| Barnes' Notes on the Bible An Angel - See Exodus 3:2, Exodus 3:8; Joshua 5:13; Isaiah 63:9.
Clarke's Commentary on the BibleBehold, I send an Angel before thee - Some have thought that this was Moses, others Joshua, because the word מלאך malach signifies an angel or messenger; but as it is said, Exodus 23:21, My name is in him, (בקרבו bekirbo, intimately, essentially in him), it is more likely that the great Angel of the Covenant, the Lord Jesus Christ, is meant, in whom dwelt all the fullness of the Godhead bodily. We have had already much reason to believe that this glorious personage often appeared in a human form to the patriarchs, etc.; and of him Joshua was a very expressive type, the names Joshua and Jesus, in Hebrew and Greek, being of exactly the same signification, because radically the same, from ישע yasha, he saved, delivered, preserved, or kept safe. Nor does it appear that the description given of the Angel in the text can belong to any other person. Calmet has referred to a very wonderful comment on these words given by Philo Judaeus De Agricultura, which I shall produce here at full length as it stands in Dr. Mangey's edition, vol. 1., p. 308: Ὡς ποιμην και βασιλευς ὁ Θεος αγει κατα δικην και νομον, προστησαμενος τον ορθον αυτου λογον πρωτογονον υἱον, ὁς την επιμελειαν της ἱερας ταυτης αγελης, οἱα τις μεγαλου βασιλεως ὑπαρχος, διαδεξεται. Και γαρ ειρηται που· Ιδου εγω ειμι, αποστελω αγγελον μον εις προσωπον σου, του φυλαξαι σε εν τῃ ὁδῳ "God, as the Shepherd and King, conducts all things according to law and righteousness, having established over them his right Word, his Only-Begotten Son, who, as the Viceroy of the Great King, takes care of and ministers to this sacred flock. For it is somewhere said, (Exodus 23:20), Behold, I Am, and I will send my Angel before thy face, to keep thee in the way." This is a testimony liable to no suspicion, coming from a person who cannot be supposed to be even friendly to Christianity, nor at all acquainted with that particular doctrine to which his words seem so pointedly to refer.
Gill's Exposition of the Entire BibleBehold, I send an angel before thee,.... Not a created angel, but the uncreated one, the Angel of God's presence, that was with the Israelites at Sinai, and in the wilderness; who saved, redeemed, bore, and carried them all the days of old, whom they rebelled against and tempted in the wilderness; as appears by all the characters after given of him, which by no means agree with a created angel: Aben Ezra observes, that some say this is the book of the law, because it is said, "my name is in him", or "in the midst of it"; others say, the ark of the covenant; but he says this angel is Michael; and if indeed by Michael is intended the uncreated angel, as he always is in Scripture, he is right: Jarchi remarks, that their Rabbins say, this is Metatron, whose name is as the name of his master; Metatron, by gematry, is Shaddai, which signifies almighty or all-sufficient, and is an epithet of the divine Being; and Metatron seems to be a corruption of the word "mediator": some of the ancient Jewish writers say (k), this is the Angel that is the Redeemer of the world, and the keeper of the children of men: and Philo the Jew (l) applies the word unto the divine Logos, and says,"he (God) uses the divine Word as the guide of the way; for the oracle is, "behold, I send my Angel", &c.''which agrees with what follows: to keep thee in the way, and to bring thee into the place which I have prepared; to preserve the Israelites in their journey through the wilderness, from all their enemies that should set upon them, and to bring them safe at last to the land of Canaan, which he had appointed for them, and promised to them, and had prepared both in his purpose and gift for them, and would make way for their settlement in it by driving out the nations before them. (k) In Zohar in Gen. fol. 124. 4. (l) "De migratione" Abraham, p. 415.
Keil and Delitzsch Biblical Commentary on the Old TestamentRelation of Jehovah to Israel. - The declaration of the rights conferred by Jehovah upon His people is closed by promises, through which, on the one hand, God insured to the nation the gifts and benefits involved in their rights, and, on the other hand, sought to promote that willingness and love which were indispensable to the fulfilment of the duties incumbent upon every individual in consequence of the rights conferred upon them. These promises secured to the people not only the protection and help of God during their journey through the desert, and in the conquest of Canaan, but also preservation and prosperity when they had taken possession of the land. Exodus 23:20-27 Jehovah would send an angel before them, who should guard them on the way from injury and destruction, and bring them to the place prepared for them, i.e., to Canaan. The name of Jehovah was in this angel (Exodus 23:21), that is to say, Jehovah revealed Himself in him; and hence he is called in Exodus 33:15-16, the face of Jehovah, because the essential nature of Jehovah was manifested in him. This angel was not a created spirit, therefore, but the manifestation of Jehovah Himself, who went before them in the pillar of cloud and fire, to guide and to defend them (Exodus 13:21). But because it was Jehovah who was guiding His people in the person of the angel, He demanded unconditional obedience (Exodus 23:21), and if they provoked Him (תּמּר for תּמר, see Exodus 13:18) by disobedience, He would not pardon their transgression; but if they followed Him and hearkened to His voice, He would be an enemy to their enemies, and an adversary to their adversaries (Exodus 23:22). And when the angel of the Lord had brought them to the Canaanites and exterminated the latter, Israel was still to yield the same obedience, by not serving the gods of the Canaanites, or doing after their works, i.e., by not making any idolatrous images, but destroying them (these works), and smiting to pieces the pillars of their idolatrous worship (מצבת does not mean statues erected as idols, but memorial stones or columns dedicated to idols: see my Comm. on 1 Kings 14:23), and serving Jehovah alone. Then would He bless them in the land with bountiful provision, health, fruitfulness, and length of life (Exodus 23:23-26). "Bread and water" are named, as being the provisions which are indispensable to the maintenance of life, as in Isaiah 3:1; Isaiah 30:20; Isaiah 33:16. The taking away of "sickness" (cf. Exodus 15:26) implied the removal of everything that could endanger life. The absence of anything that miscarried, or was barren, insured the continuance and increase of the nation; and the promise that their days should be fulfilled, i.e., that they should not be liable to a premature death (cf. Isaiah 65:20), was a pledge of their well-being.
Geneva Study BibleBehold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
Wesley's Notes 23:20 Behold, I send an angel before thee - The angel of the covenant: Accordingly the Israelites in the wilderness are said to tempt Christ. It is promised that this blessed anger should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies country; and thus Christ has prepared a place for his followers.
Scofield Reference NotesMargin Angel See Scofield Note: "Heb 1:4".
Jamieson-Fausset-Brown Bible Commentary20-25. Behold, I send an Angel before thee, to keep thee in the way-The communication of these laws, made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity.
Matthew Henry's Concise Commentary23:20-33 It is here promised that they should be guided and kept in their way through the wilderness to the land of promise, Behold, I send an angel before thee, mine angel. The precept joined with this promise is, that they be obedient to this angel whom God would send before them. Christ is the Angel of Jehovah; this is plainly taught by St. Paul, 1Co 10:9. They should have a comfortable settlement in the land of Canaan. How reasonable are the conditions of this promise; that they should serve the only true God; not the gods of the nations, which are no gods at all. How rich are the particulars of this promise! The comfort of their food, the continuance of their health, the increase of their wealth, the prolonging their lives to old age. Thus hath godliness the promise of the life that now is. It is promised that they should subdue their enemies. Hosts of hornets made way for the hosts of Israel; such mean creatures can God use for chastising his people's enemies. In real kindness to the church, its enemies are subdued by little and little; thus we are kept on our guard, and in continual dependence on God. Corruptions are driven out of the hearts of God's people, not all at once, but by little and little. The precept with this promise is, that they should not make friendship with idolaters. Those that would keep from bad courses, must keep from bad company. It is dangerous to live in a bad neighbourhood; others' sins will be our snares. Our greatest danger is from those who would make us sin against God.
Matthew Henry's Whole Bible CommentaryVerses 20-33 Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it. I. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: Behold, I send an angel before thee (v. 20), my angel (v. 23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (v. 21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity." Note, 1. Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Mt. 17:5. Observe what he hath commanded, Mt. 28:20. 2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness." 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, v. 22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's. II. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, v. 24-26. Observe, 1. How reasonable the conditions of this promise are-only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Acts 19:19. 2. How rich the particulars of this promise are. (1.) The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing. (2.) The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste." (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job 21:10. (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the promise of the life that now is. III. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do, 1. Effectually by his power (v. 17, 18); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Jos. 24:12. 2. He would do it gradually, in wisdom (v. 29, 30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (v. 31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, v. 32, 33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty. |
