Exodus 23:22

Hebrew Bible

20 “I am going to send a messenger before you to protect you as you journey and to bring you into the place that I have prepared. 21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my Name is in him. 22 But if you diligently obey him and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. 24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones to pieces.

2 Maccabees 10:26


24 Now Timothy, who had been defeated by the Jews before, gathered a tremendous force of mercenaries and collected the cavalry from Asia in no small number. He came on, intending to take Judea by storm. 25 As he drew near, Maccabeus and his men sprinkled dust on their heads and girded their loins with sackcloth, in supplication to God. 26 Falling upon the steps before the altar, they implored him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares. 27 And rising from their prayer they took up their arms and advanced a considerable distance from the city; and when they came near the enemy they halted. 28 Just as dawn was breaking, the two armies joined battle, the one having as pledge of success and victory not only their valor but also their reliance on the Lord, while the other made rage their leader in the fight.

 Notes and References

"... 2 Maccabees is a Hellenistic work, very different from biblical historiography, but the influence of Deuteronomy on the book has been acknowledged by several scholars. Still, its use of Deuteronomy differs from that of 1 Maccabees. The religious fervor advocated by the book does not consist in the eradication of the unfaithful Jews/Judeans (Deuteronomy 13), but rather in martyrdom, in willingness to die rather than transgress the Law. This is a wholly different kind of faithfulness to the Law. What is more, the book has a clear theological agenda. First, it tries to argue that in spite of the persecution of the faithful ones, God is just, punishes the wicked and rewards the pious. In this connection, Daniel Schwartz has argued that Deuteronomy 32 plays a key role in the ideology of 2 Maccabees, in so far as it inspires the 'sin-punishment-reconciliation theme' so prominent in the book. The main Deuteronomic influence on 2 Maccabees is in fact the idea that the misfortunes of the Judeans were a consequence of their sins. The second aspect of the book's theological agenda is its insistence on the omnipotence of God, who fights for his people (See 2 Maccabees 10:26, referring explicitly to Exodus 23:22) and is able to grant victory even to a small group of barely armed people facing a powerful and professional army, an idea that appears in Deuteronomy too (7:17-24; 20:1-4). Moreover, in 2 Maccabees, God is so sensationally involved in the history of his people that celestial visions, powerful angels and miraculous deliverances abound ..."

Berthelot, Katell "The Biblical Conquest of the Promised Land and the Hasmonaean Wars According to 1 and 2 Maccabees" in Xeravits, Géza G., and József Zsengellér (eds.) The Books of the Maccabees: History, Theology, Ideology: Papers of the Second International Conference on the Deuteronomical Books (pp. 45-60) Brill, 2007

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