Seven nations greater and mightier than thou - In several places of the Hebrew text, each of these seven nations is not enumerated, some one or other being left out, which the Septuagint in general supply. How these nations were distributed over the land of Canaan previously to the entering in of the Israelites, the reader may see in the note on Joshua 3:10 ; (note). read more
Thou shalt smite them, etc. - These idolatrous nations were to be utterly destroyed, and all the others also which were contiguous to the boundaries of the promised land, provided they did not renounce their idolatry and receive the true faith: for if they did not, then no covenant was to be made with them on any secular or political consideration whatever; no mercy was to be shown to them, because the cup of their iniquity also was now full; and they must either embrace, heartily embrace,... read more
Neither shalt thou make marriages, etc. - The heart being naturally inclined to evil, there is more likelihood that the idolatrous wife should draw aside the believing husband, than that the believing husband should be able to bring over his idolatrous wife to the true faith. read more
Thou art a holy people - And therefore should have no connection with the workers of iniquity. A special people - סגלה segullah , - Septuagint, λαον περιουσιον , - a peculiar people, a private property. The words as they stand in the Septuagint are quoted by the apostle, 1 Peter 2:9 . read more
But because the Lord loved you - It was no good in them that induced God to choose them at this time to be his peculiar people: he had his reasons, but these sprang from his infinite goodness. He intended to make a full discovery of his goodness to the world, and this must have a commencement in some particular place, and among some people. He chose that time, and he chose the Jewish people; but not because of their goodness or holiness. read more
Verse 2 2.Thou shalt smite them and utterly destroy them. Those who think that there was cruelty in this command, usurp too great authority in respect to Him who is the judge of all. The objection is specious that the people of God were unreasonably imbued with inhumanity, so that, advancing with murderous atrocity, they should spare neither sex nor age. But we must first remember what we shall see hereafter, i.e., that when God had destined the land for His people, He was at liberty utterly to... read more
Verse 6 6.For thou art a holy people. He explains more distinctly what we have lately seen respecting God’s gratuitous love; for the comparison of the fewness of the people with the whole world and all nations, illustrates in no trifling degree the greatness of God’s grace; and this subject is considerably enlarged upon. Almost the same expressions will very soon be repeated, and also in the Song of Moses; but there by way of reproof, whilst here it is directed to a different object, as is... read more
Verse 7 7.The Lord did not set his love upon you. He proves it to be of God’s gratuitous favor, that He has exalted them to such high honor, because He had passed over all other nations, and deigned to embrace them alone. For an equal distribution of God’s gifts generally casts obscurity upon them in our eyes; thus the light of the sun, our common food, and other things, which all equally enjoy, either lose their value, or, at any rate, do not obtain their due honor; whilst what is peculiar is... read more
Verse 8 8.Because he would keep the oath. The love of God is here referred back from the children to the fathers; for he addressed the men of his own generation, when he said that they were therefore God’s treasure, because He loved them; now he adds that God had not just begun to love them for the first time, but that He had originally loved their fathers, when He chose to adopt Abraham, Isaac, and Jacob. But although he more clearly proves that the descendants of Abraham had deserved nothing... read more
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John Gills Exposition of the Bible Commentary - Deuteronomy 7:10
And repayeth them that hate him to their face, to destroy them ,.... Openly, publicly, and at once, they not being able to make any resistance. Onkelos interprets it in their lifetime, and so Jarchi which agrees with the Targums of Jonathan and Jerusalem: "or to his face"; F6 אל פניו "in faciem ejus", Junius & Tremellius, Piscator, Vatablus, Fagius; so Ainsworth. the face of God; that is, he will punish them that hate him to his face, who are audacious, bold, impudent sinners;... read more