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multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
When you have received lawful authority, do all this. Where authority has not been given to us, we don’t do it; where it has been given, we don’t fail to do it. Many pagans have these abominations on their estates. Do we march in and smash them? The first thing we try to do is to break the idols in their hearts. When they too become Christians, they either invite us in to perform this good work or else they get in first with it before us. The thing we have to do now is pray for them, not get angry with them.
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Summary
Deuteronomy 7:5 presents a non-negotiable divine mandate to the Israelites, instructing them on the comprehensive eradication of all Canaanite religious infrastructure upon their entry into the Promised Land. This command underscores God's demand for exclusive worship and His intolerance for syncretism, requiring the complete destruction of pagan altars, sacred pillars, Asherah poles, and carved idols to safeguard the purity of Israel's covenant relationship with Yahweh. It is a foundational declaration of God's zealous commitment to His people's spiritual integrity.
Context
Literary Context
This verse is strategically placed within Moses's final discourse to the second generation of Israelites, delivered on the plains of Moab as they prepare to enter Canaan. The book of Deuteronomy, often called the "second law," meticulously reiterates and expounds upon the Mosaic covenant, preparing the nation for life in the promised inheritance. Chapter 7 specifically outlines God's stringent instructions regarding the indigenous Canaanite inhabitants. Following the declaration of Israel as God's chosen and treasured possession, a holy people set apart from all others (Deuteronomy 7:6), God explicitly forbids any covenant or intermarriage with these nations (Deuteronomy 7:2-3). The command in Deuteronomy 7:5 is presented as an indispensable, preventative measure. It directly addresses the spiritual threat posed by Canaanite worship, which, if tolerated, would inevitably ensnare Israel into idolatry, leading to divine judgment and destruction (Deuteronomy 7:4). Thus, the verse is an integral component of the broader call for Israel's absolute separation and unwavering, exclusive devotion to Yahweh.
Historical & Cultural Context
The divine imperative in Deuteronomy 7:5 directly confronts the pervasive and deeply entrenched polytheistic religious practices of the Canaanite peoples. Their extensive pantheon included prominent deities such as Baal, the storm and fertility god; Asherah, his consort and a mother goddess; and Molech, a deity associated with horrific child sacrifice. Canaanite worship was characterized by fertility cults, ritual prostitution, and other morally repugnant practices. Their religious sites, often referred to as "high places," were adorned with various cultic objects, including altars for sacrifice, standing stones (massebot), and sacred poles (asherim). This religious landscape stood in stark opposition to the monotheistic, ethical worship of Yahweh. The Israelites were entering a land saturated with these practices, which presented an immense and constant threat of syncretism—the blending of Yahweh worship with Canaanite idolatry. The command for the utter destruction of these religious objects was therefore not merely an act of conquest but a vital spiritual hygiene measure, designed to prevent the spiritual contamination of God's chosen people and preserve the purity of their unique covenant relationship with Him.
Key Themes
The instructions in Deuteronomy 7:5 significantly contribute to several overarching themes within Deuteronomy and the broader biblical narrative, highlighting the core principles of Israel's covenant with Yahweh. This command emphatically underscores God's absolute demand for exclusive worship. Yahweh declares Himself a "jealous God" (Exodus 20:5), meaning He will not share His glory with idols or tolerate any rivals to His supreme authority. The systematic destruction of pagan religious objects was essential to maintain the monotheistic purity of Israel's faith and prevent any blurring of the lines between the Creator and created things. The detailed and comprehensive instructions to destroy altars, images, groves, and graven images emphasize the necessity of a complete and uncompromising break from pagan practices. This was not a partial or superficial measure but a radical act of spiritual purification, ensuring that no vestige of false worship remained to tempt or ensnare Israel. The thoroughness of the command reflects the severity of the threat. By removing all traces of false worship, Israel was to be a holy nation, set apart for God's unique purposes and distinct from the surrounding nations (Leviticus 19:2). Their identity and distinctiveness were to be defined solely by their relationship with Yahweh, free from the defilement and moral corruption inherent in the surrounding cultures. The command serves as an explicit test of Israel's loyalty to the covenant. Obedience to this instruction was paramount for their continued blessing, prosperity, and presence in the land, demonstrating their unwavering commitment to Yahweh as their sole God and King. Disobedience, as the historical narrative of Israel would repeatedly demonstrate, inevitably led to divine judgment and exile (Deuteronomy 28:15-68).
Exposition and Analysis
Key Word Analysis
This primitive root is remarkably broad in its application, meaning "to do or make" in the widest sense. In this context, it signifies the comprehensive action Israel is commanded to undertake. It implies not just a passive observation but an active, decisive, and thorough engagement with the pagan religious structures, fulfilling God's specific instructions. The term encompasses the entire range of destructive actions that follow.
This term does not refer to literal groves of trees, but specifically to the sacred poles or wooden cult objects associated with Asherah, a prominent Canaanite goddess of fertility and motherhood. These poles were often erected near altars or high places and were central to the fertility cults of the Canaanites, sometimes even representing the goddess herself. The command to "cut down" them signifies their complete removal and desacralization, directly attacking the heart of Canaanite worship and its associated immoral practices.
These were typically carved or sculpted idols, often fashioned from wood or stone, which might then be overlaid with precious metals. The command to "burn them with fire" is the most severe form of destruction mentioned, indicating utter annihilation. This act not only rendered the idols unusable but also powerfully demonstrated their worthlessness and powerlessness in contrast to the living God, reducing them to ash and emphasizing their inability to save or provide. This act of burning was a profound statement against the supposed divine power of these inanimate objects.
Verse Breakdown
"But thus shall ye deal with them;"
This opening clause serves as a solemn and authoritative introduction, setting the tone for the absolute nature of the instructions that follow. It emphasizes that this is not merely advice or an option, but a divine mandate, a specific mode of operation for Israel regarding the Canaanite religious infrastructure. The phrase "deal with them" encompasses the comprehensive and decisive actions commanded.
"ye shall destroy their altars,"
The first specific action commanded is the destruction of "altars" (מִזְבְּחֹת, mizbechot), which were the primary sites where sacrifices and offerings were made to pagan deities. Destroying these altars meant dismantling the very centers of Canaanite worship, preventing any possibility of Israel participating in or being influenced by their sacrificial rites, thereby cutting off the source of their spiritual defilement.
"and break down their images,"
Following the altars, the command moves to "images" (מַצֵּבֹת, matzevot), which often refers to standing stones or pillars. These were cultic objects, sometimes phallic symbols, erected as memorials or representations of pagan deities. To "break down" these implies shattering or toppling them, removing their visual and symbolic presence from the landscape and undermining their perceived sacredness.
"and cut down their groves,"
This refers to the destruction of the asherim (see Key Word Analysis), the sacred poles dedicated to the goddess Asherah. The specific verb "cut down" applies to these wooden objects, emphasizing their complete removal and the eradication of the associated fertility cults, which were often characterized by sexual immorality.
"and burn their graven images with fire."
The final and most decisive command targets "graven images" (פְּסִילִים, pesilim), which were carved idols. The instruction to "burn them with fire" signifies the most thorough and irreversible form of destruction. This act not only physically obliterated the idols but also served as a powerful symbolic act, demonstrating their utter impotence and worthlessness, reducing them to mere ash, in stark contrast to the living, all-powerful God.
Literary Devices
Deuteronomy 7:5 employs several potent literary devices to convey the force, comprehensiveness, and finality of God's command. The most prominent is Parallelism and Anaphora, where a series of similar, imperative actions ("destroy," "break down," "cut down," "burn") are commanded in rapid succession. This repetition creates a rhythmic and emphatic declaration of comprehensive eradication, underscoring the absolute nature of the task and leaving no room for partial obedience or compromise. Furthermore, the verse utilizes Merism or Comprehensive Enumeration by meticulously listing various types of idolatrous objects (altars, images, groves, graven images). This detailed inventory ensures that no form of pagan worship is overlooked, signifying a total cleansing of the land from all idolatrous influence. The entire verse is structured as a series of Imperative Mood verbs, reflecting the direct, authoritative, and non-negotiable nature of God's command. Finally, the physical destruction described serves as powerful Symbolism, representing the spiritual purity and exclusive devotion God demanded from His people, where the removal of external idols mirrored the necessity of internal spiritual cleansing and unwavering allegiance.
Theological and Thematic Connections
Deuteronomy 7:5 is a profound theological statement on the very nature of God and His unique relationship with His covenant people. It reveals Yahweh as a God of absolute holiness and righteous jealousy, who demands exclusive worship and tolerates no rivals to His supreme authority. This divine zeal for His glory is not a human flaw, but a righteous attribute that actively protects His people from the spiritual degradation, moral corruption, and ultimate judgment inherent in idolatry. The command to utterly destroy pagan altars and images establishes a foundational principle that foreshadows the ongoing spiritual battle against idolatry throughout Israel's history, from the immediate aftermath of the golden calf incident (Exodus 32) to the pervasive syncretism that plagued the monarchy, particularly under kings like Ahab and Manasseh (1 Kings 16:30-33; 2 Kings 21:1-9). The principle extends beyond physical objects to anything that competes for our ultimate allegiance, challenging us to recognize that true worship requires an undivided heart and an uncompromised devotion to God alone.
Reflection and Application
While Christians today are not called to physically destroy pagan altars or images, the enduring spiritual principle of Deuteronomy 7:5 remains profoundly relevant for every believer. This command calls us to a radical, uncompromising commitment to God, demanding that we diligently identify and dismantle anything in our lives that competes for His supreme place. Modern idolatry often takes subtle, insidious forms: the worship of money, career, comfort, relationships, self-image, technology, or even our own opinions, desires, and intellectual pursuits. These can become "altars" in our hearts, diverting our ultimate allegiance and affection from God. This verse challenges us to engage in a continuous, intentional process of spiritual discernment and purification, actively removing corrupting influences and ensuring that our worship of God is exclusive, sincere, and untainted by worldly values or competing affections. Just as Israel was called to be distinct, believers are called to be transformed by the renewing of their minds, rather than conformed to this world (Romans 12:2). This requires a daily, intentional commitment to holiness, a vigilant guarding of our hearts, and an unwavering focus on Christ alone as our ultimate treasure and Lord.
Questions for Reflection
FAQ
Why was such a violent command to destroy religious objects necessary for ancient Israel?
The command in Deuteronomy 7:5, though seemingly harsh by modern standards, was absolutely necessary due to the unique historical and theological context of ancient Israel. First, Israel was a theocracy, a nation governed directly by God, and their national identity was inextricably linked to their exclusive covenant with Yahweh. Entering Canaan, a land steeped in depraved and pervasive polytheistic worship, posed an existential threat to this unique relationship. The Canaanite religions involved practices abhorrent to God, such as child sacrifice and ritual prostitution, which were not merely different but morally corrupting and spiritually defiling. Second, the command was a preventative measure against syncretism. God knew that partial measures would inevitably lead to His people being led astray, as demonstrated repeatedly throughout Israel's history (e.g., Judges 2:11-13). The utter destruction of these objects was a spiritual war for the heart of God's people, ensuring the purity of their worship and the preservation of their covenant. It was not a call for general religious intolerance globally, but a specific command for a specific people at a specific time to maintain their distinctiveness and holiness as God's chosen nation, preventing their assimilation into idolatrous practices that would destroy their covenant relationship and spiritual identity.
Does this command to destroy idols apply literally to Christians today?
No, Christians today are not called to literally destroy physical altars or religious objects of other faiths. The New Testament shifts the focus from external, nationalistic commands to internal, spiritual realities, emphasizing the transformation of the heart. However, the principle behind Deuteronomy 7:5 remains profoundly applicable. For believers, the battle against idolatry is primarily a spiritual one, fought within the heart and mind. We are called to "destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ" (2 Corinthians 10:5). This means diligently identifying and eradicating anything that competes for God's ultimate authority and affection in our lives—be it materialism, self-worship, power, comfort, or any other created thing that takes the place of the Creator. Colossians 3:5 explicitly states that covetousness is idolatry, illustrating the broadened scope of what constitutes an idol in the New Covenant. Therefore, while the method of "destruction" has changed from physical to spiritual, the imperative for exclusive devotion to God remains absolute for all who follow Christ.
Christ-Centered Fulfillment
Deuteronomy 7:5, with its stern command to utterly destroy all vestiges of idolatry, finds its profound Christ-centered fulfillment not in the physical demolition of pagan shrines by believers today, but in the radical transformation wrought by Jesus Christ within the human heart. Jesus did not come to lead an army to dismantle physical altars, but to conquer the very power of sin and idolatry that enslaves humanity. His finished work on the cross is the ultimate "burning with fire" of the old, fallen nature and its pervasive propensity for false worship. Through His perfect sacrifice, Christ has "destroyed the works of the devil" (1 John 3:8) and broken the dominion of sin, including the sin of idolatry. Believers, now indwelt by the Holy Spirit, are called to be living temples of God (1 Corinthians 6:19), where the battle against idols is fought internally through spiritual warfare and sanctification. We are commanded to "put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness" (Ephesians 4:22-24). Christ enables us to truly worship God "in spirit and truth" (John 4:23-24), liberating us from the need to create or serve anything other than the one true God, who is fully and perfectly revealed in Him. This spiritual destruction of idols leads to true freedom and an unhindered relationship with our Creator and Redeemer.