22<\/strong>. cast out<\/em> ] See on Deu 7:1<\/em><\/span>.<\/p>\n little and little<\/em> ] So, with the same reason attached, E, Exo 23:29-30<\/span>, on which see the note. This is a good instance of D’s redaction, and more fluent expression, of earlier statements. That D should repeat the fact is strange. Though in harmony with and explanatory of the actual delay in Israel’s extermination of the peoples of the land, as recorded in the older documents (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> ff., Jdg 2:20<\/span> to Jdg 3:4<\/span>; most probably all J), it is against the conception conveyed by the deuteronomic sections of Joshua, that Israel’s conquest of the peoples was rapid and complete (Jos 10:28-43<\/span>; Jos 11:16-23<\/span>; Jos 21:43-45<\/span>, etc.). This, however, is no reason for supposing the verse to be an intrusion as Steuern. does; in any case it is deuteronomic.<\/p>\n lest the beasts of the field increase upon thee<\/em> ] Field<\/em>, here in its earlier sense of uncultivated territory; beasts of the field<\/em> are therefore wild beasts<\/em>. That this danger was real and great in partly depopulated lands is illustrated in 2Ki 17:24<\/span> f. How constant the war of man against wild animals was in ancient Palestine may be felt from the promise of their being tamed as one of the elements of the Messianic age, Isa 11:6-9<\/span>. See the present writer’s Isaiah<\/em> i. xxxix. 189 f.<\/p>\n Deu 7:22<\/span><\/p>\n The Lord thy God will put out those nations.<\/em><\/p>\n<\/p>\n Gods expulsion of evil<\/strong><\/p>\n As you read this Scripture you will instantly remember the position occupied by the Jews at the time these words of promise were spoken to them. The forty years of wilderness wandering had run their round. The narrow stream of Jordan was all that lay between them and the land of promise, and in a few days they would cross the swollen flood, and take possession of the goodly country in the name and for the glory of that God who had given it to them for a heritage forever. In prospect of the work, the warfare they would have to carry on in their conquest of Canaan, these words of exhortation were addressed to them, teaching them a two-fold truth. First, God would be with them; God would work for them. Therefore they might cherish the utmost confidence of ultimate success. Secondly, God would be with them, but not to complete the work for them at a single stroke. He would do it surely; but He would do it slowly also. Therefore they might have quiet contentment as well as unfaltering hope. They must rest in the Lord, arid wait patiently for Him. This was no new arrangement on the part of God; it was no new revelation to the Jewish people. The Lord had spoken to them forty years before in the self-same strain, As in the words of the text, so in those of the twenty-third chapter of Exodus, He impressed this truth upon them, that they must both labour and wait, The words then set before us: Work done at Gods command, work done with Gods help, work done successfully, and yet work progressing slowly towards its promised perfection; the slow progress not because of human indolence and faithlessness, but because of Divine ordinance. Why did He not do it all at once? How easily with the breath of His mouth He could have swept the land clear of the last polluting remnant of the Canaanites and their idolatries! The reason for the delay God gives. It was no use for the people to gain the country faster than they could fully occupy and properly cultivate it. This was one reason, though doubtless there were others which God has not made known to us. Let us now turn from Jewish history to our own Christian circumstances, and to our own work. This ancient story throws light on the principles and processes of Divine providence in all ages. It is one practical proof of the truth that, even in the destruction of wrong and the re-establishment of right, our God often works with what seems to us a strange slowness. In His warfare against the power of evil which is so alien to His heart, so hurtful to His creatures, so contrary to His will, the All-holy One does not annihilate it with a word, but He gradually crumbles it to fragments, and He casts it away little by little. There is the work of individual sanctification. A Christian man does not find his nature a blank sheet, on which he can at once write all manner of holy sentences. Nay, but it has already been written upon. There are unholy words, which to deface is his work, and which to entirely remove requires more than human skill. He finds that his nature is anything but an empty country, in which he has just to plant his standard of heaven, and of which he has just to take possession in the name of God. It is full of inhabitants–evil passions, thoughts, desires, habits–and they have all to be cast out, that their place may be taken by thoughts and desires and habits, pure and holy, God-pleasing and God-like. And this expulsion of the Philistines, this filling of the land with the children of God, is in every ease a lifelong work. It is only done by little and little. This is one of the mysteries of our present position. The false is often so much, and the true is often so little; the wrong is often so easy, and the right is often so difficult. The evil, the worldly, and the devilish, is often just yielding to nature, just floating with the tide. The good, the heavenly, the God-like–to follow it is often to go against tide and tempest, against flesh and blood, against all manner of opposing forces. Why are we taught to see the beauty and to appreciate the blessings of wellness, and yet are left to wrestle so continually with sins and doubts and fears? Could not our God come, and at once sweep every defiling thing out of our heart forever? We know that our God could do this if He saw it to be wise and best; and this must be our comfort under the fact that He does not do it. He does not abstain because of His weakness. He does not abstain because of His unwillingness. He sees that the discipline of weakness and tears, and not unfrequent failures, and success only partially secured–He sees that His discipline is good for us. He knows how it will prepare us for higher service and for holier joys in heaven; and so, while we are sighing for instant redemption, He grants us only gradual deliverance. (C. Vince.<\/em>)<\/p>\n<\/p>\n By little and little. Victory sure but gradual<\/strong><\/p>\n The victory over our enemies, that is, over our sins, will, in general, not be sudden, but gradual. Final success is promised: the first attempt to resist is a pledge of that final success; continued resistance is a continued pledge of that result; it needs only to persevere in the struggle, and the victory is ours–ours already in prospect. We must be prepared, therefore, for a continuous warfare. Sometimes we shall prevail over the temptation of the day–then we shall be encouraged; the next day, perhaps, we shall be defeated by it, and then we shall be humbled. Sometimes we shall look back, and feel that we have advanced. At other times we shall be conscious of a loss of ground, and we shall betake ourselves afresh to humiliation and prayer. But, on the whole, there will be no doubt so long as we continue to struggle, by faith not in ourselves but in Christ, that we are making progress. Things which once seemed impossible will have become easy; things which once seemed irresistible will have been found conquerable in the name of Christ. By little and little our foes are giving way before us. Yet a little while, and He that shall come will come, and find us with His armour on, maintaining the post which He has assigned. Nor is this an arbitrary arrangement, but one calculated for our good. Thou mayest not destroy them at once, lest the beasts of the field increase upon thee. The sudden and final discomfiture of our foes at the moment of our first onset would not, in all probability, promote but defeat our ultimate good. There is a lesson to be learned, without which virtue itself might be a curse and not a blessing. That lesson is humility. He who would see God must be a humble man; and humility is a grace of gradual attainment. It comes by difficulty, sorrow, conflict, often by defeat. Worse than any fall is that pride which precedes it–that pride which, without a fall, would never be humbled. Was there danger lest the beasts of the field should increase upon Israel, if their enemies should fall before them at once? So the heart abruptly cleared from the assaults of other sins–of ambition, and vanity, and selfishness, and lust–might fall an easy prey to the ravenings of spiritual pride; and the last end of that man would be worse than the first. (Dean Vaughan.<\/em>)<\/p>\n<\/p>\n By little and little<\/strong><\/p>\n The rule of heaven, earth, and hell is–By little and little! Whether you look to the outward and visible, or to the inward and invisible; to the world of matter, or to the world of spirit; to the kingdom of nature, or the kingdom of grace,–you will surely find this rule to hold good. First the blade, etc. Look at the history of yon giant oak. There is a little bird, and in his beak he bears a tiny acorn along. Away he wings his flight, over hedge and ditch, brier and brake, until, frightened by a hawk, he lets his little acorn fall in yon pasture field. Oxen are grazing there. The ox comes by, and beneath his hoof the tiny acorn is trodden deep down into the soil. The ox passes on his way. The acorn remains, uncared for and forgotten; but by little and little it bursts its shell; by little and little it takes root downwards and bears fruit upwards; by little and little the tender twigs peep out amid the surrounding blades of grass, and thus slowly but surely it rises higher and higher, and grows broader and broader, until at length a sturdy oak marks now the spot where years before the little acorn fell. My object, however, is to point you rather to the world of spirit than to that of nature. Just as the ancient Israelites were sure of the Promised Land as their inheritance ultimately, but still could not secure it without a struggle, or rather a series of struggles, even by little and little; just so with the child of God, although from the moment that he believes in Jesus, as the only Saviour of his soul, he by that very act secures to himself the right to enter heaven; nevertheless his meetness for heaven is a work which will require years of stern struggling with his spiritual enemies. Now we may rest assured that the Masters reasons for not destroying our spiritual enemies at once, but enabling us to overcome by little and little, are both wise and all-sufficient. That we cannot overcome these enemies at once, will, I take it, be acknowledged to the full if I appeal to the experience of any Christian man or woman. Have ye never been harassed by those enemies of the Christians peace, even by the nation of worldly cares? This nation is compared by the Master to briers and thorns, which spring up, and unless the greatest and most constant care be taken will choke the good seed. I know of none other nation, perhaps, more to be dreaded than these worldly cares, and this is especially the case in these days, when many causes, such as the great competition in trade, the high price of provisions, and an ever-increasing population, give to Satan a terrible vantage ground wherefrom to attack. Ye have tried to shake them off once and forever, as unworthy of the child of God, but they will not be shaken off at once. Still strive on, and the Lord thy God will put them out before you by little and little. Again, the true Israelite is worried by a nation of idle and wandering thoughts. Now ye must not be discouraged at this state of things; ye must not incline to despair because unable to be rid of these vain thoughts at once. Continue to strive against them, and God will put them out before thee by little and little. Thus might I enumerate enemy after enemy that will harass and impede us by the way. I might remind you of the sickening doubts and fears, of the lurking treachery of that poor heart, of the seducing friends and the too frail flesh. These cause you frequent and fearful pain, and ever and again break in upon your peace. Still in any moment of despair I would point you to the truths of the text, and entreat that you will not forget how that God has all-wisely willed that we should not conquer at once, not become perfect at once, but conquer one foe after another, and become perfect only by little and little. And as this is the rule of heaven, so alas! is it also the rule of hell. In Gen 3:1-24<\/span>, we read that the serpent was more subtle than any beast of the field, and surely in nothing has he manifested his cunning more than in the cruel way wherewith he has imitated God in dealing with mens souls. I see that in saving souls, he would seem to say, Jehovah takes not the sinner out of his sin so as at once to transform him into a perfect saint. I see that in winning souls to glory He woos them gradually away from earth, and by little and little makes them meet to be forever with the Lord. I will go and do likewise. In seeking the eternal ruin of souls, my principle of action shall be the same. I will not try to make a man a tenant meet for hell at once, but step by step I will lead him down. I will first coax him till he gives up some one good habit; I will then tempt him till he indulges in some one sin, and again I will blunt his conscience by tempting him to repeat that sin, until by little and little I shall be able to sap the very foundations of his character, and gradually make him fit for the abode of the lost. I adjure you, then, as you value your happiness in time and in eternity, beware of the very first little tendency to sin. It is here the danger lies. This is the rule of hews attack. (D. P. Morgan, M. A.<\/em>)<\/p>\n<\/p>\n Every day a little<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Every day a little knowledge. One fact in a day. How small is one fact! Only one. Ten years pass by. Three thousand six hundred and fifty facts are not a small thing.<\/p>\n 2. <\/strong>Every day a little self-denial. The thing that is difficult to do today will be an easy thing to do three hundred and sixty days hence, if each day it shall have been repeated. What power of self-mastery shall he enjoy who, looking to God for grace, seeks every day to practise the grace he prays for!<\/p>\n 3. <\/strong>Every day a little helpfulness. We live for the good of others, if our living be in any sense a true living. It is not in great deeds of kindness only that the blessing is found. In little deeds of kindness, repeated every day, we find true happiness. (Anon.<\/em>)<\/p>\n<\/p>\n Theory of graduality<\/strong><\/p>\n My text is representing the gradual process by which God will exterminate the Canaanites and give the land into the possession of the Israelites. It will not be by one fell blow, or instantaneously, but by little and little. Indeed, that is Gods usual way. Gradually the world was peopled. Gradually the rocks wear away. Gradually great changes occur. The world ages in being built. The world ages in being redeemed. Eternity is the lifetime of God. We hasten and worry and die, but God waits, and His stupendous projects go on gradually, slowly, inch by inch, by little and little. This theory of graduality has its illustration in the achievement of spiritual knowledge and character and the driving out of Canaanitish ignorance and Canaanitish sin from the heart. The most accomplished rhetorician or poet who has filled a whole shelf with admirable books of his own began by learning the alphabet. The mightiest mental toil in which we ever engaged was the learning of our a-b-cs. The swiftest reportorial pen failed once in attempting to make a perpendicular stroke on the boys copy book. The printer, whose fingers move with electric speed, once pulled out from the case slowly, cautiously, studiously, type by type. The boy, who bounds over the playground with so much celerity that he does not seem to touch it, once poised himself cautiously against the wall, and could not be tempted to cross the floor until he saw his mothers arms out ready to catch him if he fell. So in all spiritual knowledge, it is by little and little that we advance. We went on from one attainment to another. Each of the attainments, perhaps, seemed to be very small indeed, but they came on–now a resolution added to a resolution, hope added to hope, experience added to experience, joy to joy, struggle to struggle, victory to victory. They did not come up on this great mount of Christian excellency by one great athletic stride, but inch by inch, step by step, by little and little. Paul came to his great attainments in piety gradually. He had to take a course of mobs, of shipwrecks, of scourgings, of imprisonments, of execrations before he came to the rounding out of his character, and every Christian now must come through ups and downs, and losses, and slights, and blunders, and abuse, and struggles to that rounding out of his character. A merchant tailor takes down the goods, he unrolls them, he makes the line of chalk mark, with his scissors he follows the chalk mark until the garment is cut out, and though there may be many pieces, the whole garment is made out of one cloth. But it is not so in the putting together of a Christian character. It is a little of this to make the robe of character, and a little of that, a little of the bright coloured prosperity, and a little of the dark-shadowed calamity. It is a sort of patchwork. Little by little. Conversion is an instantaneous work. Believing is becoming a Christian. But there is a great difference between conversion and sanctification. Conversion is turning around from the wrong direction and starting in the right direction; but sanctification is keeping on in the right direction after you have started. After conversion, oh! how much work. And your greatest battles with the world, the flesh, and the devil will be after you have declared against them. Men think after they are converted the work is done. They suppose that in some way there will be heaved up in their souls a grand Christian character as an earthquake heaves up a beautiful island in the midst of the sea. No. No. By little and little. Troubles will help you. There is no such thing as wrought iron without passing through the fire. The seniors in Christs college, of course, know more than the freshmen. But be accumulative every day. A handful of acorns will make a forest of oaks. By little and little. Again, this theory of graduality has its illustration in the formation of bad habits. Look at that habit of falsifying. The man began with what is called a white lie, or a fib. He can stand in his store, behind his counter, and unblushingly, deliberately, calmly say that which he knows to be false, and which you know to be false. There are hundreds of men in this house today who would confess that the habit is injurious to them, but somehow they cannot stop. How, my brother, did you get this bondage on you? In one day? In one hour? No. By little and little. Again, this theory of gradually is illustrated in the right kind of domestic discipline, and the driving out of Canaanitish evil from the childs heart. Family government is by fits and starts, but it is worth less than nothing unless it be calm, deliberate, continuous all through boyhood and girlhood. Your children by this process are making character noble or degraded. By little and little. To the nursery story and the picture book of the first four years must be added the influence of a Christian fireside, proper improvement of anniversaries, line upon line, precept upon precept, here a little, there a little there a smile, there a look, here a frown, here a walk, here a ride, here a flower plucking, here this, here that. By little and little. Once more, this theory of graduality has its illustration in the conquest of the world for God and the extermination of the Canaanites forever. Would it not be pleasant if in one day all the race could be evangelised, and the Atlantic cable could thrill with the news that Europe, Asia, and Africa are converted? Because it is not done rapidly, Christian people get discouraged. They say: Nineteen centuries since Christ came, and yet the world not saved. O, you cavillers; you do not realise the way God does things. God is not in a hurry. Many generations are to have joy in this work; you shall not monopolise it. Your children and your childrens children and their successors innumerable, shall help to draw on this Gospel chariot. Let God control the great affairs of the universe. Let us each one do his own little work. The hands that made the curtains in the ancient tabernacle did their work. And you will favour the work in one way, and I will favour the work in another way. Each one doing his own work, in his own way, according to his own capacity. By little and little. Then God will at the last gather up all these fragments of work, and in the great day of eternity we shall see it, and under arches of light and in bowers of beauty, and amid the battle flags of Gods great host of the redeemed, and amid the blast of all heavens trumpets, we shall see the consummation. Amid that great multitude that no man can number, God will not be ashamed to announce that all this grandeur and glory and triumph were achieved by little and little. (T. De Witt Talmage, D. D.<\/em>)<\/p>\n<\/p>\n Tick by tick<\/strong><\/p>\n In listening to the sound by which a clock or watch marks the passing of the diminutive portions of time, one might almost fancy that deductions so extremely small would never wear away the whole duration of a long life. But it has been by such minute lapses in never ceasing succession that the vast series of ages since the creation has passed away; it has been by this succession of instants that all our ancestors have completed their sojourn on earth, and by this it will be that we shall one day have arrived at the end of our mortal existence. Each passing moment, then, may be regarded as having a relation to the end, and everything which hints to us that moments are passing, may be a monition to us to be habitually at the great work which ought to be accomplished against the period when the last of them shall come. (J. Foster.<\/em>)<\/p>\n<\/p>\n The progress of our truest life<\/strong><\/p>\n We have watched, on a summers day, the tide coming in upon the shore. How slow and scarcely perceptible its advance! Now a strong onrush; then a temporary ebb; presently a further advance; so, inch by inch, the ground is gained. Such should be the progress of our truest life. Steadily the tide of purer, stronger feeling, of nobler and more strenuous endeavour should ripple in, until life flows to its height, musical as the sound of many waters!<\/p>\n The concentration of the little<\/strong><\/p>\n The weakest living creature, by concentrating his powers on a single object, can accomplish something; the strongest, by dispersing his over many, may fail to accomplish anything. The drop, by continued falling, bores its passage through the hardest rock the hasty torrent rushes over it with a hideous uproar, and leaves no trace behind.<\/p>\n The conquest of character<\/strong><\/p>\n The boundary line between legitimate aspiration and a reasonable content is sometimes hard to find. Contentment may be construed by some as lack of enterprise, and so more or less ignoble, while aspiration may, and often does, become mere restlessness and discontent. But all depends on what we aspire to and what we are content with. The man who wants to be a little better, a little wiser, a little richer than he is, whose aspiration takes the form of gradual growth by littles, will probably realise his desires. And if he refuses to fight the inevitable and the immutable limitations that are set about him, even while constantly bettering his condition, be may yet be content and happy. Great estates are built up by slow and gradual accretion running through the years. Great scholarship is the result of constant aspiration, unflagging industry, and tireless diligence. So fine character is the result of innumerable conquests over self and selfishness and ease, and evil and vicious tendency. It is built up as the coral animal builds the reefs, one act at a time, and a great many of them going to the erection of the lofty structure.<\/p>\n Little things done well<\/strong><\/p>\n Young men in beginning life are apt to be impatient of the first little steps that apparently make no advance, forgetting that seeming trifles make up the sum of life, just as in building, the little bricks, laid carefully one at a time, side by side, and securely cemented together, make at last the great, strong structure. A young man, having exhausted his patrimony in obtaining a professional education, settled himself in a town already filled with successful lawyers, to practise law. One day one of these older lawyers asked him how, under such circumstances, he expected to make a living. I hope I may get a little practice, was the modest reply. It will be very little, said the lawyer. Then I will do that little well, answered the young mall decidedly. He carried out his determination. The little things well done brought larger ones, and ill time he became one of the most distinguished jurists of his State. Again, a certain old bishop, who was fond of finding odd characters in out-of-the-way places, was visiting in a quiet neighbourhood. One day, in a walk with a friend, he came across a crossroads settlement of a few houses. Among them was a snug little shoe shop, kept by an old negro man, which showed signs of prosperity. Interested in the old cobbler, the bishop stopped for a chat. My friend, he said, I would not think so small a business as mending shoes would pay so well. Ah, said the gentleman with him, old Cato has the monopoly of shoe mending in this region. No one else gets a job. How is that, Cato? asked the bishop. Just so, master, replied Cato. It is only little patches put on with little stitches or tiny pegs. But when I takes a stitch it is a stitch, <\/em>and when I drive a peg it holds.<\/em> <\/em>Little things well done! The good bishop used that reply as a text for many a sermon afterwards. (Christian Age.<\/em>)<\/p>\n Verse 22<\/span>. Put out those nations – by little and little<\/B><\/I>] The Israelites were not as yet sufficiently numerous to fill the whole land occupied by the seven nations mentioned De 7:1<\/span>. And as wild and ferocious animals might be expected to multiply where either there are no inhabitants, or the place is but thinly peopled, therefore God tells them that, though at present, by force of arms, they might be able to expel them, it would be impolitic so to do, lest the beasts of the field should multiply upon them.<\/P> <\/p>\n Or, thou shalt not be able to consume them at once<\/I>, i.e. in an instant. I will not assist thee with my omnipotency, to crush them in a moment, but will bless thee in the use of ordinary means, and destroy them successively by several battles. <\/P> <\/p>\n 22. lest the beasts of the fieldincrease upon thee<\/B>(See on Ex23:29<\/span>). The omnipotence of their Almighty Ruler could have giventhem possession of the promised land at once. But, the unburiedcorpses of the enemy and the portions of the country that might havebeen left desolate for a while, would have drawn an influx ofdangerous beasts. This evil would be prevented by a progressiveconquest and by the use of ordinary means, which God would bless.<\/P><\/p>\n And the Lord thy God will put out those nations before thee by little and little<\/strong>,…. Which is observed for their encouragement, who seeing that all were not destroyed at once, might fear the work would never be thoroughly accomplished; see Ex 23:30<\/span>,<\/p>\n thou mayest not consume them at once<\/strong>; though it was in the power of their hands to do it, there being some wise reasons for sparing them awhile, at least for not cutting them off all at once, and one follows:<\/p>\n lest the beasts of the field increase upon thee<\/strong>; through so many places being waste without inhabitants, and there being none to destroy these creatures; and who therefore in course would become more numerous, and so more troublesome and distressing to the Israelites. The Targum of Jonathan adds, by way of explanation,<\/p>\n “when they shall come to devour their carcasses,”<\/p>\n the carcasses of the slain Canaanites; who, if destroyed at once, would be so many, that they would lie unburied, which would invite the beasts of the field to come out of their lurking places to feed upon them, and which might lead them on to mischief among the Israelites.<\/p>\n Verses 22-26:<\/strong><\/p>\n Verse 22, compare with Exo 23:29-30<\/span>.<\/p>\n The text emphasizes God’s command to exterminate completely the nations in Canaan. Special emphasis is placed upon the utter destruction of the silver and gold which was used in their graven images. None of this silver or gold was to be kept and used, for any purpose, see verse 5.<\/p>\n (22) The Lord thy God will put out.<\/strong>The word for putting out is illustrated by its use in Deu. 19:5<\/span>, of the axe-head flying off from the handle in the midst of a blow, and of the olive casting his fruit in Deu. 28:40<\/span>. (Comp. also 2Ki. 16:6<\/span>, and 1Sa. 25:29<\/span>, for a similar thought.)<\/p>\n By little and little.<\/strong>This confirms the view already expressed, that the expulsion of each particular nation was contingent upon the Divine decree, and that none were to be attacked by Israel except when the Lord should deliver them into Israels hand.<\/p>\n The gracious promise of GOD to put out Israel’s enemies, by little and little, merits the very particular consideration of all GOD’S Israel now; for the battle is the same; and both the victory and glory are the LORD’S. It is truly refreshing to remark, how intimate the correspondence is between the ancient church of GOD, in the wilderness state, and the church now. Did JEHOVAH JESUS, in his covenant capacity, go before his people then; and doth he not do it now? Is it not he that drives out all your enemies before you; and is he not doing it by little and little! Do you not know what it is to get, at times, an help from this great Captain of your salvation; and do you not equally know, at others, what it is to be compelled to cry to him, because you feel the enemy too powerful for your own strength? Oh! the sad experiences of the true believer’s soul, when his several foes, like the seven nations of Canaan, all break in, upon him, and make him go heavily under the remains of indwelling sin, the powers of darkness, and the world of wickedness on every side. And, Oh! the sweet experiences the believer can refer to of JESUS’S love, when, though faint, he is yet pursuing; and, though humbled, he is yet rejoicing, in hope of the glory of GOD; when, in the strength of his glorious Captain, he is going on conquering and to conquer; and is convinced, that nothing shall separate him from the love of CHRIST. Oh! thou precious JESUS! do thou help thy people on; go on, dear LORD, before them, and put our enemies out, according to thy promise, by little and little, until they are all subdued. Oh! for faith to believe, what the LORD hath promised! See that sweet assurance, Isa 43:1-3<\/span> .<\/p>\n before thee. Hebrew “before thy face”. <\/p>\n little by little: referring to all the nations of Canaan. (Exo 23:29, Exo 23:30). Compare Deu 9:3, “quickly”, which refers to Israel and the “sons of Anak” (Deu 9:2). <\/p>\n put out: Heb. pluck off <\/p>\n thou mayest: As the Israelites were not yet sufficiently numerous to fill the whole land occupied by these nations; and as wild and ferocious animals might be expected to multiply where the place was but thinly peopled, therefore God informs them that their extermination from before them should be gradual. Haynes says, “The approaching to Cana, at the close of the day, as we did, is at once terrifying and dangerous. The surrounding country swarms with wild beasts, such as tigers, leopards, jackals, etc., whose cries and howling, I doubt not, would strike the boldest traveller, who had not been frequently in a like situation, with the deepest sense of horror.” Exo 23:29, Exo 23:30, Jos 15:63 <\/p>\n Reciprocal: Exo 33:2 – the Canaanite Deu 11:23 – General Deu 28:63 – plucked from Jos 21:44 – General Jdg 3:1 – the nations Psa 59:13 – Consume Pro 2:22 – rooted<\/p>\n LITTLE BY LITTLE!<\/p>\n And the Lord thy God will put out those nations before thee by little and little, etc.<\/p>\n Deu 7:22-23<\/p>\n I. There can be no doubt that these passages represent the Jewish nation as bound to a perpetual conflict with idolatry.The resistance was primarily an internal one. The members of the nation were never to bow down to natural or human symbols. But they were not merely to be tenacious of the true worship and watchful against the false; they were to go forth against the idolatrous people of Canaan, to break in pieces their gods, to destroy their altars and high places. And not only the idol or the idol temple was to be destroyed; the inhabitants of the idolatrous country, their wives, their children, their sheep, and their oxen, were to be put to death.<\/p>\n In explaining these facts, we must remember that the Jews were the one nation that might not go out to win prizes for themselves; they were simply the instruments of the righteous Lord against those who were polluting His earth and rendering it unfit for habitation.<\/p>\n II. We have surely not learned from the Sermon on the Mount that there is not a righteous Being, One whose will is to all good, One to whom injustice and wrong are opposed.Neither did our Lord say that men were not to be the instruments in doing Gods work, in carrying out His purposes. The Gospel must be quite as assertive and intrusive as Judaism. Idolatry was more directly assaulted in its high places, received more deadly wounds, in the three centuries during which the Gospel of the Son of God was opposed by all the swords of the Roman empire, and when it had no earthly sword of its own, than by all the battles of the Israelites. The punishment of the idolater is not now the most effectual means of extinguishing idolatry. Our Lord shows us that the proclamation of Himself is a more perfect one.<\/p>\n III. These distinctions are deep and radical; they must affect all the relations between the magistrate and the herald of the Gospel, between the nation and the Church.<\/p>\n If we have learned to believe that the spirit of love is a consuming fire, which must destroy the idols and high places that we ourselves have set up, and then all those which are withdrawing men anywhere from the living and true God, we shall find that the command to drive out the debased people of Canaan is an utterance of the same gracious will which bade the disciples go into all lands and preach the Gospel to every creature.<\/p>\n Rev. F. D. Maurice.<\/p>\n Illustration<\/p>\n The reason assigned for gradual conquest in regard to Israel was that if the nations of Canaan were consumed at once, before Israel had time to settle the land, wild beasts would increase and take possession of depopulated wastes. In like manner, if we were to obtain complete victory over our spiritual foes at one blow, the probability is that we should be so elated at our success as to be filled with pride and self-confidence. Hence it is needful that victory should not outstrip occupation. In Jos 10:40-42 we see the process exemplified. The inhabitants of the country and their kings were smitten, and concurrently therewith, the land was taken possession of.<\/p>\n The manner in which the gradual conquest was effected in the case of Israel, and may be effected in our own, is revealed to us as clearly as the need for it. In Deu 7:23-24, God promised to deliver the nations and their kings into the hand of Israel in order to be destroyed. In Jos 11:19-20, we read of the fulfilment of this promise. Influenced by God (we cannot say how, nor is it necessary for us to know), the doomed nations marched to attack Israel, and in so doing merely brought about their own overthrow. So, when the forces of evil assail our spirits, let us take courage by remembering that their attack is but the indispensable prelude to their overthrow, if we face them in the name and strength of God.<\/p>\n Deu 7:22. Thou mayest not consume them at once Thou shalt not be able; I will not assist thee with my omnipotence, to crush them at one run of success and victory; for you are not yet numerous enough to people the whole country at once. But I will bless thee in the use of ordinary means, and thou shalt destroy them by degrees, in several battles, that thou mayest learn by experience to put thy trust in me.<\/p>\n 7:22 And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the {i} beasts of the field increase upon thee.<\/p>\n (i) It is to your advantage that God does not accomplish his promise as soon as you would wish.<\/p>\n And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. 22. cast out ] See on Deu 7:1. little and little ] So, with the same reason attached, E, Exo 23:29-30, on which … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 7:22”<\/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-5142","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5142","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=5142"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5142\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5142"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5142"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"