Exegetical and Hermeneutical Commentary of Exodus 23:27
I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
27. my terror ] a terror greater than ordinary causes would seem capable of producing, and so attributed directly to God: what we should call a panic. Cf. the ‘terror’ (not the Heb. word used here), and ‘trembling,’ ‘of God,’ in the same sense, in Gen 35:5, 1Sa 14:15 (RVm.); and Zec 14:13.
discomfit ] i.e. throw into confusion: cf. Exo 14:24.
Fuente: The Cambridge Bible for Schools and Colleges
27 30. Jehovah will further help Israel effectually to drive out the nations of Canaan.
Fuente: The Cambridge Bible for Schools and Colleges
Destroy – Rather, overthrow. See Exo 23:23.
Fuente: Albert Barnes’ Notes on the Bible
My fear, i.e. a great terror, or a terror wrought by me. See Exo 33:2; Jos 24:12
Fuente: English Annotations on the Holy Bible by Matthew Poole
And I will send my fear before thee,…. What should cause fear among the nations of the land of Canaan; either the hornets mentioned in the next verse as the explanative of this; or the fame of his mighty works, which he had done for Israel in Egypt, at the Red sea, and in the wilderness; which struck the inhabitants of Canaan with such a panic, that they were ready to faint and melt away, and lost all courage, Jos 2:9
and will destroy all the people to whom thou shalt come; that is, the greatest part of them:
and I will make all thine enemies turn their backs unto thee; flee away, not being able to face them and stand a battle, or, however, not stand it long, but run and make their escape: “or I will give thee the neck of them” p; cause them to submit, to lay down their necks and be trampled upon; an expression denoting their subjection, and an entire conquest of them, see Ps 18:39.
p – “et dabo-cervicem”, Pagninus, Montanus; “exponam tibi cervicem”, Junius Tremellius, Piscator “ponam ad te cervicem”, Drusius.
Fuente: John Gill’s Exposition of the Entire Bible
27. I will send my fear before thee. It is very clear from these words that God’s fatherly love towards the people is magnified, to prepare their minds to submit themselves to the yoke of the Law. Therefore their reward, if they should keep the Law, is not so much set before them here, as shame is denounced upon them if they should be ungrateful to God their deliverer, who was soon after about to give them the enjoyment of the promised land. Moreover, God is said to sent forth His fear, when by His secret inspiration He depresses men’s hearts. Whence we gather that fear, as well as courage, is in His hand. Of this no doubtful examples exist in every history, if only God obtained His due rights amongst men. It will often happen that the courage of brave men gives way to alarm, and on the other hand, that the timid and cowardly awake to sudden bravery. Where the cause is not discovered, the profane have recourse to the hidden dominion of fortune to account for it, or imagine that men’s minds have been stupified by Pan or the Satyrs. (269) Let us however learn, that it is in God’s power to bend men’s hearts either way, so as both to cast down the courageous with terror, as well as to animate the timid. From this passage what we read in Psa 44:2, is taken, —
“
Thou didst drive out the heathen with thine hand, and plantedst them, (our fathers.) For they got not the land in possession by their own sword, neither did their own arm save them,” etc.
Moreover, Rahab, who was both a harlot and belonged to an unbelieving nation, still acknowledged this, when she said to the spies,
“
our hearts did melt; for the Lord your God is God in heaven above, and in the earth beneath.” (Jos 2:11.)
She does not, indeed, express what we have here, that they were smitten from heaven with internal fear, but only says that their terror came from a sense of God’s power; still she admits that it is no human cause which makes them thus to tremble. Moses ascends higher, that God puts to flight or routs their enemies not only by setting before them external objects of terror, but that He works also inwardly in their hearts, that they may fly in confusion and alarm; as it follows in the end of the verse, “I will make them turn their backs,” as much as to say, that He would cause them immediately to retreat, and not even to sustain the sight of the people.
(269) “Les phantomes ou tritons.” — Fr. “De Panicis terroribus prudentissima doctrina proponitur: Natura enim rerum omnibus viventibus indidit metum, ac formidinem, vitro atque essentim suae conservatricem, ac mala ingruentia vitantem, et depellentem: veruntamen eadem natura modum tenere nescia est; sed timoribus salutaribus semper vanos, et inanes admiscet, adeo ut omnia (si intus conspici darentur) Panicis terroribus plenissima sint; praesertim humana, quae superstitione (quae vere nihil aliud, quam Panicus terror est) in immensum laborant: maxime temporibus duris, et trepidis, et adversis.” — Bacon, de Sapientia Veterum.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 23:27-33
THE POWER OF MORAL FORCES
In our estimation of the powers of the world we do not always give sufficient prominence to the power of moral forces. Much has been accomplished by material force, but this must be under the direction of intellectual force. And this is shorn of its greatest strength if it be not allied with moral force. The greatest movements of the world have been moral movements. The battles that have done most to shape the destinies of mankind have been those where moral forces have been largely at work. The power which must be exalted above all others is moral and spiritual power. Consider then the grandeur of moral forces.
I. The strength of moral forces. Gods fear is a moral power, is a religious power; and this is to exercise an intimidating influence upon the enemies of Israel. Gods people are to win their onward way to the promised land, not by force of arms, not by skill and heroism and strategy on the battle field; but by the all-subduing force of a Divine fear scattering the opposing hosts. We have heard what an unreasonable panic can do in paralysing an army and causing it to flee. But here is a true cause for paniceven Gods fear. The people of God must seek to be strong by the possession and exercise of moral force.
II. The power of littles backed by moral force. We need not inquire whether the word hornets is used in a literal or a metaphorical sense; for the lesson is equally true that moral force can accomplish great results by means of small instrumentalities. It only requires to send forth the hornets, and they will drive out the Hivite, the Canaanite, and the Hittite. If the moral force be there, the feeblest instrumentalities will be sufficiently adequate to the achievement of stupendous and glorious results. Look not to the size and strength of the material forces, but to the vigour and power of the moral force. The worlds true victors are the moral victors. If only locusts constitute their army, yet the Hivite, the Canaanite, and the Hittite will flee before their conquering march.
III. Moral forces move to the production of distant results. In all our contests we are impatient of results. But those that work in the moral sphere have need of much patience The enemies are not to be driven out in one year. Regard must be had to the future. Unseen Divine preparations are going on while we are fretting with impatience. If the victory were gained too soon, the land might become desolate, and the beasts of the field might multiply to the destruction of the victors. He who rules in the moral sphere knows best how to guide moral forces.
IV. The movements of moral forces are not hurried. By little and little I will drive them out from before thee, until thou be increased, and inherit the land. The best disciplined armies move with precision. There is no hot haste in Divine movements. By little and little is a very general law of Divine procedure both in the kingdoms of nature and of grace. That which is to be lasting, must be by little and little; and therefore moral movements must be according to this law, for they are to produce permanent results.
V. Moral forces will continue to move until the purpose is finally accomplished. The fear will operate, and the hornets must sting, and all forces must be brought into play, until the time has come to set the bounds from the Red Sea on the south even unto the sea of the Philistines, or Mediterranean Sea, on the west; and from the Arabian desert on the east to the river Euphrates on the north. Divine purpose cannot fail. There may be seeming delay, but never defeat. Through the centuries the purpose is ever ripening. Nothing is so certain in the universe as that these moral forces must ultimately prevail.
VI. Moral forces are ever on the side of right doers. There must be no compromises with evil if the moral forces of the universe are to be enlisted on our side and in our cause. Thou shalt make no covenant with false gods. Moral strength departs so soon as we enter into unholy alliance with the wicked. Evil companionship leads to evil conduct. To serve false gods is to set for ourselves a destructive snare. The wicked are weak, and impart weakness. The righteous are bold as a lion. They themselves are irresistible moral forces.
W. Burrows, B.A.
SUGGESTIVE COMMENTS ON THE VERSES
WORLDLINESS.Exo. 23:24-25; Exodus 32, 33
Nothing is more emphatic in the Old and New Testaments than Gods condemnation of worldliness. Theologians have frequently mystified and misrepresented it, but in these clauses, as elsewhere, it is exhibited in an intensely real and personal form. The Israelites were to be placed in the midst of a people who knew not God, and who followed customs that God abhorred. But they were to have no communion with the one, Exo. 23:32, and to keep themselves unspotted from the other. Notice
I. That worldliness is described. It is
1. Not asceticism. That was utterly foreign to the whole genius of the Jewish system. No race ever had more facilities for intercourse with other nations, or more extensively used them. The Jews have been, all through their history, a commercial nation (1Co. 5:10).
2. But intimacy and friendship with irreligious men
(1.) not, however, that which is necessary to the performance of kindly offices (see Exo. 23:4-5), but
(2.) partaking of their spirit; making a covenant with them, implying affinity, sympathy of soul, and fellowship.
3. And conformity to irreligious customs, doing after their works, making a covenant with their gods. Irreligious customs may be broadly characterised as
(1.) Those which God cannot sanction.
(2.) Those which can do no real and lasting good.
II. That worldliness is dangerous.
1. It brings a snare.
(1.) Fellowship with ungodly men may through fear of ridicule or singularity draw us into ungodly practices.
(2.) Conformity with worldly customs may beget a liking for them which may draw us utterly into the vortex.
2. It leads to sin. Lest they make thee sin against Me (1Jn. 5:19).
(1.) It extinguishes the love of God (1Jn. 2:15).
(2.) It leads to enmity towards God. No man can serve two masters, &c. (Jas. 4:4).
3. It ensures Gods condemnation (Deu. 7:4; 1Co. 11:12).
III. That the duty of unworldliness is enjoined.
1. Nonconformity. Thou shalt not, Exo. 23:24-32, abstinence from worldly fellowship and customs, &c., but not abstinence merely, but
2. Active antagonism. He who is not for God in this matter is against Him. Thou shalt utterly overthrow them and break down their images.
3. Positive unworldliness. Ye shall serve the Lord your God (Joh. 5:19).
IV. That those who observe the duty of unworldliness are blessed. And He shall bless, &c.
1. Often literally. Worldliness brings excess, exhaustion, and disease. Godliness promotes temperance and health.
2. Always spiritually. Even eating and drinking, if to the glory of God, are ministers of blessing, and in addition to that there is moral satisfaction, approbation of conscience, and a sense of the benediction of heaven. In conclusioni. Christ has overcome the world and destroyed the fear of it (Joh. 16:33). ii. God will keep us from its evil in our necessary contact with it (Joh. 17:15). iii. Faith will be equal to any emergency (1Jn. 5:4; Rom. 12:1-2). iv. Nonconformity to the world is one of the tests of the new birth (1Jn. 5:4).
J. W. Burn.
PROSPECTS AND PROGRESS.Exo. 23:26-31
Learn
I. That there is a bright and extensive prospect before Gods people, Exo. 23:26-31.
1. If the Christians prospect is at any time dark, it is because a gloom has settled upon his hope. The promised land in all its fertility and beauty is a fact both in this life and in that which is to come.
2. If the Christians prospect is at all contracted, it is because of the narrowness of his faith. The promise is as broad as God can make it, and if the believer is at any time disappointed, it is not because God is straitened, but because he is straitened in himself.
3. Let the Christian be fully alive to his privileges, and feel that this broad and beautiful land is for him. Let nothing blanch his courage or divert his step. But let him strive to enter in.
II. That this prospect is to become his inheritance by Divine power and human exertion. These are always linked together (Php. 2:12. See some excellent remarks in Hookers Sermons, i. vol. iii.).
1. Gods energy was exerted
(1.) in giving them the land,
(2.) in driving out its inhabitants. So God in Christ has effectually weakened the power of our adversaries, bruised the serpents head, destroyed his works, and overcome the world,
(3.) in being present with them in all their undertakings, Exo. 23:20-23. So God says to us, Certainly I will be with thee. If God be for us, who can be against us.
2. But that energy was conditionalupon their exertions.
(1.) Upon their use of means. So we must make use of means. The whole armour of God, steady resistance, courage, activity, zeal.
(2.) Upon the cultivation of their own strength, Until thou be increased: so we, by the use of means, must grow in grace, and in the knowledge of our Lord Jesus Christ. Add to your faith, &c.
III. That this prospect was not to be inherited all at once, but by degrees, Exo. 23:29-30.
1. Because this is Gods usual method of working in the formation of the world, in the course of providence, in the construction of nations, in physical growth. The law of progress is written everywhere.
(1.) Let not the sceptic sneer at the individual Christian because he is not perfect, nor at the Church because it is not universal, because God never wantonly interferes with the course of nature or of grace.
(2.) Let not the Christian be discouraged at his imperfections if he is going on to perfection, and pressing toward the mark. Let not the Church be discouraged at the limited range of her operations if she is, as far as she can, preaching the gospel to every creature.
2. Because a sudden occupation of the land might be dangerous to themselves. They could not cover the whole space, and the uncultivated tracts would be a covert for wild beasts. Let the inhabitants remain, till thou be increased and inherit the land.
(1.) A word to the Churchperhaps it is wise that in her past and present condition she has not covered the whole earth. God wants the work done properly and perfectly. Is it not fitting then that her own growth in grace, power, and purity, in all moral perfections should be promoted first? It were hardly desirable, since the work will be accomplished properly and perfectly, that the Church, as it has presented itself in any century of its past development (witness its superstitious fears, corruption, &c.) should be universal. Better to let other systems keep their place a little longer, than that the Church, weak by internal discord and lack of faith, should be unequal to fill their place, and perhaps be beaten by worse foesher own arrogance and pride.
3. A word to the believer. It is wise that some enemies should remain a little longer perhaps. They test your faith and patience, while other departments of spiritual life and grace are preparing for a contest which shall eventuate in their perfect overthrow.
In conclusion, see 1Co. 15:57-58.
J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Hornet-Harms! Exo. 23:28. The hornet is abundant in the Holy Land. The species are larger than ours. Instances are on record in profane history where these have multiplied to such a degree as to become a pest to the inhabitants. Probably the insect meant is the Abyssinian fly. Its bite produces fatal boils; and at the very buzzing of a swarm the cattle run almost mad with terror. The Septuagint translates the word wasps. But Dr. Tristram thinks that the word hornets here is metaphorical, and is used of a panic, i.e., of sharp stings of fear, by which flying rumours stung them so that they fled. It is wisely counselled to avoid the pugnacious, poisonous, quarrelsome character of the hornet: such are proverbially called waspish; a number of them are rightly designated a hornets nest. However, it seems best to regard these hornets as material agenciestypes of the moral agencies to which they have given place in subsequent ages of the world.
Owls, ravens, crickets, seem the watch of death;
Natures worst vermin scare her godlike sons.
Lee.
Grace-Growth! Exo. 23:30. The path of the just is as a shining light that shineth more and more unto the perfect day. Many a struggle the spiritual Israel have in overcoming inherent leanings to sin; but, by little and little, they shall drive them out. And as a man, looking at a dial, cannot see the shadow move, yet after a while perceives that it has moved; so it is with Christian progress. The surrounding nations could see the result of Israels gradual conquest of the Canaanite nationalities, until the land became entirely their own possession. The work of grace, says Salter, if begun, is gradually and continually going on; and it will not be completed till the image of God can be seen perfectly reflected in us. The conquest of self is steadily and expansively progressing; and by and by the triumph will be wholly achieved. Yet, as Bishop Reynolds says, we must not expect a fulness until the time of the restitution of all thingswherein the light, which is here but sown for the righteous, shall grow up into a full harvest of Canaan conquest. There may be slowness in the struggle onwards to absolute possession, but there is also sureness: Thou shalt inherit the land.
No mortal eye the manner sees,
The imperceptible degrees,
By which our Lord conducts His plan,
And brings us to a perfect man.
Wesley.
Prospect! Exo. 23:20-30. God allures Israel from the present, where all was dark and uncomely, into the future, where all was bright and fair. He, as it were, takes the Hebrew host by the hand, and leads them, as a father his child, out from the gloomy wilderness region, which they were pacing somewhat sadly, into the fertile fields and fruitful glades of Canaan; so that joy, or at least the faint reflection of it, stole into their hearts, and lifted up their heavy eyes. And how cheering the Christians prospect of the heavenly Canaanthat rest which remaineth for the people of God. It transfuses the life of heaven through our frame; either, on the one hand, making our languid pulse to beat more swiftly; or, on the other, our feverish pulse to throb more calmly and evenly. It acts as a regulator of the soul in its wild and inconstant movementsneither allowing the spiritual Hebrew to sink too low, nor to soar too high. It fills with energy to face the toils, and with ready courage to brave the dangers, of the night.
From strength to strength advancing, only he,
His soul well knit and all his battles won,
Mounts, and that hardly, to eternal life.
Arnold.
World-Snares! Exo. 23:32-33.
(1.) As you love your souls, beware of the world. It has slain its thousands and tens of thousands. What ruined Lots wife, but the world? What ruined Achan, but the world? What ruined Haman, but the world? What ruined Demas, but the world? What ruined Judas, but the world? The gods of this world are indeed a snare.
(2.) The pleasures of the world are not like the waters of the Nile, which leave, when they are gone, the germs of beauty and fertility to bud and blossom, and cheer the heart of man. On the contrary, they are like those streams polluted by the washings of poisonous minerals, depositing the seeds of disease and death to all who drink them.
(3.) The Reubenites, having taken a liking to the country which was first conquered because it was prolific in pasture, renounced the promise of interest in the Holy Land; which love of the world proved a snare to them, and subsequently their destruction. So the gods of this world, the pleasures of sin, lure men to delight in the present, and forego all hope of heaven.
(4.) A man residing on the coast of England, and seeing his neighbours grow rich with foreign trade, converted his goods into gold, went to Spain, and bought a cargo of figs. On his way home a great storm compelled him to throw the cargo overboard. When again tempted by the sea, he said: No; your fair looks shall never deceive me again; they once proved a snare to me: get thee hence, for Ill have none of them.
Is this a friend indeed, that I should sell
My soul to her, give her my life and youth,
Till my feet, cloven too, take hold on hell?
Rossetti.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
27. My fear Such awe and terror as resulted from the report of God’s terrible doings among the nations . Comp . Deu 2:25; Jos 2:9-11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deu 11:25Deu 11:25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 23:27 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
Ver. 27. My fear before thee. ] Strike a panic fear into the hearts of thine enemies, so that they shall flee at the noise of a driven leaf; they shall be made & corde suo fugitivi, as Tertullian hath it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
My fear = a terror of me.
Fuente: Companion Bible Notes, Appendices and Graphics
my fear: Exo 15:14-16, Gen 35:5, Deu 2:25, Deu 11:23, Deu 11:25, Jos 2:9-11, 1Sa 14:15, 2Ki 7:6, 2Ch 14:14
destroy: Deu 7:23
backs: Heb. neck, Psa 18:40
Reciprocal: Gen 15:18 – Unto thy Exo 34:24 – I will Deu 4:38 – drive Jos 3:10 – drive out from Jos 11:23 – according to all Jos 21:43 – General Jos 23:10 – Lord Jos 23:14 – not one thing 2Sa 22:41 – necks 2Ch 20:29 – the fear Est 9:2 – the fear Psa 9:20 – Put
Fuente: The Treasury of Scripture Knowledge
Exo 23:27-28. I will send my fear before thee And they that fear will soon flee: I will strike a terror into the inhabitants of Canaan, which shall facilitate the conquest of them, Joe 2:9-10. I will send hornets before thee Thus Joshua observes, (Jos 24:12,) that the Amorites were driven out, not by the sword and bow of the Israelites, but by the sting of these hornets, which are a kind of wasps, only larger and fiercer than the ordinary wasp. Some explain the word hornet metaphorically, I will send my terror before thee as a hornet, it appearing to them improbable that a parcel of insects should drive out a nation. But they are fully confuted by Bochart, who produces many instances of nations being forced to leave their country by these and such like contemptible creatures, appealing to the testimony of Herodotus, Appianus, and Strabo. And he particularly observes, that the sting of this sort of wasp, called a hornet, is of all others the most pernicious; for it seldom stings a man, as Pliny says, (lib. 11. c. 21,) without throwing him into the rage of a fever.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:27 I will send my {p} fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
(p) I will make them afraid of your coming and send my angel to destroy them, as in Exo 35:2.
Fuente: Geneva Bible Notes
God promised His people various provisions if they would be obedient. We should probably understand the hornets (Exo 23:28) figuratively. There is no reference in the text to God using real hornets to drive out the Canaanites, but He did use other hornet-like forces (cf. Jos 24:12).
"Perhaps ’the hornet’ is a symbol of Egypt, just as Isa 7:18 uses the ’fly’ and the ’bee’ as symbols of Egypt and Assyria, respectively." [Note: Kaiser, "Exodus," p. 447.]