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multitudes of beasts were killed and burned in sacrifice, now that all sacrifices of atonement are perfected in, and superseded by, the great propitiation made by the blood of Christ, human blood has become perhaps more precious than it was, and those that have most power yet must not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 7:7 stands as a foundational declaration of God's sovereign and unconditional love for Israel, profoundly asserting that His choice of them as His treasured possession was not based on their numerical strength, inherent merit, or any humanly discernible advantage. Instead, this verse highlights that Israel's election was an act of pure, unmerited divine affection and sovereign will; their being the fewest of all peoples only underscores that numbers were never the basis of His choice. This truth was essential for Israel's understanding of their unique identity and their covenant relationship with Yahweh, fostering humility and preventing pride in their privileged status.
Context
Literary Context
Deuteronomy 7:7 is strategically placed within Moses' second major discourse, delivered to the Israelites on the plains of Moab as they stand poised to enter the Promised Land. The preceding verses (Deuteronomy 7:1-6) establish strict commands regarding their interaction with the Canaanite nations. These include their complete destruction and the prohibition of intermarriage and covenant-making, all designed to prevent the Israelites from falling into idolatry. Verse 6 specifically defines Israel's unique status as a "holy people" and a "special treasure" to the Lord, chosen above all other peoples on the face of the earth. Deuteronomy 7:7-8 then provides the profound theological rationale for this election: it was not due to Israel's greatness or merit but solely to God's steadfast love and His faithfulness to the oath sworn to their ancestors. This explanation serves to ground the preceding commands in divine grace, thereby preventing any sense of self-righteousness or entitlement on Israel's part. The subsequent verses (Deuteronomy 7:9-11) further reinforce God's unwavering faithfulness and underscore the importance of obedience as a grateful response to His covenant love.
Historical & Cultural Context
At this pivotal moment, the Israelites were preparing to conquer a land inhabited by numerous, seemingly more powerful nations. In the ancient Near East, a nation's strength, prestige, and divine favor were commonly measured by its population, military might, and the grandeur of its patron deities. For a people like Israel, who had endured generations of slavery and were now a nomadic group, to be chosen by a supreme deity over established empires and their formidable gods was utterly counter-intuitive to the prevailing cultural mindset. Deuteronomy 7:7 directly challenges such human-centric views of power and selection. It was crucial for Israel to grasp that their future success and their eventual possession of the land would not be a result of their own prowess, numerical superiority, or military strength, but would be entirely dependent on the Lord's omnipotence and His unwavering covenant faithfulness. This understanding was vital to protect them from adopting the pride, self-reliance, and idolatrous practices characteristic of the surrounding nations.
Key Themes
Deuteronomy 7:7 contributes significantly to several overarching themes within the book of Deuteronomy and the broader Pentateuch. The primary theme is God's Sovereign Election and Unmerited Grace. The verse explicitly refutes the notion that Israel's selection was based on their size or strength, stating unequivocally that they were "the fewest of all people." This powerfully underscores that God's choice was an act of pure grace and sovereign will, entirely independent of human merit or capability. This resonates deeply with the recurring biblical motif that God often chooses the weak, the humble, and the overlooked to manifest His power and confound the wise, as the apostle Paul later articulates in 1 Corinthians 1:27-29. Another profound theme is Unconditional Divine Love (Ahavah and Chesed). The phrase "The LORD did not set his love upon you" (using the Hebrew chashaq) conveys that God's love was freely given, an initiating and unearned affection that formed the very foundation of their covenant relationship. This divine love, a steadfast and unwavering commitment, is further elaborated in Deuteronomy 7:8. Finally, the verse strongly promotes Humility and Anti-Pride. By pointedly reminding Israel of their insignificant status at the time of their choosing, it serves as a perpetual antidote to national pride and self-exaltation. It teaches them that their unique blessings and exalted status came solely from God's benevolence, not from their own strength, wisdom, or numbers, a principle vital for any individual or nation blessed by God.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often translated as "Jehovah" or "the Lord." Derived from the verb "to be," it signifies God's self-existence, eternal nature, and active presence. In Deuteronomy 7:7, the use of YHWH emphasizes that it is the one true, living, and covenant-keeping God who initiated this unmerited love and choice, distinguishing Him from the impotent deities of the surrounding nations.
This verb (H2836) denotes a strong, binding affection, a deep desire, or delight. It is not merely a cognitive choice but an emotional attachment, a profound longing. When applied to God, it signifies that His choice of Israel was rooted in a passionate, intentional, and deeply personal love, rather than a pragmatic or utilitarian selection. It implies a delight in the object of affection, highlighting the depth and unconditionality of God's commitment.
This verb (H977) means "to try," and by implication, "to select" or "elect." In the context of divine action, it points to God's sovereign initiative in singling out Israel from among all nations. It is a deliberate, purposeful act of selection that establishes a unique relationship and a specific destiny. The verse emphasizes that this choice was not a response to Israel's inherent qualities but an expression of God's free will and prior, unmerited love.
This adjective (H4592) means "little, few, small, insignificant." Its use here provides a stark contrast to any human reason for selection. It underscores Israel's numerical and therefore perceived political and military insignificance among the nations. By highlighting their smallness, the text magnifies the greatness of God's love and power, demonstrating that His choice defies human logic and elevates His grace, ensuring that all glory redounds to Him alone.
Verse Breakdown
"The LORD did not set his love upon you, nor choose you,"
This opening clause immediately negates any human-centric reason for Israel's election, establishing that God's actions were not a reaction to Israel's desirability, strength, or any perceived merit. The parallel structure of "set his love upon" and "choose" emphasizes that both the affection and the selection originated solely from God's sovereign will and character, not from any external stimulus or inherent worthiness on Israel's part. It sets the stage for the explanation that follows, compelling the reader to look beyond human reasoning for divine favor.
"because ye were more in number than any people;"
This phrase directly refutes the common ancient Near Eastern understanding that a nation's greatness, power, or divine favor was directly proportional to its population or military might. Moses explicitly states that Israel's numerical superiority was emphatically not the reason for God's choice. This pre-empts any pride or self-congratulation Israel might develop once they became a numerous and successful nation in the land, ensuring they remember the true source of their blessings.
"for ye [were] the fewest of all people:"
This concluding clause provides the actual, counter-intuitive condition under which God's choice was made manifest. It states the precise opposite of what human logic would expect: God set His love on a people who were insignificant and few — their election reaching back to the handful of their fathers (Deuteronomy 10:22) — not because of any greatness of their own, but because of the greatness of the God they had come to know and trust. This underscores the purely gracious and sovereign nature of God's election, demonstrating that His power is perfected in weakness and His glory is displayed through those who have no inherent claim to it, thereby magnifying His unmerited favor.
Literary Devices
The primary literary device at play in Deuteronomy 7:7 is Contrast. Moses masterfully juxtaposes the false premise of Israel being "more in number" with the startling truth that they were "the fewest of all people." This sharp antithesis serves to dismantle any human rationale for Israel's election, powerfully emphasizing that God's choice was based entirely on His divine prerogative and boundless love, not on human merit or statistical advantage. Closely related is the effective use of Negation and Affirmation. The verse first negates a false premise ("The LORD did not set his love upon you... because ye were more in number") to then affirm the true, surprising reality ("for ye were the fewest"). This rhetorical strategy effectively disarms any potential for human pride and profoundly magnifies the unmerited nature of God's grace. The overall effect is a profound theological statement that reorients the audience's understanding of divine favor from human achievement to divine condescension and sovereign benevolence.
Theological and Thematic Connections
Deuteronomy 7:7 serves as a cornerstone passage for understanding the doctrine of divine election and grace, not only for ancient Israel but also as a timeless paradigm for God's dealings with humanity. It fundamentally asserts that God's choice is rooted exclusively in His own character—His steadfast love and unwavering faithfulness—rather than in any inherent quality, performance, or numerical strength of the chosen. This profound truth serves as a perpetual safeguard against human pride, self-reliance, and boasting, channeling all glory and praise back to the sovereign God. It establishes a consistent biblical pattern where God often chooses the weak, the few, and the overlooked to demonstrate the magnitude of His power and the depth of His grace, ensuring that no one can boast before Him. This principle is foundational to the covenant relationship, demanding a response of humble obedience and grateful devotion from the recipient of such unmerited favor.
Reflection and Application
Deuteronomy 7:7 offers profound and enduring lessons for believers today, serving as a powerful reminder that our standing with God, our salvation, and all our spiritual blessings are not earned through our own efforts, good deeds, or perceived worthiness. Just as Israel was chosen out of pure grace, so too are believers brought into God's family not by works but by grace through faith. This liberating truth should cultivate deep humility, profound gratitude, and unwavering trust in God's faithful and loving character. It frees us from the exhausting burden of trying to earn God's love or prove our worth, allowing us to rest securely in His unmerited favor. Understanding that our identity, value, and purpose come solely from His sovereign choice and unconditional love empowers us to live lives that authentically reflect His glory, not our own achievements. This perspective fosters a spirit of humble dependence and worship, motivating us to serve Him out of genuine love and overflowing gratitude rather than obligation or a desire for recognition.
Questions for Reflection
FAQ
Why did God choose Israel if they were so insignificant?
God chose Israel not because of any inherent greatness, numerical superiority, or special merit — indeed, they were "the fewest of all people." His choice rested on His love and His oath to the fathers (Deuteronomy 7:8), not on their size. This choice profoundly demonstrates God's sovereign freedom and the nature of His love as pure, unmerited grace. It ensures that His glory is magnified, as His power is perfected in weakness, and His faithfulness is displayed through those who have no claim to it. This pattern is consistent throughout Scripture, where God often uses the humble, the overlooked, and the seemingly insignificant to accomplish His mighty purposes, thereby preventing any human boasting and highlighting His divine initiative and overwhelming grace. This truth is fundamental to understanding God's character and His redemptive plan for humanity, as seen in passages like 1 Corinthians 1:27-29.
Christ-Centered Fulfillment
Deuteronomy 7:7, while speaking directly to ancient Israel, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ, and in the very nature of the new covenant community. Just as God's choice of Israel was not based on their merit but on His unmerited love, so too is the salvation offered in Christ. John 3:16 declares that God's immense love for the world led Him to give His only Son, a love extended to humanity not because of our righteousness but precisely because of our deep sinfulness and desperate need. The apostle Paul powerfully articulates this principle in Ephesians 2:8-9, stating that "by grace you have been saved through faith, and this is not from yourselves; it is the gift of God, not by works, so that no one can boast." This echoes Deuteronomy 7:7's emphasis on God's sovereign choice apart from human merit. Furthermore, Jesus Himself embodies this principle of choosing the "fewest" or the "unimpressive" when He calls His disciples—fishermen, tax collectors, and ordinary people—to be the foundational pillars of His church, rather than the powerful, wealthy, or learned (see John 15:16). The church, the spiritual Israel, is comprised of those from every nation, tribe, and tongue, chosen not for their inherent worth but by God's glorious grace, becoming a "chosen race, a royal priesthood, a holy nation, a people for his own possession," just as Israel was uniquely called (see 1 Peter 2:9-10). Thus, Deuteronomy 7:7 powerfully foreshadows the boundless, unearned grace that culminates in Christ's redemptive work, inviting all who are "few" in their own strength to find their true identity, worth, and belonging in God's electing love.