TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 7:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
1.They must show them no mercy, Deu 7:1, Deu 7:2. 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.
(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, 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 (Deu 7:1), seven 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multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not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.
(2.)He engages them to do their part. Thou shalt smite them, and utterly destroy them, Deu 7:2. 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, 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.
2.They must make no marriages with those of them that escaped the sword, Deu 7:3, Deu 7:4. The families of the Canaanites were ancient, and it is probable that some of them were called honourable, 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 unlawful, because it was dangerous; this very thing had proved of fatal consequence to the old world (Gen 6:2), 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. 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 9:1-15, 10; and Neh. 13), and a New Testament caution not to be unequally yoked with unbelievers, Co2 6:14. 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 (Deu 7:3), For he that marries with idolaters does in effect marry with their idols.
3.They must destroy all the relics of their idolatry, Deu 7:5. 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; Exo 34:13. A great deal of good work of this kind was done by the people, in their pious zeal (Ch2 31:1), and by good Josiah (Ch2 34:3, Ch2 34:7), and with this may be compared the burning of the conjuring books, Act 19:19.
II.Here are very good reasons to enforce this caution.
1.The choice which God had made of this people for his own, Deu 7:6. 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?
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, Pro 14:28. 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, Deu 7:7. 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; quite contrary: they were rather stiff-necked and ill-natured above all people.
(2.)God fetched the reason of it purely from himself, Deu 7:8.
[1.]He loved you because he would love you. Even so, Father, because it seemed good in thy eyes. All that God loves he loves freely, Hos 14:4. 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.
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, Deu 7:9. "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" (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, Deu 7:10. 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, Psa 21:12. Or, He will bring those judgments upon them which shall appear to themselves to be the just punishment of their idolatry. Compare Job 21:19, He rewardeth him, and he shall know it. Though vengeance seem to be slow, yet it is not slack. The wicked and sinner shall be recompensed in the earth, Pro 11:31. 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.
Continue studying Deuteronomy 7:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 7:3 delivers a stringent divine prohibition against intermarriage between the Israelites and the inhabitants of the land of Canaan. This command, explicitly detailing the reciprocal ban on giving daughters to Canaanite sons and taking Canaanite daughters for Israelite sons, underscores God's unwavering commitment to maintaining Israel's distinct identity, spiritual purity, and covenantal fidelity. Its ultimate purpose was to safeguard Israel from the pervasive idolatry and corrupting influences of the surrounding nations, ensuring their exclusive devotion to Yahweh as His chosen people, distinct from the pagan practices of the land they were about to inherit.
Context
Literary Context
This specific prohibition is nestled within a broader series of instructions given by Moses to the Israelites on the plains of Moab, just prior to their entry into the Promised Land. It immediately follows God's command for Israel to utterly destroy the seven nations dwelling in Canaan—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—who were "greater and mightier" than them as detailed in Deuteronomy 7:1-2. The ban on intermarriage is presented not as an isolated rule but as an essential component of this comprehensive strategy for separation, designed to prevent the spiritual contamination that would inevitably arise from intimate social and familial ties with pagan cultures. This passage sets the stage for the rationale behind God's choice of Israel and the blessings contingent upon their obedience, as detailed in the subsequent verses of Deuteronomy 7. The sequence of commands emphasizes that physical conquest must be accompanied by spiritual purity to secure God's blessings.
Historical & Cultural Context
In the ancient Near East, marriage frequently served as a strategic tool for forging political alliances, securing peace treaties, and facilitating cultural integration between different peoples. However, for Israel, such practices posed an existential threat to their unique identity as the covenant people of Yahweh. The Canaanite cultures were deeply entrenched in polytheism, fertility cults, and morally depraved practices, including child sacrifice and ritual prostitution. As the Israelites stood on the threshold of inheriting this land, God's command in Deuteronomy 7:3 served as a radical counter-cultural directive. It was designed to insulate Israel from the spiritual dangers of assimilation, ensuring their distinctiveness as a "holy people" consecrated exclusively to the one true God, in stark contrast to the surrounding nations. This divine injunction was a protective measure against the spiritual syncretism that would inevitably arise from intimate familial bonds with those devoted to false gods.
Key Themes
The prohibition in Deuteronomy 7:3 is deeply interwoven with several foundational themes within Deuteronomy and the broader Old Testament narrative. Foremost is the theme of Holiness and Separation, emphasizing God's intention for Israel to be a nation "set apart" for His purposes, as explicitly stated in Deuteronomy 7:6. Intermarriage directly jeopardized this unique relationship and the spiritual integrity of the covenant community by blurring the lines between sacred and profane. This relates closely to Covenant Fidelity, as the command served as a critical safeguard for Israel's exclusive devotion to Yahweh. Mixing with pagan cultures, which worshipped false gods and practiced abhorrent customs, directly undermined their covenant obligations. The ultimate and most pressing danger, explicitly stated in Deuteronomy 7:4, was the Prevention of Idolatry, as intermarriage inevitably led to the adoption of the pagan practices and worship of the surrounding nations, provoking God's wrath and judgment.
Exposition and Analysis
Key Word Analysis
This verb (H2859) signifies the act of forming affinity by marriage, becoming a son-in-law or daughter-in-law, or entering into a family relationship through marriage. The use of this term here emphasizes not merely the physical union but the profound social, familial, and spiritual integration that intermarriage would entail. It points to the establishment of deep, enduring ties that could compromise the distinct spiritual identity of the Israelite family unit and, by extension, the entire nation.
This primitive root (H5414) is a broad verb meaning "to give," used with great latitude. In this context, it specifically refers to the act of a father arranging or consenting to the marriage of his daughter. It highlights the patriarchal structure of ancient Israelite society where fathers held significant authority in the marital arrangements of their children, and thus, the responsibility to adhere to this divine prohibition.
This primitive root (H3947) means "to take" in a wide variety of applications. Here, it refers to the act of a son (or his father on his behalf) acquiring a wife. The pairing of "give" and "take" underscores the comprehensive, bilateral nature of the prohibition, applying equally to Israelite women marrying Canaanite men and Israelite men marrying Canaanite women, leaving no loophole for such forbidden unions.
Verse Breakdown
"Neither shalt thou make marriages with them"
This opening clause establishes the overarching divine prohibition, setting a clear and uncompromising boundary against any form of marital alliance or familial integration with the inhabitants of Canaan. It serves as the general principle from which the subsequent specific prohibitions derive, emphasizing the complete separation required in the most intimate of human relationships.
"thy daughter thou shalt not give unto his son"
This specifies the first scenario, directly addressing Israelite fathers and forbidding them from arranging or consenting to the marriage of their daughters to Canaanite men. This clause highlights the concern for safeguarding the spiritual integrity and lineage of Israelite women and their potential offspring within a foreign, idolatrous household, where they would be exposed to and potentially pressured into pagan worship.
"nor his daughter shalt thou take unto thy son"
This clause specifies the second scenario, prohibiting Israelite men (or their fathers acting on their behalf) from taking Canaanite women as wives for their sons. This addresses the reciprocal danger of introducing foreign religious practices, customs, and idolatrous influences directly into Israelite homes, thereby corrupting the spiritual purity of the Israelite family and community and leading them away from exclusive devotion to Yahweh.
Literary Devices
Deuteronomy 7:3 employs several powerful literary devices to convey its emphatic prohibition. The most prominent is Direct Command/Prohibition, utilizing the imperative mood ("shalt not") to underscore the divine authority and non-negotiable nature of the instruction. This directness leaves no room for ambiguity regarding God's will and demands immediate obedience. The verse also employs a striking form of Parallelism and Antithetical Repetition with the phrases "thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." This symmetrical structure, specifically a chiastic arrangement (daughter-son, son-daughter implicitly), emphasizes the comprehensive and bilateral scope of the ban, ensuring that both sides of potential intermarriage are explicitly covered and equally forbidden. The overall tone is one of Legal Edict, characteristic of covenant stipulations, designed to impress upon the Israelites the solemnity and crucial importance of maintaining their distinct identity and spiritual purity as a holy nation.
Theological and Thematic Connections
The prohibition in Deuteronomy 7:3 is not merely a social or ethnic regulation but a profound theological statement about God's holiness and His covenant relationship with Israel. It underscores that God's people must be set apart, distinct from the world's systems and idolatrous practices, to reflect His character and preserve their unique identity as His chosen possession. The command reveals God's jealous love for His people, desiring their exclusive devotion and protecting them from spiritual adultery, which is often depicted as idolatry in the Old Testament. This principle of spiritual separation, rooted in God's own holiness, resonates throughout the biblical narrative, emphasizing that intimate alliances with those who do not share a foundational commitment to the one true God pose an inherent danger to faith and fidelity. The historical record, particularly the apostasy of King Solomon (1 Kings 11:1-8), tragically illustrates the devastating consequences of violating this divine injunction.
Reflection and Application
While the specific historical context of Deuteronomy 7:3 applies to ancient Israel and the Canaanite nations, the underlying theological principle of guarding against influences that compromise one's faith remains profoundly relevant for believers today. This passage calls us to a deep spiritual discernment in all our relationships, especially in the most intimate covenant of marriage. For Christians, the New Testament echoes this call for spiritual unity, urging believers not to be "unequally yoked" with unbelievers, as exhorted in 2 Corinthians 6:14. This principle extends beyond marriage to all close associations, friendships, and even the media and philosophies we consume. It challenges us to evaluate whether our relationships and chosen influences draw us closer to Christ or subtly pull us away, compromising our devotion, values, and spiritual integrity. True spiritual purity involves a conscious commitment to align our lives and our closest connections with God's revealed will, ensuring that we are built up in faith and not led astray by the world's systems.
Questions for Reflection
FAQ
Was this command about race or ethnicity?
No, the command in Deuteronomy 7:3 was fundamentally about spiritual purity and covenant faithfulness, not racial prejudice or ethnic superiority. The concern was the religious practices and idolatry of the Canaanites, which posed a direct threat to Israel's unique relationship with Yahweh. God's primary fear was that intermarriage would lead Israel to "turn away from following me to serve other gods," as clearly stated in Deuteronomy 7:4. The divine directive was a spiritual safeguard, designed to protect Israel from the corrupting influence of pagan worship and practices, not a prohibition based on race.
Does this command apply to Christians today regarding marriage?
While the specific prohibition against marrying Canaanites is context-bound to ancient Israel's unique historical mission, the underlying principle of spiritual separation and the dangers of compromising one's faith through intimate alliances are directly applicable to believers today. The New Testament reiterates this principle, most notably in 2 Corinthians 6:14, which urges believers not to be "unequally yoked together with unbelievers." This is widely understood to apply especially to marriage, encouraging Christians to choose partners who share their faith and commitment to Christ, ensuring spiritual harmony, mutual encouragement, and a unified purpose in their walk with God.
Christ-Centered Fulfillment
The Old Testament commands, such as the prohibition against intermarriage in Deuteronomy 7:3, highlight God's unwavering desire for a holy and set-apart people, consecrated exclusively to Him. Israel's consistent failure to maintain this separation, often succumbing to the idolatry of surrounding nations, underscores humanity's inherent inability to perfectly fulfill God's righteous demands and maintain true spiritual purity on its own. This brokenness ultimately points to the necessity of Christ. In Jesus, the ultimate "set-apart" one, believers are made truly holy and are consecrated to God not by external prohibitions alone, but by a new nature and the indwelling of the Holy Spirit. The "separation" commanded in the Old Covenant finds its spiritual fulfillment in the New Covenant, where believers are called to be separated from sin and the world's values, rather than a physical separation from specific peoples. Christ himself came not to be unequally yoked with sin, but to purify a people for himself, as we read in Titus 2:14. The Church, as the bride of Christ, is called to be pure and undefiled, reflecting the ultimate union of Christ and his redeemed people—a union that transcends ethnic or national boundaries and is founded on shared faith in the Lamb of God who takes away the sin of the world. The New Covenant emphasizes an internal transformation that enables true spiritual separation and fidelity, empowered by the Spirit to walk in newness of life, making us a royal priesthood, a holy nation in Him.