Judges 2:21

Jdg 2:21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died:

Ver. 21. I also will not,] sc., Unless they repent: for, Ideo minatur Deus ut non puniat; Repentance disarmeth God’s indignation. Let him but see that rainbow appearing in our hearts, and he will take up immediately.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

As the Hivites, Jebusites, Amorites, etc.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. I will not henceforth drive out] As a people, they never had personal courage, discipline, or hardihood, sufficient to stand before their enemies: the advantages they gained were by the peculiar interference of God. This they had while obedient; when they ceased to obey, his strong arm was no longer stretched out in their behalf; therefore their enemies continued to possess the land which God purposed to give them as their inheritance for ever.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. I also will not … drive out] By worshipping other gods Israel had broken the terms of the covenant, Exo_23:24 f., Exo_23:32 f., Exo_34:12-16; therefore Jehovah would not fulfil His promise to drive out the nations of Canaan, Exo_23:27 f., Exo_23:31; Exo_34:11; Exo_34:24.

which Joshua left when he died] Josh, Jos_23:12 f.; when he died is not a translation, but a tacit correction of the original and died; LXX and he (i.e. Jehovah) left, as in Jdg_2:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I also henceforth will not drive out and from before them,.... At least not as yet, not very soon nor hastily, as in Jdg 2:23,

of the nations which Joshua left when he died; that is, unsubdued; which was owing either to the infirmities of old age coming upon him, which made him incapable of engaging further in war with the Canaanites; or to the sloth and indolence of the people, being weary of war, and not caring to prosecute it; or to want of men to cultivate any more land, and people other cities, than what they were possessed of; and chiefly this was owing to the providence of God, who had an end to answer hereby, as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Nations. Hebrew, "any." Septuagint, "a man of those nations," which must be understood, unless the Israelites return to a proper sense of their duty. For then he destroyed not only individuals, but whole armies, by the hand of the judges. Yet we do not find that such havoc was made among the infidels afterwards, as had been made in the days of Josue. They frequently rose up and harassed the Israelites; and God suffered them to do so, that the latter might learn to know themselves, and might perceive how dreadful a thing it is not to comply, at first, with his injunctions. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

HOMILIES BY W.F. ADENEY Vers. 21, 22. Tested by temptation.

The pagan nations of Canaan were a.constant source of temptation to idolatry and immorality. If they were left in the land, the fidelity of Israel would be tried by the way in which this temptation was met.

I TEMPTATION IS NOT IMMEDIATELY SENT BY GOD, Israel had been commanded to expel the Canaanites; it was owing to the indolence and weakness of the invaders that their work was not completed. Having failed on their side, they now find that God will no longer secure them victory over their enemies. The temptation which thus resulted from the presence of the heathen in their midst grew out of their own conduct. God never tempts us. (Jam_1:13) Temptation often arises out of negligence, indolence, needless pleasure, wilful presumption. It is vain to pray, "Lead us not into temptation," while we are creating temptations for ourselves.

II TEMPTATION MUST OFTEN BE REGARDED IN THE LIGHT OF A PUNISHMENT.

1. It frequently comes as the consequence of former sin. The memory of sin, the contracted habit of sin, the associations of sin, and the weakness resulting from sin are all sources of new temptation.

2. Temptation is one of the most painful consequences of sin. If we have any love for goodness, one of the saddest results of our sin must be the consciousness of new temptations to which it renders us liable. For a good man to suffer temptation is to suffer pain.

3. We must therefore con-elude that all the temptations we meet with are not unavoidable and necessary. We bring them on ourselves; we might have escaped them; they are dangerous calamities which we must deplore. We need not wish to be tried. If temptation is often a punishment, it is better to rest humbly ignorant of our own weakness than to court trial which will reveal the extent of it.

III TEMPTATION IS USED BY GOD AS A TEST OF FIDELITY. The people of Israel would be proved by the temptation arising out of the presence of immoral idolaters in the midst of them.

1. Fidelity consists

(1) in care and firmness, keep the way of the Lord, and

(2) in diligence and progressive activity "to walk therein.

2. This fidelity is tested by the attractions of evil ways. We cannot be said to keep the way simply because we are found in it. But when the way is contested, or a more pleasing path opens out near to it, the strength of our fidelity will be put to the test. Some men need the test of temptation more than others. If they have already shown weakness, the punishment which comes in the form of a temptation may be a useful means of self-revelation. This need of proof, however, is a humiliation. It is better to be so clearly true as neither to invoke the punishment of temptation nor require the test it affords. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.