TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 7:12–26. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The caution against idolatry is repeated, and against communion with idolaters: "Thou shalt consume the people, and not serve their gods." Deu 7:16. 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, Deu 7:26. 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; such a holy indignation as this must we conceive against sin, that abominable thing which the Lord hates. They must not retain the images to gratify their covetousness: Thou shalt not desire the silver nor gold that is on them, 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 (Deu 7:25), 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, Deu 7:26. 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.
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,
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, Deu 7:12. Let us be constant in our duty, and we cannot question the constancy of God's mercy.
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, Deu 7:14. What could they desire more to make them happy? (1.) "He will love thee." He began in love to us (Jo1 4:10), and, if we return his love in filial duty, then, and then only, we may expect the continuance of it, Joh 14:21. (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." Increase was the ancient blessing for the peopling of the world, once and again (Gen 1:28; Gen 9:1), 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.
3.That, if they would keep themselves pure from the idolatries of Egypt, God would keep them clear form the diseases of Egypt, Deu 7:15. 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.
4.That, if they would cut off the devoted nations, they should 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 - this is the precept (Deu 7:16); and the Lord thy God shall deliver them unto thee, and shall destroy them - this is the promise, Deu 7:23. 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 (Rom 6:12, Rom 6:14), 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, Deu 7:18, and again, Deu 7:21.
(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? Deu 7:17. 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, Deu 7:19. They had seen the great temptations, or miracles (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 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 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 this, Deu 7:18. 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, or wasps, as some read it (Deu 7:20), 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, Deu 7:21. 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, and not all at once, Deu 7:22. 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. 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, Exo 23:30) is, Lest the beast of the field increase upon thee. 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, Isa 34:13, Isa 34:14. Yet God could have prevented this mischief from the beasts, Lev 26:6. 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, Jdg 3:4.
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Summary
Deuteronomy 7:17 captures the Israelites' anticipated internal struggle as they stood poised to enter Canaan, a land inhabited by nations seemingly superior in number and strength. This verse articulates the natural human tendency to assess overwhelming challenges through a lens of inadequacy, questioning the feasibility of God's command to dispossess the inhabitants based on their own perceived limitations rather than on divine power and promise. It sets the stage for God's subsequent reassurance, emphasizing that victory is not achieved by human might but by His sovereign hand, challenging the people to move beyond human fear and embrace divine faithfulness.
Context
Literary Context
Deuteronomy 7:17 is strategically placed within Moses' second major discourse, delivered to the Israelites on the plains of Moab as they stand on the precipice of entering the Promised Land. This chapter serves as a crucial exposition of the covenant relationship between Yahweh and Israel, particularly concerning their interaction with the indigenous Canaanite nations. Immediately preceding this verse, God has emphatically reiterated His unconditional election of Israel, choosing them not for their numerical superiority or inherent righteousness, but solely out of His steadfast love and faithfulness to the oath sworn to their patriarchs (Deuteronomy 7:7-8). The stringent commands to utterly destroy the Canaanites and their idolatrous practices (Deuteronomy 7:1-5) are presented as non-negotiable measures to preserve Israel's covenant purity and prevent spiritual assimilation. Verse 17 directly anticipates the natural human doubt and trepidation that such a formidable, divinely mandated task would inevitably elicit, thereby preparing the ground for God's powerful and comforting reassurances of His active presence and unwavering assistance in the subsequent verses (Deuteronomy 7:18-26).
Historical & Cultural Context
The Israelites, having endured forty years of nomadic existence in the harsh wilderness, were about to confront a formidable challenge: established, fortified city-states inhabited by numerous, militarily advanced nations with deeply entrenched pagan religious systems. The seven nations listed in Deuteronomy 7:1—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—were known for their polytheistic worship, including the abhorrent cults of Baal and Asherah, and practices like child sacrifice. From a purely human vantage point, the task of dispossessing these powerful and populous nations seemed utterly insurmountable for a people largely accustomed to a nomadic and less organized existence. The prevailing cultural understanding of warfare in the ancient Near East often involved a comparison of the power and efficacy of opposing deities. Thus, Israel's anticipated internal doubt in Deuteronomy 7:17 was not merely about military might but also a subtle questioning of whether Yahweh was truly greater than the gods of Canaan, despite His miraculous deliverance of Israel from Egypt (Exodus 14).
Key Themes
This verse serves as a pivotal point, contributing significantly to several overarching themes pervasive in Deuteronomy and the broader Pentateuch. It profoundly highlights the theme of Fear and Doubt vs. Faith and Trust, directly addressing the internal conflict between relying on human perception and embracing divine promise. It starkly contrasts Human Limitation with Divine Omnipotence, serving as a crucial reminder to Israel that their impending victory would not be achieved through their own strength or numerical advantage, but solely through the mighty hand of God. Furthermore, it intricately weaves into the theme of Covenant Faithfulness, underscoring that Israel's obedience and unwavering trust are indispensable for God to fulfill His promises of land and blessing. The anticipated doubt expressed in Deuteronomy 7:17 functions as a strategic pivot for Moses to powerfully re-emphasize God's past acts of salvation and His unwavering commitment to His covenant people, thereby strengthening their resolve to obey and trust Him in the face of seemingly insurmountable obstacles.
Exposition and Analysis
Key Word Analysis
The phrase "say in thine heart" combines the verb ʼâmar (to say, speak, declare) with the noun lêbâb (heart, mind, will, inner being). In ancient Israelite thought, the "heart" (lêbâb) is not merely the seat of emotions but the totality of the inner person, encompassing intellect, will, and conscience. To "say in one's heart" signifies an internal monologue, a deep-seated thought process, or a conclusion reached within one's deepest being. It represents a private deliberation of doubt and fear, a rational assessment of circumstances that leads to an internal questioning of God's command.
The Hebrew word rab means "much," "many," "great," or "numerous," often implying abundance in quantity, size, or number. In this context, it primarily refers to the numerical superiority of the Canaanite nations. It conveys an overwhelming advantage in terms of population and military might, making the task of dispossessing them appear formidable from a human perspective. The use of rab emphasizes the sheer scale of the opposition that Israel perceives.
The verb yârash carries a rich semantic range, meaning "to occupy (by driving out previous tenants, and possessing in their place)," "to seize," "to inherit," or "to expel." In the context of the conquest of Canaan, it refers to the forceful and decisive act of driving out the current inhabitants of the land and taking it as Israel's own inheritance, as promised by God. It implies a complete and permanent transfer of ownership and control, establishing Israel's claim to the territory.
Verse Breakdown
"If thou shalt say in thine heart,"
This opening clause is a prophetic anticipation of a potential internal dialogue or thought process within the Israelites. Moses, speaking on behalf of God, acknowledges the natural human tendency to ponder, question, and doubt, particularly when faced with a seemingly impossible divine command. The "heart" here, as the seat of intellect and decision, indicates that this is a rational assessment of circumstances that leads to an internal struggle.
"These nations [are] more than I;"
This clause reveals the specific content of the internal thought: a direct comparison between Israel's perceived strength or numbers and that of the Canaanite nations. The conclusion drawn is one of numerical, and by extension, military inferiority. This is a human-centric assessment based on visible circumstances, leading to a feeling of inadequacy and being outmatched.
"how can I dispossess them?"
This is the rhetorical question that naturally arises from the initial assessment of inferiority. It expresses a profound sense of inability, hopelessness, and even despair. It is not a question posed to elicit an answer from God but rather a statement of perceived impossibility, reflecting a crisis of faith in the face of overwhelming odds and a temporary forgetting of God's past miraculous interventions and unwavering promises.
Literary Devices
Deuteronomy 7:17 masterfully employs several literary devices to convey its profound message and anticipate the human response to divine command. The most prominent is the Rhetorical Question, "how can I dispossess them?" This question is not posed to elicit an answer, but rather to express the speaker's (Israel's) despair, doubt, and perceived impossibility of the divinely mandated task. It powerfully highlights the vast chasm between human capability and the divine command. Closely related is Internal Monologue, as the verse describes what Israel might "say in thine heart," giving voice to their private fears and anxieties. This device allows the reader to empathize deeply with their very human struggle and vulnerability. There is also a clear Contrast established between Israel's perceived weakness and numerical inferiority ("more than I") and the implied, yet unstated, divine power that will ultimately overcome these odds. This contrast sets the crucial theological stage for God's subsequent reassurances and demonstrations of His omnipotence. Finally, the verse uses Anticipation, as Moses, guided by divine foresight, preemptively addresses a specific future doubt. By articulating this internal struggle before it fully manifests, Moses prepares the people for the mental and spiritual battles they will face, thereby providing a foundation for strengthening their faith and trust in Yahweh.
Theological and Thematic Connections
Deuteronomy 7:17 serves as a poignant and timeless reminder of the perennial human struggle with fear and doubt when confronted by challenges that profoundly exceed our perceived capabilities. Theologically, it underscores the critical distinction between human strength and divine power, asserting unequivocally that God's people are called to rely not on their own might, numbers, or strategic genius, but solely on the unfailing power and unwavering faithfulness of Yahweh. This verse anticipates the natural human response to overwhelming obstacles, setting the stage for God's subsequent reassurance that He Himself will fight for His people, just as He miraculously delivered them from the formidable power of Egypt. It speaks profoundly to the necessity of radical faith, reminding us that true victory is rooted in trusting God's promises even when all visible circumstances seem to contradict them. The doubt expressed is not condemned outright but is acknowledged as a deeply human reality, providing a crucial opportunity for God to deepen Israel's understanding of His sovereign character, limitless power, and covenant commitment.
Reflection and Application
Deuteronomy 7:17 offers a timeless mirror for the human soul, reflecting our innate tendency to measure challenges by our own limited resources, strength, and wisdom rather than by the boundless power and infinite wisdom of God. In our spiritual journeys, we frequently encounter "nations" that seem "more than I"—whether they manifest as persistent struggles with sin, daunting callings that feel beyond our capacity, overwhelming anxieties that paralyze us, or seemingly insurmountable obstacles in our personal lives, ministries, or vocations. This verse invites us to honestly acknowledge that internal voice of doubt, the "how can I?" that inevitably arises from a human-centric perspective. The profound application lies in the radical shift of our gaze from the imposing size of the problem to the immeasurable greatness of our God. When we feel outnumbered, outmatched, or utterly inadequate, this passage calls us to remember God's past faithfulness, His unwavering covenant promises, and His steadfast commitment to fight for His people. Our ultimate victory is never predicated on our strength or ability, but solely on His. It is a profound call to radical trust, to step forward in courageous obedience even when the path ahead seems utterly impossible, knowing with absolute certainty that the God who commands is also the God who empowers, equips, and delivers.
Questions for Reflection
FAQ
Is it wrong to have doubts like those expressed in Deuteronomy 7:17?
While Deuteronomy 7:17 highlights a natural human tendency to experience doubt and inadequacy when facing overwhelming odds, the Bible does not necessarily condemn the initial feeling itself. Scripture often portrays faithful figures—from Moses and Abraham to the disciples of Jesus—grappling with moments of doubt. The critical distinction lies not in the mere presence of doubt, but in how one responds to it. God anticipates this very doubt in Deuteronomy 7:17 and immediately follows it with powerful assurances of His active presence, past faithfulness, and future triumph (Deuteronomy 7:18-26). The danger arises when doubt is allowed to fester into unbelief, leading to disobedience and a failure to trust God's character and promises. Instead, this passage encourages us to bring our doubts before God, allowing His truth and power to overcome our human limitations and fears.
Christ-Centered Fulfillment
Deuteronomy 7:17, with its portrayal of Israel's anticipated struggle to dispossess powerful nations, finds its ultimate fulfillment and profound spiritual application in the person and redemptive work of Jesus Christ. While ancient Israel was called to physically dispossess earthly enemies from a promised land, Christ came to dispossess far greater and more formidable adversaries: sin, death, and the spiritual forces of evil that hold all humanity captive. The "nations" that seemed "more than I" for Israel are powerfully paralleled by the overwhelming and insurmountable power of spiritual darkness that no human could ever overcome. Yet, through His perfect life, atoning death on the cross, and glorious resurrection, Jesus, the true and faithful Israel, definitively conquered these cosmic powers, disarming them and triumphing over them decisively (Colossians 2:15). He is the one who enables His followers to "dispossess" the spiritual strongholds in their own lives and in the world, not by their own inherent might or strategic prowess, but solely by the indwelling power of His Holy Spirit. The victory that seemed utterly impossible for Israel by human strength is made gloriously possible for all believers through Christ, who empowers us to overcome the world, the flesh, and the devil (John 16:33; Romans 8:37). He is the divine and ultimate answer to the "how can I?" of our hearts, for "with God all things are possible" (Matthew 19:26).