The Chaldaean [Targum], with the Hebrew Rabbis, interprets the Hebrew word [as] “to break, to crush, to scatter”; but our [translator] better, [as] “to trouble,” “to dishearten with dread and fear,” “to make faint of all counsel and effort.” For, first, these verbs of closely-related kinship — hamah and hamam — have this force, of which the latter is [used] in this place. Secondly: because in the same matter the Lord uses the same word [at] Exodus 23, verse 27: “I will send My terror before thee, and [will] slay” — that is, “I will dishearten [them] with dread and fear.” Thirdly: in both places the Seventy said ἐξέστησεν — for in Exodus it is ἐκστήσω, here ἐξέστησεν. Fourthly: because the “crushing” or “breaking” which the Chaldaean has can only be taken of the breaking of [their] spirits, and the meaning is the same; but if it be taken of the breaking of [their] bodies, the same thing would be repeated twice, since there follows: “and He crushed [them] with a great slaughter.”
But why is a terror and disheartening of this kind attributed to the Lord? For it seems to be beyond nature and the usual custom of men, that — by a sudden, unforeseen, and utterly unexpected arrival and onset of enemies — enemies, however many, and equipped with all things, should be terrified, should cast away every plan of fighting, [and] hastily take to headlong flight. How many ancient, how many recent examples [are there]! It must be answered that this terrifying and troubling is attributed to God for a twofold cause. One: because all
those things which are rightly done even by human prudence, zeal, and labor, are owed to Him as to the prince [and] cause of all things. The other: because, above the common order of things, God concurred toward this matter — first, indeed, by confirming and inciting Joshua himself (verse 8); then, by arousing fear in the enemies themselves, in two ways. First, by bringing it about that they persuaded themselves for certain that the enemies were much stronger, either in number or in strength — whether natural or supernatural — while they think that a certain heavenly power and divinity is present with them. Then, by bringing it about that their blood flees back to the heart, and the vital and animal spirits grow numb, as it were by a kind of cold. For hence [come], afterward, feebleness of counsel, pallor of faces, trembling of limbs, disturbance of [their] ranks, the taking to flight.
You will say: if God brings it about that the enemies seem stronger, in number or in strength, than they are, [then] He [seems] to set a false thing before the senses and minds. I answer that neither is false; because, granted that those whom He wishes to conquer are fewer men in number, yet they are more, since heavenly [ones] are joined to them — spirits who help them; and so [at] 4 Kings [2 Kings] 6, verse 16, Elisha said to his servant: “Fear not, for there are more with us than with them.” Moreover, even if [only] one of the Angels should help a man — however feeble, [and help] the feeble — they [together] are assuredly stronger than anyone. If God [is] with someone, would not any army, however numerous, truly and deservedly judge him to be stronger than itself?