King James Version
Deuteronomy 7
26 verses with commentary
Destroying the Nations
When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
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God's command to conquer Canaan establishes His sovereignty over nations and judgment upon wickedness. The seven nations—Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—represent complete and comprehensive opposition to God's holy purposes. The phrase 'greater and mightier than thou' emphasizes that victory depends on God's power, not Israel's strength. The Hebrew herem (devoted destruction) reflects God's holy judgment against idolatrous cultures whose iniquity had reached fullness (Genesis 15:16). This foreshadows Christ's ultimate victory over spiritual enemies 'greater and mightier' than we are—sin, death, and Satan—accomplished not by our strength but by divine grace.
And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:
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The command to 'utterly destroy' (herem) and 'make no covenant' establishes absolute separation from idolatry. This wasn't ethnic hatred but theological necessity—compromise with wickedness inevitably leads to corruption. The prohibition against showing mercy (lo techonnem) doesn't contradict God's merciful character but reflects the severity required when confronting systemic evil. Reformed theology recognizes that God's love and wrath are not contradictory but complementary aspects of His holiness. The New Testament parallel is the believer's complete separation from sin (Romans 6:1-2) and worldly systems opposed to Christ (2 Corinthians 6:14-17). Spiritual compromise is always more dangerous than physical opposition.
Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
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The prohibition against intermarriage with pagan nations addresses covenant purity and spiritual protection. This wasn't racial prejudice but theological preservation—marriage creates the most intimate covenant bond, and spiritual unity is foundational (Amos 3:3, 'Can two walk together except they be agreed?'). The command recognizes marriage's formative power in shaping religious identity and practice. The New Testament maintains this principle, prohibiting believers from being 'unequally yoked' with unbelievers (2 Corinthians 6:14). Marriage either strengthens or weakens covenant faithfulness. Paul's instruction (1 Corinthians 7:39, 'only in the Lord') applies the same wisdom to the new covenant community.
For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.
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This verse reveals the spiritual trajectory of compromise—it 'will turn away thy son from following me.' The Hebrew yasur (turn away) describes apostasy, not minor deviation. One generation's compromise becomes the next generation's captivity. God's 'anger' (aph, literally 'nostril,' indicating flared nostrils) is His holy response to covenant violation. The phrase 'destroy thee suddenly' shows that judgment, though patient, arrives swiftly when God's patience ends. This demonstrates the covenantal principle: blessing flows from obedience, curse from disobedience. God's jealousy for His people's exclusive devotion isn't petty but protective—like a husband's righteous jealousy for his wife's faithfulness.
But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. their images: Heb. their statues, or, pillars
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The command to destroy altars, images, groves (Asherah poles), and graven images reflects total war against idolatry. This wasn't cultural vandalism but spiritual surgery—removing cancer before it metastasizes. Each element represented different aspects of Canaanite worship: altars (sacrificial systems), images (matstsebah, stone pillars), groves (asherah, wooden cult objects), and graven images (pesel, carved idols). The comprehensive list shows that partial obedience equals disobedience—God requires complete rejection of false worship. The New Testament parallel is putting to death 'the deeds of the body' (Romans 8:13) and making no provision for the flesh (Romans 13:14). Spiritual victory requires radical amputation of sin (Matthew 5:29-30).
For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.
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Israel's Holiness and Election: This verse declares Israel's unique identity and calling as God's chosen people. The Hebrew phrase "ki am kadosh atah l'YHWH Elohekha" (כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ) means "for a holy people you are to the LORD your God." The adjective "kadosh" (קָדוֹשׁ, holy) fundamentally means "set apart, consecrated, different"—not inherently morally superior but separated for God's purposes. This holiness wasn't achieved by Israel but declared by God, making it a positional rather than merely behavioral reality.
Divine Choice and Election: The verb "bachar" (בָּחַר, chose) emphasizes God's sovereign initiative: "bekha bachar YHWH Elohekha" (בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ, "you the LORD your God chose"). This choice wasn't based on Israel's merit, as verses 7-8 explicitly state: not because of numerical superiority or worthiness, but because of God's love and oath to the patriarchs. The phrase "lihyot lo le'am segullah" (לִהְיוֹת לוֹ לְעַם סְגֻלָּה) means "to be to Him a treasured people." The word "segullah" (סְגֻלָּה) denotes a special possession, treasure, or private property—the same word used in Exodus 19:5 and Malachi 3:17.
Universal Particularity: The phrase "mikol ha'amim asher al-penei ha'adamah" (מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה) means "above/from all the peoples who are upon the face of the earth." This comparative doesn't imply other nations have no value, but that Israel has a unique covenantal role. The election of Israel serves redemptive purposes—through Abraham's seed, all nations would be blessed (Genesis 12:3, 22:18). This verse establishes the theological foundation for Israel's separation from Canaanite nations (verses 1-5), not from ethnic superiority but covenant responsibility. Paul later applies similar language to the Church (Titus 2:14, 1 Peter 2:9), showing the continuity of God's redemptive purpose through a called-out people.
Divine Choice and Election: The verb "bachar" (בָּחַר, chose) emphasizes God's sovereign initiative: "bekha bachar YHWH Elohekha" (בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ, "you the LORD your God chose"). This choice wasn't based on Israel's merit, as verses 7-8 explicitly state: not because of numerical superiority or worthiness, but because of God's love and oath to the patriarchs. The phrase "lihyot lo le'am segullah" (לִהְיוֹת לוֹ לְעַם סְגֻלָּה) means "to be to Him a treasured people." The word "segullah" (סְגֻלָּה) denotes a special possession, treasure, or private property—the same word used in Exodus 19:5 and Malachi 3:17.
Universal Particularity: The phrase "mikol ha'amim asher al-penei ha'adamah" (מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה) means "above/from all the peoples who are upon the face of the earth." This comparative doesn't imply other nations have no value, but that Israel has a unique covenantal role. The election of Israel serves redemptive purposes—through Abraham's seed, all nations would be blessed (Genesis 12:3, 22:18). This verse establishes the theological foundation for Israel's separation from Canaanite nations (verses 1-5), not from ethnic superiority but covenant responsibility. Paul later applies similar language to the Church (Titus 2:14, 1 Peter 2:9), showing the continuity of God's redemptive purpose through a called-out people.
The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:
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This verse establishes divine election as the foundation of Israel's special status. The Lord's love and choice were not based on Israel's size, strength, or merit—'ye were the fewest of all people.' The Hebrew chashaq (set his love) denotes strong attachment and desire, emphasizing God's sovereign affection. This is pure grace, not earned favor. The doctrine of unconditional election permeates Scripture: God chose Abraham from idolatrous Ur, Jacob over Esau, David the youngest son. Paul applies this principle to salvation: God's choosing precedes human response (Romans 9:11-13; Ephesians 1:4-5). Election humbles pride and magnifies grace—salvation originates in God's will, not human worthiness.
But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.
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This verse grounds Israel's election in God's love and covenant faithfulness. The phrase 'because the LORD loved you' (me'ahavat YHWH) makes divine love the ultimate explanation. God's love is uncaused, flowing from His nature not Israel's attractiveness. The 'oath to your fathers' refers to the Abrahamic covenant (Genesis 12:1-3; 15:18-21; 22:16-18), demonstrating God's covenant immutability. The 'mighty hand' and redemption from Egypt prove God's power to save. This establishes the pattern of redemptive history: God initiates, promises, and accomplishes salvation. The parallel to Christian salvation is exact—saved by grace through faith, not works (Ephesians 2:8-9), based on God's eternal covenant in Christ (2 Timothy 1:9).
Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;
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The command 'Know therefore' (yada'ta) means experiential, intimate knowledge, not mere intellectual assent. God's faithfulness (ne'eman) means He is trustworthy, reliable, unchanging. 'Keepeth covenant and mercy' shows God's commitment to both justice (covenant) and compassion (mercy, chesed). The promise extends 'to a thousand generations'—hyperbolic language indicating inexhaustible faithfulness. The condition 'them that love him and keep his commandments' establishes covenant obedience as the context for experiencing God's blessing. This isn't works-righteousness but covenant relationship—love and obedience are the fruit, not root, of salvation. Christ fulfills God's covenant faithfulness perfectly, and believers participate in this through union with Him.
And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face.
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God's righteous judgment balances His covenant mercy. 'Repayeth them that hate him to their face' (meshalleim leson'av el-panav) means swift, direct, personal judgment. The phrase 'to their face' emphasizes that God's justice is neither delayed nor indirect—He confronts rebellion openly. 'He will not be slack' (lo ye'acher) means God doesn't procrastinate in judgment. This vindicates God's holy character—He cannot overlook sin. The Hebrew parallelism (repeating 'to their face' and 'repay') emphasizes certainty and immediacy. This is the flip side of election: those who persist in hating God receive judgment. Romans 2:5-6 affirms this principle: God 'will render to every man according to his deeds.'
Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.
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The word 'Therefore' (shamarta, 'keep, guard, observe') connects doctrine to duty. Because God is faithful (v. 9) and just (v. 10), Israel must obey. The triad 'commandments, statutes, and judgments' (mitzvah, chuqqim, mishpatim) encompasses all aspects of covenant law: moral commands, ceremonial regulations, and civil ordinances. 'This day' emphasizes immediate, present obedience—not delayed or theoretical compliance. Obedience isn't legalism but love's response to grace. As Jesus said, 'If ye love me, keep my commandments' (John 14:15). The covenant demands obedience, but Christ has perfectly fulfilled the law's requirements and empowers believers to walk in newness of life (Romans 8:3-4).
Blessings for Obedience
Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers: if: Heb. because
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The conditional 'if ye hearken... and keep... and do' establishes covenant blessing as responsive to obedience. This isn't works-salvation but covenant relationship—God promises blessing to those who walk in His ways. The threefold structure (hearken, keep, do) emphasizes progression: hearing leads to guarding (treasuring) which results in doing. The promise that 'the LORD thy God shall keep unto thee the covenant' shows God's faithfulness is engaged through His people's responsive obedience. The 'mercy' (chesed) sworn to the fathers refers to the Abrahamic covenant's unconditional promises being experienced conditionally based on covenant faithfulness. This reflects the 'already-not yet' tension in redemption—ultimate salvation is secure, but covenant blessings are experienced through obedience.
And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.
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God's blessing encompasses comprehensive flourishing: relational ('love thee'), spiritual ('bless thee'), numerical ('multiply thee'), and material prosperity (agricultural abundance). The Hebrew barak ('bless') means to endue with power for success and prosperity. The detailed list—womb, land, corn, wine, oil, cattle, sheep—shows God's care extends to every area of life. This is covenant blessing, not prosperity gospel—obedience brings flourishing, but suffering may also serve God's purposes. The land 'which he sware unto thy fathers' grounds blessing in God's covenant promise, not human merit. In Christ, believers inherit spiritual blessings (Ephesians 1:3) and experience God's provision (Philippians 4:19), though material prosperity isn't guaranteed in this age.
Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.
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The promise 'blessed above all people' establishes Israel's unique status as recipients of God's covenant favor. The absence of barrenness (in humans and livestock) signifies divine blessing and fulfilled purpose. In ancient culture, barrenness was considered curse or divine disfavor (Genesis 30:1-2; 1 Samuel 1:5-8). This promise reverses that curse, showing God's blessing brings fruitfulness. Theologically, fruitfulness symbolizes covenant vitality—God's blessing produces abundance. The New Testament applies this spiritually: believers are blessed 'with all spiritual blessings' (Ephesians 1:3) and called to bear spiritual fruit (John 15:8, Galatians 5:22-23). The ultimate 'fruitfulness' is multiplication of disciples (Matthew 28:19-20).
And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.
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God promises to remove sickness and reverse the plagues of Egypt upon Israel's enemies. The 'evil diseases of Egypt' likely refers to plagues experienced during the Exodus and endemic diseases in Egypt (dysentery, ophthalmia, skin diseases). This demonstrates God's sovereign control over health and disease—both blessing and curse flow from His hand. The promise is covenant-conditional: obedience brings health; disobedience brings disease (Deuteronomy 28:27-28, 60-61). This isn't a health-wealth prosperity promise but covenant principle. The New Testament shows Christ healing diseases, demonstrating His power over sickness (Matthew 8:17). Ultimate healing comes in resurrection (Revelation 21:4), though God may graciously heal in this life.
And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee.
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The command to 'consume' (akal, 'devour, destroy') the Canaanite peoples continues the herem (devoted destruction) theme. 'Thine eye shall have no pity' prohibits sentimental mercy that enables evil. This is judicial hardness, not personal cruelty—executing God's judgment requires overcoming natural compassion that would spare the guilty. The warning 'that will be a snare unto thee' shows that incomplete obedience leads to spiritual compromise. A 'snare' (moqesh) is a trap—seemingly harmless at first but deadly in result. Israel's history validated this warning: spared Canaanites became thorns (Judges 2:3) leading to apostasy. In spiritual warfare, believers must be ruthless with sin, showing no mercy to patterns that ensnare (Romans 8:13; Colossians 3:5).
If thou shalt say in thine heart, These nations are more than I; how can I dispossess them?
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This verse anticipates Israel's fear when facing militarily superior enemies. 'If thou shalt say in thine heart' addresses internal doubt and discouragement. The nations are 'more than I'—numerically and militarily superior. The question 'how can I dispossess them?' is human reason calculating impossibility. Faith, however, calculates based on God's power and promises, not visible circumstances. This pattern appears throughout Scripture: Abraham facing the impossibility of offspring (Romans 4:19-21), Moses at the Red Sea (Exodus 14:13-14), David confronting Goliath (1 Samuel 17:45-47). God deliberately places His people in impossible situations to demonstrate His power and cultivate faith. The Christian life requires faith that overcomes human calculation (2 Corinthians 5:7; Hebrews 11:1).
Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;
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The command 'Thou shalt not be afraid' addresses the fear anticipated in verse 17. Fear is conquered by remembrance: 'shalt well remember what the LORD thy God did unto Pharaoh.' The Hebrew zakar tizkor (emphatic remembrance) means to recall with full attention and application. Past redemption provides confidence for present challenges. Pharaoh and Egypt were the ancient world's superpower—if God defeated them, He can defeat any enemy. This principle of remembrance permeates Scripture: remembering God's past faithfulness strengthens present faith (Psalm 77:11-12; 105:5). The Lord's Supper embodies this—'do this in remembrance of me' (1 Corinthians 11:24-25)—recalling Christ's redemptive work to strengthen faith.
The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid .
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This verse expands on 'remembering' by listing specific evidences of God's power: 'temptations' (tests/trials), 'signs' (otot, miraculous signs), 'wonders' (mophetim, extraordinary displays), 'mighty hand,' and 'stretched out arm.' The cumulative effect is overwhelming proof of God's power. The phrase 'which thine eyes saw' emphasizes eyewitness testimony—this isn't hearsay but personal experience. The conclusion 'so shall the LORD thy God do' applies past deliverance to future conquest. God's character and power are unchanging—what He did in Egypt, He will do in Canaan. This is the logic of faith: if God has demonstrated His power in the past, He will demonstrate it in the future. Christ's resurrection is the supreme 'sign and wonder' proving God's power and guaranteeing believers' future victory (Romans 8:11).
Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.
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The 'hornet' (tsir'ah) represents God's use of natural means and terror to accomplish His purposes. Some scholars debate whether this is literal (insects driving out inhabitants) or metaphorical (divinely-sent panic). Either way, it demonstrates God's comprehensive control over all creation—even small creatures serve His purposes. The phrase 'until they... be destroyed' shows God's thorough completion of judgment. This illustrates divine sovereignty working through both miraculous intervention and natural means. God's providence governs all things, great and small. In spiritual warfare, believers recognize that Christ has defeated Satan and evil through the cross (Colossians 2:15), and God uses various means to accomplish His sanctifying work.
Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible.
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The command 'Thou shalt not be affrighted' (literally 'shattered with terror') is grounded in God's presence: 'the LORD thy God is among you.' Divine presence is the antidote to fear. God's character is described as 'mighty God and terrible'—El gadol venora (great and awesome God). This isn't terrifying in the sense of capricious danger but awe-inspiring in power and holiness. The same God who is terrible to enemies is refuge to His people. Emmanuel—'God with us' (Matthew 1:23)—fulfills this promise supremely in Christ's incarnation. The Holy Spirit's indwelling means God's presence is even more intimate for believers than for Israel (John 14:16-17). Perfect love casts out fear (1 John 4:18) because God's presence guarantees victory.
And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. put: Heb. pluck off
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God's gradual conquest strategy ('by little and little') serves wise purposes: preventing land desolation and wild beast proliferation. This shows divine wisdom in means as well as ends—God's purposes are accomplished at His pace, not ours. Immediate total conquest would have created ecological problems (abandoned farmland reverting to wilderness, dangerous animal populations). This teaches patience in God's timing and methods. God often works gradually in sanctification—progressive holiness, not instant perfection (Philippians 1:6). The phrase 'lest the beasts of the field increase' shows God's care for practical concerns, not just spiritual abstractions. Divine wisdom governs both salvation and the ordinary details of life.
But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. unto: Heb. before thy face
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The Lord's 'mighty destruction' (mehumah gedolah, great confusion/panic) describes divine intervention causing disarray in enemy ranks. This isn't merely military victory but supernatural disruption. Similar language appears in Joshua 10:10 (Gibeon), Judges 4:15 (Sisera), and 1 Samuel 7:10 (Philistines)—God threw enemies into confusion, enabling Israel's victory. The phrase 'until they be destroyed' emphasizes completeness. God finishes what He starts. This principle applies to salvation: 'He which hath begun a good work in you will perform it until the day of Jesus Christ' (Philippians 1:6). God doesn't abandon His purposes incomplete. In spiritual warfare, Christ's victory is total—not partial or uncertain (Revelation 19:11-21).
And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.
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The promise to deliver Canaanite kings and destroy their names signifies complete conquest and erasure of dynasties. In ancient culture, a king's name represented his dynasty and legacy—destroying the name meant ending the line. The phrase 'no man be able to stand before thee' echoes God's promise to Joshua (Joshua 1:5) and was fulfilled literally (Joshua 10:8; 11:6). This demonstrates God's power to overthrow all human authority opposed to His purposes. Spiritually, Christ has triumphed over all principalities and powers (Colossians 2:15). No spiritual enemy can ultimately stand against God's people in Christ. The victory is already won; believers walk in its reality.
The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God.
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The command to burn graven images and reject the precious metals adorning them addresses the temptation of materialism in spiritual warfare. The silver and gold on idols could rationalize preserving them ('just for the valuable material'), but God prohibits this. 'Lest thou be snared therein' shows how greed creates spiritual compromise. The language 'abomination to the LORD' (to'evat YHWH) expresses God's intense hatred of idolatry. This teaches that no material gain justifies compromise with evil. Achan's violation of this command (taking Babylonian garments and silver) brought judgment on all Israel (Joshua 7). In spiritual application, believers must reject not just obvious sin but anything that might 'snare'—seemingly harmless pleasures that lead to bondage (1 Corinthians 10:14).
Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.
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The prohibition against bringing 'an abomination into thine house' extends the principle of total separation from idolatry into personal and domestic space. Your house becomes defiled by association with cursed objects. The warning 'lest thou be a cursed thing like it' shows that contamination works by contact—touching what God curses brings you under curse. The emphatic language 'utterly detest... utterly abhor' (shaqqets teshaqq'tsennu... ta'ev te'avennu) uses intensive verbal forms expressing extreme revulsion. This isn't mild disapproval but visceral rejection. The New Testament parallel is separation from works of darkness (Ephesians 5:11) and avoiding all appearance of evil (1 Thessalonians 5:22). Believers are temples of the Holy Spirit (1 Corinthians 6:19); allowing sin dwelling-space defiles the temple.