7 You shall not abhor an Edomite; for he is your brother: you shall not abhor an Egyptian, because you lived as a foreigner in his land.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou shalt not abhor an Edomite. In order that the punishment denounced against the Moabites and Ammonites should be more strongly marked, he commands the Edomites and Egyptians to be admitted in the third generation; the former, because they derived their origin from the same ancestor, Isaac, since they were the descendants of Esau; the latter, because they had been their hosts. For hence it was manifest that the Ammonites and Moabites had been dis-honored on account of their guilt, when not even aliens were thus dealt with. Now, although Esau had cut himself off from the prerogative of believers, yet the door was again opened to his children, provided they returned to their source and origin, and in the humility of faith admitted the primogeniture of Jacob, who had been chosen when their father was passed by or degraded. But what is meant by this inequality of punishment, when the crime was identical? for Edom appeared in arms against Israel before Moab, and compelled them to take their journey by another way. It did not contend with hired imprecations for Israel's destruction, but since, when humbly entreated on the score of their old relationship, it had not only refused them a passage, but had advanced against them with a great army, it should have been dealt with no less severity than Amalek or Ammon. Besides, being connected to them by a closer of blood, the Edomites were less excusable in their hostility. I find, then, no reason why God shewed greater clemency to them than the others whom He treated more severely; except that He wished to shew that it depends on His own will to chastise more lightly in some the same sins on which He takes more severe vengeance in others; and, inasmuch as all are deserving of utter destruction, He justly retains in His own hand the free right of sparing whom He will. We must here adore His judgments, into the depths of which we cannot penetrate. Nor is this inequality a ground for the noisy cavils of the ungodly, as if He were inconsistent with Himself, and acted in contradiction to the rules of His Law; since in so doing He does not judge in diverse ways, but, condemning all alike, indulges whom He pleases, or remits a part of their punishment. A question may also arise as to the Egyptians, why God lays His people under an obligation to them, because they sojourned in their land. For it was barbarous and inhospitable cruelty in them to oppress the wretched fugitives who had trusted to their good faith. But God here refers to their first reception; as in Isaiah 52:4, where, comparing the Egyptians with the Assyrians, He says that the latter oppressed them like robbers, whilst the former had ruled over them not without a cause, because the people had gone down thither of their own accord. Although, therefore, the Israelites had been unworthily oppressed by their fierce tyranny, still God would have their old kindness acknowledged; since their dearth and famine had been relieved, and the refugees were kindly received, when the inhabitants of Canaan were perishing of hunger.
The Edomite, as descended from Esau the twin brother of Jacob (compare Deuteronomy 2:4), and the Egyptian, as of that nation which had for long shown hospitality to Joseph and his brethren, were not to be objects of abhorrence. The oppression of the Egyptians was perhaps regarded as the act of the Pharaohs rather than the will of the people Exodus 11:2-3; and at any rate was not to cancel the memory of preceding hospitality.
Thou shall not abhor an Edomite,.... Or an Idumean, the descendants of Esau, whose name was Edom, Genesis 25:30 the Targum of Jonathan adds, "that comes to be made a proselyte"; he was not to be rejected with abhorrence, because of the old grudge between Jacob and Esau, and which was become national in their posterity:
for he is thy brother; the Israelites and the Edomites were nearest akin to each other of all the nations; for Jacob and Esau were own brothers by father's and mother's side, yea, were twin brothers; the relation was very near:
thou shall not abhor an Egyptian; that comes to be made a proselyte also, as the same Targum; though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them, and they for a long time refused their liberty to depart:
because thou wast a stranger in his land: and at first received many favours and kindnesses from them, being supported and supplied with provisions during a long famine; and had one of the richest and most fruitful parts of the country assigned them to dwell in; and old favours were not to be forgotten, though they had been followed with great unkindness and cruelty.
Thou wast a stranger - And didst receive habitation, protection and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men, that one injury blots out the remembrance of twenty courtesies; but God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses.
*More commentary available at chapter level.