Exegetical and Hermeneutical Commentary of Exodus 34:11
Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
11. that which I am commanding thee this day ] viz. the injunction which follows ( v. 12 ff.), to have no dealings with the Canaanites. The formula is one which is extremely common in Dt. (Deu 4:40, Deu 6:6, Deu 7:11, Deu 8:1; Deu 8:11 &c.).
behold, &c.] Jehovah Himself will make the way easy for such a command to be obeyed.
drive out ] The promise, as Exo 23:28-30, Exo 33:2: cf. the same word in a command, Exo 23:31 b.
the Amorite, &c.] See on Exo 3:8.
Fuente: The Cambridge Bible for Schools and Colleges
11 16. No alliance to be entered into with the Canaanites, lest intercourse with them seduce Israel into idolatry (comp. Exo 23:24; Exo 23:32 f., Deu 7:2-5).
Fuente: The Cambridge Bible for Schools and Colleges
11 26. The conditions of the covenant, i.e. the laws upon the acceptance of which its establishment depends. The laws themselves seem to have received parenetic additions from the compiler.
Fuente: The Cambridge Bible for Schools and Colleges
8-26. Moses bowed . . . andworshippedIn the East, people bow the head to royalty, and aresilent when it passes by, while in the West, they take off their hatsand shout.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Observe thou that which I command thee this day,…. Which words are either said to Moses personally, as Aben Ezra thinks, as a direction to him to observe what had been said to him, and declare them to the children of Israel; or rather to the children of Israel, and respect the commands which are afterwards delivered out to be observed by them in the following verses; and what is expressed in the next clause is such as was not done by the ministry of Moses, nor in his time:
behold, I drive out before thee; not before Moses, but the people of Israel,
the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite; six nations are only mentioned, though there were seven, the Girgashites being omitted, because either they left the land before, as some think, or because they at once submitted; they are added in the Septuagint version.
Fuente: John Gill’s Exposition of the Entire Bible
To recall the duties of the covenant once more to the minds of the people, the Lord repeats from among the rights of Israel, upon the basis of which the covenant had been established (ch. 21-23), two of the leading points which determined the attitude of the nation towards Him, and which constituted, as it were, the main pillars that were to support the covenant about to be renewed. These were, first, the warning against every kind of league with the Canaanites, who were to be driven out before the Israelites (Exo 34:11-16); and, secondly, the instructions concerning the true worship of Jehovah (Exo 34:17-26). The warning against friendship with the idolatrous Canaanites (Exo 34:11-16) is more fully developed and more strongly enforced than in Exo 23:23. The Israelites, when received into the covenant with Jehovah, were not only to beware of forming any covenant with the inhabitants of Canaan (cf. Exo 23:32-33), but were to destroy all the signs of their idolatrous worship, such as altars, monuments (see Exo 23:24), and asherim, the idols of Astarte, the Canaanitish goddess of nature, which consisted for the most part of wooden pillars (see my Comm. on 1Ki 14:23), and to worship no other god, because Jehovah was called jealous, i.e., had revealed Himself as jealous (see at Exo 20:5), and was a jealous God. This was commanded, that the Israelites might not suffer themselves to be led astray by such an alliance; to go a whoring after their gods, and sacrifice to them, to take part in their sacrificial festivals, or to marry their sons to the daughters of the Canaanites, by whom they would be persuaded to join in the worship of idols. The use of the expression “go a whoring” in a spiritual sense, in relation to idolatry, is to be accounted for on the ground, that the religious fellowship of Israel with Jehovah was a covenant resembling the marriage tie; and we meet with it for the first time, here, immediately after the formation of this covenant between Israel and Jehovah. The phrase is all the more expressive on account of the literal prostitution that was frequently associated with the worship of Baal and Astarte (cf. Lev 17:7; Lev 20:5-6; Num 14:33, etc.). We may see from Num 25:1. how Israel was led astray by this temptation in the wilderness.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Exo 34:11
. Observe that which I command thee. Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which might easily have insinuated themselves had they not been anticipated in good time. All will run eagerly into idolatry, even though there be none to impel us from without; but where the ungodly act upon us also like fans, and this must needs be the case, when the people of God entangle themselves in their society, this disease is increasingly inflamed. And truly the closer our familiarity is with them, it is like a yoke, whereby they draw others with them. In order then that the people, when they entered the land, might preserve themselves pure and thoroughly devoted to God, care must be taken lest they should contract pollution from other nations; and therefore God would have all the inhabitants of Canaan utterly destroyed, lest they should entice His elect people to their errors and the worship of false gods. He here interdicts two kinds of covenant with them, lest there should be any public or private alliance between them; and then commands that all should be slain without mercy. As regards the public covenant, it was forbidden for a special cause, that the sons of Abraham should mix themselves with the reprobate; because they would have thus deprived themselves of the lawful inheritance which God had destined for them; nor would the face of the land have been renewed by the removal of all defilements. Since then in His just judgment God had long ago determined to destroy these nations, it was not lawful for the children of Abraham to rescind the divine decree, or to make any alteration in it.
If therefore any one should insist too literally on this passage to prove the unlawfulness of making any contract with the ungodly, because God forbade it of old, he will not reason soundly, since God does not now command us to execute vengeance by putting all the wicked to death; nor is a certain country assigned to the Church in which it may dwell apart and have dominion. Still I do not deny that what was enjoined upon the ancient people, in some degree has reference to us; nay, we must carefully remark what I lately adverted to, that those, who voluntarily unite themselves with the ungodly, impose as it were a yoke on themselves to draw them to destruction. And in fact Paul embraced in this comparison all the grounds upon which unbelievers insinuate themselves into familiarity with us, to ensnare us by their corrupting influence. (2Co 6:14) As much as possible, therefore, must all ties of connection be rather broken, than that by union with God’s enemies (301) we should allow ourselves to be drawn away from Him by their allurements; for they will always be attempting, by all the artifices they can, to make a divorce between us and God. Besides, if we desire faithfully to serve God, there ought to be a perpetual quarrel between us and them. God then would have us not only separate ourselves from open communion with them, but since we are too much given to depravity, He also commands us to fly from all the snares which might gradually induce us to participate in their sins. But inasmuch as Paul justly reminds us, that if we are not permitted to have any dealings with unbelievers, we must “needs go out of the world,” (1Co 5:10,) it is proper for us to distinguish between the contracts which associate us with them and those which do not at all diminish our liberty.
As long as we live among unbelievers, we cannot escape those dealings with them which relate to the ordinary affairs of life; but if we approach nearer, so that a greater intimacy should arise, we open the door as it were to Satan. Such are alliances between kings and nations, and marriages amongst private persons; and therefore Moses laid down rules respecting them both for the ancient people. And although our condition now-a-days is more free, still we are warned that all temptations are to be avoided which might give occasion to this evil. It is notorious that men are too apt to be led away by the blandishments of their wives; and also, that men in their power compel their wives to obedience. Those, therefore, who mix with idolaters, knowingly and wilfully devote themselves to idols. The same thing happens as to alliances; for men are ashamed in them to betray any marks of disrespect. Thus, to please the king of Syria, Ahaz raised an altar in the temple like that at Damascus. (2Kg 16:10.) Thus while the Jews desired to gratify the Assyrians, they imitated their superstitions. In a word, it, is a most uncommon case that the religion of those should remain unaffected who seek to curry favor with the ungodly. But that they may cleave more earnestly to their duty, the danger I have spoken of is declared; otherwise such rejoinders as these would have been straightway in their mouths: “Although my wife is altogether averse from true piety, still I will stand firm; although my husband is not subject to God, yet I will never decline from the true course; although religion is not dear to our allies, still it shall not cease to be sacredly held in honor amongst ourselves.” God (302) therefore interferes betimes, and declares that they will not be so magnanimous in resistance, when once they have opened the window to the evil. He adds, too, another evil, i.e., that the sacred land would be thus profaned; for, although the Israelites should be separated from the impieties of the Gentiles, still it was not excusable to allow them to have altars in that land in which God had chosen a sanctuary for Himself. Yet at the same time Moses warns them that it could scarcely be but that this association would involve the Israelites also. When he says, then, “lest they go a whoring after their gods, and one call thee,” he means that the Israelites would be like panders, if under cover of their covenant, and for the sake of preserving their good-will, they gave the Gentiles permission to exercise their superstitions; and also that this would be a snare to grosser sin; since whilst they feared to give offense, they would not refuse to go to their feasts, and thus would be partakers of their guilt. Literally, it is, “Lest perhaps thou strike a covenant, and they go a whoring after their gods, and do sacrifice unto their gods, and call thee,” which words may be thus paraphrased, so as to depend on the foregoing prohibition: “Lest it should happen, after you shall have made a covenant, that they should go a whoring,” etc.; or thus, “By no means make a covenant, because they will go a whoring after their idols, and when they shall offer sacrifices will call thee.” The meaning, however, will amount to the same; for he mentions the two worst results of their unlawful covenant, i.e., that these unbelieving nations will pollute the land, and under pretext of kindness will corrupt God’s people. But in order that they may be more earnest and courageous in their duty, the promise is added, that they shall be victorious over these nations. This was almost incredible, that wanderers and exiles as they were, they should easily and quickly be enabled to gain possession of so many lands; therefore God takes away all doubt, and thus commands the Israelites to obey His dominion at the end of this war, which they shall feel that they have waged successfully under His auspices. Wherefore he convicts them of ingratitude if they shall dare to relax any of that severity which He requires; as if He had said, Since these nations far excel you in numbers, and strength, and warlike equipments, it will plainly appear that you have not conquered them by your own power; it will therefore be more than iniquitous that the war, which shall be concluded under my guidance alone, and by my hand, should be finished in opposition to my will, and that you should be the disposers of that victory which I have gratuitously conferred upon you. The discrepancy is easily reconciled, that Moses should only enumerate six nations in Exodus, and add a seventh in Deuteronomy; for often he only names the Canaanites or Amorites, yet comprising by synecdoche all the rest.
(301) The Fr. here has “ ceremonies de Dieu,” which seems to be a misprint for “ ennemis de Dieu.”
(302) Addition in Fr., “ Qui est plus sage.”
Fuente: Calvin’s Complete Commentary
(11) The Amorite, and the Canaanite . . . The same six nations are particularised in Exo. 3:8; Exo. 3:17, in Exo. 23:23, and also in Exo. 33:2. In Deu. 7:1, and Jos. 3:10; Jos. 24:11, the Girgashites are added, and the number of the nations made seven.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Drive out Comp . Exo 33:2, and Exo 23:23; Exo 23:28. The frequent repetition of this promise was important, inasmuch as Israel’s greatest danger was from their heathen foes .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Command to Observe That Covenant Accompanied by a Promise to Drive Out the Canaanites (34:11).
Exo 34:11
“Observe what I command you this day. Behold I will drive out before you the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite and the Jebusite.”
Israel are to take care that they observe all that Yahweh has commanded them. This renewal of His promise to drive out the Canaanites is an assurance that their previous failure has been forgiven. But they must beware that it does not happen again.
The names of the nations to be driven out are the same as those mentioned regularly prior to this, but not in the same order. It is not a stereotyped list. Compare Exo 3:8; Exo 3:17; Exo 23:23; Deu 20:17. Six is twice three indicating intensified completeness. In Exo 13:5 five nations are mentioned. The Perizzites are lacking. This was probably because being in Egypt at the time Moses has in mind that in Egypt five was the number of completeness. In Deu 7:1 seven nations are mentioned, something which is accentuated. Seven is the number of divine completeness.
Fuente: Commentary Series on the Bible by Peter Pett
God drives out nations, to make room for his chosen, Psa 80:8 ; Isa 43:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 34:11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
Ver. 11. Observe thou. ] This is the condition of the covenant on man’s part to be performed. With others God makes a single covenant only, that they shall observe that which he commands them: but with his elect he makes a double covenant; to perform both parts, to “work all their works in them,” and for them, to “put his fear into their hearts, and to cause them to keep his commandments.” Isa 26:12 Jer 32:40
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Observe: Deu 4:1, Deu 4:2, Deu 4:40, Deu 5:32, Deu 6:3, Deu 6:25, Deu 12:28, Deu 12:32, Deu 28:1, Mat 28:20, Joh 14:21
I drive: Exo 3:8, Exo 3:17, Exo 33:2, Gen 15:18-21, Deu 7:1, Deu 7:19, Deu 9:4, Deu 9:5
Reciprocal: Gen 10:15 – Heth Gen 15:21 – Amorites Exo 8:27 – as he shall Exo 13:5 – shall bring Exo 34:24 – I will Deu 11:23 – General Jos 9:1 – Hittite Jos 11:15 – the Lord Jos 11:23 – according to all Jos 23:5 – he shall 1Ki 9:20 – Amorites 1Ch 1:14 – Jebusite Psa 44:2 – drive out Amo 2:9 – I the
Fuente: The Treasury of Scripture Knowledge
Exo 34:11. Observe that which I command thee We cannot expect the benefit of the promises unless we make conscience of the precepts. The two great precepts are, 1st, Thou shalt worship no other gods A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God As tender in the matters of his worship as the husband is of the honour of the marriage bed. 2d, Thou shalt make thee no molten gods Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did.