Deuteronomy, Tyndale Old Testament Commentary

The language of verse 1a, When the LORD your God brings you into the land, reminds the reader that the setting of Moses' discourse is the threshold of conquest. At the structural level, 7:1–26 (one holy people) may be seen as the development of 6:1–25 (one holy God).11 In other words, chapter 6 tells us who God is, and chapter 7 reminds Israel who they are, and how they should relate to him within the Promised Land. Expanding on this, Olson (1994: 52–53) sees a further link between chapters 7 – 10 in terms of three gods, who will threaten Israel’s allegiance to Yahweh in the form of (1) militarism and the worship of military might (7:1–26);12 (2) materialism and the worship of wealth (8:1–20); (3) moralism and the worship of self-righteousness (9:1 – 10:11). Each section is held together by a unifying monologue, ‘say in your heart' (NKJV), beginning at 7:17 (fear of the enemy), 8:17 (false self-sufficiency) and 9:4 (conquest related to self-righteousness). As far as background is concerned, chapter 7 has a literary relationship to the conclusion of the Covenant Code (Exod. 23:20–33) and to Exodus 34:11–16, with expansions and omissions in line with its main ideas. Further, it sharpens the call for expulsion of the nations by introducing the institution of ḥērem.

The chapter may be seen in the following way:

v1. The opening words of this chapter seek to remind Israel that it was the Lord himself (Exod. 34:11; cf. 23:20) who was taking the initiative in driving out the inhabitants of Canaan. The verb drive out (Heb. nāšal) is used in verses 1 and 22 (cf. Exod. 3:5; Deut. 19:5; 28:40; Josh. 5:15; esp. 2 Kgs 16:6). The reference here to the seven nations may be rhetorical (with only six at 20:17), signifying completeness, as well as balancing with the seven references to the LORD your God in verses 18–23, who will drive these nations out before Israel (cf. 28:25 for a reverse holy war using the ‘seven' language against Israel). The Hittites might initially refer to the descendants of Canaan through Heth (Gen. 10:15), who had occupied Palestine for centuries past and were early identified with the area around Hebron (Gen. 23:1–20), and with other areas in the hill country as time went by. At this point, they may have been linked to the Hattians (or kingdom of Hatti) occupying Anatolia before 2000 BC. On the other hand, it is possible that during the period of the great Hittite empire (2000–1200 BC) the Hittites may have migrated to Palestine, as well as in the following centuries with the break-up of the Hittite empire (Kempinski 1979: 21–45). Whether any of these migrations should be linked to the biblical Hittites is difficult to determine. Perhaps the reference to all the Hittite country at Joshua 1:4 may have these settlements in mind, or could refer to the area north of the Lebanon which was under Hittite control at various times during the fourteenth and thirteenth centuries BC. According to the report of the spies, the Hittites were located in the hill country to the north (Num. 13:29; Josh. 11:3). The Amorites appear as a group that covered the rulers of the five major cities of the southern mountains (Josh. 10:5), including the Jebusites who were evidently a Canaanite group who lived in the hill country near Jerusalem. The Perizzites seemed to have lived in unwalled villages both east and west of the Jordan. The Canaanites were found along the coastal strip and Jordan valley (Num. 13:29). The Hivites are associated with Shechem (Gen. 34:2), Gibeon (Josh. 9:7; 11:19), and also in the north below Hermon in the region of Mizpah (Josh. 11:3). They are sometimes connected to the Horites, in which case they may be Hurrians. The Girgashites are little known, but are attested in Ugaritic texts, possibly originating in northern Syria or Asia Minor. They seem to be mentioned in Egyptian texts as allies of the Hittites (note that they follow the Hittites in order at Deut. 7:1 and Josh. 24:11).13

v2-4. When the Lord had done his part, by delivering (nātan) the nations to Israel (v. 2), the Israelites were to do their part: destroy them totally (v. 2a; cf. vv. 16, 24; 9:3; 11:23–25; 13:15 [Israelites]; 20:16–17). This is the first occasion in the Pentateuch in which the Hebrew verb ḥāram (‘totally destroy'; derived from the noun ḥērem) is issued as a command within the context of warfare. The further commands in verses 2b–4 prohibiting intermingling in any way, including treaty making, showing no mercy (as opposed to the temptation to show mercy at the centre of this trio) and intermarriage, appear to be illogical and superfluous, if the total destruction (ḥērem) of verse 2a has already been carried out. Perhaps these additional commands might be a recognition that the Israelites may fail to eliminate the Canaanites from the land completely, or that it might be a very long process, indicated at verse 22 (cf. Josh. 13:1–7; Judg. 2:1–3; 3:1–7). Even if that were the case, these commands are best seen as explaining the ḥērem requirement of verse 2a (McConville 2002: 153), leading to the heart of the argument at verse 4, where the practice of these activities would inevitably cause the people of Israel to turn away from Yahweh to serve other gods (cf. Exod. 34:14–16; Judg. 3:5–6). Consequently the Lord’s anger will burn (ḥārâ) against you (2mp) and will quickly destroy you (2ms) (cf. 6:14–15; 7:4; 11:17; 29:27; 31:17).

v5. In view of the danger of verse 4 becoming a reality, the destruction of the nations will involve not only their physical removal as persons, but also the destruction of their detestable forms of idol worship (vv. 16, 24–26; cf. 20:16–18). This verse therefore begins to highlight one of the main reasons why the nations of Canaan must be destroyed in a root-and-branch manner, and not just one without the other. However, should Israel fail to carry out the mandate to destroy the inhabitants of Canaan completely, or if it will take a long time to do so (v. 22), then the point of this verse also grows with meaning and importance. Verse 5 follows Exodus 34:13 with break down their altars, smash their sacred stones (maṣṣēbôt), which were standing stone pillars that somehow represented a male deity (cf. 2 Kgs 3:2). But Deuteronomy has replaced the neutral cut down (kārat) with a more intense ‘hew down' (gāda‘), and has added the distinctive notion of burning their idols in the fire. The Asherah poles symbolized the fertility goddess Asherah, and stood at Canaanite places of worship alongside the altar of Baal (Judg. 6:25, 28). They may indicate a tree (16:21) or a pole (Exod. 34:13), but were to be cut down and burned (12:3). Together the stone pillar and wooden image would have represented the male and female element in the fertility cult (reversed at 16:21–22; cf. Jer. 2:27), a counterpart to the inhabitants of the land (vv 16, 24–26). Deuteronomy seeks a complete destruction of the wood and stone (male and female) idols of the land (cf. 16:21–22), as these may compromise Israel’s understanding and worship of the one unique Lord based on the first two commandments.

v6. The word for (kî) introduces the explicit rationale for the practice of ḥērem, which is first of all linked to Israel as a people holy (qādôš) to the Lord (set apart and belonging to Yahweh) as a consequence of belonging to a unique and holy God from whom holiness derives (Exod. 3:5; Lev. 19:2; Deut. 6:4). In Deuteronomy, holiness is not just a status conferred upon Israel, but it also carries with it responsibilities (14:1–3), as well as the positive keeping of all God’s commands (26:18–19). This has particular relevance with regard to the detestable practices of the Canaanites in worship, in which holiness imposes an obligation upon the people of Israel, especially within the context of holy war at 7:25–26 and 20:16–18, and it ties in with the demands of verses 2–5. Being ‘set apart' is then defined in terms of Israel’s election, or being chosen by God as his treasured possession (sĕgullâ).14 Both holy and treasured possession are terms first used of Israel at Exodus 19:5–6, but interestingly, the middle description of Israel as a kingdom of priests is not used in Deuteronomy (see Introduction, ‘Theology: the people of God', pp. 62–63).

v7–11. The reason for Israel’s special election is further explained in terms of Yahweh’s own action and character, and not on the basis of any merit that Israel might claim. The ultimate cause of that choice lay in the mystery of divine love (Thompson 1974: 130). This has already been declared at 4:37, but is now introduced by the new word affection (ḥāšaq) (cf. 10:15; 21:11), which suggests a more intense form of love at work in Yahweh’s choice and election of Israel. Other nations were greater in number than Israel, and in comparison the Israelites were the fewest of all peoples (v. 7; cf. 26:5). But in verse 8 Israel’s election was due first to the fact that the Lord had set his sovereign love ('āhab) upon them (highlighting grace), and secondly, it was to keep the oath which he swore to the fathers (Abraham, Isaac and Jacob – highlighting promise), culminating with Israel’s deliverance from Egypt, the land of slavery (highlighting justice and mercy). The action of God is described as redeeming his people. The verb ‘redeem' (pādâ) comes from the business or legal world, and is a favourite expression in Deuteronomy (7:8; 9:26; 13:5; 15:15; 21:8; 24:18; cf. gā’al at Exod. 6:6; 15:13; Deut. 19:6, 12).15 It stresses the ransom price in connection with the legal freeing of a slave (from the land of slavery in Egypt), conferring the rights and privileges of independent status (cf. 15:12–18).

v9–10. These verses strongly recall 5:9–10, with some differences and expansions. The jealous God (5:9) is now replaced by the faithful God (v. 9), who is totally dependable in his loyalty to the covenant (lit. ‘the covenant and the loyalty'). At 5:10 ‘faithful love' (ḥesed) stands alone, but now at 7:9 the word covenant (bĕrît) is added, thus combining two terms that define each other relating to covenant, variously translated covenant of love (NIV) or ‘covenant loyalty' (NRSV).16 This covenant loyalty is shown to those who love him and keep his commands. The connection in 5:9b–10 between divine punishment and divine covenant loyalty is now reversed in favour of divine grace. In the present context (v. 10), punishment is moved back to the last place, and retribution is now directed only towards the responsible individual (‘to his face'), and not towards the children of sinful parents (cf. 24:16). Moreover, now the Lord will not be slow to destroy in judgment those who hate him (cf. 1:27). The word hate within the context of covenant terminology means ‘to reject, and repudiate as a covenant partner' (cf. 5:9; 9:28–29; Merrill 1994: 181). And so the radical alternatives of love (v. 9) and hate (v. 10) leave no middle ground or room for half measures (Nelson 2002: 102). The pattern in verses 9–10 also follows the order of the blessings and curses in chapter 28.

v11–12. At the centre of this chapter stands the command to obey the commands, decrees and laws (v. 11; cf. 5:31; 6:1). But obedience to the law is not the means of gaining this covenant, but rather the means of maintaining and enjoying it: the LORD your God will keep his covenant of love with you. Further, verses 11 and 12 mirror each other at the centre of this chapter and, in doing so, provide a conclusion to verses 1–6 and 7–10, as well as an introduction to verses 13–16 and 17–26.

v13. The Lord’s love expressed at verse 8 in connection with the oath made to the Patriarchs is now expanded in verse 13 in terms of blessing and increase of numbers already associated with that covenant (cf. Gen. 12:2). Israel’s obedience to the laws will then enable Yahweh to show love and loyalty based on this covenant. The blessings of verses 13–15 are more expansive than those found in Exodus 23:25–26, and not only explicate the land, but include fruitfulness in family, field (using the common description of abundance as grain, new wine and oil; 11:14; 12:17; 14:23; 18:4; 28:51; cf. 6:11; 8:8) and flock (v. 13). At the same time, these blessings discredit any rival claims of alien gods and rites of fertility (cf. Hos. 2:7–9). Behind the terms of verse 13 loom the names of the rival gods Dagan (dāgān = grain) and Tyrosh (tîrōš = new wine), whose powers and gifts are claimed for Yahweh (HALOT 4: 1727–1728). The same can be said for the calves [offspring, šeger] of your herds, and the lambs [fertility, ‘aštĕrōt] of your flocks, which appear to reflect the names of the gods Shagar and Ashteroth (the pl. of the name for Astarte). The fact that these particular terms and blessings are repeated in the blessings and curses of chapter 28 (vv. 4, 18, 51) makes the point that the power of these blessings operates entirely under the control of Yahweh, as the true and only God, and not that of the demoted gods of the ancient world (Nelson 2002: 103).

v14–16. There is a clear connection between practical blessing and the theme of election in verses 14–16. This begins with the statement: You will be blessed more than any other people (v. 14a; cf. 4:7–8; 15:6; 26:19; 28:12–13; Exod. 23:25–6). Barrenness will be unknown among the people (for both male and female) and their animals (v. 14b). Diseases such as those that plagued the Egyptians (cf. Exod. 15:26; Deut. 28:60) will be removed from them and transferred to their enemies (v. 15). But the blessings of verses 14–15 can quickly change for the worse, if obedience to the law at verses 11–12 is not followed, as the reverse order of these blessings is witnessed at 28:58–63. Finally, in verse 16 Moses returns to verses 1–5 with a new ferocity (compare show them no mercy v. 2b with do not look on them with pity v. 16b). The added rationale now given is that the worship of other gods would only prove to be a snare to Israel, anticipating verse 25.

v17–19. This section takes us back to 1:26–31, where fear of the inhabitants of Canaan paralysed Israel and cost them their first opportunity to possess the land. The question, How can we drive them out? (v. 17b: cf. 8:17–18; 9:4–7), assumes that the human perspective of fear at 1:28–29 is still an issue, even for the new generation, as verse 19b testifies. The remedy proposed for such fear is to remember well what the LORD your God did to Pharaoh and to all Egypt (v. 18). This recalls the reference to Egypt at verse 8, drawing attention to Yahweh’s faithfulness to covenant promise. But here in verse 19, this tradition is used differently in order to emphasize the extent of Yahweh’s mighty power, exercised in various ways throughout the entire exodus experience. Furthermore, the threefold great trials (4:34; 7:19; 29:3; not found in Exodus), the miraculous signs and wonders (plagues) and the mighty hand and outstretched arm (figurative speech for God’s powerful hand in judgment and deliverance) were witnessed first-hand by Israel (v. 19a; cf. 4:34b; 29:3), in order to demonstrate that the Lord will do the same to all the peoples you now fear (v. 19b).

v20. Those of the enemy who are not destroyed directly by the Israelites will be destroyed by the hornet (ṣir‘â) (LXX followed by NIV). The only other instances of this word are found at Exodus 23:28 and Joshua 24:12. Probably this is a metaphor for a terror or ‘panic' (McConville 2002: 161), supported in context by verse 23 (cf. 11:25; also Exod. 23:27–28, linking terror to hornet in direct conflict; Josh. 2:11; 5:1; 9:24; 10:9; 24:12; Judg. 7:17–25; 1 Sam. 14:15–23).

v21–24. The folly of being terrified by enemies, and the failure to trust in God, is brought out with ironic force in verse 21, in which Yahweh himself is presented as the awesome God, and thus the one to be feared (cf. 1:29; 20:3; 31:6; Ps. 47:2–4). Somewhat surprisingly for this chapter, the ideal of verses 1–6 is now juxtaposed with the reality of a piecemeal conquest of the land in verse 22a: little by little (cf. Exod. 23:27–30). The initial conquest would be sudden (cf. 9:3), but the complete conquest would be more gradual, while the Israelites grew sufficiently in number, in line with the promise of verse 13. In doing so, the wild animals would not be allowed to multiply around you (v. 22b; cf. Gen. 1:28), which would have posed a threat to this promise, as well as this new Eden becoming a wilderness. The Lord will ensure victory by using the weapon of panic, but only as a joint venture with Israel (v. 23). This will be achieved by making enemy kings the particular targets of destruction (v. 24; cf. Josh. 12:7–24). Canaan was a series of city-states ruled by individual kings. To wipe out their names from under heaven is a frequent curse, referring to total extinction, and is related to idolatry in the rest of Deuteronomy (9:14; 12:3; 29:20 [ET]; cf. 1 Sam. 24:21–22). Perhaps these kings symbolized oppressive power and idolatry (cf. 17:14–20). Whether or not that was the case, their defeat as the power symbols of their city-states would mean the disintegration of their armies and the social life of the land. If Canaan’s kings can become easy prey, No-one will be able to stand up against you (v. 24b).

v25–26. These verses build upon and develop verses 5 and 16. They also extend the argument of verses 23–24. The dangers of false worship have provided the rationale for the opposition to the nations from the start. Verse 25 now develops the command of verse 5 to include the misappropriation of the silver and gold covering the idols, which is detestable (tô‘ēbâ) to the Lord. Objects used in idolatry were to be destroyed together with the idolaters. Therefore the temptation to covet (cf. 5:21) the silver and gold on the idols, especially by bringing these items into the homes of the Israelites, implying full adoption (cf. Achan at Josh. 7:20–21), will likewise bring upon the Israelites the same judgment of ḥērem. For this reason, Israel must utterly abhor and detest it, for it is set apart for destruction (v. 26; cf. Josh. 6:18–19; 7:24–26)

At the structural level, 7:1–26 (one holy people) may be seen as the development of 6:1–25 (one holy God). In other words, chapter 6 tells us who God is, and chapter 7 reminds Israel who they are, and how they should relate to him within the Promised Land. Framing this chapter is the destruction of false worship (v. 5 and vv. 25–26), involving the principle of ḥērem (or total destruction) of both the people and their idols and places of worship. The radical nature of such a root-and-branch removal of idolatry from the land was necessary, lest Israel’s sons and daughters marry the inhabitants of Canaan, and so be led away to worship other gods. In fact, if this should happen, Israel herself would experience a reverse destruction from the hand of the Lord (7:4, 26). At stake here were the first two commandments, as well as Israel’s call to be God’s holy people and treasured possession (7:6). As such, Israel is not only God’s chosen (7:7–10) and blessed people (7:13–16), but these blessings are contingent upon Israel’s ability to follow the Lord’s commands, decrees and laws in order to experience his covenant of love made with the forefathers (located at the centre of ch. 7, vv. 11–12). Finally, the exodus is also recalled as an encouragement not to fear the stronger nations of the land. Yahweh will begin to drive the nations out little by little, by giving even their kings into Israel’s hands. As such, nothing can stand in Israel’s path. But Israel must go forward in faith and trust.