Ye shall drive out all the inhabitants of the land from before you.
The expulsion of the Canaanites
I. The imperative command.
1. To utterly expel the inhabitants of Canaan.
2. To completely destroy all idolatrous objects and places.
3. To equitably divide the land.
4. The authority by which they were to do these things.
II. The solemn warning.
1. Those whom they spared would become their tormentors. “Under these metaphors,” says Dr. A. Clarke, “the continual mischief that should be done to them, both in soul and body, by these idolaters, is set forth in a very expressive manner. What can be more vexatious than a continual goading of each side, so that the attempt to avoid the one throws the body more forcibly on the other? And what can be more distressing than a continual pricking in the eye, harassing the mind, tormenting the body, and extinguishing the sight?” “That which we are willing should tempt us we shall find will vex us.”
2. The God whom they disobeyed would disinherit them. (W. Jones.)
The danger of allowing sin
The Israelites were now on the confines of the land of promise. So God speaks to them about the future, tells them what it was His will that they should do when they enclosed the land of promise, and what would be the consequence of disobedience. These, then, are the two points which we may consider--Israel’s calling, and the consequences of neglecting it.
I. Israel’s calling. This was to drive out all the inhabitants of the land, to dispossess them, and themselves to dwell in it. If we view this with reference to the inhabitants themselves, we must regard it as the righteous judgment of God upon them on account of their sins. But we may also regard this visitation with reference to Israel, and then it will become evident that it was necessary for their safety. The Israelites themselves were so prone to fall away from God that their being surrounded by many idolatrous and degraded nations would be sure to lead them gradually away from Him. They would soon cease to be a separate people--a people consecrated to Jehovah. That little word “all” is very expressive. It shows that the judgment was to be universal. It proved the greatness of God’s care for Israel. It was also the test of Israel’s obedience; and it was a test, we know, which they did not stand. They substituted a partial for an unreserved obedience, and drove out same, but not all, the inhabitants of the land. We find a long list of Israel’s defects of obedience in Judges 1:21. Now, in this, as in so many other points, Israel’s calling is typical of the Christian life. In what way? We often take Canaan to be a type of heaven. Yet it is easy to see that there are many points in which Canaan was no type of heaven; and one of these evidently was that whereas in heaven there will be no sin, no enemies, no temptations, in Canaan all these existed. In this point of view, then, Canaan was not a type of heaven, but rather of the Christian life now; and to that command, “Drive out all the inhabitants of the land, and dispossess them,” we shall find an analogous one, descriptive of the Christian calling, “Put off the old man with his deeds.” There is a principle of evil, called in Scripture the “old man,” which comprehends sinful desires and evil habits; and this we are called to dispossess of the land. The old man is daily to be put off, the new man to be put on. The old man, though nailed to the cross, is never utterly extinct until the earthly house of our tabernacle is exchanged for the “building of God, the house not made with hands, eternal in the heavens.” The new man requires to be constantly strengthened by fresh gifts of the Spirit of God. When, then, God says, “Drive out all the inhabitants of the land,” it has a meaning for the Christian; and its meaning virtually is, “Mortify the old man,” crucify the whole body of sin. Do not spare any sin. Let all be resisted and overcome. Now, the old man is in no sense the same in every Christian. It is the principle of sin, the principle of self. In whatever heart it is, its nature is the same; but in other aspects it is not always the same--for instance, it is not always the same in its power. In one Christian it prevails much, in another more believing and watchful heart it is kept under control. Then, again, it is made up of different elements, and the elements which constitute it are not always the same in their proportions. Thus, the chief element in one case will be pride, in another self-righteousness, in another hypocrisy, in another vanity, in another temper, in another impurity. Sometimes two will appear together in intimate alliance, and those not unfrequently two very opposite evils. In endeavouring, then, to carry out the injunction, “Drive out all the inhabitants of the land,” it is important, on the one hand, that we should be aware of the element of the old man which is most prominent in it; and, on the other, that we should never forget that our besetting sin is not the only evil against which we have to contend, but against the old man as a whole.
II. The consequences of neglecting this calling. We see it in Israel. They did not fulfil the command, “Drive out all the inhabitants of the land.” Most of the tribes allowed some to remain, whom they brought under tribute; in fact, with whom they made a league. The consequence was that those few inhabitants, though not powerful, caused them constant trouble; sometimes they seized an opportunity to attack them again; still oftener they proved a snare to them by leading them into sin, so that in the expressive language of Scripture they were “pricks in their eyes, and thorns in their sides.” Thus Israel’s sin was made their punishment. They spared those whom they ought not to have spared, and they suffered terribly in consequence. All this bears upon the Christian’s life. There is a deep mystery in the spiritual life. How wonderful it is that there should be two principles--two natures in perpetual warfare with each other in the Christian’s heart--the one of God, the product of the Spirit, the other of Satan, the result of the Fall; the one the ally of God, holding communion with Him, the other allied with the powers of darkness, an enemy in the camp ever ready to open the gates! It seems to be God’s purpose not to put His people at once and for ever beyond the reach of temptation, but to exercise their faith and patience, and to show the power of that Divine principle which His own grace has put into their hearts. Do not, then, be cast down when you are deeply and painfully conscious of this inward conflict. Take it as God’s appointment. Remember that it is to prove you, and that God proves you in mercy, to make you more than conqueror. But there is another point of view in which we must look at this. There are many cases in which this painful severity of conflict is owing, in great measure, to previous unfaithfulness to God. Suppose a person to have indulged in some sinful habit at any period of his life; it may be a want of truth, or impurity, or in any other sin, though the power of that sin will be broken by the entrance of the Spirit of God into the heart, yet it will cast its shadow long after it. The habitual sins of the unrenewed man are the snares and temptations of the renewed man. There is much of practical warning in this solemn truth. If ever you are tempted to indulge any sinful thought in your heart, remember that that indulgence will certainly find you out again. God may, in mercy, forgive it; but if He does so that act of unfaithfulness will bring bitterness into the soul, will prepare the way for new conflicts and temptations. We should cast ourselves wholly on Jesus for the forgiveness of all past and present sins, and for strength to drive out “every inhabitant of the land”--the old man, with all his deceitful lusts. (G. Wagner.)
Thoroughness
The subject is evidently thoroughness. Do the work completely--root and branch, in and out, so that there may be no mistake as to earnestness--and the result shall be security, peace, contentment; do the work partially--half and half, perfunctorily--and the end shall be disappointment, vexation, and ruin. Causes have effects; work is followed by consequences. Do not suppose that you can turn away the law of causation and consequence. Things are settled and decreed before you begin the work. There is no cloud upon the covenant, no ambiguity in its terms. He is faithful who hath promised--faithful to give blessing and faithful to inflict penalty. There was so much to be undone in the Canaan that was promised. It is this negative work which tries our patience and puts our faith to severe tests. We meet it everywhere. The colonist has to subdue the country, take down much that is already put up, root out the trees, destroy the beasts of prey, and do much that is of a merely negative kind, before he begins to sow corn, to reap harvests, and to build a secure homestead. This is the case in all the relations of life. The weed is not the green thing on the surface; that is only the signal that the weed is underneath. The work that has to be done is a work of eradication. The weed must be torn up by its every fibre. The theory of the Bible is that it has to encounter a human nature that is altogether wrong. It is not our business, at this point, to ask how far that theory is true. The Bible itself proceeds upon the assumption that “All we like sheep have gone astray; we have turned every one to his own way”; “There is none righteous, no, not one”; “God hath made man upright, but they have sought out many inventions”; “there is none that doeth good, no, not one”; the whole head and the whole heart are not righteous or true before God. That being the theory of the Bible, see what it proposes to do. What iconoclasm it must first accomplish! How it must swing its terrific arms in the temples of our idolatry and in the whole circuit of our life, breaking, destroying, burning, casting out, overturning, overturning! What is it doing? It is preparing; it is doing the work of a pioneer; it is uttering the voice of a herald. Mark the audacity of the book! It speaks no flattering word, never uncovers before any man, bids every man go wash and be clean. A book coming before society with so bold a proposition must expect to be encountered with resolute obstinacy. If we suppose that we are ready-made to the hand of God, to be turned in any direction He is pleased to adopt, we begin upon a false basis; our theory is wrong, and our conception will lead us to proportionate disappointment. God has to do with a fallen intelligence, an apostate heart, a selfish will; and therefore He undertakes much negative work before He can begin constructive processes. What a temptation there is, however, to reserve something. Point to one instance in all the Biblical history in which a man actually and perfectly accomplished the Divine will in this matter of destruction. A good deal of destruction was accomplished, unquestionably; but was there nothing left? “What meaneth, then, this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?” The temptation to reserve something is very strong. In many a life great improvement takes place without eradication being perfected. We are not called in the Bible merely to make great improvement. That is what we have been trying to do by our own strength and wit, and which we have always failed in doing. Nowhere do the sacred writers encourage us to make considerable advance upon our old selves. The exhortation of the Bible is vital. Suppose a man should have been addicted to the meanest of all vices--the vice of lying, the vice that God can hardly cure--suppose such a man should lie less, is be less a liar? Suppose he should cease the vulgarity of falsehood and betake himself to the refinement of deceit, has he improved? Bather, he has aggravated the first offence--multiplied by infinite aggravations the conditions which first constituted his character. So we are not called to great improvements, to marvellous changes of a superficial kind; we are called to newness of birth, regeneration, the washing of the Holy Ghost, the renewal the recreation of the inner man. If not, punishments will come. If you will not do this, “those which 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”; they will tease you, excite you, irritate you; they will watch for the moments of your weakness, and tempt you into apostasy. (J. Parker, D. D.)
Unexpelled sin a thorn in the side
Every one can trace in his own life how one unconquered sin becomes a thorn in the side. For ours also is commonly but a half-completed conquest. We have not made war upon our sin in its fastnesses and breeding-places, in the lurking-places of thought and of our habitual tone. We did not believe that happy was he who dashed the little ones against the stones; we did not grapple and put an end to the young things that grow up to be strong and subduing sins. We were not remorseless, did not rouse ourselves to take stern and extreme measures. But it is not enough to let sin alone so long as it does not violently molest us. If we know our own hearts at all, we know that sin may be lodging in them, and gathering strength, without making incursions that visibly devastate the life. And so it has come true in our experience that God has not driven out what we would not rouse ourselves to drive out, and our sin has become a thorn in our side. Again and again that thing we would not slay makes us cry out before God that life is not worth having if it is to be life with this sin. We may learn to wear the thorn under our garment, and go about smiling, as if there were not terrible havoc being made of our peace with God; we may wear it as the ascetic wears his spiked girdle under his frock; but it is there, reminding us by pain and misery and weakness of our slackness in cleansing our life. One sin thus excepted and overlooked cleaves to us and makes itself felt in all our life: not a day passes but something occurs to give it occasion; it is a thorn in our flesh, carried with us into all companies, cleaving to us at all times; our one inseparable; exasperating, saddening, heart-breaking in its pertinacity. (Marcus Dods, D. D.).