18 Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;
18 Thou shalt not be afraid H3372 of them: but shalt well H2142 remember H2142 what the LORD H3068 thy God H430 did H6213 unto Pharaoh, H6547 and unto all Egypt; H4714
18 thou shalt not be afraid of them: thou shalt well remember what Jehovah thy God did unto Pharaoh, and unto all Egypt;
18 thou art not afraid of them; thou dost surely remember that which Jehovah thy God hath done to Pharaoh, and to all Egypt,
18 fear them not; remember well what Jehovah thy God did unto Pharaoh, and unto all the Egyptians;
18 you shall not be afraid of them: you shall well remember what Yahweh your God did to Pharaoh, and to all Egypt;
18 Have no fear of them, but keep well in mind what the Lord your God did to Pharaoh and to all Egypt;
Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth;
Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
Then I said unto you, Dread not, neither be afraid of them.
Who smote the firstborn of Egypt, both of man and beast. Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. Who smote great nations, and slew mighty kings;
Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
To him that smote Egypt in their firstborn: for his mercy endureth for ever: And brought out Israel from among them: for his mercy endureth for ever: With a strong hand, and with a stretched out arm: for his mercy endureth for ever. To him which divided the Red sea into parts: for his mercy endureth for ever: And made Israel to pass through the midst of it: for his mercy endureth for ever: But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever.
And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. And Moses and Aaron did as the LORD commanded them, so did they. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. And the LORD spake unto Moses and unto Aaron, saying, When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.
He sent Moses his servant; and Aaron whom he had chosen. They shewed his signs among them, and wonders in the land of Ham. He sent darkness, and made it dark; and they rebelled not against his word. He turned their waters into blood, and slew their fish. Their land brought forth frogs in abundance, in the chambers of their kings. He spake, and there came divers sorts of flies, and lice in all their coasts. He gave them hail for rain, and flaming fire in their land. He smote their vines also and their fig trees; and brake the trees of their coasts. He spake, and the locusts came, and caterpillers, and that without number, And did eat up all the herbs in their land, and devoured the fruit of their ground. He smote also all the firstborn in their land, the chief of all their strength.
They remembered not his hand, nor the day when he delivered them from the enemy. How he had wrought his signs in Egypt, and his wonders in the field of Zoan. And had turned their rivers into blood; and their floods, that they could not drink. He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. He gave also their increase unto the caterpiller, and their labour unto the locust. He destroyed their vines with hail, and their sycomore trees with frost. He gave up their cattle also to the hail, and their flocks to hot thunderbolts. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:
And forgat his works, and his wonders that he had shewed them.
God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;
And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 7
Commentary on Deuteronomy 7 Keil & Delitzsch Commentary
As the Israelites were warned against idolatry in Deuteronomy 6:14, so here are they exhorted to beware of the false tolerance of sparing the Canaanites and enduring their idolatry. - Deuteronomy 7:1, Deuteronomy 7:5. When the Lord drove out the tribes of Canaan before the Israelites, and gave them up to them and smote them, they were to put them under the ban (see at Leviticus 27:28), to make no treaty with them, and to contract no marriage with them. נשׁל , to draw out, to cast away, e.g., the sandals (Exodus 3:5); here and Deuteronomy 7:22 it signifies to draw out, or drive out a nation from its country and possessions: it occurs in this sense in the Piel in 2 Kings 16:6. On the Canaanitish tribes, see at Genesis 10:15. and Deuteronomy 15:20-21. There are seven of them mentioned here, as in Joshua 3:10 and Joshua 24:11; on the other hand, there are only six in Deuteronomy 20:17, as in Exodus 3:8, Exodus 3:17; Exodus 23:23, and Exodus 33:2, the Girgashites being omitted. The prohibition against making a covenant, as in Exodus 23:32 and Exodus 34:12, and that against marrying, as in Exodus 34:16, where the danger of the Israelites being drawn away to idolatry is mentioned as a still further reason for these commands. יסיר כּי , “ for he (the Canaanite) will cause thy son to turn away from behind me ,” i.e., tempt him away from following me, “ to serve other gods .” Moses says “from following me ,” because he is speaking in the name of Jehovah. The consequences of idolatry, as in Deuteronomy 6:15; Deuteronomy 4:26, etc.
The Israelites were rather to destroy the altars and idols of the Canaanites, according to the command in Exodus 34:13; Exodus 23:24.
They were bound to do this by virtue of their election as a holy nation, the nation of possession, which Jehovah had singled out from all other nations, and brought out of the bondage of Egypt, not because of its greatness, but from love to them, and for the sake of the oath given to the fathers. This exalted honour Israel was not to cast away by apostasy from the Lord. It was founded upon the word of the Lord in Exodus 19:5-6, which Moses brought to the recollection of the people, and expressly and emphatically developed. “ Not because of your multitude before all nations (because ye were more numerous than all other nations) hath Jehovah turned to you in love ( חשׁק , to bind oneself with, to hang upon a person, out of love), for ye are the littleness of all nations ” (the least numerous). Moses could say this to Israel with reference to its descent from Abraham, whom God chose as the one man out of all the world, whilst nations, states, and kingdoms had already been formed all around ( Baumgarten ). “ But because Jehovah loved you, and kept His oath which He had sworn to the fathers, He hath brought you out ,” etc. Instead of saying, He hath chosen you out of love to your fathers, as in Deuteronomy 4:37, Moses brings out in this place love to the people of Israel as the divine motive, not for choosing Israel, but for leading it out and delivering it from the slave-house of Egypt, by which God had practically carried out the election of the people, that He might thereby allure the Israelites to a reciprocity of love.
By this was Israel to know that Jehovah their God was the true God, the faithful God, who keeps His covenant, showing mercy to those who love Him, even to the thousandth generation, but repaying those who hate Him to the face. This development of the nature of God Moses introduces from Exodus 20:5-6, as a light warning not to forfeit the mercy of God, or draw upon themselves His holy wrath by falling into idolatry. To this end He emphatically carries out still further the thought of retribution, by adding להאבידו , “ to destroy him ” (the hater), and וגו יאהר לא , “ He delays not to His hater (sc., to repay him); He will repay him to his face .” “ To the face of every one of them ,” i.e., that they may see and feel that they are smitten by God ( Rosenmüller ).
This energy of the grace and holiness of the faithful covenant God was a powerful admonition to keep the divine commandments.
The observance of these commandments would also bring great blessings (Deuteronomy 7:12-16). “ If ye hearken to these demands of right ” ( mishpatim ) of the covenant Lord upon His covenant people, and keep them and do them, “ Jehovah will keep unto thee the covenant and the mercy which He hath sworn to thy fathers .” In עקב , for אשׁר עקב (Genesis 22:18), there is involved not only the idea of reciprocity, but everywhere also an allusion to reward or punishment (cf. Deuteronomy 8:20; Numbers 14:24). חסד was the favour displayed in the promises given to the patriarchs on oath (Genesis 22:16).
Deuteronomy 7:13-16
This mercy flowed from the love of God to Israel, and the love was manifested in blessing and multiplying the people. The blessing is then particularized, by a further expansion of Exodus 23:25-27, as a blessing upon the fruit of the body, the fruits of the field and soil, and the rearing of cattle. שׁגר , see Exodus 13:12. צאן עשׁתּרת only occurs again in Deuteronomy 28:4, Deuteronomy 28:18, Deuteronomy 28:51, and certainly signifies the young increase of the flocks. It is probably a Canaanitish word, derived from Ashtoreth (Astharte), the female deity of the Canaanites, which was regarded as the conceiving and birth-giving principle of nature, literally Veneres , i.e., amores gregis , hence soboles ( Ges. ); just as the Latin poets employ the name Ceres to signify the corn, Venus for love and sexual intercourse, and Lucina for birth. On Deuteronomy 7:14 and Deuteronomy 7:15, see Exodus 23:26. In Deuteronomy 7:15, the promise of the preservation of Israel from all diseases ( Exodus 15:26, and Exodus 23:25) is strengthened by the addition of the clause, “ all the evil diseases of Egypt ,” by which, according to Deuteronomy 28:27, we are probably to understand chiefly the malignant species of leprosy called elephantiasis, and possibly also the plague and other malignant forms of disease. In Egypt, diseases for the most part readily assume a very dangerous character. Pliny ( h. n. xxvi. 1) calls Egypt the genitrix of contagious pestilence, and modern naturalists have confirmed this (see Hengstenberg, Egypt and the Books of Moses , p. 215; and Pruner, Krankheiten des Orients, pp. 460ff.). Diseases of this kind the Lord would rather bring upon the enemies of Israel. The Israelites, on the other hand, should be so strong and vigorous, that they would devour, i.e., exterminate, all the nations which their God would give into their hands (cf. Numbers 14:9). With this thought Moses reverts with emphasis to the command to root out the Canaanites without reserve, and not to serve their gods, because they would become a snare to them (see Exodus 10:7); and then in Deuteronomy 7:17-26 he carries out still further the promise in Exodus 23:27-30 of the successful subjugation of the Canaanites through the assistance of the Lord, and sweeps away all the objections that a weak faith might raise to the execution of the divine command.
Deuteronomy 7:17-19
To suppress the thought that was rising up in their heart, how could it be possible for them to destroy these nations which were more numerous than they, the Israelites were to remember what the Lord had done in Egypt and to Pharaoh, namely, the great temptations, signs, and wonders connected with their deliverance from Egypt (cf. Deuteronomy 4:34 and Deuteronomy 6:22). He would do just the same to the Canaanites.
Deuteronomy 7:20
He would also send hornets against them, as He had already promised in Exodus 23:28 (see the passage), until all that were left and had hidden themselves should have utterly perished.
Deuteronomy 7:21-23
Israel had no need to be afraid of them, as Jehovah was in the midst of it a mighty God and terrible. He would drive out the nations, but only gradually, as He had already declared to Moses in Exodus 23:30-31, and would smite them with great confusion, till they were destroyed, as was the case for example at Gibeon (Joshua 10:10; cf. Exodus 23:27, where the form המם is used instead of הוּם ), and would also deliver their kings into the hand of Israel, so that their names should vanish under the heaven (cf. Deuteronomy 9:14; Deuteronomy 25:19; and for the fulfilment, Joshua 10:22., Deuteronomy 11:12; 12:7-24). No one would be able to stand before Israel.
Deuteronomy 7:24
“ To stand before thee: ” lit., to put oneself in the face of a person, so as to withstand him. השׁמיד for השׁמיד , as in Leviticus 14:43, etc.
Deuteronomy 7:25-26
Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves. For this reason, any such abomination was to be abhorred, and destroyed by burning or grinding to powder (cf. Exodus 32:20; 2 Kings 23:4-5; 2 Chronicles 15:16).