Deuteronomy 7:21

Deu 7:21 Thou shalt not be affrighted at them: for the LORD thy God [is] among you, a mighty God and terrible.

Ver. 21. For the Lord thy God is amongst you.] And how many do you reckon him for? as Antigonus said once to his soldiers, when they feared their enemies as more in number.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu_7:21

Thou shalt not be affrighted at them: for the Lord thy God is among you, a mighty God and terrible.

Courage and humanity

I. The complaint has been made often that the qualities which Christians are especially encouraged to cultivate are not manliness and courage; that, so far as the Christian ideal is set continually before the mind of a nation or a man, that mind is likely to become submissive, not energetic. I believe that the courage, which is only another way of expressing the heart, of a nation is liable to a continual weakening and decay; that left to itself it will certainly wither; that some religions may hasten its death; but that by doing so such religion will prove that it does not come from God, that it is not His religion, not His instrument for reforming and regenerating the world.

II. A return to the old faith that courage and humanity are not enemies, but inseparable companions, has certainly commenced among us. The misfortune is that Christianity is supposed to be not identical with humanity, but a substitution for it. And this opinion is closely connected with another: that courage is a heathen, or perhaps the heathen, virtue, and that we have cherished it by giving our children a semi-heathen education. Consider this opinion under different aspects.

III. By a heathen we mean one who is not a Jew. That is the simplest, most accurate use of the name. Taking it in this sense, our text is decisive that a high estimate of courage was not confined to heathens; that if to form such an estimate is ungodly, the chosen people were as ungodly as any. The Bible tells us that idolatry is the great destroyer of courage, reverence for the true God and an abiding sense of His presence and protection the upholder of it. Now is this doctrine compatible with the fact that the most illustrious of the heathen nations were singularly brave nations, and that our forefathers sought to kindle English courage at their fires? It is incompatible if we regard a heathen merely as an idolater. It is perfectly compatible if we trace through the history of the great nations that worshipped idols a continual witness against it. Their belief in courage, as a quality which raised them above the animals, was the greatest of all the protests which the conscience of heathens was bearing against idolatry, against the worship of visible things, which is directly connected with our animal instincts, which is always lowering the human being to the level of that which he should rule.

IV. The courage of the Hebrew was derived from his trust in the Being who had chosen him to do his work in the world, who would accomplish that work, let what powers would unite to defeat it. Christianity is not a denial of Judaism or a denial of heathenism, a tertium quid which excludes all that is strongest and most vital in both, but the harmony and concentration of both, the discovery of Him in whom the meaning of both is realised and raised to its highest power; but out of the union and reconciliation of apparent opposites in the faith of a Father and a Son, of a Spirit proceeding from both, to quicken men and make them the voluntary, cheerful servants, because the sons, of God, there must come forth a courage diviner than the Hebrew, more human than the Greek, more pledged to a continual battle with disorder than the Roman. (F. D. Maurice, M. A.)

Moses address to the people

The manner in which the possession of Canaan is invariably spoken of is worthy of notice. Moses never supposes it impossible that they should reach Canaan; the style of his expression is uniformly that of certainty; he does not say, If the Lord, but when. This confidence did not rest on human grounds, for their enemies were in themselves formidable, but on the Divine promise. Those who have the Lords promise are safe, and they who trust in it are happy. But another fact is, that the Lord condescends to the state of His people; He knoweth their frame, and remembereth they are dust that they are prone to fear. True, there is no cause for fear, but their infirmity may lead them to do so. Hence He anticipates those fears, provides a remedy, and suggests every consideration calculated to encourage them.

I. The fears which they were in danger of indulging.

1. The superior strength of their enemies.

2. The consequent difficulty of dispossessing them. A few, comparatively, against many; the weak against the strong. How can I dispossess them? Is not the case very similar now? The Christian cannot be blind to the fact that his enemies are greater and mightier than he; the hosts of hell are marshalled against him. Legion is their name, implying unity, order, zeal, and perseverance. The enemies are mighty, and have overcome their thousands. There are few who have not been tempted to consider the contest hopeless, and to say, Surely I shall one day perish. Now if there be one here saying this in his heart, let him attend--

II. To the encouragements provided against those fears.

1. A recollection of Gods past dealings. Thou shalt remember well what the Lord thy God did unto Pharaoh, and unto all Egypt. The difficulties there were as great as they could be;--Pharaoh had chariots and horsemen; the Israelites were despised slaves; he had power, and was determined to use it in retaining them; yet the Lord brought them out, and therefore they need not fear now.

2. They were instructed as to the Lords future methods. So shall the Lord do unto all the people of whom thou art afraid: He had ten thousand ways of weakening the power of the enemy; the whole kingdom of nature was at His command; He could send the hornet among them; even the insect tribe shall be made subservient to the accomplishment of Gods design towards them. Joshua records the fulfilment of this promise (Deu_24:12). But this conquest was to be gradual. The Lord thy God will put out those nations by little and little. Immediate and entire victory would have been attended with undesirable consequences; God therefore gave them as much as in their circumstances was good for them.

3. Assurance was given of final victory. And are there not equal encouragements now, to everyone anxious to attain the heavenly Canaan? There is, however, this happy difference in the two cases: that when once the Christian has passed over the Jordan of death, every difficulty will be over, every enemy conquered, he will have the land in possession.

In conclusion, I would say--

1. Let no one expect the victor, who fights in his own strength.

2. Let no one despair of victory who fights in the Lords strength. (George Breay, B. A.)

Christian warfare

I. The enemies of Gods people. We know that the inhabitants of Canaan were emphatically idolaters. This was their special characteristic. Now it is idolatry, in some shape or other, that draws men away from the service of God. Some make pleasure their idol; some make wealth their idol. But their enemies are many in number. There is a special danger in the present day arising from those false doctrines which have arisen in the household of faith and caused hostile parties in the Church. In connection with this I may mention a contrary error--latitudinarianism. Again, the world is very dangerous; the example of those who live in it is most seductive. Again, we meet with those who are men of learning and great talent, and we are exposed to danger even from them. We hear them maintaining opinions which are not scriptural, but we think it is scarcely possible for those who are so learned to be wrong; we are thus left to ask in perplexity, Who is in the right? We forget that men must become fools that they may be wise as respects spiritual knowledge. But there are enemies within. And here I must not omit to place in the forefront self, in all its varied forms (2Ti_3:1-5). Then, again, we have to contend against the whole army of lusts--the lust of the flesh, the lust of the eyes, and the pride of life. All these are of the world, and all these lust against the Spirit, so that we cannot do the things that we would.

II. Now let us inquire what are the weapons with which we must fight? Scripture teaches us (2Co_10:4) that the weapons of our warfare are not carnal. Amongst our defensive weapons I may mention, as the first and chiefest, prayer. With this we must join faith in the promises. And, also, we must remember that throughout our whole life we shall have need of active watchfulness. There are also offensive weapons which we are bound to use. The first of these which I will mention is consistency. Outward consistency of character deters many from attempting their proposed assaults. Nor must we forget the Word of God. Here, indeed, is our great weapon; and so powerful is it, that it is the great desire of Satan to keep it out of our reach.

III. But I own there are great difficulties in the way. The first to which I will allude is that which arises from our peculiar position in the world. We must be in the world, and the difficulty at the same time is to take care that we are not of the world. To have a wise discerning judgment; to distinguish between the fulfilment of our duty in that station of life in which God has placed us, and the yielding to the secret subtle snares of Satan, is often a work of great difficulty for the Christian. Again, the Christians difficulties and afflictions are not all at once removed. Like the enemies of the Jews they are put down, as it were, little by little. It is a gradual and a progressive work. But assuredly it does progress towards final victory. But numerous as are our enemies, great as are our difficulties, blessed be God, we have--

IV. Our encouragements also. And first among these we know we shall have the victory. The promise of victory has been given, and it is as sure as if it were accomplished. We know that we are on the conquering side. The numbers of our enemies, then, need not terrify us. Greater is He that is for us than all they that are against us. The past mercies we have received are all pledges of future mercies. If we had but received that one pledge of Gods love which He afforded us in the gift of His Son for us, this would of itself be sufficient to encourage the assurance of hope. For (Rom_8:32) we have nothing to fear from present weakness. The Lord has laid help upon One that is mighty to save. Though our gracious Saviour is not Himself personally present He has told us the reason (Joh_16:7). Still He is spiritually present with us. His Spirit still abides with His Church--and therefore with us, if we be indeed members of that Church--comforting us, assisting us, strengthening us, and ensuring us victory at the last. Furthermore, the Lord is on our side. The Lord thy God will do this (H. M. Villiers, M. A.)

The Almighty Helper

This description of God is a terror to sinners, but an encouragement to Christians. His mighty presence is--

1. Unmerited. The aid we get from earthly friends is often a reciprocity of kindness--a discharge of obligation. But our goodness extends not to God. We have done nothing to deserve help.

2. Unexpected. In most extreme danger and when most unlikely, comes deliverance. Mans extremity is Gods opportunity. The Mace of fear and sorrow becomes one of joy and triumph.

3. Singular. Gods methods are peculiar to Himself. Events Which appear to combine to work our ruin bring our salvation. In the deliverance from Egypt and the conquest of Canaan God was terrible to His enemies.

4. Timely. We think He has forgotten or forsaken us if He appears not when we wish; but He knows better than we do when it is time for Him to work. Too late can never he said of His mercy. A very present help in trouble.

5. All-sufficient. Earthly friends fail. God is always among us, a mighty God and terrible. He conquers most formidable foes, rescues from the greatest dangers. (J. Wolfendale.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

7:21 awesome (literally one to be feared): This fear is not the terror induced by a bully who strikes without reason or plan, but the reverential fear of a loving God whose nature is so majestic that it inspires a kind of dread.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

21. Thou shalt not be affrighted] This, combined with the verb be afraid (Deu_7:18), is found in Pl. passages.

in the midst of thee] Deu_6:15.

great God and … terrible] Cp. Deu_10:17, Deu_28:58, the same epithets of the wilderness Deu_1:19, Deu_8:15, and of Jehovah’s deeds Deu_10:21. Terrible, in E, Gen_28:17 of the presence of God; nowhere else before D, for Exo_34:10 is editorial, but very frequent in post-deuteronomic writings.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou shall not be affrighted at them,.... At their numbers, nor at their gigantic stature:

for the Lord thy God is among you: in the tabernacle, in the holy of holies, which was in the midst of them, and besides would give proof of his powerful presence among them, in protecting them, and destroying their enemies:

a mighty God and terrible; mighty to save his people, and terrible to others.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Fear. Septuagint, "be wounded." In the war with the Madianites, not one was killed, (Numbers xxxi. 49,) as Josephus ([Antiquities?] iii. 2) informs us, was also the case when king Amalec and his people attacked the Hebrews, Exodus xvii. 13. The people seem to have expected such a miraculous interference of Providence in their favour; and hence, when 36 were slain at the siege of Hai, all were greatly dejected, Josue vii. 5. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).