12<\/strong>. And it shall come to pass<\/em> ] Cp. Deu 6:10<\/span>.<\/p>\n because<\/em> ] better than A.V. if<\/em>; Heb. means in consequence of<\/em>, or as a reward for<\/em>.<\/p>\n ye hearken and do them<\/em> ] Another Pl. clause and superfluous. The next clause resuming the Sg. follows suitably Deu 7:11<\/em><\/span>.<\/p>\n Jehovah<\/strong> thy God shall keep with thee the covenant<\/em>, etc.] Expansion of Deu 7:9<\/em><\/span>, q.v.<\/p>\n Verse 12<\/span>. The Lord – shall keep unto thee the covenant<\/B><\/I>] So we find their continuance in the state of favour was to depend on their faithfulness<\/I> to the grace of God. If they should rebel, though God had chosen them through his love<\/I>, yet he would cast them off in his justice<\/I>. The elect<\/I>, we see, may become unfaithful, and so become reprobates<\/I>. So it happened to 24,000 of them, whose carcasses fell in the wilderness because they had sinned; yet these were of the elect<\/I> that came out of Egypt. Let him that standeth take heed lest he fall.<\/P> <\/p>\n i.e. The covenant of mercy or grace, which he out of his own mere grace made with them. A figure called hendiaduo<\/I>. <\/P> <\/p>\n Wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them<\/strong>,…. Attentively listen to the declaration made of them, and be careful to observe them:<\/p>\n that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers<\/strong>; to bring them into the land of Canaan, and continue them in it; yea, to send the Messiah to them, and bring him the salvation of Israel out of Zion; see Lu 1:68<\/span>.<\/p>\n The observance of these commandments would also bring great blessings (Deu 7:12-16<\/span>). “ If ye hearken to these demands of right<\/em> ” ( mishpatim <\/em>) of the covenant Lord upon His covenant people, and keep them and do them, “ Jehovah will keep unto thee the covenant and the mercy which He hath sworn to thy fathers<\/em>.” In , for (Gen 22:18<\/span>), there is involved not only the idea of reciprocity, but everywhere also an allusion to reward or punishment (cf. Deu 8:20<\/span>; Num 14:24<\/span>). was the favour displayed in the promises given to the patriarchs on oath (Gen 22:16<\/span>).<\/p>\n Deu 7:13-16<\/span><\/p>\n <\/strong> This mercy flowed from the love of God to Israel, and the love was manifested in blessing and multiplying the people. The blessing is then particularized, by a further expansion of Exo 23:25-27<\/span>, as a blessing upon the fruit of the body, the fruits of the field and soil, and the rearing of cattle. , see Exo 13:12<\/span>. only occurs again in Deu 28:4<\/span>, Deu 28:18<\/span>, Deu 28:51<\/span>, and certainly signifies the young increase of the flocks. It is probably a Canaanitish word, derived from Ashtoreth (Astharte), the female deity of the Canaanites, which was regarded as the conceiving and birth-giving principle of nature, literally Veneres<\/em>, i.e., amores gregis <\/em>, hence soboles <\/em> ( Ges.<\/em>); just as the Latin poets employ the name Ceres<\/em> to signify the corn, Venus<\/em> for love and sexual intercourse, and Lucina<\/em> for birth. On Deu 7:14<\/span> and Deu 7:15<\/span>, see Exo 23:26<\/span>. In Deu 7:15<\/span>, the promise of the preservation of Israel from all diseases ( Exo 15:26<\/span>, and Exo 23:25<\/span>) is strengthened by the addition of the clause, “ all the evil diseases of Egypt<\/em>,” by which, according to Deu 28:27<\/span>, we are probably to understand chiefly the malignant species of leprosy called elephantiasis, and possibly also the plague and other malignant forms of disease. In Egypt, diseases for the most part readily assume a very dangerous character. Pliny<\/em> ( h. n.<\/em> xxvi. 1) calls Egypt the genitrix <\/em> of contagious pestilence, and modern naturalists have confirmed this (see Hengstenberg, Egypt and the Books of Moses<\/em>, p. 215; and Pruner, Krankheiten des Orients,<\/em> pp. 460ff.). Diseases of this kind the Lord would rather bring upon the enemies of Israel. The Israelites, on the other hand, should be so strong and vigorous, that they would devour, i.e., exterminate, all the nations which their God would give into their hands (cf. Num 14:9<\/span>). With this thought Moses reverts with emphasis to the command to root out the Canaanites without reserve, and not to serve their gods, because they would become a snare to them (see 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 Canaanites 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.<\/p>\n Deu 7:17-19<\/span><\/p>\n <\/strong> To suppress the thought that was rising up in their heart, how could it be possible for them to destroy these nations which were more numerous than they, the Israelites were to remember what the Lord had done in Egypt and to Pharaoh, namely, the great temptations, signs, and wonders connected with their deliverance from Egypt (cf. Deu 4:34<\/span> and Deu 6:22<\/span>). He would do just the same to the Canaanites.<\/p>\n Deu 7:20<\/span><\/p>\n <\/strong> He would also send hornets against them, as He had already promised in Exo 23:28<\/span> (see the passage), until all that were left and had hidden themselves should have utterly perished.<\/p>\n Deu 7:21-23<\/span><\/p>\n <\/strong> Israel had no need to be afraid of them, as Jehovah was in the midst of it a mighty God and terrible. He would drive out the nations, but only gradually, as He had already declared to Moses in Exo 23:30-31<\/span>, and would smite them with great confusion, till they were destroyed, as was the case for example at Gibeon (Jos 10:10<\/span>; cf. Exo 23:27<\/span>, where the form is used instead of ), and would also deliver their kings into the hand of Israel, so that their names should vanish under the heaven (cf. Deu 9:14<\/span>; Deu 25:19<\/span>; and for the fulfilment, Jos 10:22<\/span>., Deu 11:12<\/span>; 12:7-24). No one would be able to stand before Israel.<\/p>\n Deu 7:24<\/span><\/p>\n <\/strong> “ To stand before thee:<\/em> ” lit., to put oneself in the face of a person, so as to withstand him. for , as in Lev 14:43<\/span>, etc.<\/p>\n Deu 7:25-26<\/span><\/p>\n <\/strong> Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves. For this reason, any such abomination was to be abhorred, and destroyed by burning or grinding to powder (cf. Exo 32:20<\/span>; 2Ki 23:4-5<\/span>; 2Ch 15:16<\/span>).<\/p>\n 12 Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD<\/B> thy God shall keep unto thee the covenant and the mercy 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 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. 14 Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 15 And the LORD<\/B> 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<\/I> that hate thee. 16 And thou shalt consume all the people which the LORD<\/B> thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be<\/I> a snare unto thee. 17 If thou shalt say in thine heart, These nations are<\/I> more than I; how can I dispossess them? 18 Thou shalt not be afraid of them: but<\/I> shalt well remember what the LORD<\/B> thy God did unto Pharaoh, and unto all Egypt; 19 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<\/B> thy God brought thee out: so shall the LORD<\/B> thy God do unto all the people of whom thou art afraid. 20 Moreover the LORD<\/B> thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. 21 Thou shalt not be affrighted at them: for the LORD<\/B> thy God is<\/I> among you, a mighty God and terrible. 22 And the LORD<\/B> 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. 23 But the LORD<\/B> thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they 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 be able to stand before thee, until thou have destroyed them. 25 The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is<\/I> on them, nor take it<\/I> unto thee, lest thou be snared therein: for it is<\/I> an abomination to the LORD<\/B> thy God. 26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but<\/I> thou shalt utterly detest it, and thou shalt utterly abhor it; for it is<\/I> a cursed thing.<\/P> Here, I. The caution against idolatry is repeated, and against communion with idolaters: “Thou shalt consume the people, and not serve their gods.” v.<\/I><\/span> 16<\/span>. We are in danger of having fellowship with the works of darkness if we take pleasure in fellowship with those that do those works. Here is also a repetition of the charge to destroy the images, Deu 7:25<\/span>; Deu 7:26<\/span>. The idols which the heathen had worshipped were an abomination to God, and therefore must be so to them: all that truly love God hat what he hates. Observe how this is urged upon them: Thou shalt utterly detest it, and thou shalt utterly abhor it;<\/I> such a holy indignation as this must we conceive against sin, that abominable thing which the Lord hates.<\/I> They must not retain the images to gratify their covetousness: Thou shalt not desire the silver nor gold that is on them,<\/I> nor think it a pity to have that destroyed. Achan paid dearly for converting that to his own use which was an anathema. Nor must they retain them to gratify their curiosity: “Neither shalt thou bring it into thy house, to be hung up as an ornament, or preserved as a monument of antiquity. No, to the fire with it, that is the fittest place for it.” Two reasons are given for this caution:– 1. Lest thou be snared therein<\/I> (v.<\/I><\/span> 25<\/span>), that is, “Lest thou be drawn, ere thou art aware, to like it and love it, to fancy it and pay respect to it” 2. Lest thou be a cursed thing like it,<\/I> v.<\/span> 26<\/span><\/U><\/I><\/span>. Those that make images are said to be like the, stupid and senseless; here they are said to be in a worse sense like them, accursed of God and devoted to destruction. Compare these two reasons together, and observe that whatever brings us into a snare brings us under a curse.<\/P> II. The promise of God’s favour to them, if they would be obedient, is enlarged upon with a most affecting copiousness and fluency of expression, which intimates how much it is both God’s desire and our own interest that we be religious. All possible assurance is here given them,<\/P> 1. That, if they would sincerely endeavour to do their part of the covenant, God would certainly perform his part. He shall keep the mercy which he swore to thy fathers,<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>. Let us be constant in our duty, and we cannot question the constancy of God’s mercy.<\/P> 2. That if they would love God and serve him, and devote themselves and theirs to him, he would love them, and bless them, and multiply them greatly, Deu 7:13<\/span>; Deu 7:14<\/span>. What could they desire more to make them happy? (1.) “He will love thee.<\/I>” He began in love to us (1 John iv. 10<\/span>), and, if we return his love in filial duty, then, and then only, we may expect the continuance of it, John xiv. 21<\/span>. (2.) “He will bless thee with the tokens of his love above all people.” If they would distinguish themselves from their neighbours by singular services, God would dignify them above their neighbours by singular blessings. (3.) “He will multiply thee.<\/I>” Increase was the ancient blessing for the peopling of the world, once and again (Gen 1:28<\/span>; Gen 9:1<\/span>), and here for the peopling of Canaan, that little world by itself. The increase both of their families and of their stock is promised: they should neither have estates without heirs nor heirs without estates, but should have the complete satisfaction of having many children and plentiful provisions and portions for them.<\/P> 3. That, if they would keep themselves pure from the idolatries of Egypt, God would keep them clear form the diseases of Egypt,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. It seems to refer not only to those plagues of Egypt by the force of which they were delivered, but to some other epidemical country disease (as we call it), which they remembered the prevalency of among the Egyptians, and by which God had chastised them for their national sins. Diseases are God’s servants; they go where he sends them, and do what he bids them. It is therefore good for the health of our bodies to mortify the sin of our souls.<\/P> 4. That, if they would<\/I> cut off the devoted nations, they should<\/I> cut them off, and none should be able to stand before them. Their duty in this matter would itself be their advantage: Thou shalt consume all the people which the Lord thy God shall deliver thee<\/I>–this is the precept (v.<\/I><\/span> 16<\/span>); and the Lord thy God shall deliver them unto thee, and shall destroy them<\/I>–this is the promise, v.<\/I><\/span> 23<\/span>. Thus we are commanded not to let sin reign, not to indulge ourselves in it nor give countenance to it, but to hate it and strive against it; and then God has promised that sin shall not have dominion over us<\/I> (Rom 6:12<\/span>; Rom 6:14<\/span>), but that we shall be more than conquerors over it. The difficulty and doubtfulness of the conquest of Canaan having been a stone of stumbling to their fathers, Moses here animates them against those things which were most likely to discourage them, bidding them not to be afraid of them,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>, and again, v.<\/I><\/span> 21<\/span>. (1.) Let them not be disheartened by the number and strength of their enemies: Say not, They are more than I, how can I dispossess them?<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. We are apt to think that the most numerous must needs be victorious: but, to fortify Israel against this temptation, Moses reminds them of the destruction of Pharaoh and all the power of Egypt, Deu 7:18<\/span>; Deu 7:19<\/span>. They had seen the great temptations,<\/I> or miracles<\/I> (so the Chaldee reads it), the signs and wonders, wherewith God had brought them out of Egypt, in order to his bringing them into Canaan, and thence might easily infer that God could<\/I> dispossess the Canaanites (who, though formidable enough, had not such advantages against Israel as the Egyptians had; he that had done the greater could do the less), and that he would<\/I> dispossess them, otherwise his bringing Israel out of Egypt had been no kindness to them. He that begun would finish. Thou shalt therefore well remember<\/I> this, v.<\/I><\/span> 18<\/span>. The word and works of God are well remembered when they are improved as helps to our faith and obedience. That is well laid up which is ready to us when we have occasion to use it. (2.) Let them not be disheartened by the weakness and deficiency of their own forces; for God will send them in auxiliary troops of hornets,<\/I> or wasps,<\/I> as some read it (v.<\/I><\/span> 20<\/span>), probably larger than ordinary, which would so terrify and molest their enemies (and perhaps be the death of many to them) that their most numerous armies would become an easy prey to Israel. God plagued the Egyptians with flies, but the Canaanites with hornets. Those who take not warning by less judgments on others may expect greater on themselves. But the great encouragement of Israel was that they had God among them, a mighty God and terrible,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. And if God be for us, if God be with us, we need not fear the power of any creature against us. (3.) Let them not be disheartened by the slow progress of their arms, nor think that the Canaanites would never be subdued if they were not expelled the first year; no, they must be put out by little and little,<\/I> and not all at once,<\/I> v.<\/span> 22<\/span><\/U><\/I><\/span>. Note, We must not think that, because the deliverance of the church and the destruction of its enemies are not effected immediately, therefore they will never be effected. God will do his own work in his own method and time, and we may be sure that they are always the best. Thus corruption is driven out of the hearts of believers by little and little.<\/I> The work of sanctification is carried on gradually; but that judgment will at length be brought forth into a complete victory. The reason here given (as before, Exo 23:29<\/span>; Exo 23:30<\/span>) is, Lest the beast of the field increase upon thee.<\/I> The earth God has given to the children of men; and therefore there shall rather be a remainder of Canaanites to keep possession till Israel become numerous enough to replenish it than that it should be a habitation of dragons, and a court for the wild beasts of the desert,<\/I>Isa 34:13<\/span>; Isa 34:14<\/span>. Yet God could have prevented this mischief from the beasts, Lev. xxvi. 6<\/span>. But pride and security, and other sins that are the common effects of a settled prosperity, were enemies more dangerous than the beasts of the field, and these would be apt to increase upon them. See Jdg 3:1<\/span>; Jdg 3:4<\/span>.<\/P> <\/p>\n Verses 12-15:<\/strong><\/p>\n The text promises blessings in recompense for obedience to the judgments of Jehovah:<\/p>\n (1) Home blessings, of many children.<\/p>\n (2) Abundance of harvest in the field.<\/p>\n (3) Abundance of increase among the livestock.<\/p>\n (4) Health, freedom from the diseases which plagued the pagan nations, particularly Egypt.<\/p>\n These blessings would come as the result of obeying God’s laws regarding family life, the planting of crops, and the observance of the dietary laws.<\/p>\n 12. Wherefore it shall come to pass. God appears so to act according to agreement, as to leave (His people) no hope of His favor, unless they perform their part of it; and undoubtedly this is the usual form of expression in the Law, in which the condition is inserted, that God will do good to His people if they have deserved it by their obedience. Still we must remember what we have elsewhere seen, that, after God has so covenanted with them, He Himself, in order that His promise may not be made of none effect, descends to the gratuitous promise of pardon, whereby He reconciles the unworthy to Himself. Thus the original covenant only avails to man’s condemnation. But when salvation is offered to them gratuitously, their works at the same time become pleasing to God. Inasmuch, however, as the cause of reward is unconnected with men and their works, all calculation of merit is out of the question: still it is profitable to believers that a reward should be promised them if they walk in the commandments of God; since, in His inestimable liberality, He deals with them as if they did something to deserve it. <\/p>\n In conclusion, Moses enumerates some of the proofs of God’s favor, such as fecundity, and an abundance of the fruits of the earth. It is questionable whether by what is added at the end respecting the diseases of Egypt, he means the boils which were generated by the scattered ashes, (Exo 9:8<\/span>,) or the lice which infested both man and beast, (Exo 8:17<\/span>,) or whether he extends them to those diseases which had prevailed long before the departure of the people. I am disposed to embrace the latter opinion; (224) for in Deu 28:27<\/span>, after mentioning “the botch of Egypt,” he adds “emerods, and the scab, and the itch:” it is, therefore, probable that the Egyptians were subject to various maladies, from which Moses declares that the people should be free by special privilege, if only they obeyed God’s Law. <\/p>\n (224) “Certain diseases, peculiar to Egypt, are meant; such as various diseases of the skin, as the scab, elephantiasis, plague, etc. Pliny, Nat. Hist., 26., calls Egypt the mother of such diseases. Even at the present day, there are in Egypt several peculiar diseases, especially ophthalmia, variolous diseases, and plague.” — Rosenmuller. Hengstenberg also, in his “Egypt and the Books of Moses,” has an article on this subject, p. 454, confirmative of the above. He quotes Wagner as calling Egypt, in his Natural History of Man, “a great focus of the diseases in universal history.” <\/p>\n (12) At this point begins the third of the Hebrew divisions of the book.<\/p>\n If ye hearken.<\/strong>Literally, as a return for your hearkening. <\/em>(See Note on Deu. 8:19<\/span>.)<\/p>\n 12-15<\/strong>. <\/strong> Here is the promise of great blessings if the people will keep the commandments of Jehovah. <\/p>\n The flocks of thy sheep <\/strong> The Hebrew expression only occurs again in Deu 28:4<\/span>; Deu 28:18<\/span>; Deu 28:51<\/span>. It probably means the ewes of thy flock. <\/p>\n <\/em><\/p>\n Evil diseases of Egypt <\/strong> Comp. Exo 15:26<\/span>, and Deu 28:27<\/span>. Pliny, in his Natural History, calls Egypt the mother of contagious pestilences. Wagner calls it “a great focus of the diseases of all history.” Natural History of Man, <\/em> vol. ii, p. 270.<\/p>\n Their Reward For Faithfulness And Obedience To His Covenant Will Be Multiplied Blessing ( Deu 7:12-15<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n a <\/strong> It shall come about that because you listen to these ordinances, and keep and do them, that Yahweh your God will keep with you the covenant and the lovingkindness (covenant love) which he swore to your fathers (Deu 7:12<\/span>). <\/p>\n b <\/strong> And He will love you, and bless you, and multiply you, He will also bless the fruit of your body and the fruit of your ground, your grain and 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 (Deu 7:13<\/span>). <\/p>\n b <\/strong> You will be blessed above all peoples. There shall not be male or female barren among you or among your (your) cattle (Deu 7:14<\/span>). <\/p>\n a <\/strong> And Yahweh will take away from you all sickness, and none of the evil diseases of Egypt, which you know, will He put on you, but will lay them on all them who hate you (Deu 7:15<\/span>).<\/p>\n Note that in ‘a’ Yahweh will keep covenant with them and show His covenant love towards them, and in the parallel He will therefore keep them from all the diseases of Egypt, and they will rather be put on their enemies. In ‘b’ He will bless both their own production of children and the production of their beasts and crops and vines, and in the parallel there will be no barrenness either for them or their beasts. <\/p>\n Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n