29, 30<\/strong>. The expulsion of the Canaanites will however be gradual: it will not be completed till the Israelites are numerous enough to fill effectually the territory vacated by them. Hence, with verbal variations, Deu 7:22<\/span>. The representation is in striking contrast to the idealized pictures of rapid conquests drawn in the Deuteronomic sections of the book of Joshua, from which the popular conception of the ‘extermination of the Canaanites’ is derived (e.g. Jos 10:28-43<\/span>; Jos 11:16-23<\/span>; Jos 21:43-45<\/span>); but it agrees with the accounts given in the older strata of Joshua and Judges, according to which there were many districts from which the Israelites were unable to expel the Canaanites, and the country as a whole was only occupied by them gradually (Jos 13:13<\/span>; Jos 15:63<\/span>; Jos 16:10<\/span>; Jos 17:11-18<\/span>, Jdg 1:19<\/span>; Jdg 1:21<\/span>; Jdg 1:27-35<\/span>; Jdg 1:9<\/span>). The historical reason why the Canaanites thus remained so long in many parts of the land was because the Israelites had not the military resources enabling them to cope with them (cf. Jdg 1:19<\/span>); but the fact nevertheless remained one which many religiously-minded Israelites found it difficult to reconcile with their sense of Jehovah’s sovereignty; and different moral, or religious, theories were framed to account for it. Here it is explained as due to Jehovah’s care that unoccupied spots should not be left in the land, on which wild beasts might multiply and become a danger to the Israelites (2Ki 17:25<\/span> f.; cf. Lev 26:22<\/span>, Eze 14:15<\/span>; Eze 14:21<\/span>): for other theories, see Jdg 2:20<\/span> to Jdg 3:4<\/span> (comp. LOT.<\/em> 8 p. 165 f.).<\/p>\n 31a.<\/strong> Israel’s territory will reach, beyond Canaan itself, from the Red Sea to the ‘sea of the Philistines’ (i.e. the SE. coast of the Medit. Sea including the Philistine territory itself), and from ‘the wilderness (i.e. the wilderness on the S. of Palestine) to the Euphrates. An ideal description of the extent of Isr. territory, once, at least according to tradition, realised in history, under Solomon (1Ki 4:21<\/span>). For similar promises, see Gen 15:18<\/span>, Deu 11:24<\/span> (whence Jos 1:4<\/span>); and cf. (in the picture of the restored Israel of the future) Isa 27:12<\/span>.<\/p>\n the River<\/em> ] i.e. the River<\/em>, , to the Hebrews, the Euphrates. The word, when the Euphrates is intended, is always in RV. printed with a capital R: see e.g. Isa 7:20<\/span>; Isa 27:12<\/span>, Psa 72:8<\/span>; Psa 80:11<\/span>.<\/p>\n 31b 33.<\/strong> Regarded by We., Di., B. and most critics as another expansion of the original text, similar to vv.<\/em> 23 25a, partly because reverts to the subject of Israel’s attitude towards the gods of Canaan, already dealt with in v.<\/em> 24, but chiefly because, whereas in vv.<\/em> 27 Jehovah promises that He will Himself drive out the Canaanites before Israel, here their expulsion is laid as a duty upon Israel.<\/p>\n 32, 33<\/strong>. No treaty of friendship or alliance to be entered into with the Canaanites, lest Israel be seduced by them into idolatry. The same warning (with the consequences of such alliance more fully developed), Exo 34:12-16<\/span>, Deu 7:2-5<\/span>; cf. Jos 23:12-13<\/span> (D 2 [197] ), Jdg 2:2-3<\/span> (compiler).<\/p>\n [197] Deuteronomic passages in Josh., Jud., Kings.<\/p>\n 33<\/strong>. for<\/strong> thou<\/em> wilt<\/strong> serve their gods<\/em>, for<\/strong> it will become a snare unto thee<\/em>. So the Heb. literally. There must be some fault in the text; but the general sense of the passage is no doubt correctly given. ‘ And thou shalt not<\/em> serve,’ &c. (LXX., Pesh.; cf. Deu 7:16<\/span> b) would be the simplest change; but it is not easy palaeographically ( for ).<\/p>\n a snare<\/em> ] i.e. not, an enticement to sin, but a lure to destruction. Cf. on Exo 10:7<\/span>; and see esp. 1Sa 18:21<\/span>. Of the gods of Canaan, as here, Exo 34:12<\/span>, and in the reminiscences, Deu 7:16<\/span>, Jdg 2:3<\/span>; and of the Canaanites themselves, Jos 23:13<\/span> (D 2 [198] ). Warnings against holding intercourse with the Canaanites, and commands to overthrow their altars, &c. ( vv.<\/em> 23 25a, and 31b 33), are also characteristic of Deuteronomy: see e.g. Deu 7:2-5<\/span>; Deu 12:2-3<\/span>; Deu 12:29-31<\/span>.<\/p>\n [198] Deuteronomic passages in Josh., Jud., Kings.<\/p>\n Beast of the field – <\/B>i. e. destructive animals.<\/P><\/p>\n Desolate, <\/B>void of inhabitants in a great measure, because thy present number is not sufficient to occupy and manage their whole land. <\/P> <\/p>\n 29, 30. I will not drive . . . out .. . in one year; lest the land become desolate<\/B>Many reasonsrecommend a gradual extirpation of the former inhabitants of Canaan.But only one is here specifiedthe danger lest, in the unoccupiedgrounds, wild beasts should inconveniently multiply; a clear proofthat the promised land was more than sufficient to contain the actualpopulation of the Israelites.<\/P><\/p>\n I will not drive them out from before thee in one year<\/strong>,…. This is observed before hand, lest the Israelites should be discouraged, and fear they should never be rid of them; and it was so ordered in Providence for the following reason:<\/p>\n lest the land become desolate<\/strong>; there being not a sufficient number of Israelites to replace in their stead, to repeople the land, and to cultivate it; and yet their number was very large, being, when they came out of Egypt, as is generally computed, about two millions and a half, besides the mixed multitude of Egyptians and others, and during their forty years in the wilderness must be greatly increased:<\/p>\n and the beast of the field multiply against thee<\/strong>; there being so much waste ground for them to prowl about in, they would so increase as to make head against them, and be too many for them; or, however, it would be difficult to keep them under control: the Targum of Jonathan adds,<\/p>\n “when they shall come to eat their carcasses (the carcasses of the Canaanites slain in war), and may hurt thee.”<\/p>\n (29) The beast of the field.<\/strong>Comp. 2Ki. 17:25-26<\/span>, where we find that this result followed the deportation of the Samaritans by the Assyrians.<\/p>\n 29<\/strong>. <\/strong> Lest the land become desolate <\/strong> And so the promised Canaan be turned into a howling wilderness instead of being a land flowing with milk and honey . <\/p>\n Beast of the field multiply <\/strong> As was actually the case long afterward by depopulating the cities of Samaria after the deportation of the northern tribes of Israel . 2Ki 17:25-26<\/span>.<\/p>\n Yahweh’s Promises and Warnings For The Future (Exo 23:29-33<\/span>). <\/p>\n a <\/strong> The Canaanites to be driven out little by little so as to preserve the land until the Israelites are numerous enough to possess it all (Exo 23:29-30<\/span>). <\/p>\n b <\/strong> The bounds of the promised land outlined with the promise that the Canaanites will be driven out (Exo 23:31<\/span>). <\/p>\n b <\/strong> Israel to make no covenant with them or their gods (Exo 23:32<\/span>). <\/p>\n a <\/strong> The Canaanites not finally to dwell in the land lest they make them sin and their gods become a snare (Exo 23:33<\/span>). <\/p>\n These four statements intermingle in a most comprehensive way but may also be seen as a chiasmus. In ‘a’ we have the command to drive out the Canaanites and in the parallel they are not to be allowed to dwell in the land. In ‘b’ God commands the Canaanites be driven out and in the parallel they must make no covenant with them. But ‘a’ and ‘b’ both refer to the driving out of the Canaanites, while ‘b’ and ‘a’ refer to the gods of the Canaanites. Yet the driving out of the Canaanites in ‘b’ parallels the fact that in the parallel ‘b’ they must make no covenant with them, and the reason for ‘a’ is found in the parallel ‘a’. <\/p>\n Exo 23:29-30<\/strong><\/span><\/p>\n “I will not drive them out from before you in one year, lest the land become desolate and the wild animals grow in large numbers against you. Little by little I will drive them out from before you until you have grown in numbers and inherit the land.” <\/p>\n This confirms that ‘the hornet’ which will drive them out is not to be seen as representing one particular short series of events. It is something that will work over the longer period. This would confirm the picture of the Angel of Yahweh as a buzzing hornet, continuing His work through the years as the land is taken over. <\/p>\n Thus the promise was that they would enter the land and establish themselves, removing the inhabitants and purifying the land, and then gradually expand until the whole land as depicted in Exo 23:31<\/span> was theirs. Then would they be a holy people and become a kingdom of priests to take His message to the world. <\/p>\n God’s purpose in the delay is stated. It is so that the land will not revert to wilderness and so that wild animals might not take over. This in itself emphasises that while the Israelites entered in comparatively large numbers they were not so large a number as some have thought (see on Exo 12:37<\/span>). Once their numbers grew sufficiently they would be able to enter into their inheritance (Exo 6:6-8<\/span>; Exo 15:16-18<\/span>). <\/p>\n Of course the ideal was never achieved. Israel failed to enter the land and conquer it as they should have (Numbers 14<\/span>), and when they did enter and multiply they did not wholly rid the land of its inhabitants (Jdg 1:27-33<\/span>). Because of their unbelief the great vision never came to fruition. Even the successes of David and Solomon could not hide this (1Ki 4:21<\/span>). While they were glorious they did not fulfil the conditions or the promises. They never entered into the new Eden. They never became the kingdom of priests in the fullest sense. <\/p>\n But it was partially fulfilled, for the later history in Joshua and Judges does partially follow this picture. While their first triumphant entry into the hill country was rapid and widespread, pictured as a great series of victories (as indeed they were) so that they were established in the land (Jos 11:23<\/span> – but that this was partial in terms of the full picture comes out in the previous verse), it was also seen as partial and leaving much to be done. The land was divided up, but its full possession was another thing (Jos 13:1-14<\/span>). This would occur gradually until the claim in 1Ki 4:21<\/span> could be made. ‘And Solomon ruled over all the kingdoms, from the River to the land of the Philistines, and to the border of Egypt’. But they would still only be second best. The result would not a be ‘holy’ people totally dedicated to Yahweh. <\/p>\n Later too they would be scattered among the nations in the Dispersion and become among them bearers of God’s ‘law’, and their ministry would be carried on by the new Israel, the early church. <\/p>\n All this reminds us that the promises of God are dependent on the obedience of His people. They will, of course, finally be achieved in ways far beyond our imagining, with a new heaven and a new earth. But man’s disobedience would cause these purposes partially to fail on earth just as Adam’s had previously. In the end man’s only hope would be in divine intervention of an unprecedented kind when the great Man of Sorrows called a people to Himself to take over the vision. But even they have failed. In the end He must do it all Himself. <\/p>\n Exo 23:31<\/strong><\/span> <\/p>\n <\/strong><\/p>\n “And I will set your border from the Sea of Reeds even to the sea of the Philistines, and from the wilderness even to the River, for I will deliver the inhabitants of the land into your hand, and you will drive them out from before you. <\/p>\n The future boundaries of the promised land are set out and they are natural boundaries. The wilderness was the land of the South north of Egypt, and the River was the Euphrates. The sea of the Philistines was the Mediterranean, and the Sea of Reeds here represents the Gulf of Aqabah, the tongue of the Red Sea leading up to the rift valley containing the Jordan and the Dead Sea. Thus the promised land reached from the Euphrates to Egypt, and from the Mediterranean to the Rift Valley. This was the land promised by Yahweh in the covenant on condition that the covenant conditions were fulfilled. But they never were. God’s terms were rejected and partial obedience could only result in partial fulfilment. <\/p>\n “Sea of the Philistines.”<\/strong> This description of the Mediterranean Sea (or part of it) is found nowhere else suggesting that it was a very ancient title and superseded. This would serve to confirm the presence of some who bore a name which could be translated into Hebrew like this in Palestine before the time of Moses, as Genesis indicates. It shortly becomes ‘the Great Sea’ (Num 34:6-7<\/span>; Jos 1:4<\/span>; Jos 9:1<\/span>; Jos 15:12<\/span>; Jos 15:47<\/span>; Jos 23:4<\/span>). To use the Reed Sea as the eastern border would be unlikely once they were in the land. <\/p>\n Exo 23:32-33<\/strong><\/span><\/p>\n “You will make no covenant with them, nor with their gods. They shall not dwell in the land lest they make you sin against me, for if you serve their gods it will surely be a snare to you.” <\/p>\n So the Book of the Covenant ends as it begins, with the reminder that He was Yahweh their God (Exo 20:2<\/span>; Exo 23:25<\/span>) Who would act on their behalf (Exo 23:25-31<\/span>) as He had already acted in Egypt (Exo 20:2<\/span>), and the reminder also that He would brook no rivals (Exo 20:3-6<\/span>; Exo 23:32-33<\/span>). Thus the land must be rid of all evil influences. Neither they nor their gods must be allowed place in ‘the land’. There must be no treaties made with them. They must be totally driven out. The land and the people must be holy to Yahweh. <\/p>\n “For if you serve their gods they will surely be a snare to you.”<\/strong> How true this would prove to be. Syncretism with the Canaanite worship of Baal and Asherah would plague them right up to the Exile. <\/p>\n Note for Christians. <\/p>\n <\/strong><\/p>\n Just as God would send His angel before His people as they approached the land where they were to set up the Kingly Rule of God, so does He go before us as we seek to set up the Kingly Rule of God here on earth (Matthew 28:21), that Kingly Rule which stretches to all His true people (Col 1:13<\/span>). Those who are His are those who genuinely see themselves as under His Kingly Rule and bound by all His requirements, not in order to be saved, but because they have been saved. And they gladly seek to do His will. <\/p>\n It may be asked, are we required to keep the feasts as laid down in this chapter? And again the answer is clear. We do not keep the feasts because we do not possess the land. We owe no ‘rent’. We do not offer the sacrifices because they have been superseded in the one Sacrifice made for all for all time. But we should and do give thanks for our harvests and bring to Him of our produce in gratitude for all His goodness. <\/p>\n End of note. <\/p>\n Exo 23:29<\/span><\/em><\/strong>. <\/strong>I will not drive them out from before thee in one year<\/em><\/strong><\/strong> The reasons for this are subjoined: to which may be added others, deduced from Jdg 3:1-4<\/span>. <\/p>\n DISCOURSE: 95 Exo 23:29-30<\/span>. I will not drive them out from before thee in one year, lest the land become desolate, and the beast of the field multiply against thee. By little and little will I drive them out from before thee, until thou be increased and inherit the land.<\/em><\/p>\n THE more we investigate the dispensations of Providence, the more we shall see, that Gods ways are not as our ways, nor his thoughts as our thoughts. If we had been left to form conjectures respecting man in his first creation, who would have conceived that God should suffer the work of his hands to be so marred as Adam was by the fall, and so large a portion of his creatures to perish in everlasting misery? Nor, if we were told that God would take to himself, from amongst the fallen sons of Adam, a peculiar people, and rescue them by so many signs and wonders from their bondage in Egypt, should we have imagined that he would, after all, keep them in the wilderness for the space of forty years, till the whole generation were swept away; and suffer two individuals only, of the whole nation, to enter the promised land. But his ways are in the great deep; and his footsteps are not known. When, at last, he had brought his people into Canaan, we should then at least suppose that he would give them a speedy and quiet possession of the land. Yet, behold, he tells them, beforehand, that he will not drive out the inhabitants at once, but only by little and little. I.<\/p>\n The design of God in the dispensation here referred to<\/p>\n It was intended,<\/p>\n 1.<\/p>\n As an act of mercy, to preserve his people<\/p>\n [The people altogether amounted to about two millions; and the country which they were to occupy extended from the Red Sea to the Euphrates [Note: 1 with Gen 15:18<\/span>.]. But, if so small a population were spread over so wide a space, the wild beasts would quickly multiply, and speedily desolate the whole land. True, indeed, God could, if it should so please him, interpose by miracle to change the ferocity of the most savage animals: but that was no part of his plan. He permitted, therefore, vast multitudes of the devoted nations yet to live, that so they might, for their own sake, prevent the increase and incursions of the wild beasts, till Israel should have multiplied so as to be able, in every part, to protect themselves.]<\/p>\n 2.<\/p>\n As an act of righteousness, to try them<\/p>\n [All the trials with which Gods people were visited in the wilderness were sent to prove them, whether they would serve the Lord or not. Not that God needed any such information, as the result of experiment; because he knew what was in man, whose heart and reins were open to him from the foundation of the world: but it was desirable, for their own sakes, that they should have an insight into their own hearts, and be able to appreciate the whole of Gods dealings with them. By the continuance of the devoted nations amongst them, they would see how prone they were to seek their own carnal ease and interests, by mingling themselves among them, when they should have been labouring with all their might to effect their utter extirpation. By observing also the success or failure of their efforts against these enemies, they would be able to judge, with accuracy, how far they were in favour with God, or under his displeasure; and would consequently be led to approach him with suitable emotions of gratitude or contrition. This is the view which the Scripture itself gives us of this very dispensation: These were the nations which the Lord left to prove Israel<\/em> by them the Philistines, Canaanites, Sidenians, and the Hivites; it was to prove Israel by them, to know whether they would hearken to the commandments of the Lord, which he commanded their fathers by the hand of Moses [Note: Jdg 3:1-4<\/span>.].]<\/p>\n 3.<\/p>\n As an act of judgment, to punish them<\/p>\n [Though there were good ends to be answered, by a gradual execution of the judgments denounced against the seven nations of Canaan, it was the fault of the Israelites themselves that the extirpation of them was not more rapid and complete. They gave way to sloth, when they should have been in full activity; and yielded to fear, when they should have gone forth in assured dependence on their Lord. By this, they greatly increased their own trials, and multiplied their own afflictions. God had told them by Moses, saying, If ye will not drive out the inhabitants of the land from before you, then it shall come to pass, that those whom ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them [Note: Num 33:55<\/span>.]. Joshua also, at the close of his life, reminded them, that no man had been able to stand before them: and then assured them, that one man of them should be able to chase a thousand, if only they would take heed to themselves to love the Lord their God: but that, if they did in any wise go back, and cleave unto the nations which remained among them, and make marriages with them; then know for a certainty, says he, that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you [Note: Jos 23:9-13<\/span>.]. Accordingly, this prediction was soon verified; and God punished them, as he had said: for, on their making leagues with the inhabitants of the land, they were induced at last to forsake the Lord, and worship Baal and Ashteroth: and the Lords anger was kindled against them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies: and they were greatly distressed. Therefore the Lord left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua [Note: Jdg 2:2<\/span>; Jdg 2:12-15<\/span>; Jdg 2:23<\/span>.].<\/p>\n Thus in this dispensation there was a mixture of mercy and of judgment: of mercy primarily; of judgment through their own fault.] II.<\/p>\n His design in a corresponding dispensation towards his people at this day<\/p>\n The redemption which he has vouchsafed to us through the blood of his only dear Son might justly lead us to expect, that when once we are truly brought out from the dominion of sin and Satan, our triumphs over them would be complete. But it is not so: for though the yoke with which we were oppressed is loosened, a measure of our bondage still remains: there is yet the flesh lusting against the spirit, so that we cannot do the things that we would [Note: Gal 5:17<\/span>.] ; yea more, there is yet a law in our members warring against the law in our minds, and too often bringing us into captivity to the law of sin which is in our members [Note: Rom 7:23<\/span>.]. Now whence is it, that God suffers his people to be yet harassed with the remains of sin? He suffers it,<\/p>\n 1.<\/p>\n For our deeper humiliation<\/p>\n [The sins of our unconverted state may well humble us in the dust, and cause us to go softly, in the remembrance of them, to our dying hour. But the views of our depravity, which we derive from them, are as nothing in comparison of those which we gain from the workings of corruption in our converted state. These are the views which cause us to cry out, O wretched man that I am! who shall deliver me [Note: Rom 7:24<\/span>.] ? These were the views which constrained Job to exclaim, Behold, I am vile: I repent, and abhor myself in dust and ashes [Note: Job 40:4<\/span>; Job 42:6<\/span>.]. And, in proportion as they are discovered to us, they will constrain every living man to lothe himself for hi, iniquities and abominations [Note: Eze 36:31<\/span>.]. Now this is a feeling that well becomes our sinful race: and though the acquisition of it is obtained through much painful experience, yet does it, in the issue, well repay all that we have suffered in the attainment of it.]<\/p>\n 2.<\/p>\n For our ultimate advancement<\/p>\n [A child has all the members of a perfect man; yet are they in a very feeble and imperfect state: and it is by the exercise of his powers that he has those powers strengthened and enlarged. And thus it is with every child of God. He is born a babe: and, though every gracious principle exists within him, he is so feeble as scarcely to be able to withstand temptation, or to exercise his powers to any great extent. But, through the remains of sin within him he is led to frequent conflicts with it: by exercise, his powers are increased; and by progressive increase, they are perfected. Thus, from a babe, he grows up to maturer age and stature, and becomes a young man; and from a young man, a father. Nor is it in this world only that the believer is benefited by his conflicts; for in proportion as he grows in the knowledge of the Saviour and in a conformity to his image, will be the weight of glory bestowed on him in the realms of bliss. The improvement of the talents committed to him will bring a corresponding recompence, at the time that he shall give up his account to God. If no corruption had remained in his heart to prove him<\/em>, he would have had scarcely any opportunity of shewing his fidelity, his zeal, his love, his gratitude: but being called to fight a good fight, and having approved himself a good soldier of Jesus Christ, he shall receive, together with the approbation of his Lord, a brighter crown, and a more glorious inheritance, than could have been awarded to him at the period of his first conversion.]<\/p>\n 3.<\/p>\n For his own eternal glory<\/p>\n [Doubtless the first exercise of mercy towards a repenting sinner brings much glory to God: and if at the first moment of his conversion every saint were translated to glory, he would have abundant reason to adore and magnify the grace to which he was so greatly indebted. But of the patience, the forbearance, the long-suffering, the compassion, and the faithfulness of God, he would have a very indistinct and inadequate conception. It is by his inward trials and conflicts that he acquires the fuller discovery of these perfections, and is prepared to give God the glory of them in a better world. The shouts of one who is but a babe in Christ will, on his introduction to the divine presence, no doubt be ardent: but what will be the acclamations of a soul that has passed through all the eventful scenes of arduous and long-protracted warfare! Of what wonders will he have to speak! or rather, how may we conceive of him as prostrating himself in silent adoration through his overwhelming sense of the divine goodness, whilst the less-instructed and less-indebted novice rends the air with acclamations and hosannahs! Yes verily: if the angels stand round about the saints, as not having so near an access to God as they, so we may conceive of the less-privileged saints as standing round about the elders, in whom God will be more admired, and by whom he will be more glorified [Note: 2Th 1:10<\/span><\/u> with Rev 7:9-12<\/span>.].]<\/p>\n We must not however dismiss this subject without adding a few words, Of caution:<\/p>\n [It is, as we have said, the fate of man in this world still to carry about with him a corrupt nature, which proves a source of much trouble and distress: nor can any man hope to get rid of it, till he shall be liberated by death itself. Nevertheless, it is our own fault that the corruptions which remain within us are not more weakened and subdued. Let any one read the account given of the different tribes, in the first chapter of the book of Judges, and say whether he does not impute blame to the Israelites themselves, for suffering the nations, whom they were ordered to extirpate, to retain so formidable a power in the midst of them [Note: Jdg 1:21<\/span>; Jdg 1:27<\/span>; Jdg 1:29-35<\/span>.] ? Had they persevered with the same zeal and diligence as they exercised on their first entrance into Canaan, and pursued with unrelenting energy those whom they had been commanded to destroy, their occupation of the land had been far more peaceful and entire. And so, if we, from our first conversion to God, had maintained with unremitting zeal our warfare with sin and Satan, as it became us to do, we should have had all the corruptions of our nature in more complete subjection, and should have enjoyed a far greater measure of tranquillity in our own souls. Let not any one, then, delude himself with the thought that the strength of his corruptions is a subject rather of pity than of blame: but let all know, that they are called to maintain a warfare; that armour, even the whole armour of God, is provided for them, in order that they may prosecute it with success; and that, if only they will quit themselves like men, the Captain of their salvation has assured to them a complete victory. Gird on your armour then, my Brethren; and, if your enemy has gained any advantage over you, return to the charge; and never cease to fight, till Satan, and all his hosts, are bruised under your feet.]<\/p>\n 2.<\/p>\n Of encouragement<\/p>\n [The doom of your enemies is sealed [Note: Deu 7:22-23<\/span>.] ; and, if you go forth in the strength of your Lord, you shall be more than conquerors through him that loveth you [Note: Rom 8:37<\/span>.]. Let it not be grievous to you that such a necessity is imposed upon you. Did your Saviour himself enter the lists, and fight against all the powers of darkness till he had triumphed over them and despoiled them all; and will not you, at his command, go forth, to follow up, and complete, his victory [Note: Col 2:15<\/span><\/u> with Joh 16:11<\/span>.] ? Fear not on account of the strength or number of your enemies: for they shall be bread for you; and your every victory over them shall nourish and strengthen your own souls. And let all animate one another to the contest. See the happy effect of this amongst Gods people of old. We are told, Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him. And Judah went up: and the Lord delivered the Canaanites and the Perizzites into their hand [Note: Jdg 1:3-4<\/span><\/u>].ls True it is, indeed, that we cannot aid each other precisely in the same way that they did: but we may encourage one another, and strengthen one another, and by our example animate one another to the combat; and may thus contribute, each of us, to the success of those around us. And it is but a little time that we have to fight: for soon we shall come to that better land, where there shall no more be the Canaanite in the house of the Lord of Hosts. Even in this world we are taught that such a period shall arrive [Note: Zec 14:21<\/span>.]: but, if not permitted to behold it here, we shall assuredly behold it in the world above, where former things shall have passed away, and sin and sorrow shall be found no more [Note: Rev 21:4<\/span>.]. Wherefore comfort ye one another with these words.]<\/p>\n<\/p>\n Deu 7:22<\/span> . Is there not also a spiritual sense with respect to the attainments of the believer? Pro 4:18<\/span> .<\/p>\n Exo 23:29 I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.<\/p>\n Ver. 29. In one year.<\/strong> ] God’s time is best: and to prescribe to him is to set the sun by our dial. His help seems long, because we are short. Wait upon him, who waits to show us mercy. Isa 30:18 <\/p>\n in one year: Deu 7:22, Jos 15:63, Jos 16:10, Jos 17:12, Jos 17:13, Jdg 3:1-4 <\/p>\n Reciprocal: Lev 26:6 – rid Deu 9:3 – he shall Jos 13:2 – the land Jdg 1:4 – Lord Eze 5:17 – and evil<\/p>\n Exo 23:29. Lest the land be desolate The Israelites were not numerous enough to people all the land immediately. Providence had likewise another end in view in suffering some of the Canaanites to remain in the land: they were to prove Israel, and show whether they would hearken unto the commandment of the Lord, Jdg 3:4. And the beast of the field multiply The wild beasts from Arabia Deserta made frequent inroads into Canaan, in quest of prey, and were not to be driven out but by continual hunting.<\/p>\n God told the Israelites that they would not drive out all their enemies the first year after they entered the land (Exo 23:29). They did not. However, Israel was less successful than she might have been due to incomplete obedience.<\/p>\n "’Little by little’ does the work of God proceed through the individual soul. ’Little by little’ do the conquests of the Cross win over the world. ’Little by little’ is the unfolding purpose of Redemption made manifest to men and angels." [Note: Meyer, pp. 281-82.] <\/span><\/p>\n I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. 29, 30. The expulsion of the Canaanites will however be gradual: it will not be completed till the Israelites are numerous enough to fill effectually the territory vacated by … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 23:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2182","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2182","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2182"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2182\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2182"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2182"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2182"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THE VICTORIES OF ISRAEL GRADUAL AND PROGRESSIVE<\/strong><\/p>\n
We propose to inquire into,<\/p>\n
This view of Gods dealings with his people of old affords us a fit occasion to inquire into,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"