the Tower; but he never flinched, “having made up his accounts with life and death, and fixed his purpose to entertain both honorably.” From the beginning of his life to the end there was a consistent sanity, which is rare at any time, and was especially rare in those days. His loyalty to God kept him austerely aloof from unworthiness, while it seemed to add zest to the sinless joys which came in his way. Above all, it never suffered him to forget that the true Christian temper and character was the pearl of price which all else he had might lawfully be sacrificed to purchase.<\/p>\n

In the character of Milton we find the same essential elements, the same purity in youth, which, with his beauty, won for him the name of the Lady of his College; the same courage and public spirit in manhood; the same love of music and of culture. After his University career he retired to his fathers house, and read all Greek and Latin literature, as well as Italian, and studied Hebrew and some other Oriental languages. All the culture of his time, therefore, was absorbed by him, and his mind and speech were shot through and through with the brilliant colors of the history and romance of many climes. Almost no kind of beauty failed to appeal to him, but the austerity of his views of life kept him from being enslaved by it. In his earlier works even, he caught in a surprising way all the glow, and splendor, and poetic fervor of the English Renaissance; but he joined with it the sternest and most uncompromising Puritan morality, not only in theory and desire like Spenser, but in the hard practice of actual life. When the idea of duty comes to dominate a man, the grace and impetuosity of youth, the overmastering love of beauty, and the appreciation of the mere joy of living are apt to die away, and the poetic fire burns low. But it was not so with Milton. To the end of his life he remained a true Elizabethan, but an Elizabethan who had always kept himself free from the chains of sensual vice, and had never stained his purity of soul. That fact makes him unique almost in English history, and has everywhere added a touch of the sublime to all that his works have of beauty. “His soul was like a star, and dwelt apart” and we may entirely believe what he tells us of himself when he returned from his European travels: “In all the places in which vice meets with so little discouragement, and is protected with so little shame, I never once turned from the path of integrity and virtue, and perpetually reflected that, though my conduct might escape the notice of men, it could not elude the inspection of God.” Like the true Puritan he was, Milton not only overcame evil in himself, but he thought his own life and health a cheap price to pay for the overthrow of evil wherever he saw it. When the civil war broke out, he returned at once from his travels, to help to right the wrongs of his country. In the service of the Government he sacrificed his poetic gift, his leisure for twenty years, and finally his sight, to the task of defending England from her enemies. But he did not stop there. His severity became excessive, at times almost vindictive. When he wrote prose he scarcely ever wrote without having an enemy to crush, and much that he uttered in this vein cannot possibly be approved. His pamphlets are unfair to a degree which shows that his mind had lost balance in the turmoil of the great struggle, so that he approached at moments the narrower Puritanism. But he still proved himself too great for that, and emerged anew as a great and lofty spirit, held down very little by earthly bonds, and strenuously set against evil as a true servant of God.<\/p>\n

Now the temper of Puritanism such as this of these old English worthies is precisely what Christians need most to cultivate in these days. They must be animated by the spirit which refuses to touch, and refers to God, whatever proves hostile to life in God; but they must also combine with this aloofness a sympathetic hold on ordinary life. It is easy on the one hand to solve all problems by cutting oneself off from any relation with the world, lest the inner life should suffer. It is also easy to let the inner life take care of itself, and to float blithely on with all the currents of life which are not deadly sins. But it is not easy to keep the mind and life open to all the great life-streams which tend to deepen and enrich human nature, and yet to stand firm in self-control, determined that nothing which drags down the soul shall be permitted to fascinate or overpower. To this task Christian men and the Christian Church seem at present to be specially called. It is admitted on all hands that the ordinary Puritanism became too intolerant of all except spiritual interests; so that it could not, without infinite loss, have been accepted as the guide for all life. But hence what was good in it has been rejected along with the bad; and it needs to be restored, if a weak, self-indulgent temper, which resents hardship or even discipline, is not to gain the upper hand. In social life especially this is needful, otherwise so much debate would never have been expended on the question of amusements. On the face of it, a Christianity which can go with the world in all those of its amusements which are not actually forbidden by the moral law must be a low type of Christianity. It can be conscious of no special character which it has to preserve, of no special voice which it has to utter in the antiphony of created things. Whatever others allow themselves, therefore, the vigilant Christian must see to it that he does nothing which will destroy his special contribution to the world he lives in. It is precisely by that that he is the salt of the earth; and if the salt have lost its savor wherewith will you season it? No price is too great for the preservation of this savor, and in reference to the care of it each man must ultimately be a law unto himself. No one else can really tell where his weakness lies. No one else can know what the effect of this or that recreation upon that weakness is.<\/p>\n

When men lose spiritual touch with their own character they are apt to throw themselves back for guidance in such matters upon the general opinion of the Christian community, or the tradition of the elders. In doing so they are in danger of losing sincerity in a mass of formalism. But if a vivid apprehension of the need of individuality in the regulation of life is maintained, the formulated Christian objection to certain customs or certain amusements may be a most useful substitute for painful experience of our own. Some such amusements may have been banned in the past without sufficient reason; or they may have been excluded only because of the special openness to temptation of a certain community; or they may have so changed their character that they do not now deserve the ban which was laid upon them once justly enough. Any plea, therefore, for the revisal or abolition of standing conventions on such grounds must be listened to and judged, But, on the whole, these standing prohibitions of the Church represent accumulated experience, and all young people especially will do wisely not to break away from them. What the mass of Christians in the past have found hurtful to the Christian character will in most cases be hurtful still. For if it can be said of the secular world in all matters of experience that “this wise world is mainly right,” it may surely be said also of the Christian community. In our time there is a quite justifiable distrust of conventionality in morals and in religion; but it should not be forgotten that conventions are not open to the same objection. They represent, on the whole, merely the registered results of actual experience, and they may be estimated and followed in an entirely free spirit. It is not wise, therefore, to revolt against them indiscriminately, merely because they may be used cruelly against others, or may be taken as a substitute for a moral nature by oneself. Thackeray in his constant railing at the judgment of the world seems to make this mistake. He is never weary in pointing out how unjust the broad general judgments of the world are to specially selected individuals. Harry Warrington in “The Virginians,” for instance, though innocent, lives in a manner and with associates which the world has generally found to indicate intolerable moral laxity; and because the world was wrong in thinking that to be true in his case which would have been true in ninety-five out of a hundred similar cases, the moralist rails at the evil-hearted judgments of the world. But “this wise world is mainly right,” and its rough and indiscriminating judgments fit the average case. They are part of the great sanitary provision which society makes for its own preservation. And the case is precisely similar with the conventions of the religious life. They too are in the main sanitary precautions which a conscience thoroughly alive and a strong intelligence may make superfluous, but which for the unformed, the half-ignorant, the less original natures, in a word, for average, men and women, are absolutely necessary. Spontaneity and freedom are admirable qualities in morals and religion. They are even the conditions of the highest kinds of moral and religious life, and the necessary presuppositions of health and progress. But something is due to stability as well; and a world of original and spontaneous moralists, trusting only to their own “genial sense” of truth, would be a maddening chaos. In other words, conventions if used unconventionally, if not exalted into absolute moral laws disobedience to which excludes from reputable society, if taken simply as indications of the paths in which least danger to the higher life has been found to lie, are guides for which men may well be thankful.<\/p>\n

In the world of thought too, as well as in the world of action, a wise austerity of self-control is absolutely necessary. The prevailing theory is that every one, young men more especially, should read on all sides on all questions, and that they should know and sympathize with all modes of thought. This is advocated in the supposed interests of freedom from external domination and from internal prejudice. But in a great number of cases the result does not follow. Such catholicity of taste does produce a curious dilettante interest in lines of thought, but as a rule it weakens interest in truth as such. It delivers from the domination of a Church or other historic authority; but only, in most cases, to hand over the supposed freeman to the narrower domination of the thinker or school by which he happens to be most impressed. For it is vain and impotent to suppose that in regard to morals and religion every mind is able to find its way by free thought, when in regard to bodily health, or even in questions of finance, the free thought of the amateur is acknowledged to end usually in confusion. Those only can usefully expose their minds to all the various currents of modern thought who have a clear footing of their own. Whatever that may be, it gives them a point on which to stand, and a vantage-ground from which they can gather up what widens or corrects their view. But to leave the land altogether, and commit oneself to the currents, is to render any after-landing all but impossible. With regard to the books read, the lines of thought followed, and the associations formed, the Christian must exercise self-denial and self-examination. Whatever is manifestly detrimental to his best life, whatever he feels to be likely to taint the purity of his mind or lower his spiritual vitality, should be put under the “ban,” should be resolutely avoided in all ordinary cases. Of course modes of thought that deserve to be weighed may be found mingled with such elements; also views of life which have a truth and importance of their own, though their setting is corrupt. But it is not every ones business to extricate and discuss these. Those who are called to it will have to do it; and in doing it as a duty they may expect to be kept from the lurking contagion. Every one else who investigates them runs a risk which he was not called upon to run. The average Christian should, therefore, note all that tends to stunt or deprave him spiritually, and should avoid it. It is not manliness but folly which makes men read filthy literature because of its style, or skeptical literature because of its ability, when they are not called upon to do so, and when they have not fortified themselves by the purity of the Scriptures and the power of prayer. To make such literature or such modes of thought our staple mental food, or to make the writers or admirers of such books our intimate friends, is to sap our own best convictions and to disregard our high calling.<\/p>\n

Lastly, however common it may be for men to sit down in selfish isolation and devote themselves to their own interests, even though these be spiritual, in the face of remediable evils, that is not the Christian manner of acting. Of the great Puritans we mentioned, Spenser endured hardness in that terrible Irish war which the men of Elizabeths day regarded as the war of good against evil; Hutchinson fought for and died in the cause of political and religious freedom; and Milton devoted his life and health to the same cause. All of them, the two latter especially, might have kept out of it all, in the peace and comfort of private life; but they judged that the destruction of evil was their first duty. At the trumpet call they willingly took their side, and prepared to give their lives, if necessary, for the righteous cause. Now it is not enough for us to avoid evil any more than it was for them. Though personal influence and example are undoubtedly among the most potent weapons in the warfare for the Kingdom of God, there must be, besides these, the power and the will to put public evils under the ban. Whatever institution or custom or law is ungodly, whatever in our social life is manifestly unjust, should stir the Christian Church to revolt against it, and should fill the heart of the individual Christian with an undying energy of hatred. It is not meant that the Christian Churches as such should transform themselves into political societies or social clubs. To do that would simply be to abdicate their only real functions. But they should be the sources of such teaching as will turn mens thoughts towards social justice and political righteousness, and should prepare them for the sacrifice which any great improvement in the social state must demand of some. Further, every individual Christian should feel that his responsibility for the condition of his brethren, those of his own nation, is very great and direct; that to discharge municipal and political duty with conscientious care is a primary obligation. Only so can the power be gained to “ban” the bad laws, the unjust practices, the evil social customs, which disfigure our civilization, which degrade and defraud the poor.<\/p>\n

A militant Puritanism here is not only a necessity for further social progress, but it is also a necessity for the full exhibition of the power and the essential sympathies of Christianity.<\/p>\n

For want of it the working classes in their movement upward have not only been alienated from the Churches, but they have learned to demand of their leaders that they shall “countenance the poor man in his cause.” They are tempted to require their leaders to share not only their common principles, but their prejudices; and they often look with suspicion upon those who insist upon applying the plumb-line of justice to the demands of the poor as well as to the claims of the rich. The whole popular movement suffers, for it is degraded from its true position. From being a demand for justice, it becomes a scramble for power-power too which, when gained, is sometimes used as selfishly and tyrannically by its new possessors as it sometimes was by those who previously exercised it. Into all branches of public life there is needed an infusion of a new and higher spirit. We want men who hate evil and will destroy it where they can, who seek nothing for themselves, who feel strongly that the kind of life the poor in civilized countries live is intolerably hard, and are prepared to suffer, if by any means they may improve it. But we want at the same time a type of reformer who, by his hold upon a power lying beyond this world, is kept steady to justice even where the poor are concerned, who, though he passionately longs for a better life for them, does not make more food, more leisure, more amusement, his highest aim. Men are needed who think more nobly of their brethren than that: men, on the one hand, who know that the Christian character and the Christian virtues may exist under the hardest conditions, and that the Christian Church exists mainly to brighten and rob of its degradation the otherwise cheerless life of the multitude; but, on the other, who recognize that our present social state is fatal in many ways to moral and spiritual progress for the mass of men, and must be in some way recast.<\/p>\n

All this means the entrance into public life of Christian men of the highest type. Such men the Christian community must supply to the State in great numbers, if the higher characteristics of our people are not to be lost. Through a long and eventful history, by the manifold training afforded by religion and experience, the English nation has become strong, patient, hopeful, and self-reliant, with an instinct for justice and a hatred of violence which cannot easily be paralleled. It has, too, retained a faith in and respect for religion which many other nations seem to have lost. That character is its highest achievement, and its decay would be deplorable. Christianity is specially called to help to preserve it, by bringing to its aid the power of its own special character, with its great spiritual resources. The sources of its life are hid, and must be kept pure; the power of its life must be made manifest in actual union with the higher elements in the national character for mutual defense. Above all, Christianity must not, timidly or sluggishly, draw upon itself the curse of Meroz by not coming to the help of the Lord against the mighty. Nor can it permit the immediate interests of the respectable to blind or hold it back. That which is best in its own nature de\/hands all this; and in seeking to answer that demand the Churches will attain to a quite new life and power. The Lord their God will be in the midst of them, and they will feel it; for they will then have made themselves channels for the Divine purity and power.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 1. shall bring … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 7:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5121","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5121","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5121"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5121\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5121"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5121"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5121"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}