Deuteronomy 7:8
But because the LORD loved you and kept the oath He swore to your fathers, He brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.
Sermons
Israel's Iconoclastic MissionD. Davies Deuteronomy 7:1-11
On the Election of RationsR.M. Edgar Deuteronomy 7:6-8
Reasons for Non-Conformity to the World, and for Aggression on its EvilJ. Orr Deuteronomy 7:6-9














I. THE HOLINESS OF OUR CALLING. (Ver. 6.) The believer stands to God in the relation described in this verse. He is one chosen from the unholy mass to be peculiarly God's property. He belongs to God in body, soul, and spirit. He is a vessel for the Master's use. His every power is to be consecrated. What higher dignity could a human being sustain than that? But the obligations are coextensive with the honor. This man is, in virtue of his holiness, summoned to take up an attitude of non-conformity to the world (Romans 12:2). In virtue of the same holiness, he is bound to unite with others in a sacred crusade against its evil.

II. THE GRACE OF OUR ELECTION. (Ver. 7.) This puts another powerful weight into the scale. Standing in so close and honorable a relation to God, the believer is bid look to the rock whence he is hewn, and the hole of the pit whence he is digged. Who made him to differ? Whence this mercy shown peculiarly to him? We need not press texts on election in favor of any special theory. Sufficient that every believer is willing to confess, as regards his own salvation, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy" (Romans 9:16). An elective purpose comes to light in his spiritual history (Ephesians 1:4, 5). When tracing his salvation to its source, he is constrained to say, "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ" (Ephesians 2:4, 5). All this implies special obligation to God's service.

III. THE NIGHT OF OUR REDEMPTION. (Ver. 8.) The redemption from Egypt, with its tragic accompaniments and mighty signs and wonders, was but a faint type of the greater deliverance which God has now wrought for his Israel in Christ. We are entitled to put the greater for the less, and to plead the stronger claimers which the redemption from sin and wrath establishes on the redeemed soul. The cost of our salvation is Christ's blood. What return can we conceivably make exhaustive of our obligations to Father and Son for so great a sacrifice? - J.O.

Thou shalt not desire the silver or gold.
Showing, as he always shows, a most penetrating mind, Moses points to a very subtle temptation which would arise in connection with the progress of Israel. The graven images of the heathen nations were to be burned with fire. Moses says in the twenty-fifth verse: "Thou shalt not desire...lest thou be ensnared therein." How subtle is the temptation in that direction! Shall we cast in the hideous gods and the valuable gold, and consume them both in the unsparing fire? How much better first to strip the god of his golden coat and then burn the wood or clay or grind the stone to powder! Moses, foreseeing this temptation, and by the very inspiration of God, knowing the mysteries of human nature, said: "Touch not; taste not; handle not." In such abstention is the only possible safety of the Church. The temptation operates today. Men will sustain a questionable mode of earning a livelihood on the pretence that they can gather from the forbidden trade gold and silver which they can melt down and mint with the image and superscription of God; they can allow the devastating traffic to proceed, reeking like the pit of hell, destroying countless thousands of lives, and yet justify the continuance of the iniquity by taking off the gold and the silver and throwing part of it into the coffers of the Church. Missions so sustained are dishonoured. The gold torn from any evil way of getting a livelihood and given to the Church is an abomination to the Lord thy God. He does not want even good gold stolen for His purposes, or gold won by unholy means thrown into His exchequer. Let us give honest money. Let us eat bread unleavened by wrong-doing; there may be little of it, but Christ will break it with His own hands, and it shall be more than our hunger needs. Marvellous, too, is the prevision of Moses when he lays down the only law or principle by which all these abstentions and all these actions can be sustained. Do not let us ascribe these regulations to the prevision of Moses unless we understand by that term the inspiration of God. What is the principle which guarantees safety and protects the soul from the unclean things of heathen nations? That principle is laid down in the twenty-sixth verse. Speaking of heathen abomination Moses says: "Thou shalt utterly detest it, and thou shalt utterly abhor it." There is no middle feeling; there is no intermediate way of dealing with bad things. "If thy right, hand offend thee, cut it off"; "if thy right eye offend thee, pluck it out. Abhor that which is evil; cleave to that which is good." Thus the Testaments are one: the moral tone is the same; the stern law never yields to time — its phrase changes, its words may come and go, its forms may take upon them the colour of the transient times, but the inner spirit of righteousness is the Spirit of God, without beginning, without measure, without end.

(J. Parker, D. D.).

People
Amorites, Canaanites, Egyptians, Girgashite, Girgashites, Hittites, Hivite, Hivites, Jebusites, Moses, Perizzites, Perrizites, Pharaoh
Places
Beth-baal-peor, Egypt
Topics
Bondage, Bondmen, Bond-men, Egypt, Fathers, Forefathers, Free, Keeping, Kept, Love, Loved, Loves, Loveth, Loving, Making, Mighty, Oath, Order, Pharaoh, Power, Powerful, Prison-house, Ransom, Redeemed, Servants, Slavery, Strength, Strong, Sware, Swore, Sworn
Outline
1. All communion with the nations is forbidden
5. for fear of idolatry,
6. for the holiness of the people,
9. for the nature of God in his mercy and justice,
17. and for the assuredness of victory which God will give over them.

Dictionary of Bible Themes
Deuteronomy 7:8

     1105   God, power of
     1265   hand of God
     1315   God, as redeemer
     5431   oaths, divine
     6722   redemption, OT

Deuteronomy 7:1-8

     6512   salvation, necessity and basis

Deuteronomy 7:6-8

     1443   revelation, OT
     6640   election, privileges
     7141   people of God, OT

Deuteronomy 7:7-8

     5013   heart, divine
     6639   election, to salvation
     7944   ministry, qualifications
     8297   love, for God

Deuteronomy 7:7-9

     1055   God, grace and mercy
     6667   grace, in OT
     8105   assurance, basis of

Deuteronomy 7:8-9

     1035   God, faithfulness
     1349   covenant, at Sinai

Library
God's Faithfulness
'Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him.'--DEUT. vii. 9. 'Faithful,' like most Hebrew words, has a picture in it. It means something that can be (1) leant on, or (2) builded on. This leads to a double signification--(1) trustworthy, and that because (2) rigidly observant of obligations. So the word applies to a steward, a friend, or a witness. Its most wonderful and sublime application is to God. It presents to
Alexander Maclaren—Expositions of Holy Scripture

Match-Making.
SECTION I. THE RELATION OF PARENTS TO THE MARRIAGE CHOICE OF THEIR CHILDREN. "Youth longeth for a kindred spirit, and yet yearneth for a heart that can commune with his own; Take heed that what charmeth thee is real, nor springeth of thine own imagination; And suffer not trifles to win thy love; for a wife is thine unto death!" One of the most affecting scenes of home-life is that of the bridal hour! Though in one sense it is a scene of joy and festivity; yet in another, it is one of deep sadness.
Samuel Philips—The Christian Home

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have
Andrew Murray—The Two Covenants

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess
Arthur W. Pink—The Sovereignty of God

Why all Things Work for Good
1. The grand reason why all things work for good, is the near and dear interest which God has in His people. The Lord has made a covenant with them. "They shall be my people, and I will be their God" (Jer. xxxii. 38). By virtue of this compact, all things do, and must work, for good to them. "I am God, even thy God" (Psalm l. 7). This word, Thy God,' is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and His people, and
Thomas Watson—A Divine Cordial

John's Introduction.
^D John I. 1-18. ^d 1 In the beginning was the Word [a title for Jesus peculiar to the apostle John], and the Word was with God [not going before nor coming after God, but with Him at the beginning], and the Word was God. [Not more, not less.] 2 The same was in the beginning with God. 3 All things were made through him [the New Testament often speaks of Christ as the Creator--see ver. 10; I. Cor. viii. 6; Col. i. 13, 17; Heb. i. 2]; and without him was not anything made that hath been made. [This
J. W. McGarvey—The Four-Fold Gospel

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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