23<\/strong>. Taking this verse as the conclusion of Jdg 2:20-22<\/em><\/span>, the emphasis falls on hastily<\/em>, i.e. during Joshua’s life-time; the nations were not destroyed all at once, because Jehovah wished to test the fidelity of the succeeding generations. But this adds little to the thought of Jdg 2:20-22<\/em><\/span>; and the last half of the verse takes us back to Joshua’s life-time, whereas Jdg 2:7-8<\/em><\/span> ; Jdg 2:21<\/em><\/span><\/em> presuppose his death. The word left<\/em> (not the word for left<\/em> in Jdg 2:21<\/em><\/span>) seems rather to connect with Jdg 3:1<\/span>, and most critics regard Jdg 2:23<\/em><\/span> a as leading up to Jdg 3:1-3<\/span>, where the nations are left to teach Israel the art of war. If this is the case, Jdg 2:23<\/em><\/span> a, like the nucleus of Jdg 3:1-3<\/span>, will belong to J, and form the close of ch. 1; these<\/strong> nations<\/em> (not the nations in Jdg 3:3<\/span>) will then mean the nations alluded to in ch. 1. The last part of the verse is a harmonizing gloss.<\/p>\n Verse 23<\/span>. Without driving them out hastily<\/B><\/I>] Had God expelled all the ancient inhabitants at once<\/I>, we plainly see, from the subsequent conduct of the people, that they would soon have abandoned his worship, and in their prosperity forgotten their deliverer. He drove out at first as many as were necessary in order to afford the people, as they were then, a sufficiency of<\/I> room<\/I> to settle in; as the tribes increased in population, they were to extend themselves to the uttermost of their assigned borders, and expel all the remaining inhabitants. On these accounts God did not expel the aboriginal inhabitants hastily<\/I> or at once; and thus gave the Israelites time to increase; and by continuing the ancient inhabitants, prevented the land from running into waste<\/I>, and the wild beasts from multiplying; both of which must have infallibly taken place had God driven out all the old inhabitants at once, before the Israelites were sufficiently numerous to occupy the whole of the land.<\/P> <\/P> THESE observations are important, as they contain the reason why God did not expel the Canaanites. God gave the Israelites a grant of the whole land<\/I>, and promised to drive out their enemies from before them if they continued faithful. While they continued faithful, God did continue to fulfil his promise; their borders were enlarged, and their enemies fled before them. When they rebelled against the Lord, he abandoned them, and their enemies prevailed against them. Of this, their frequent lapses and miscarriages, with God’s repeated interpositions in their behalf, are ample evidence. One<\/I> or two<\/I> solitary instances might not be considered as sufficient proof; but by these numerous<\/I> instances the fact is established. Each rebellion against God produced a consequent disaster in their affairs; each true humiliation was invariably followed by an especial Divine interposition in their behalf. These afforded continual proof of God’s being<\/I>, providence, and grace. The whole economy is wondrous; and its effects, impressive and convincing. The people were not hastily put in possession of the promised land, because of their infidelity<\/I>. Can the infidels controvert this statement? If not then their argument against Divine revelation<\/I>, from “the failure of positive promises<\/I> and oaths<\/I>,” falls to the ground. They have not only in this, but in all other respects, lost all their props. <\/P> “Helpless and prostrate all their system lies<\/P> Cursing its fate, and, as it curses, dies.” <\/P> <\/p>\n Hastily, <\/B>or speedily<\/I>; when the Israelites desired it and needed it. <\/P> <\/p>\n Therefore the Lord left these nations, without driving them out hastily<\/strong>,…. Left them unsubdued, or suffered them to continue among the Israelites, and did not drive them out as he could have done; which was permitted, either that it might be seen and known whether Israel would give into the idolatry of these nations or not, Jud 2:22<\/span>; of which there could have been no trial, if they and their idols had been utterly destroyed; or because the children of Israel had transgressed the covenant of the Lord, therefore he would drive no more of them out, but leave them to afflict and distress them, and thereby prove and try them, Jud 2:20<\/span>; both senses may very well stand, but the former seems rather to agree with what follows:<\/p>\n neither delivered he them into the hand of Joshua<\/strong>; having an end to be answered by them, before suggested, namely, to prove and try Israel; and, for a like reason, the indwelling sin and corruptions of God’s people are suffered to remain in them, for the trial of their graces, and that the power of God in the support and deliverance of them might appear the more manifest.<\/p>\n In consequence of this resolution, the Lord let these tribes (those mentioned in Jdg 3:3<\/span>) remain at rest, i.e., quietly, in the land, without exterminating them rapidly. The expression , hastily, quickly, i.e., according to the distinct words of the following clause, through and under Joshua, appears strange after what has gone before. For what is threatened in Jdg 2:21<\/span> is not the suspension of rapid extermination, but of any further extermination. This threat, therefore, is so far limited by the word “hastily,” as to signify that the Lord would not exterminate any more of these nations so long as Israel persisted in its idolatry. But as soon as and whenever Israel returned to the Lord its God in true repentance, to keep His covenant, the Lord would recall His threat, and let the promised extermination of the Canaanites go forward again. Had Israel not forsaken the Lord its God so soon after Joshua’s death, the Lord would have exterminated the Canaanites who were left in the land much sooner than He did, or have carried out their gradual extermination in a much shorter time than was actually the case, in consequence of the continual idolatry of the people. <\/p>\n 23<\/strong>. <\/strong> Therefore <\/strong> In Deu 7:22<\/span>, another reason is assigned for leaving the Canaanites in the land, namely, “lest the beasts of the field increase upon thee.” But that passage contemplates the destruction of the idolaters, “little by little,” through an uncompromising aggression upon them, while in this the Israelites are rebuked and punished for giving up the contest as hopeless, and for making covenants with those whom God had doomed to a gradual extermination.<\/p>\n ‘<\/strong> So Yahweh left those nations, without driving them out quickly, neither did he deliver them into the hand of Joshua.’ <\/p>\n Here the writer makes plain the truth. Yahweh had known all along that His people would be unfaithful, for even in the days of Joshua when the people were relatively faithful to Him, He had not acted fully to drive out the nations with all speed. This was so that they would be a test to His people of their faithfulness, a test that they had miserably failed. He had been sovereign over affairs right from the beginning. <\/p>\n And yet, on the other hand, part of the reason for their not being driven out, as He has made clear, was because of the refusal of His people to drive them out. They had done so at first, but then they had slackened off. And as time past they had even made deals with them, becoming their taskmasters, receiving tribute from them, socialising with them, learning their sophisticated ways, when all the time they should have been concentrating on driving them out. Thus they had contributed to their own testing. This recognition of the fact that man’s failure was within Yahweh’s sovereignty is a feature of the historical prophets from Joshua to Kings, for everything was within His sovereignty. <\/p>\n It is also a picture of the Christian life in which Christians again and again compromise with sin and worldliness instead of driving them out and then wonder why they are till entrapped by them. <\/p>\n REFLECTIONS<\/p>\n<\/p>\n MY soul! read again, and again, thine own history in this account of Israel’s departure and backsliding. Can any portrait be more strikingly drawn! How hath the Lord overlooked and passed by thy disobedience! By how many messages of grace, like the angel from Gilgal, hath the Lord sent to call thy ways to remembrance? Oh! for the gracious office of God the Holy Ghost, to act as the Remembrancer in my forgetful heart, to make my soul like Bochim before God.<\/p>\n<\/p>\n Dearest Jesus! how increasingly interesting, in every renewed view of my unworthiness, is thy lovely person, and thy complete righteousness. Oh! mayest thou be made to me wisdom, and righteousness, and sanctification, and redemption. I see, I feel, and groan under the recollection, in how many things I offend and come short of thy glory. Though like Joshua to Israel, I hope and trust thou hast begun to magnify thy great name in bringing me into the privilege of thy people, yet too many of the Canaanites are in the land. I do not see all things put under thy feet: But I look forward with the hope, that in thy strength and power, I shall by and by, be enabled to put my feet upon the neck of these foes. Lord! in thy name let me rejoice all the day, and in thy righteousness be exalted.<\/p>\n Jdg 2:23 Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.<\/p>\n Ver. 23. Therefore the Lord left those nations.<\/strong> ] Those mentioned in the beginning of the next chapter.<\/p>\n driving them out = dispossessing. <\/p>\n left: or, suffered, Jdg 2:23<\/p>\n Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua. 23. Taking this verse as the conclusion of Jdg 2:20-22, the emphasis falls on hastily, i.e. during Joshua’s life-time; the nations were not destroyed all at once, because Jehovah wished to test the fidelity of … Continue reading “Exegetical and Hermeneutical Commentary of Judges 2:23”<\/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-6577","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6577","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=6577"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6577\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=6577"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=6577"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=6577"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/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: 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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"