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multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not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.
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Summary
Deuteronomy 7:4 delivers a solemn warning to Israel, explaining the severe consequences of intermarriage with the inhabitants of Canaan. It reveals that such unions would inevitably lead to the spiritual apostasy of their descendants, turning them away from exclusive devotion to Yahweh to serve other gods. This spiritual infidelity, in turn, would ignite the righteous anger of the LORD, resulting in swift and complete destruction for the covenant people. The verse underscores God's unwavering demand for exclusive worship and the profound danger of spiritual compromise.
Context
Literary Context
Deuteronomy 7:4 is embedded within Moses' second major discourse to the Israelites, delivered on the plains of Moab as they prepared to enter the Promised Land. This chapter specifically outlines the commands concerning the conquest and settlement of Canaan, emphasizing the absolute necessity of separation from the indigenous peoples. Verses Deuteronomy 7:1-3 explicitly prohibit making covenants with the Canaanites, showing them no pity, and, crucially, forbidding intermarriage. Verse 4 then provides the explicit theological rationale for these stringent prohibitions: the spiritual danger of apostasy. It highlights that the primary threat was not merely physical contamination but the corruption of Israel's unique, exclusive covenant relationship with Yahweh. This warning sets the stage for the declaration in Deuteronomy 7:6 that Israel is a "holy people" chosen by God, set apart for His purposes.
Historical & Cultural Context
The Israelites were on the cusp of entering Canaan, a land inhabited by various polytheistic nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, as listed in Deuteronomy 7:1). These cultures were characterized by pervasive idolatry, often involving fertility cults, ritual prostitution, and even child sacrifice. The command to separate was not based on racial prejudice but on the profound spiritual and moral corruption of these cultures. Intermarriage was seen as the most direct pathway for the syncretism of religious practices, where Israel's exclusive worship of Yahweh would be diluted by the adoption of Canaanite deities and rituals. The historical context thus emphasizes the existential threat posed by assimilation to Israel's identity as a nation set apart for God's purposes.
Key Themes
The verse powerfully contributes to several overarching themes in Deuteronomy and the broader Old Testament. It highlights the theme of Covenant Fidelity, emphasizing that Israel's relationship with Yahweh was exclusive and demanded absolute loyalty, as seen in the call to love God with all one's heart, soul, and might in Deuteronomy 6:5. It underscores the ever-present Danger of Idolatry, which is portrayed as the ultimate spiritual betrayal and a direct affront to God's holiness. The verse also reveals God's Divine Jealousy and Righteous Judgment, illustrating that Yahweh is a "jealous God" who "will not tolerate rivalry for His devotion," as articulated in Deuteronomy 6:15. Finally, the phrase "turn away thy son" highlights the critical Intergenerational Impact of spiritual choices, showing how parental decisions profoundly affect the spiritual destiny of future generations and the collective purity of the covenant community, echoing the warnings found in Exodus 20:5.
Exposition and Analysis
Key Word Analysis
This verb signifies a deviation, a turning aside, or a departure from a path. According to the ground truth, it means "to turn off (literal or figurative); be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), [idiom] grievous, lay away (by), leave undone, be past, pluck away, put (away, down), rebel, remove (to and fro), revolt, [idiom] be sour, take (away, off), turn (aside, away, in), withdraw, be without." In this context, it implies a deliberate spiritual apostasy—a swerving from the exclusive worship of Yahweh to embrace foreign, idolatrous practices. It suggests not merely a passive drifting but an active, albeit perhaps subtle, leading astray.
Literally meaning "nose" or "nostril," this word is often used metaphorically to denote intense displeasure, wrath, or indignation, particularly when referring to God. As per the ground truth, it means "properly, the nose or nostril; hence, the face, and occasionally a person; also (from the rapid breathing in passion) ire; anger(-gry), [phrase] before, countenance, face, [phrase] forebearing, forehead, [phrase] (long-) suffering, nose, nostril, snout, [idiom] worthy, wrath." When the "anger of the LORD" is kindled, it signifies God's righteous and holy response to sin, especially covenant breaking and idolatry. It is not an arbitrary human emotion but a just and inevitable consequence of His unwavering commitment to His own holiness and justice.
This adverb means "quickly," "swiftly," or "hastily." The ground truth defines it as "properly, hurrying; hence (adverbially) in ahurry; hasteth, hastily, at once, quickly, soon, speedily, suddenly." Its inclusion emphasizes the immediacy and decisiveness of God's judgment once His anger is provoked by Israel's spiritual infidelity. It conveys the idea that the consequences of apostasy would not be delayed but would come upon them without prolonged warning or opportunity for repentance once the line was crossed.
Verse Breakdown
"For they will turn away thy son from following me"
This clause reveals the primary mechanism and consequence of intermarriage. The "they" refers to the foreign spouses or their cultural/religious influence. The danger is not just to the individual Israelite who intermarries, but critically, to the next generation ("thy son"), who would be led away from the worship and obedience of Yahweh. This highlights the insidious, intergenerational nature of spiritual compromise.
"that they may serve other gods"
This specifies the ultimate spiritual betrayal that results from being turned away. "Other gods" refers to the pagan deities of the Canaanites, emphasizing the direct violation of the first commandment (Exodus 20:3) and the covenant's demand for exclusive monotheism. This is the core sin that provokes divine wrath.
"so will the anger of the LORD be kindled against you"
This clause describes God's righteous response to such spiritual infidelity. The "kindling" of God's anger signifies His holy indignation and a just reaction to Israel's breaking of their covenant vows. It is a direct and inevitable consequence of their apostasy, reflecting God's commitment to His own holiness and the terms of the covenant.
"and destroy thee suddenly"
This final clause states the severe outcome of God's kindled anger. "Destroy thee" refers to the judgment that would come upon the nation or individuals for their unfaithfulness, potentially encompassing defeat, exile, or death. The adverb "suddenly" underscores the swiftness and decisiveness of this divine retribution, emphasizing the gravity of the sin and the certainty of its consequences.
Literary Devices
Deuteronomy 7:4 employs several potent Literary Devices to convey its urgent warning. The most prominent is Cause and Effect, where a clear chain of consequences is laid out: intermarriage (implied from the preceding verses) leads to the turning away of children, which leads to serving other gods, which in turn kindles the anger of the LORD, resulting in sudden destruction. This logical progression underscores the gravity of the initial transgression. Anthropomorphism is evident in the phrase "the anger of the LORD," attributing a human emotion (anger) to God to make His righteous indignation relatable and impactful, emphasizing His personal involvement and strong disapproval of idolatry. The use of strong, definitive language like "destroy thee suddenly" functions as a powerful Admonition or Warning, designed to impress upon the Israelites the dire stakes of their obedience. The verse also utilizes Foreshadowing, hinting at the historical failures of Israel (e.g., Solomon's later apostasy, as seen in 1 Kings 11:4) that would indeed result from such compromises.
Theological and Thematic Connections
Deuteronomy 7:4 establishes a foundational theological principle: God's absolute demand for exclusive worship and His severe judgment against idolatry. It reveals the profound seriousness with which God views covenant fidelity, portraying spiritual unfaithfulness not merely as a minor transgression but as a betrayal that provokes His righteous anger. This anger is not capricious but a just response to the breaking of a sacred covenant, underscoring God's holiness and His intolerance for anything that competes for His people's ultimate devotion. The intergenerational warning also highlights God's concern for the spiritual legacy of His people, emphasizing that the choices of one generation have profound implications for the faith of the next.
Reflection and Application
While the specific command against intermarriage with Canaanite nations is rooted in a unique historical context, the spiritual principles of Deuteronomy 7:4 remain profoundly relevant for believers today. This verse calls us to a radical commitment to God, reminding us that anything that draws our ultimate devotion away from Him constitutes idolatry, whether it be career, wealth, pleasure, self, or relationships. We are challenged to cultivate spiritual discernment, carefully evaluating the influences—be they media, philosophies, or personal associations—that might subtly lead us or our families away from Christ. Parents and spiritual leaders bear a particular responsibility to guard the spiritual integrity of the next generation, intentionally discipling them and creating environments that foster genuine, uncompromised faith. The "anger of the LORD" against idolatry serves as a stark reminder of the seriousness of our covenant with God and the need for unwavering fidelity to Him in all areas of life.
Questions for Reflection
FAQ
Why was God so strict about intermarriage with the Canaanites?
God's strict prohibition against intermarriage was not based on racial discrimination but on the imperative to preserve Israel's unique spiritual identity and covenant purity. The Canaanite nations practiced abhorrent forms of idolatry, including child sacrifice and ritual prostitution, which were anathema to Yahweh's holiness. The primary concern, as stated in Deuteronomy 7:4, was that foreign spouses would "turn away thy son from following me, that they may serve other gods." God knew that spiritual compromise through assimilation would inevitably lead to apostasy, jeopardizing Israel's role as His chosen people and a light to the nations.
Does this command apply to Christians today regarding marriage?
While Christians are not commanded to physically destroy nations or avoid intermarriage based on ethnicity, the underlying spiritual principle remains profoundly relevant. The New Testament echoes this warning in 2 Corinthians 6:14, which admonishes believers not to be "unequally yoked with unbelievers." The danger is the same: spiritual compromise, being drawn away from exclusive devotion to Christ, and the potential for one's children to be influenced away from the faith. For Christians, the call is to marry within the faith, seeking a partner who shares a common commitment to Christ, ensuring spiritual unity and mutual encouragement in following God.
What does "the anger of the LORD" mean in this context?
"The anger of the LORD" (אַף יְהוָה, aph Yahweh) is an anthropomorphism, attributing a human emotion to God to convey His righteous indignation. It is not a capricious or uncontrolled outburst, but a holy and just response to sin, particularly covenant breaking and idolatry, which directly affront His holiness and sovereignty. In Deuteronomy 7:4, it signifies God's unwavering commitment to His covenant and His absolute intolerance for anything that competes with Him for the exclusive worship of His people. This anger is a demonstration of His justice, leading to inevitable consequences for those who willfully turn away from Him.
Christ-Centered Fulfillment
Deuteronomy 7:4's stark warning against idolatry and the resultant divine wrath finds its ultimate fulfillment and resolution in Jesus Christ. Israel's repeated failure to maintain exclusive devotion to Yahweh, often through the very compromises warned against here, demonstrated humanity's inability to perfectly uphold the covenant. However, in Christ, the perfect Israelite, we find the one who perfectly fulfilled the Law and maintained unwavering fidelity to the Father, even unto death (Philippians 2:8). The "anger of the LORD" that was kindled against sin and idolatry was fully poured out upon Jesus on the cross, making Him the propitiation for our sins (Romans 3:25). Through faith in Him, believers are reconciled to God, no longer under the threat of sudden destruction for their spiritual infidelity, but brought into a new covenant of grace. Christ, the true Lamb of God, takes away the sin of the world (John 1:29), including the sin of idolatry. Now, as the new "holy nation" (1 Peter 2:9), believers are empowered by the Holy Spirit to worship God in spirit and truth (John 4:24), turning away from all "other gods" to serve the living and true God, who has delivered us from the wrath to come (1 Thessalonians 1:9-10).