BERITH PRESS · TRANSCRIPTION EDITION

ANNOTATIONS ON

THE BOOK OF JOSHUA

THE WESTMINSTER ANNOTATIONS · 1657

THE ARGUMENT AND CHAPTERS 1–24

CONTENTS

THE ARGUMENT

The main scope of the Holy Ghost in this book of Joshua is to glorify God by the manifestation of his truth in his promises, and his power and all-sufficiency in performance. For whereas he had promised unto Abraham four hundred years before, that he would give unto his posterity the land of Canaan for a possession, he remains firm and constant in his word (Gen. 12:7; 13:15; 15:18). And though they provoked him to wrath by their heinous sins and willful rebellions, both in Egypt and in the wilderness, and thereby justly moved him to nullify his promises, and either wholly to destroy them, or at least to cast them off from being his people; yet he rather dispenses with their sins, and exercises his patience and long-suffering, in bearing with their evil manners in the wilderness, rather than that their unbelief should make the faith of God of none effect, or cause any of his gracious promises fall to the ground unaccomplished (Exod. 32:10; Acts 13:18; Rom. 3:3). So also is God’s almighty power in this book magnified and glorified, and he mightily declared to be the Lord of hosts, by giving unto such a poor contemptible people, whose parents were lately bondslaves in the land of Egypt, so great and glorious victories over such warlike nations, and such a numerous multitude of puissant enemies. Unto which we may add the manifestation and glorifying of his justice, in rooting out those cursed nations, when their sins were increased to a full measure; but yet withal some mixture of mercy with this just severity, in saving some of the Hivites from this common destruction, and from being as it were drowned in this general deluge (Gen. 15:16): mercy, I say, towards them, in sparing their lives; and towards his own people, in providing for them servants and slaves to do their basest works, that they, in the meantime, as a royal nation, might be privileged and exempted from such servile drudgery. Another end aimed at in this history, and subordinate to the other, is to describe and set out to the life a worthy prince, and a truly valiant and victorious general, both in his person, parts and properties, in the example of Joshua, as a precedent and pattern to all such as are of like calling and condition; and that whether we respect his piety toward God, his justice and charity towards men, or his temperance and sobriety towards himself. In respect of God, he is described to be pious and religious, both in his personal holiness, and in his public calling, as he was a general and chief commander: for he was a man truly fearing God, a strict observer of his commandments, neither declining to the right hand, nor to the left, a worshiper of God in sincerity and truth; and so zealous and resolved in the true religion and ways of godliness, that though he had no other among all the people to join with him, yet he professes that he and his household would serve the Lord (Josh. 24:15). So in his particular calling, he is propounded as a fit pattern and precedent to all of his rank; for he wholly depends on his chief sovereign, the King of kings and Lord of hosts, for his direction and protection: he attempts nothing of any moment till he has first consulted with God; and then he goes on with undaunted courage, when he commands him, against many and mighty enemies: he trusts not in the arm of flesh, in his own or the people’s policy and power, but only relies on God’s promises and providence; and having his assistance, he is most courageous; but when he, seeming displeased, withdraws his helping hand, how is he humbled and dejected for the loss only of six and thirty men? (Josh. 7:7.) Finally, in all his famous victories he arrogates no part of the praise unto himself, but ascribes the whole glory unto God as being the principal cause of all his conquests. In respect also of his carriage towards men, he is propounded as a singular pattern of justice and charity: for being to divide the conquered land among the people by lot, as God commanded he obeys his will with all uprightness, showing therein no favor, partiality or respect of persons, as appears in his dealing with his own tribe; for when (presuming, it may be, on his nearness unto them in blood and kindred) they make suit unto him for the enlarging of their inheritance, under a fair pretense that their portion is too strait for their numerous tribe, he refuses to gratify them by scanting others, but retorts their argument upon themselves, namely, that if they were so numerous, they were the better able to enlarge their borders by their own endeavors, and so puts them upon labor to fit the mountain for their habitation, by felling down the woods; and upon danger also, by fighting with, and driving out the inhabitants of the valley, though they were a strong people, and had iron chariots (Josh. 17:14, 15, etc.). His charity and love also appears, in seeking the people’s welfare and prosperity with all his endeavors: for whereas the love and favor of God was the chief ground of their present and future happiness, and there was no other means to preserve it unto them, than their cleaving close unto him in his pure worship, and shunning idolatry, he is not only careful to maintain it in purity and sincerity all his days, but when he is stricken in age and ready to die, it is his chief care to have it continued after his departure; and calling together all the heads and elders of the people, he uses all his art and policy to make a firm covenant between God and them, that they would cleave only unto him, and utterly abolish all idolatry and false worship (Josh. 24:1). Lastly, he is propounded to all princes and great commanders, as a mirror of temperance, sobriety and contentation, in that having in his hand, by reason of his famous conquests, so great power and authority, that he might have commanded what he list, yet he aspires not to any regal sovereignty, nor to enrich himself with a vast estate or large inheritance, but rests contented with such a proportion as by God’s providence was allotted unto him amongst the rest of his brethren. The last end at which this Scripture aims is mystically and typically expressed. For Joshua is here propounded as a type of our Lord Jesus Christ, the only true Savior of his elect people. And to this purpose, that he might more fitly represent this great Savior of the church, the prophet foretold and promised by Moses (Deut. 18:18), his name is changed by him, and whereas he was before called Oshea, he was afterwards named Joshua, or Jehoshua, being the same name that was given to Christ our only Savior (Num. 13:8); because, as he in a sort was to save his people out of the hands of their earthly enemies by a temporary deliverance, and to bring them into the land of Canaan as their possession and inheritance; so our Jesus prefigured by him was to save all his elect people out of the hands of all their spiritual enemies, and to give them as their possession the heavenly Canaan, of which the other was but a type: and as this could not be effected by Moses the lawgiver, but was left unto Joshua as his proper work, unto which God called and assigned him; so this was to signify unto us that the ministry of the law, with all its legal ordinances and performances, can never bring us into the heavenly Canaan, but is wholly left to be accomplished by our true Joshua and Savior, as his peculiar work unto which he is called and sealed by his Father (John 6:13), who has vanquished all our spiritual enemies, and will give unto us, at his second appearing, both in our souls and bodies, the full possession and fruition of our holy and happy inheritance in his heavenly kingdom unto all eternity.

{The Book of Joshua} It is called the Book of Joshua, because it contains the history of the acts of Joshua, in his government, conquests, dividing the land, and settling the state and commonwealth of Israel; and because (as it is most probable) it was penned by Joshua; following herein the example of Moses his predecessor. Howsoever some passages in this book could not be penned by himself, as containing some things which were done after his death, but were afterward inserted by some holy man of God inspired by the Spirit. Calvin thinks Eleazar wrote the heads of this book. Masius conceives Ezra to have written it: but it appears, chap. 15:63, that the penman, whoever he was, lived before David’s time, and therefore long before Ezra’s.

CHAPTER 1

Ver. 1. {Now} Heb. And. With this copulative the story is continued, and knit to the end of the Book of Deuteronomy: as it is usual with the Hebrews. So Ruth 1:1; Judg. 1:1; 1 Sam. 1:1; 2 Sam. 1:1.

{After the death} i.e. After the funeral mournings for his death were ended, which lasted thirty days, Deut. 34:8.

{Moses the servant of the LORD} So called not only in a common and ordinary sense, as other holy men, but in special relation to the quality and nature of his service, as being God’s deputy and vicegerent, in guiding, instructing and governing of the people of Israel. By which title God did more honor him than if he should have called him, in a bare relation to the people, the prince or king of Israel, as he is called Deut. 33:5. And therefore David more glories in this title, as appears by his pathetical exclamation and reduplication of this phrase, Truly I am thy servant, than in his sovereign dignity over all God’s people, Ps. 116:16.

{The LORD spake} Not immediately by himself, as he spoke to Moses, and as it were face to face (for this was his peculiar privilege, Deut. 34:10), but either by some created voice, by an angel, or by vision, he being waking, or by a dream in his sleep: of which see Num. 12:7. Which always made such a deep impression, that the things revealed were of so infallible truth, that there could be no scruple or doubt of them. Or, finally, by the priests inquiring for him by Urim and Thummim; which is most probable, seeing this manner of revealing God’s will to Joshua is plainly foretold, Num. 27:18, 21.

{Moses’ minister} Not in servile and ordinary employments. For the word here used is not servant, but minister, as it is rightly translated; signifying that he was such a one as was trained up by Moses, and both by his daily instruction and continual example well prepared and fitted for the wise managing of all the affairs of church and commonwealth, and therefore above all others most fit to succeed him in his place of government.

V. 2. {Moses my servant} My vicegerent in guiding and governing of my people in the wilderness, whom I honor, by owning him for my faithful servant, in the performance of all duties required of him in that his place and calling.

{Is dead} And therefore being now no longer able to execute that office, my people Israel are destitute of a supreme magistrate to govern them, and of a captain-general to lead them into the land of Canaan, which I have promised their forefathers that I would give unto them.

{Now therefore} Make no more delays, the exigence of the state requiring present dispatch; but seeing I have designed, and solemnly consecrated you to succeed him in his place and office, and have also sufficiently fitted and qualified you by my Spirit with wisdom and fortitude, go presently about this work unto which I have called you.

{Arise} Sit not still demurring on the matter, but presently prepare yourself for the undertaking of all actions and affairs which belong to your place of captain-general. Joshua is called to his office three several times; here, and Num. 27:18 and Deut. 31:14, to take away all scruple both out of his mind, and the people’s.

{Over this Jordan} The greatest river of Canaan, running along the land and falling into the Lake Asphaltites, or Dead Sea, where it mingles its sweet waters with those which are pitchy and pestiferous, by which being hindered from flowing, it becomes a dead lake or sea. This river arises from the root or bottom of Libanus, and that (as some write) from a double fountain; one on the right side called Dan, the other on the left called Jor. The word this is here added, to show the nearness of this river to Shittim, where their camp was now pitched. Others think this pronoun is added by way of emphasis.

{Thou, and all this people} You, as becomes a good general, conducting and encouraging them by your example; and all the people, namely the ten tribes and a half, with the forty thousand of the Reubenites, Gadites, and half tribe of Manasseh, who were appointed to assist them in this expedition; for as for the rest of the two tribes and a half, they were permitted to stay on the other side Jordan, in their cities, which they had built and repaired with their wives, children and cattle.

{Unto the land which I do give to them} That is, in real possession, as before I gave it by promise and right, Deut. 11:24. The pronoun, I, has its special emphasis, q.d. I, and no other, because none but God alone, without violation of justice can take a country from the ancient inheritors and give it unto others. And he may do it as the supreme Lord and owner of all, the whole earth being his, and the fullness thereof, to dispose of it as his proper right according to his pleasure, Ps. 24:1.

{Even to the children of Israel} This is purposely added, because when God changed Jacob’s name into Israel, he then promised to give this whole land to his posterity, Gen. 35:10, 12. And here he intimates, that he would now be as good as his word.

V. 3. {Every place} Which by covenant I have promised to give you, Deut. 11:24, and which also here, v. 4, is expressed, chap. 14:9. The which covenant and promise was not absolute, but conditional, namely, if they would wholly follow the Lord their God, love, fear and serve him. And therefore when they did backslide and worship idols, God threatened to make void this covenant, chap. 23:11, etc.; Judg. 2:1, 2, 3; caused these nations oftentimes to prevail against them, and by reason of their apostasy and sin, never gave the whole land promised into their possession.

{That have I given} This is added for their singular encouragement against all doubts and difficulties, seeing the Lord had given it them, who had supreme right unto it when he gave, and omnipotent power to maintain his right against all opposers.

{As I said unto Moses} According to my covenant which I made with Abraham, Isaac and Jacob, and have lately renewed with Moses, Deut. 11:24, for the better confirmation of your faith, seeing it is fresh in your memory.

V. 4. {From the wilderness} In this verse God describes and bounds the whole country given to the Israelites for their inheritance from the regions that butted upon them. First, the wilderness of Sin on the south. Secondly, Lebanon, the highest and greatest mountain of all Syria, extending itself from Sidon to Damascus, and bounding the land of promise on the north. Thirdly, the great sea, that is, the Mediterranean (called great, in comparison of the petty seas or lakes of Palestine), which bounded the land on the west, Num. 34:6, and is therefore called the utmost sea, Deut. 11:24. And fourthly, the river Euphrates, the confine on the east.

{All the land of the Hittites} These are here specially named, either by a synecdoche for all the seven nations, as elsewhere the Amorites; or, as some think, for a special purpose, namely to strengthen Joshua’s faith against all difficulties, seeing he has a special promise from God of vanquishing the Hittites, who seemed most invincible as being a more warlike and puissant nation than any of the rest.

V. 5. {There shall not any man be able to stand before thee} This is added for further encouragement, seeing they had from God a special promise, that though their enemies far exceeded them both in number, strength, and all warlike preparations, yet God would give unto them the victory in the day of battle.

{All the days of thy life} You shall not only have some good beginnings in your undertakings, but shall have a constant and continual tenor of happy successes. And he gives a reason hereof for the further confirmation of his faith, namely, because he would be ever present with him, as he had formerly been with Moses, and give him his assistance in all his enterprises, unto whom nothing is hard or difficult.

{As I was with Moses} i.e. As Moses prevailed in all his undertakings and was not only supported in all the difficulties of his government of a stiff-necked, murmuring and rebellious people, but also vanquished and subdued all those enemies on this side Jordan, which rose up against him, only by my power assisting him; so shall you likewise prosper, both in your government, in which you succeed him, and also in your warlike expeditions against your enemies.

{I will not fail thee, nor forsake thee} i.e. I will always be present with you to assist you by my power and Spirit, in all those enterprises which you undertake at my command, so as you shall easily achieve them, though they seem never so difficult; and therefore go on with courage, resting upon me for good success, not only in your first beginnings, but be assured that I will never fail you unto the end. The like encouragement gives Moses, Deut. 31:6. And thus David strengthens his faith in the time of a desertion, Ps. 27:9.

V. 6. {Be strong, and of a good courage} Though Joshua was exceeding valiant, yet the work which he is now to undertake had in it so many great difficulties, that the Lord thought it not superfluous to repeat often these encouragements, seeing in point of government he was to sustain a heavy burden, in respect of the perverse disposition of the people; and to undergo many difficulties and dangers, in respect of the enemies whom he was to encounter, being men of vast and giant-like stature and strength, and dwelling in cities with high walls and strongly fortified.

{For unto this people shalt thou divide, etc.} i.e. Be courageous in undertaking in respect of the greatness of your reward, seeing hereby you shall attain unto a higher degree of honor than I vouchsafed unto Moses. For he only led Israel through the wilderness, but was not permitted to bring them into the promised land, whereas you shall not only subdue all these nations, but also divide their land amongst your people, and settle them in it as their inheritance, as by oath I promised to Abraham, Isaac and Jacob, that I would do in the fourth generation, which time is now come.

V. 7. {Only be thou strong, etc.} Here he not only requires courage and resolution in Joshua, but also shows him the only sure foundation upon which it was to be grounded, namely, his obedience to God’s law delivered by the ministry of his servant Moses, the which he was to make the rule of his whole life, not swerving from it either on the one side or the other, in any extreme of excess or defect, through superstition or profaneness, adding unto it or detracting from it. Without which though there may be in captains and commanders desperate rashness, yet no true fortitude or well-grounded courage. But this is not to be understood of perfect and exact legal obedience, unto which degree no mortal man can attain, but of that evangelical obedience to the law which consists in fervent desires and earnest endeavors, which God in Christ accepts from us. God requires not impossibilities of those who are in Christ; but only by his strict commands admonishes us what we ought to do, and teaches us to pray for what we cannot do.

{Which Moses my servant commanded thee} This obedience, here spoken of, was by Moses required of the whole people, Deut. 5:32; 28:14. But is particularly applied to Joshua, to put him and all supreme governors in mind, that such obedience is principally required of them; seeing their example is as a law to all their subjects.

{That thou mayest prosper whithersoever thou goest} i.e. That you may have good success in all your actions and undertakings, as it is expounded Deut. 29:9, and so this phrase, whithersoever thou goest, does usually signify.

V. 8. {This book of the law} That is, a copy of it. For the original was by Moses’ appointment laid up and reserved in the side of the ark, Deut. 31:25, 26.

{Shall not depart out of thy mouth} i.e. Your tongue shall be always ready to utter the holy meditations of your mind and heart, abounding, as a good treasure, with the knowledge of God and his law, Ps. 1:2; 108:1; Matt. 12:34, 35.

{But thou shalt meditate therein day and night} i.e. You shall continually take all opportunities to think and consider of it, as being the only rule to direct you in all private and public affairs, Ps. 119:105; Deut. 17:18, not departing or declining from it at any time, or in anything, either to the right hand or to the left. Neither is it sufficient for you to read and know it, or to meditate and ponder on it in all its precepts and passages, unless you also do observe and practice it in the whole course of your life. And so shall you carry yourself prudently and prosperously in all your undertakings, and have good success in all your counsels and enterprises.

V. 9. {Have not I commanded thee?} Here first God confirms him by a divine vocation, and then by a promise of his efficacious presence. The former is propounded by way of interrogation, which is used with the Hebrews for a strong affirmation; Have not I commanded thee? i.e. I have without all question assuredly done it. So Gen. 13:9; 2 Sam. 13:28; 2 Kings 6:32, q.d. Do what I require with an undaunted courage, remembering who it is that enjoins it, namely, your God, who is all-sufficient to preserve you in all dangers and difficulties, and prosper you in all your actions which you undertake at my command.

{For the LORD thy God is with thee} This is a promise for his better encouragement, of God’s special presence and assistance. Neither are we to understand it of God’s presence in all places, but of a singular presence of his special favor to assist him in all his enterprises, to preserve him in all difficulties and dangers, and to protect him against all his enemies.

V. 10. {Then Joshua commanded the officers of the people} i.e. Such as were appointed by the princes and magistrates to publish their decrees and ordinances to the people, that taking notice of them, they might observe and obey them.

V. 11. {Prepare you victuals} i.e. All provisions fit for such an expedition, saving bread. For manna ceased not till they were entered into the land of Canaan, and had eaten of the old corn of the land, chap. 5:12.

{For within three days} This must necessarily be understood of the time after the return of the spies sent to view Jericho, though the story of their sending thither be related in the next chapter: for they spent some time in going thither, one night there and in their escape, and three days in the mountains, that the pursuers might not meet them. Neither was it to any purpose to send the spies to view Jericho, if they did not stay where they were till they returned, to relate unto them in what condition they found it.

{Which the LORD your God} These words are added, to make the people courageous and cheerful in this expedition, seeing it was Jehovah that called them unto it, who was almighty and all-sufficient to give them good success, and also their God, and therefore most gracious and propitious to bless and prosper them, so as there could be no cause of fear and doubting, seeing neither power nor will were wanting in him.

{Giveth you to possess it} This also tends to their further encouragement, seeing God gave it unto them, not only for a present booty or prey, as he did when they vanquished the Midianites, but that they and their posterity might possess it as their own hereditary right by God’s special gift.

V. 12. {And to the Reubenites, etc.} i.e. Their elders and princes, who were to relate it to the rest of their tribes.

V. 13. {Remember the word} i.e. The agreement and covenant which was between you and Moses, Num. 32:17, 20.

{Given you rest} i.e. A place of rest for your wives, children, and cattle, namely that part of the land in which you now are on this side Jordan, Num. 32:33.

V. 14. {Pass before your brethren} Not that they were to be always in the vanguard or front of the battle, and as it were the forlorn hope, but only that they should accompany them in all their warfare, and be present with them in all their expeditions. For the word here used signifies not a precedency in place, but only a presence and concomitance: and hereby is meant, that they should be always ready to join with their brethren in fighting against their enemies.

{Armed} Marshaled in military order. See on Exod. 13:18.

{All the mighty men of valour} Not all of these tribes (for the most of them were to stay still in the country allotted to them, to guard it, with their wives and children, from the inroads of their bordering enemies), but those only who were the choicest and most valorous men, and were the fittest to do the best service. See on Num. 32:21.

V. 16. {And they answered Joshua} That is, as some suppose, the two tribes and half, to whom his speech was formerly directed; or, as others more probably think, not only the two tribes and half, but together with them all the rest of the people by their princes, elders and tribunes, seeing this answer equally belonged to all the people, and is not peculiar to these tribes only, and promising unto Joshua the like willing and cheerful obedience which they had yielded to Moses especially in the latter times of his government when as those murmuring and rebellious people were consumed and destroyed and these of their posterity were come in their place.

V. 17. {Only the LORD thy God be with thee} This is not to be understood as a condition of their promised obedience, but a joyful acclamation, or cheerful wish and prayer, such as men use to make for their kings and supreme magistrates at their first inauguration, and entrance into their government, 1 Kings 1:34, q.d. The Lord bless you in your government, and so be with you, and prosper you in all your enterprises, as he was with Moses, who never failed to obtain happy victories over all his enemies with whom he fought.

V. 18. {Whosoever he be that doth rebel, etc.} In these words they bind themselves unto absolute obedience to all his lawful commands, under a most severe sanction of corporal punishment.

{Only be strong and of a good courage} Here they exhort and encourage him to show such valor and fortitude as beseems a magnanimous emperor and general, tacitly implying, that nothing on their part should be wanting whereby they might approve themselves worthy the conduct of such a captain.

CHAPTER 2

Ver. 1. {And Joshua the son of Nun sent out} See on chap. 6:17. But why did Joshua take this course, having had formerly experience of the ill success which Moses had in the like action? R. There was great difference between this and that sending of spies, both in respect of the actors, motives, manner and ends of the actions. For first, this was done by Joshua alone, and that by special instinct of the Spirit, or at least for prudent ends, that primarily and principally by the instigation of the people. For though it be said that God commanded them to send the spies, Num. 13:1, 2, yet it was not done simply because God approved it, but because the people out of their fear and diffidence required it, and therefore he gave way to their importunity, when they would no otherwise be satisfied, but yet afterwards did punish it with ill success. For God’s first command was that they should presently go up without fear and discouragement, and possess the land, Deut. 1:21. But when the people demurred upon it, and out of fear and infidelity would not obey it, then the Lord condescending to their weakness, gives by way of permission a second command, that they should send twelve spies to search the land. Secondly, this was done secretly, no man knowing of it, saving Joshua, and the two spies, whom he chose as fit men for this employment; that openly by public command, and performed by twelve men of special note and tried valor, but, as the event showed, ten of them most unfit for such a design. Thirdly, these gave account of their expedition to Joshua alone at their return, vv. 23, 24, but those to the whole congregation, Num. 13:26, which was the occasion of their murmuring and rebellion. Fourthly, Joshua sent, as a wise general, out of a prudent providence, to view the city, that he might be certified of the strength of its fortifications and the number and courage of the inhabitants, that he might accordingly manage the war, and prepare for the siege: but those, though they propounded the same ends, yet not with the like mind, or induced with the same motives, but only out of distrustful fear, and relying herein more upon their own reason and providence than upon God’s promises and powerful assistance, as plainly appeared in the event. But what need all this ado in sending and searching the land, if Joshua believed God’s promise, that he would cast out their enemies, and give unto them their land for a possession? R. Our faith is never so strong but that it still needs further confirmation. As we see in the example of Gideon, who though commended for his faith, Heb. 11:32, yet needed to have it confirmed by divers signs, Judg. 6:37; 7:9, 10. Fifthly, though we be assured of the end, yet this must not slacken our diligence in the use of the means which conduce unto the end, and serve God’s providence for the attaining unto it; yea, rather it may move us to use them with more confidence and comfort; seeing we have beforehand assurance of good success.

{of Shittim} In the plains of Moab, where they then encamped, Num. 33:49, and not far distant from the Dead Sea: so called from the abundance of trees of that name which grew about it. In this place the Israelites committed whoredom with the Midianitish women, Num. 25:1.

{to spy secretly} Heb. silently, i.e. to spy out the land with as much silence and secrecy as they could, and that chiefly in respect of their own people the Israelites, from whom they were to keep it secret, that they might not now again be discouraged with rumors, as they were before, Num. 13:28, 32, and also in respect of the people of the land, that they might not discover and apprehend them, and frustrate the design.

{Go, view the land, even Jericho} The land, for their more convenient entrance and commodious encamping, and chiefly Jericho, in the confines of the land of Canaan, to discover its strength and fortifications, and the best means whereby it may be besieged and mastered. It was called Jericho from the figure of the plain wherein it was situate, resembling a new moon; or from the sweet smell of balsam which there abounded, as also palm trees, whereof it was also called the city of palm trees, Judg. 1:16; Deut. 34:3; 2 Chron. 28:15. A place most fragrant and fruitful, in length seventy stadia, or furlongs, and in breadth twenty, as Josephus describes it.

{An harlot’s house, named Rahab} Some translate it an hostess, or innkeeper: but the word most commonly signifies an harlot, and is so here to be taken, as the Apostle James and the author of the Epistle to the Hebrews do plainly express it, James 2:25; Heb. 11:31. And hereof it is, as some think, that whereas she contracts for the lives of her father, mother, brothers, sisters and kindred, she makes no mention of an husband, v. 13. Although it is probable that she had now, before the spies came to her house, left that course of life, and repented of her sin, as appears by her communication with them, which savors of religion and true fear of God. And besides the Apostle plainly affirms that she acted her faith in lodging of the spies, which she could not have done, unless she had first believed and been truly converted. In Rahab’s example we have a singular evidence of God’s free and infinite grace and goodness, who in the common deluge of destruction not only saved this poor heathen and harlot, together with her family and kindred, but also vouchsafed unto her the honor to be married to Salmon a prince of the tribe of Judah, and so not only to be received to the faith and religion of the Israelites, but also to be one in the number of the parents of our Savior Christ himself according to the flesh, Matt. 1:5.

{and lodged there} To this house as they were directed by God’s special providence for their safety, so it was by them made choice of as a place most convenient for their present occasion, being in a remote corner upon the wall of the city, and therefore secret, easily come unto unobserved; and being near the gate, as it is most probable, and so when they were there they were most likely to be hidden and concealed; being also a place high and eminent, from whence they might conveniently take a view and prospect of the city and country adjoining, and from whence also they might most fitly make an escape if they were discovered.

V. 2. {And it was told} Namely, as it is most probable, by such as were appointed to keep the watch, and to observe in those times of danger, when their formidable enemies approached so near unto their city, who came in and went out of the gates, and were any ways liable to suspicion.

{there came men in hither to night} I.e. late in the evening before the gates were shut, that so they might more conveniently slip by to their lodging undiscovered.

V. 3. {sent unto Rahab} Being certified that they were come to her house to lodge there.

{for they be come to search out all the country} I.e. for they are suspicious men, who in all probability are sent hither as spies to search and discover all advantages for invading the country and surprising our city.

V. 4. {And the woman took the two men} I.e. she knew by their discovery of themselves, what they were, from whence they came, and upon what design; and upon her conference with them, and the reports which she had formerly heard of the great miracles which God had wrought in favor of his people, and of the fear and faint-heartedness of her own nation, being persuaded by a lively faith, wrought in her by God’s Spirit, and bringing home to her heart these reasons and motives, that God would destroy their nation, and give his own people possession of their land, she submits to God’s will, and seeing no safety saving in his protection, by joining herself to his church and people, she willingly entertains his servants, and neglecting all fear and danger, she wholly applies herself to use all means for their preservation. For which act of faith she is so much commended, Heb. 11:31. And therefore understanding that their coming to her house was discovered to the king, before he could send any to apprehend them, she takes care for their preservation.

{and hid them} Heb. hid him, i.e. each of them apart.

{there came men unto me} By a free and ingenuous confession of such a truth, as, being known to the watch and some of her neighbors, could not be denied, she politically gains credit in the hearers to believe that which she intended to speak afterwards, though it were an untruth.

{but I wist not whence they were} And therefore am to be excused, seeing I am privileged by my profession to entertain all guests who seem honest, and I supposed those to be such, as knowing nothing to the contrary. The which her speech though some would excuse, as being no untruth, but only the concealing of such a truth as was not necessary to be discovered; for being an innkeeper, it may be she lodged others in her house that night which were now gone, of whom she speaks in truth, and conceals these spies in faith and charity, Heb. 11:31. Yet the truth is, that her whole speech, in all the branches and parts of it, is nothing else but a continued equivocation and masked lie. And therefore herein her example is no precedent for our imitation. For though God accepted of her faith and charity, yet he approved not of her lies, howsoever he passed by and pardoned them in this new convert, who had as yet but little knowledge, because she failed through frailty and infirmity. See on Exod. 1:19 and on 2 Sam. 17:20.

V. 5. {of the gate} Namely, of the city.

{whither the men went I wot not} Seeing after they were gone out of my house, I looked not after them, as not suspecting them to be either spies or Israelites. This she speaks, that she might, by casting before their eyes this mist, make them to leave her house where they were hid, and to make there no further search for them.

{pursue after them quickly} This she speaks that she might take off from herself all suspicion that she was privy to their escape, seeing that now they were discovered to be spies she like a good citizen gives her best advice for their speedy apprehension, whereas in truth her diligence was by this means to secure them from danger, and to put the king’s officers off from any further search in her house, where she had hid them.

V. 6. {to the roof of the house} Which in those countries was built flat like a terrace or leads, as is now also in fashion with the Italians, and was likewise with the Jews in the time of Christ, Mark 2:4; Luke 5:19. And because the sun had thither the most open and free passage, she laid there her green stalks of flax that they might be dried, and these she now uses to cover and hide the spies. See 2 Sam. 17:19.

V. 7. {and the men pursued after them} I.e. being deluded with her words, unto which, being overruled by a special providence, they gave an over-credulous ear, they desisted from any further search, and with all speed hastened their pursuit.

{unto the fords} I.e. the ferries, or the shallowest places of the river where they might with least danger pass over it.

{shut the gate} I.e. the gate of the city, both to prevent all danger of approaching enemies, and the spies going out, if perhaps they were still in the city, and not yet gone out, as Rahab imagined.

V. 8. {And before they were laid down} I.e. had composed themselves to take their rest, to which they had little list in this extremity of danger; she hastened up unto them, who were all this while in suspense, as not knowing what was done, to acquaint them with all the former passages, that they might hasten their escape, lest they should be prevented either by the return of the pursuers when they saw their labor lost, or by a further and more diligent search of the king’s officers.

V. 9. {And she said unto them} I.e. I will now declare unto you what reasons and motives have induced me to desert the cause of my king and country, and to adhere unto you and your party with the extreme danger of my life and livelihood; because I know that you are highly in God’s favor and under his special protection; but we, our king and country, in his high displeasure, proscribed by him, and destinated to utter ruin and destruction.

{I know that the LORD hath given you the land} I.e. I am fully persuaded, grounding my faith upon God’s promises which he has made unto you, and the wonderful miracles which he has wrought for you, that he has as certainly given you our land, who has both power and right to dispose of all things both in heaven and earth, as if you were now in present possession of it.

{and that your terror} An Hebraism; i.e. in that we are terrified because of you in regard of your near approach and power, and all the inhabitants of the land faint because of you. The which she uses as another ground of her confidence, seeing God has given to the Israelites courage befitting conquerors, and possessed them with desperate fears and faint-heartedness. And this God had promised, Deut. 28:7. See chap. 5:1; Exod. 23:27; 34:24; Deut. 2:29.

V. 10. {For we have heard} Here she renders the reason of her people’s fear and faint-heartedness, to wit, the reports which they had heard of two great miracles; first, God’s preparing a passage for them by drying up the waters of the Red Sea; which being an act of omnipotency declared that he was as able to make them victorious over all their enemies, and so to give unto them possession of their country according to his promise, as by his miraculous power to make unto them this passage unto it. And secondly, their vanquishing of the Amoritish kings, Sihon and Og, and the issue of their victories, namely their slaughter and utter extirpation.

V. 11. {Our hearts did melt} An Hebr. i.e. were dissolved with fear, so that we quite lost all our valor and courage; like metals melted with the fire, or like ice thawed into water and spilt upon the ground, which cannot be taken up again. The like phrases we have, chap. 5:1; Deut. 1:28; 20:8; Isa. 13:7.

{because of you} Heb. from your face, i.e. by reason of your presence; and that not considered simply as men, for so the Canaanites were more in number and stronger than they, but in respect of their God whom they served, in whose favor they were, who being Lord and King of heaven and earth was able to give victory unto whom he pleased.

V. 12. {Now therefore I pray you, swear unto me by the LORD} Here Rahab shows and exercises a singular act of faith. For whereas the people of Israel, notwithstanding all God’s promises confirmed unto them by many miracles, were ready every hand-while to stagger and doubt of their performance, she only upon hearsay and reports of them was so confidently persuaded of the truth of them, that she desires to enter into covenant with them for her own life and of her friends, as if they had already stormed the city, and had the power of life and death in their hands. And that even when the spies themselves had great cause of fear in respect of their present condition, being surrounded with enemies, and shut up in their city; not seeing with the eye of reason any probable means of making an escape. Herein she consulted not with natural reason, which would have told her that her guests were at this present in a desperate condition, and not able to save her or themselves, but with the eye of faith looking upon God’s power and the truth of his promises, she wholly relies upon them in the absence of all earthly means, and desires the spies to ratify by oath a covenant with her for the life and safety of herself and friends.

{since I have shewed you kindness} She moves them to hearken unto her suit by a modest commemoration of a great benefit by them received from her; which she extenuates by terming it only a kindness, whereas in truth it was no less than the saving of their lives with the extreme hazard of her own.

{unto my father’s house} I.e. not only to me, but also for my sake to all my kindred and allies. So v. 13 and chap. 6:23.

{and give me a true token} That you will inviolably keep covenant with me, and which may serve for a sign to the Israelites when they surprise the city, that they preserve us and not suffer us to perish in the common destruction.

V. 13. {and that ye will save alive my father, etc.} For whose preservation she is more solicitous than for herself, because they were in more danger, as having no assurance of God’s protection, being yet out of covenant and unconverted.

V. 14. {our life for yours} I.e. we warrant you on the penalty of our own lives, which we desire God to cut off, if we be not true and faithful unto you in our promise. Or, we will preserve your life and of your kindred, even with the hazard or loss of our own.

{if ye utter not this our business} I.e. if you do not discover untimely either this our oath unto you, or our sign which we give you for your assurance and safety, either to any of your citizens, or more especially to any of your kindred, which may prejudice our safety in our escape, or make others unto whom this preservation is not intended, to keep themselves out of danger, either thrusting into your house, or by making use of the same sign which we give unto you. And upon the observing of this covenant only we will be bound to preserve you and your kindred.

V. 15. {Then she let them down} Namely when they had taken this oath, and given her this sign, and when she had advised them of the best course to be taken after their departure for their safe return. Neither is it probable, as some think, that all these speeches passed between them under the window, when they were let down and stood without the wall. Though it may be very likely that this whole business was in haste briefly transacted while they were in her house, but again repeated and more fully amplified when they were let down, and now somewhat more out of danger and onward in their escape, as appears, v. 18.

{for her house was upon the town wall} Namely in an out-corner of the city, where usually the poorer sort of people dwelt, though this was so disposed of by a special providence, seeing if it had been otherwise seated, she could not have had this opportunity of letting them down out of the city, the gates being shut. See on chap. 6:5.

V. 16. {Get you to the mountain} For there were mountains in the passage between Jericho and Jordan on both sides, both north and south.

V. 17. {We will be blameless of this thy oath} They punctually and distinctly propound, and again more fully repeat, the conditions on which they took their oath, because they were resolved conscientiously to observe it; namely, that she should bind the line of scarlet thread in the window by which she had let them down, that it might serve for a sign to the Israelites, to keep them upon their entrance from plundering the house, and massacring those whom they found in it; and that she should bring her friends whom she would have secured into her house, of which is before spoken; and now lastly, that none of them in the time of the common slaughter and destruction should go out of her house into the streets of the city.

V. 18. {when we come into the land} I.e. as soon as we are come over Jordan into your country, and are drawing near unto your city. For if she deferred to gather her kindred into her house till the city was stormed and taken, in respect of the great fear and perturbation that would then necessarily be in every part of it, it would have been too late.

V. 19. {his blood shall be upon his own head} I.e. the fault or guilt of his blood or death shall lie upon himself, and not upon him that shall slay him, because he observed not his condition, to keep within your doors, which is one branch of the covenant between you and us; but contrariwise the guilt shall be upon him that shall kill him finding him there.

V. 21. {According to your words so be it} I.e. I willingly submit to all these your conditions upon which you have passed your promise, as being all equal and just.

V. 22. {the pursuers sought them throughout all the way} To wit, between Jericho and Jordan. Whereby is intimated the wholesomeness of Rahab’s counsel, seeing they had been surprised and perished by the hands of the pursuers, if they had not embraced and followed it.

V. 23. {and passed over} To wit, Jordan; and being come unto Joshua, who encamped at Shittim, and had sent them from thence on this expedition, they related unto him all the former passages which they had observed in their journey, and that privately to himself alone, and not, like the other spies, Num. 13, before the people, having had experience of the mischiefs which it produced.

V. 24. {And they said to Joshua} To wit, by way of encouragement, like valorous and faithful men to the cause of God, and not like the other dastardly and unbelieving spies.

{the LORD hath delivered} They speak of that which was to do as if already done, to express the confidence of their faith, and certainty of their hope.

{Faint because of us} And therefore there is no doubt but that the same almighty power of God will ere long cast them out of their land and country, who has already deprived them of all courage by which they should defend it.

CHAPTER 3

Ver. 1. {And Joshua arose} I.e. after the spies were returned and had related unto Joshua what they had done and observed in their view of the land, city and inhabitants, and the people were much comforted and encouraged with their joyful news, and after that Joshua was hereupon resolved to pass over Jordan, to enter into and invade the land of Canaan and besiege Jericho; and had by his officers given notice to the people of his intention, and warning that within three days they should prepare for such an expedition, and furnish themselves within the compass of this time with victuals and all necessaries befitting such a journey, and they according to his command had prepared themselves and were furnished with all provisions, then Joshua rose and removed his camp from Shittim, and came unto Jordan.

{early} This is added, to show that Joshua performed the duty of a good and wise general, not being slothful and sluggish in a business of so high a nature and important concernment, but careful and diligent in his undertakings, ruling and guiding the people under his government, not only by his commands, but also by his good example.

{in the morning} Namely, of the ninth day of the first month, for they passed Jordan on the tenth day, chap. 4:19. This month, which was by the Hebrews called Nisan and Abib, was appointed by God in their religious computation, to be the first month of their year, in which they were commanded to celebrate the feast of the Passover in remembrance of their great deliverance out of the bondage of Egypt. And was fitly made the beginning of their year, seeing then they seemed by coming out of a cruel thraldom, worse than death, to begin their life, when they enjoyed the liberty of God’s people. And as in this month formerly they had had that great deliverance, so now in it they have a second benefit of entering into Canaan, a type of their heavenly inheritance in God’s kingdom. Otherwise the Jews in their civil account reckoned the seventh month from this to be the beginning of their year, which they called Tisri, because they thought it to be the beginning of the world’s creation. The former of these answers to our March; the other, to September. Now on this day Joshua again appoints his officers that they should pass through the camp, to give unto the people notice of his directions, for such courses as they were to observe in their passage over Jordan.

{and lodged there} Namely for one night only, and the next day passed over Jordan.

V. 2. {And it came to pass after three days} I.e. after the command of providing victuals, chap. 1:11.

{That the officers went through the host} Namely, the second time, with new directions from Joshua for their passage, and the manner of it.

V. 3. {And they commanded the people} In Joshua’s name; as he also did in God’s name, and by his appointment, v. 8.

{when ye see the ark of the covenant} So called by reason of the two tables of the law written in stone, which were laid up and reserved in it. It was also called the Ark of the Testimony, chap. 4:16, because it contained the testification of God’s will. See on Exod. 25:16.

{of the LORD your God} I.e. not only the God of heaven and earth, but your God by a peculiar and perpetual covenant, whose presence therefore is in an especial manner to be adored by you, and his ark, which is the visible sign of it, to be followed by you with great cheerfulness and religious veneration; not in respect of the ark itself, and the materials and figure of it, but as it was a type of Jesus Christ, the Angel of the Covenant, in whom dwells the fullness of the Godhead bodily, Col. 2:9. Whom they were to follow, as being their true guide that went before them and conducted them into the land of promise, which was also a type of the heavenly Canaan.

{and the priests the Levites bearing it} I.e. which were all of the tribe of Levi. For howsoever ordinarily it was the office of the Levites, and properly of the Kohathites, to bear the ark, Num. 3:31, who were only Levites and not priests; yet in extraordinary services, for the greater pomp and magnificence, this service was also appointed to the priests the sons of Aaron, although very rarely; as we see here, in the siege of Jericho, and when David fled from Absalom, 2 Sam. 15:29.

{ye shall remove from your place, and go after it} Hereby it appears that the course and order in bearing the ark observed in the time of Moses was changed by Joshua; for then the pillar of the cloud by day and the fire by night went before the people and guided them in their journeys, and the ark was carried in the midst of the army, as being the safest place, Num. 2:17, but now the cloud is removed, and the ark as their guide is appointed to go before, and to lead them into the land of promise: which was, as some probably think, to typify unto them, that the law and its umbratilous shadows could not, but the ark of the covenant typified by it, Jesus Christ, was able to conduct them into the promised land. And as there was no other way of entrance into the earthly Canaan but by following the ark, so there is no other way of entrance into the heavenly Canaan than only by Jesus Christ, John 14:6.

V. 4. {Yet there shall be a space between you and it} This distance was prescribed to affect their hearts with an awful fear and due reverence of God’s presence, of which the ark was a sign. In which respect at the giving of the law there were bounds appointed about the mount, to keep the people from approaching unto it, Exod. 19:12.

{about two thousand cubits} I.e. a thousand yards, or thereabouts, as near as they could guess with their eye, seeing they could not conveniently measure it otherwise. The which was about the breadth of Jordan when the waters overflowed, as now they did, as authors and all eyewitnesses report.

{that ye may know the way by which ye must go} Here another reason is rendered why the priests bearing the ark were to go before in this distance till they arrived on the other side just over against them, that is, that they might discover unto the people a firm and safe passage in which they might follow them in an orderly march, for their better security, before themselves entered into the river which was yet unknown unto them.

{for ye have not passed this way heretofore} Heb. since yesterday and the third day; i.e. never hitherto, and therefore need this guidance and conduction to secure your passage.

V. 5. {Sanctify yourselves} Both ceremonially by legal purifications, as at the giving of the law, Exod. 19:10, 15, and spiritually by an internal purity; that you may be prepared to see a miraculous sign and glorious effect of God’s powerful presence, namely in that wonder of dividing the waters, Lev. 20:7, 8; Num. 11:18; 1 Sam. 16:5; Joel 2:16. See on chap. 7:13.

V. 6. {And Joshua spake unto the priests, saying, Take up the ark} This he does not enjoin by his own absolute authority, but according as he was directed and appointed by God, whose commands he obeyed, as they did his, and God in him. For otherwise he durst not have altered that order which God himself appointed, of carrying the ark in the midst of the army, and have caused it now to be carried before all the people.

{And they took up the ark} And carried it to the other side of the river. Herein they showed a strong faith and humble obedience, hazarding their own lives to secure the people from all danger of that fearful and uncouth passage, and also exposing themselves to the peril of enemies, when they touched upon their land, who might be ready to oppose them, that they might hinder their entrance, and keep them from landing; especially being in such a distance from the rest of the army.

V. 7. {This day will I begin to magnify thee} God had much honored Joshua in Moses’ time, when he admitted him to be present with Moses in the tabernacle while he spoke with him out of the cloud, and when he commanded Moses by the imposition of his hands to consecrate him his successor in government, to endue him with the spirit of wisdom and fortitude and so to make him partner and partaker with him in his glory. But now he further promises to honor him in the execution of his function of empire and government: q.d. I will now begin to exalt you in the place unto which I have called you, in the esteem of the people, by a great miracle which I am about to do, whereby they shall be brought to acknowledge that I have made you head over them, and by you will possess them of the promised land; and in this I will make you equal with Moses, seeing as by him I made passage for the people out of Egypt by dividing the Red Sea, so by your ministry I will make way for them into Canaan by dividing this river Jordan, and so declare that my presence and power is with you, as it was with him.

V. 8. {When ye are come to the brink of the water} I.e. when you have passed over Jordan, and are come to the brink of it over against you on the other side, then stand still there till I call you from thence, seeing by the stay of the ark there the course of the waters shall be stopped, until all the people be passed over. For so I understand it of the brink of the river on the further side, seeing otherwise the priests with the ark could not in that distance have gone before the people, as was commanded, but before they were passed over they would have gone before it, and so lost their guidance in securing their passage in the greatest part of it.

V. 9. {and hear the words of the LORD your God} I.e. stir up your attention, seeing it is not so much I as God himself that speaks unto you, and not only hear, but believe also what he speaks, seeing he is truth itself, and cannot deceive you; and a God of infinite power, and therefore able to perform what he promises; yea, he is also the Lord your God who has chosen you to be his peculiar people, and therefore will take special care over you, prosper you in your undertakings, and so dispose of all your affairs as shall be most for your profit and welfare.

V. 10. {Hereby ye shall know} I.e. by this wonderful miracle which he is about to do in dividing the waters, which in the course of nature constantly run in a continued stream, you shall know that the omnipotent God is among you to assist you, and to give you possession of the promised land, seeing none but he is able to do such a work of wonder. Neither is he only powerful for the present to do what he pleases, but also forever unto all succeeding ages, seeing he ever lives to perform his word and promises, and this in particular, of casting out these nations, and giving unto you their land for your inheritance. And therefore go on with courage, seeing there is no cause of fear and doubting.

{drive out from before you the Canaanites} He reckons here but seven nations, whereas God numbers ten in his promise to Abraham, Gen. 15:19. How then is that performed, seeing four of those there named are here wanting, the Kenites, Kenezites, Kadmonites and Rephaims, and the Hivites here mentioned are not there named? Unto this some answer, that he speaks here only of those nations which Joshua in his time conquered, and that the other nations, from the river of Egypt even to Euphrates, were subdued in David’s and Solomon’s time. But this satisfies not, seeing these lands were only subdued and became tributaries, but the inhabitants were not cast out, nor their land given to Israel for an inheritance. Others think that some of these named there as several, might now be joined into one, and so bear but one name. But that which I conceive to be most probable, is, that these promises made to Abraham then and the people here were not absolute, but only conditional, if they continued in their obedience, serving God alone and cleaving unto him. Which in a great part they made void unto themselves by their apostasy and idolatry; in which respect God tells them plainly, that he would no further proceed in driving out those nations before them, Judg. 2:2, 3; and so divers of those lands never came into the Israelites’ possession, as Tyre and Sidon, the land of the Philistines, etc., though the most of them in David’s and Solomon’s reign became tributaries, which does not fully reach home to the promise, of giving their land to Abraham’s posterity, Gen. 15:18.

V. 11. {the ark of the covenant, even the LORD of the whole earth} Which by repetition of the word Ark, may be thus taken, the ark of the covenant, even the ark of the Lord, etc. Or thus: the ark, which is a type of God’s presence, who is the Lord of the whole earth. This is added to strengthen their faith. For if the Lord of the whole earth, who made it of nothing, and governs all things contained in it by his wise and powerful providence, passed over before them to direct and assist them, there could be no place left for incredulity, or so much as doubting of their good success.

V. 12. {take ye twelve men} I.e. now make choice of them, that in their passage they may be eyewitnesses of this great miracle, though the service required of them shall not be performed till you be passed over Jordan, chap. 4:1, 2. For that they were the same twelve here mentioned, appears chap. 4:4.

V. 13. {And it shall come to pass} Q.d. this shall be the issue of your business, and the manner of your passage; that when you see everything done, and in that manner and time which I foretell you, you may not attribute it to any accidental causes, but wholly ascribe it to God’s all-ruling providence.

{the waters of Jordan shall be cut off} I.e. the waters coming from above shall stand still on an heap, and the waters below according to their ordinary course shall pass away, and so leave the channel dry for the people to pass over.

V. 14. {And it came to pass} I.e. as soon as the priests had taken up the ark, and the people were come out of their tents and lodgings, and prepared themselves to follow the priests towards Jordan.

V. 15. {And as they that bare the ark} Here is showed, that all things foretold, v. 13, were accordingly fulfilled in every particular.

{For Jordan overfloweth all his banks at the time of harvest} Namely of the barley harvest, which in those hot countries was in their first month called Nisan, or Abib, which answers to the latter part of our March, and the beginning of April, in which month they kept their Passover. Now the reason why at this time Jordan overflows its banks, is credibly thought to be the melting of the snow which lies all winter upon the hills and mountains adjacent, and is melted in their harvest time with the heat of the sun; which is the cause of the like inundations of the rivers Euphrates and Tigris, Eccl. 24:25, 26. Now this is added for divers reasons, first, to amplify the greatness of the miracle, in that Jordan was dried up and made a safe passage when the waters were at the highest. Secondly, to commend the priests’ faith, who adventured to enter and pass over the river when it thus fearfully overflowed, and did run with a swift and strong current. Thirdly, that the people might be moved hereby to observe God’s care and providence watching over them, in that he brought them into the land of their enemies in harvest-time, when as it was best furnished with all necessary provisions both for the present, and the year following. See 1 Chron. 12:15.

V. 16. {stood and rose up} As they must needs do, when coming down from above in their ordinary manner, they were stopped here and had no passage, and therefore did rise up as an high heap, which extended very far backwards; even from hence where they were to pass over, to the city Adam, which some cosmographers place on the east side of Jordan over against Gilgal, which is beside Zaretan, lying southward from Adam. Of Zaretan see 1 Kings 4:12; 7:46.

{over right against Jericho} The place, as some think, from this passage over, was called afterwards Beth-abara, John 1:28, where John the Baptist baptized.

V. 17. {stood firm on dry ground} Because the waters which were above, at the presence of the ark, or rather of God represented by it, were kept back and stood on an heap, according to Ps. 114:3. The sea saw this, and fled; Jordan was driven back: and the waters below, according to their natural and ordinary course, were run away into the lake Asphaltites, or the Salt and Dead Sea, leaving the channel dry, and so fit for the Israelites to pass over.

{in the midst of Jordan} Which is not meant of the midway of the river, or middle part, as appears by the reasons before given on v. 8, but of the channel near the bank on the other side. Neither does, as learned interpreters observe, the Hebrew word here used, and translated midst, so usually and properly signify the middle part of a thing, or that which stands in the midway, as that which is within a thing itself, or contained within the verge and circumference of it, whether it be in the middle or in the outside and extreme part of it.

{till all the people were passed} I.e. quietly and safely arrived and come to land, as meeting with no enemies to oppose them and hinder their landing, though it be usual for people in the like case to guard and man their coasts and frontiers when they are ready to be invaded. Which these Canaanites at this time neglected, either because they thought it needless, as being in their conceit an impossible thing to pass over Jordan at this time when the waters were so high that they overflowed the banks, or because God had infatuated and deprived them of the use of their reason, so that they never thought of any means of defense, or finally because they were so wholly possessed with terror and amazing fear that they durst not come out into the open field, but kept themselves immured in their strong, fenced, and high-walled city.

CHAPTER 4

Ver. 1. {And it came to pass} In this chapter is related what things were done after they were passed over Jordan, both near and about the river, and after they had pitched their camp in Gilgal, where they lodged that night.

V. 2. {Take you twelve men} Here he more fully and amply expresses that command mentioned, chap. 3:12, concerning the choice of twelve men, and shows to what use they were to be put. These men were to be chosen out of every tribe a man, one with another, because the remembrance of this great miracle concerned them all alike, namely, that by their relation they might propagate the knowledge of this wonderful work to all their posterity. Neither were the two tribes and half to be exempted, though their inheritance was already fallen unto them on the other side of Jordan. For howsoever they were separated from one another in their habitation by the river, yet they remained still one people, and of one religion, and joined together in the worship and service of the same God: upon which grounds they afterwards excused themselves to the other tribes for building that altar mentioned chap. 22:22–30.

V. 3. {midst of Jordan} I.e. the channel near the bank where they were now arrived. For why should they fetch the stones further off, when they might have them nearer hand?

{lodge this night} I.e. in Gilgal, vv. 19, 20.

V. 4. {whom he had prepared} I.e. whom he had before chosen for that employment, chap. 3:12.

V. 5. {of the LORD your God} And therefore this service, though it may seem mean, is not to be slighted by you, seeing it is done to so great a Lord and Master, and tends to the use and benefit of all the tribes of Israel, for whose sake you do it.

V. 6. {That this may be a sign} Namely to call to your remembrance in time to come, so great a benefit for the stirring up of yourselves and your posterity to thankfulness, for the strengthening of your faith and affiance in God, and working your hearts to true obedience. So Exod. 13:14; Deut. 6:20; Josh. 22:27; 24:27. See on Exod. 12:26 and on Eccl. 12:1.

{in time to come} Hebr. to morrow; which often with the Hebrews signifies all that time which is to come: q.d. so often as you shall have occasion to speak of it to your posterity. See on chap. 22:18.

V. 7. {Then ye shall answer them} I.e. you shall be ready to instruct them in the knowledge of these great works which God has done for you, seeing parents cannot perform a better duty to their children, than to train them in the fear of God, and to season their minds and hearts with the knowledge and love of true religion.

V. 8. {And the children of Israel did so} I.e. the twelve men appointed to this office who represented the whole people, every man his particular tribe, and therefore here bear their name.

V. 9. {And Joshua set up twelve stones} Besides those twelve which were to be set up in Gilgal, that it might be a monument to them that inhabited about Jordan, or passed by that way, of that great miracle. They were therefore to be pitched in the place where the priests that bare the ark stood, not in the middle part of Jordan, where by reason of the depth and distance they could hardly at any time be seen, but in the channel near the bank, where they might always be in view, saving when the river did overflow.

{and they are there unto this day} I.e. by an immovable and perpetual statue; or to that time when these words by some holy writers were inserted into this book. See chap. 6:25 and on 1 Sam. 5:5.

V. 10. {For the priests which bare the ark stood in the midst of Jordan} These words were added to show and commend to posterity the faith and patience of the priests, and propound them as patterns and precedents to all of that calling, with all other faithful ministers; in that, when all the people are said for fear to haste away, they constantly persisted and persevered in that office unto which God assigned them, without fear or fainting, staying immovably in their station all the while that Joshua delivered God’s commands concerning the carrying of the stones and the use which was to be made of them, the taking away of twelve to the land, with the fashioning and fixing of other twelve in the place where they stood, and the tedious passage of so great a multitude by them over Jordan; and all this notwithstanding the fearful sight of those hideous mountains of water which hung over their heads, and were every minute ready to overwhelm and drown them, unless they were miraculously stayed by the hand of an omnipotent God.

{according to all that Moses commanded Joshua} This is not to be understood as though Moses had given by his commands, directions unto Joshua in all the particular carriages of this whole business, seeing we read of no such directions in all the books of Moses; but as in general he was commanded by Moses, to obey God in all his commands when they should be made known by Eleazar the high priest, inquiring of the Lord for him from time to time by Urim and Thummim, Num. 27:21, 22, 23, so did he now in all things that concerned the business of passing over Jordan.

{And the people hasted and passed over} As apprehending great danger while they were in their passage. For though they passed over upon dry ground, yet seeing the waters standing on heaps, and hanging over their heads ready to overflow and swallow them up, they were affrighted with this ghastly sight, and through weakness of faith made all possible speed to be out of this danger. For though it be said that by faith they passed through the Red Sea, even as now also they did over Jordan, yet their faith was not free from doubtings, but mixed with failings and much weakness, Heb. 11:29; Matt. 14:30.

V. 11. {and the priests} This is added to show their faithfulness in their place and execution of their office; who did not only as good guides and leaders go before, and hazard themselves to the peril of the first entrance into the river, and with faith, fortitude, and patience long continued in that place of fear and danger, but also were the last that came away, not leaving their station till all the people were in safety, that their example might be a precedent for all their successors.

{in the presence of the people} Who stood upon the bank to behold the last act of this great miracle, namely the return of the waters to their ordinary course, as soon as the priests bearing the ark were come to land.

V. 12. {And the children of Reuben, etc.} According to their covenant made, chap. 1:14 and Num. 32:20, 27.

V. 13. {About forty thousand} The rest of their tribes being left behind to defend their country newly fallen unto them, with their cities and inhabitants, against the inroads of their bordering enemies.

{prepared for war} Or, ready armed, as v. 12.

{passed over before the LORD} I.e. before the ark of the Lord, which was a visible sign of God’s presence; or, before the people of the Lord. Neither is it likely that their place was to go immediately before the ark. Or, hereby is simply to be meant that they went forward in this expedition in the sight and presence of the Lord, in which sense it was said that Nimrod was a great hunter before the Lord, Gen. 10:9, implying their great valor and cheerfulness in this warlike expedition. See on chap. 1:14 and Num. 32:20.

V. 14. {On that day the LORD magnified Joshua} According to his promise, chap. 3:7, that being in high esteem with the people, he might be of more authority in his rule and government, and so carry on the work, unto which he was by God called and designed, with more ease and better success.

V. 15, 16, 17. {And the LORD spake unto Joshua} Whereby is implied that the managing of this whole business was by God’s special command to Joshua, and by his from God to the priests and people.

V. 18. {and the soles of the priests’ feet} I.e. as at their entrance into the river, their feet no sooner touched the waters, but presently they were divided, chap. 3:15, so as soon as they landed on the continent, they returned to their former course, and this the more to convince the people that there was nothing of nature or chance in all this action, but all came to pass by God’s special providence and appointment.

{unto the dry land} Not the banks near the river, which upon the return of the waters were again overflowed, but the adjoining continent, unto which the water overflowing did not reach.

{returned to their place} Not suddenly and all at once, for then those huge heaps and mountains of waters, gathered by the stopping of the stream, would have drowned the whole country adjoining; but by little and little, and slow degrees, as they were ordered and overruled by God’s powerful providence.

V. 19. {on the tenth day of the first month} Namely, Abib, in which they were to celebrate the Passover in remembrance of their deliverance out of Egypt, chap. 5:10, which they might not do before they were prepared thereunto by circumcision, Exod. 12:48, which had been omitted all the time of their continuing in the wilderness, chap. 5:5. And therefore by a special providence of God they landed in Canaan, and went unto Gilgal, on the tenth day, on which the lamb was to be set apart, Exod. 12:3, that being there circumcised, they might on the fourteenth day celebrate the feast of the Passover. See on chap. 3:1.

{and encamped in Gilgal} So called here by an anticipation, q.d. they encamped in that place which was afterwards by Joshua called Gilgal, chap. 5:9. Here they pitched their standing camp, when part of the army marched on further to conquer the country, as being a place most commodious for this use by reason of its fruitfulness, and the river adjoining to it, and the mountains on either side.

V. 20. {did Joshua pitch in Gilgal} In some eminent and conspicuous place, that all that passed by might see them, and so be put in mind of the miraculous passage over Jordan.

V. 21, 22, 23. {And he spake to the children of Israel} This speech for substance is the same with that vv. 6, 7, only that was directed to the twelve men appointed to bear the stones, and this to the whole people, or rather to their elders and rulers, and therefore needs little further explication.

V. 23. {from before you} The waters of Jordan were not dried up before their children unto whom they were thus to speak, but before the parents themselves, who are here commanded to make this relation unto their posterity. But they are here said to have been dried before them, because this miracle was done not only for the use and benefit of them who then lived and were present at the doing of it, but also for their children that were to descend from them, and were yet in their loins, or so young and little that for the present they were unable to observe and make use of this great work of God. And again it is said to be done before their children, because they had interest in the same God with their parents, were of the same religion, and members of the same body, church and commonwealth.

{Red sea, which he dried up from before us} Here, upon the same grounds he says that this was done before the people unto whom he now speaks, when not any of them were present at this miracle that were of ripe age, saving Caleb and himself; seeing the men that passed over the Red Sea were in God’s just displeasure, for their unbelief, murmuring, stiff-neckedness and rebellion, cut off in the wilderness, and never entered into the land of promise, chap. 5:6.

V. 24. {might know the hand of the LORD} I.e. might acknowledge and take occasion to glorify God in this manifestation of his power and providence, which is his main end in all his miracles. And secondarily, that hereby his people might learn to fear God, as it is here to be understood, to worship and serve him alone, to embrace his true religion, and in faith and obedience to do his will, and observe and keep all his commandments. All which is usually in the Scriptures comprehended under this one duty of fearing God, in respect of a special use which the people here spoken unto were to make of it, namely, hereby to be restrained from apostasy and starting back from obedience unto God, which was the sin of their ancestors, Ps. 78:56, 57; Jer. 32:40.

{for ever} Hebr. all days, i.e. for the whole term of your lives.

CHAPTER 5

Ver. 1. {When all the kings} Though the whole land of Canaan was but of small extent, yet there were many kings in it, because it was the manner of those times to have a king over every particular city; but in after ages men increasing in pride, ambition and covetousness, could not content themselves to be thus bounded and limited, but with power and violence extended their sovereignty and dominion, not only over many cities, but also provinces and nations.

{of the Amorites} The Amorites were on both sides Jordan, whereof two kings were slain already on the side towards Moab.

{on the side of Jordan westward} I.e. inhabiting the western parts of Canaan.

{all the kings of the Canaanites} Under these two the rest of the nations are comprehended: under the Amorites, those that were situate near Jordan eastward, from north to south; and under the Canaanites, those that did lie westward, and bordered upon the Mediterranean Sea.

{until we were passed over} By God’s providence it came to pass that the inhabitants laid it not to heart to make use of their greatest advantage in opposing and hindering their landing on the borders of Canaan, either out of security, because the passage seemed unto them impossible, or out of cowardice, because they durst not come out of their cities and places of strength, before they were forced by urgent necessity. See on chap. 3:17.

{their heart melted, neither was there spirit in them} I.e. their courage wholly was quailed and could not be recollected, like metals, that have no strength in them when they are melted and dissolved; or like waters spilt upon the ground, that cannot be gathered up again: and their understanding also through fear and astonishment failing, they, as we say, were at their wits’ end, so as they could not think or advise of the best means whereby they might be preserved from approaching ruin and calamity. See Exod. 15:14, 15. This fear, like that Gen. 35:5, withheld the Canaanites from assaulting the Israelites, though at this time they had a double advantage against them, they being sore upon their circumcision, and busied with the solemnity of the Passover. See Exod. 34:24.

V. 2. {At that time} This verse and these following cohere with the last verses of the former chapter, the first verse being a digression from the story. Where by that time is to be understood the day in which they arrived and came to Gilgal: for being so taken, here only were four days before the Passover, in which they were to be circumcised and healed. Or, as others more probably think, these words are to be referred to that time when as Joshua gave them in charge to prepare for their passage over Jordan, because otherwise they should have been much straitened in time, to the due performance of all that was to be done respecting circumcision and their preparation for the Passover.

{make thee sharp knives} The Hebrew word does signify knives of stone, or flints, or else sharp razors, as the Chaldee Paraphrase has it. These might be provided with ease if this charge were given by the Lord before their passage over Jordan, and with no great difficulty at their first coming to Gilgal; seeing many hands made short and light work, and as there were many knives required to circumcise in the space of one day so great a multitude, so there were many hands to make them. See Exod. 4:25.

{and circumcise} Heb. turn again circumcise, that is, circumcise again, an Hebraism like that used Num. 11:4; Ps. 85:8; Ezek. 8:6. Whereby is not meant, that those who were already circumcised should now again be circumcised; which could not have stood either with religion or natural reason, seeing they could not again take away that foreskin which was already cut off. But this is the sense of these words, restore the sacrament of circumcision to its primitive use at the first institution of it to Abraham and his seed, which has now for a long time been neglected, or at least omitted. It had been much forborne in Egypt, as some think, till it was again restored by Moses, either out of neglect of God’s holy sacrament, or, which is more likely, because there they could not by reason of oppression administer it according to God’s institution. And in the wilderness it had been wholly laid aside, at least from the return of the spies, which was in the second year after the Israelites came out of Egypt, because at God’s appointment they were suddenly to remove from place to place, as the cloud removed, that was their guide, which they could not do without great hurt and damage to those who were newly circumcised, v. 8. For though sometime they encamped long in a place, yet all that while they had no assurance of their abode there, but were still at an hour’s warning to remove. In which case the Lord dispensing with his own ordinance by a new command of their removing, it was in them no neglect or sin. For had it been so, it is not probable but they should have been sharply reproved for it by God himself, and his ministers, Moses and Aaron. But it may be objected, that Moses was stricken with a dangerous sickness for not circumcising his son, though he were in a journey which was undertaken by God’s appointment, Exod. 4:24? Unto which I answer, that this punishment was inflicted, because he had had time enough before to have circumcised his son, and had neglected it: or if he had been then but eight days old, he might have stayed by the way till the child had been circumcised and healed, seeing though God had appointed him his journey, yet he had not strictly limited him to dispatch it in such a time. But why was Joshua commanded by God to circumcise all the people at their first entrance into Canaan? I answer, first, that hereby he might roll away the reproach which they had contracted in Egypt, v. 9. Secondly, that hereby they might be prepared to celebrate the Passover, of which none might eat before they were circumcised, Exod. 12:48. Thirdly, for the strengthening and confirming of their faith in this assurance, that God would make good unto them his covenant and all the promises contained in it, especially this of giving the land of Canaan for an inheritance both to them and their seed, seeing this sacrament was annexed to the covenant first made with Abraham as a seal to confirm his faith in the full assurance of this particular promise, Gen. 17:8, 9, 10, in which respect they now needed especially the benefit of this sacrament, that their faith might be strengthened against all difficulties which they were now to meet with, in respect of the mighty oppositions of their numerous, warlike and potent enemies, and that they might thereby be the better encouraged in all their dangerous attempts and undertakings. And lastly, it was enjoined by God for the trial of their faith and obedience when they were under a great tentation. For being now entered into the land, and environed round about with many mighty and malicious enemies, who watched upon all opportunities to ruin and destroy them, they could never have had a fitter opportunity than this for the attaining of their purpose, if by any means they might have come to the knowledge of it. For had they come upon them, as Simeon and Levi upon the Shechemites, Gen. 34:25, 26, when they were sore of their wounds, they might easily have slaughtered them, they being utterly disabled to fight for their lives, or make any resistance. Herein their faith therefore was thoroughly tried, in that at God’s command they were willing to hazard their whole army at once to so desperate a danger, relying wholly upon God’s power and providence.

V. 3. {And Joshua made him sharp knives} Or, knives of flint. I.e. he caused them to be made; or, they were made by his appointment.

{and circumcised the children of Israel} To wit, all that were not before circumcised, that is, all that were under forty years of age, and were born since their coming out of Egypt.

{at the hill of the foreskins} Heb. Gibeah-haaraloth. Which name was now given unto this place, because the Israelites had there left and buried their foreskins.

V. 4. {And this is the cause} To wit, why they did now renew and set on foot again this ordinance of circumcision, which had been omitted at least for the space of thirty-eight years in the wilderness; because all the people and men of war who were twenty years old and upward, for their unbelief, rebellion and murmuring died in the wilderness, Num. 14:23; 1 Cor. 10:5; Heb. 3:17, and were circumcised before their coming out of Egypt, as were also their children that were born there, and came out with them under the age of twenty, Num. 14:29; Deut. 1:31. And now a new generation was come in their place which were not yet circumcised, seeing this sacrament had been omitted thirty-eight years, that is, from the return of the spies until this day.

V. 5. {All the people that came out} Namely, those which lived in Egypt after Moses’ return out of Midian, and had received from him God’s message concerning their deliverance out of bondage, confirmed with so many and wonderful miracles, these renewed their covenant, and with it their hopes of enjoying the promised land, and so accordingly prepared themselves and their children for their entrance in thither, by taking upon them circumcision, the seal of the covenant.

V. 6. {Till all the people} Or, all the nations, as the word properly signifies. Neither does he here, as some observe, honor these faithless and rebellious men with the name of people, or his people, but does secretly stigmatize them with the name of nation, which is usually taken in a worse sense, that is, for profane and heathenish men, who were not of the seed of Abraham, but strangers from the covenant.

{unto whom the LORD sware} Being provoked to anger by their infidelity and disobedience, Num. 14:23; Ps. 95:10, 11; Heb. 3:17, 18.

{not shew them the land} Not so much as suffer them to see it, which favor he vouchsafed to Moses, much less to inhabit and enjoy it.

{which the LORD sware unto their fathers} That he would give it unto them and their posterity, yet not absolutely, but upon condition of their faith and obedience, which they on their part not observing, but contrariwise provoking God with their infidelity and rebellion, made void this covenant, and willfully abdicated and disinherited themselves of this promised patrimony.

V. 7. {And their children whom he raised up in their stead} Namely, those who were born unto them in the wilderness, for they who came with them out of Egypt were circumcised before, v. 5, to show God’s faithfulness and constancy in performing his promises, seeing the infidelity and disobedience of these rebels could not make them void to their posterity, but according to his word, Num. 14:31, he would give to their little ones the land for their inheritance and possession.

{Them Joshua circumcised} Because God by covenant had given unto them the land of Canaan, therefore he gives unto them the seal of this covenant for the better confirmation of their faith.

{for they were uncircumcised} So that Joshua brought into Canaan both those who had been circumcised in Egypt, who were at their coming thence under twenty years of age, and now survived, and those who were uncircumcised in the wilderness: wherein he was a type of the true Joshua, Jesus Christ, who is the Savior of all believers, circumcised and uncircumcised, Jews and Gentiles, Col. 3:11; Eph. 2:14; Gal. 5:6; 6:15.

V. 8. {They abode in their places} Relying by faith upon God’s providence and promises, they securely rested in their stations till their wounds were healed; and he accordingly took care of them, and in the meantime so possessed the hearts of their enemies with fear and astonishment, that they did not so much as disturb their peace by making any attempts against them. See on v. 1.

V. 9. {I have rolled away the reproach of Egypt} I.e. I have freed you from that shame and dishonor which did lie upon you whilst you were bondslaves in Egypt, by receiving you into covenant with me, acknowledging you for my peculiar people, and admitting you to have this privilege sealed unto you by this seal of circumcision. Some understand by the reproach of Egypt, the Egyptians’ reproaches which they cast upon them whilst they were in the wilderness, as though God had not out of his love delivered them out of Egypt, but rather to wear and waste them in the wilderness, even unto utter ruin; seeing they remained there still after so many years spent, till they were almost consumed, and were not brought into the promised land. See Deut. 9:28; Num. 14:16. The which reproach was now taken away by their entering into the land, which was unto them as an earnest of all the rest, and now further secured by God’s renewing his covenant with them concerning their full possession of it, and his confirming their faith in full assurance of it by circumcision and the Passover, which were as seals added to the promise. Some by reproach of Egypt understand the wicked religion of Egypt, with which they were infected and corrupted, by living and conversing with them: from which he now delivered them, by renewing his covenant with them, and confirming it unto them by his seals, the sacraments. Others by this reproach understand the reproach which did lie upon the Egyptians themselves, as upon all other nations, in that being out of covenant with God, and not partakers of the seals of it, they were aliens and strangers from God, in an heathenish and damnable condition, and were so reputed and had in abomination with the church and people of God, as appears 1 Sam. 17:26; Gen. 34:14. From which reproach they were now freed by receiving the sacrament of circumcision. Others understand, and that very probably, the reproach which the Israelites themselves had contracted in Egypt, when as living amongst them for above two hundred years, they imitated their evil manners, and were tainted with their superstitious and false worship, Exod. 22:1; Lev. 18:3; Josh. 24:14; Ezek. 20:7; 23:3, 4, neglecting God’s sincere worship and service, and hereby, as also by their late rebellion, had left this reproach upon their children, through the just judgment of God that they had not the sacrament of God’s covenant, but had their foreskins still upon them all the while they lived in the wilderness, Num. 14:34, 35. From which wicked nation they were now differenced, in that they did by circumcision take upon them and wear God’s livery and cognizance. See 1 Macc. 4:58.

{The place is called Gilgal} I.e. Rolling, because their reproach was rolled or turned away, when as by circumcision they renewed their covenant with God. See on Hos. 4:15.

V. 10. {And kept the passover} Which was likewise omitted in the wilderness, saving only the second year. See Num. 9:1, 2.

{month} I.e. Abib. See on chap. 3:2; 4:19 and Exod. 12:2, 6.

{at even} I.e. in the last part of the day, not long before the sun’s going down.

V. 11. {And they did eat of the old corn of the land} Which they found in barns, the inhabitants being fled away. {And parched corn} I.e. the new corn which they found standing on the ground the present year, seeing it was now the time of their harvest.

{on the morrow after the passover} I.e. as it is most probably thought, on the sixteenth day of the month. For the lamb was killed and roasted on the fourteenth day, and so the feast began that night, which was part of the fifteenth day, and on the day following, which was the sixteenth day, they did eat of the corn of the land. Neither might they by the law eat of the new corn of the land till they had brought unto the priest a sheaf for an offering unto God, Lev. 23:10, 14.

{in the selfsame day} This is added to signify the people’s earnest desire to eat of the fruits of the promised land so soon as they might lawfully do it, having first renewed their covenant with God, whereby only they had right to the land and the fruits of it, and been made partakers of the seals of it, circumcision and the Passover, by which holy ordinances these outward blessings were sanctified unto them.

V. 12. {And the manna ceased} Because there was no necessary use of it any longer. For whereas it was first given them by God to supply their want of all other food, now there was no more need of it when he had brought them into a fruitful land flowing with milk and honey. And that rather, because this ungrateful people loathing this bread which came down from heaven even then when they had no other food to satisfy their hunger, would now much more have loathed it when they were come into a land that abounded with all God’s blessings. See on Exod. 16:35.

{neither had the children of Israel manna any more} That they might hereby know that they had enjoyed it all this while, not from any natural cause, but by God’s mere gift and bounty. Herein the earthly Canaan was a type of the heavenly, seeing when we are come thither we shall have no further need of word, sacraments, or other ordinances, because God will supply all things unto us immediately by himself, and will be all in all, Rev. 21:22, 23.

V. 13. {when Joshua was by Jericho} I.e. in the plains of Jericho, not far from Gilgal, where he encamped, whither he now came, as may be probably thought, to observe the strength of the city, and the best opportunities of besieging it.

{that he lift up his eyes} This phrase in the Scriptures usually signifies some new, sudden and unexpected sight that presented itself to the beholders. So Gen. 18:2; 33:1, 5; Dan. 10:5.

{there stood a man} I.e. the Lord Christ, who assumed and appeared in the shape of a man, but now and at sundry other times, as a preparative to his incarnation. For that it was no created angel, appears by Joshua’s adoration and his acceptance of it, seeing a created angel would have refused it, Rev. 19:10; 22:9; Judg. 13:16. See on Gen. 16:7; 18:2.

{with his sword drawn in his hand} Hereby representing himself unto him as the Lord of Hosts, the supreme and chief general of their armies, in whose wisdom only conducting them, and power assisting them, they should prevail against their many puissant enemies, and execute his just judgments upon those cursed nations till they were wholly subdued and utterly destroyed. All which was done to strengthen the faith of Joshua and all the army, in assurance that they should be victorious, seeing they had God on their side ready to fight against his and their enemies, Exod. 23:23; Rom. 8:31.

{And Joshua went unto him, and said} This is added to show the undaunted courage and resolution of Joshua, whom God had appointed general of his armies, in that he thus boldly and confidently goes to an armed man, who was also no doubt of a majestical presence, to question him on whose side he was, that according to his answer he might either oppose him as an enemy, or entertain him into amity and friendship.

V. 14. {And he said, Nay, but as a captain of the host of the LORD am I now come} Q.d. I am not a mortal man, as you conceive, either Israelite or Canaanite; but the Lord of hosts and chief general of the angels which fight for the church against all its enemies, being Michael the archangel and chief prince, Dan. 10:13, 21; Rev. 12:7; 19:11, 14, and am now come to aid Israel, which is the people and host of God, and encourage you and them against all your enemies, and more particularly to give you instructions and directions what means are to be used for the besieging and taking of this city Jericho. See chap. 6:2, 3, 4.

{And Joshua fell on his face} Being affected with an awful fear and reverence of God’s glorious presence, Exod. 3:2, 6; Dan. 10:8, 9.

{and did worship} Because he knew him to be the Lord Christ, the eternal Son of God.

{What saith my Lord to his servant?} A question arising from reverence and admiration, signifying his willingness and prompt readiness to obey all his commands: q.d. let me only, O Lord, know what is your pleasure, and what it is that I should do, and I will most willingly perform what you require.

V. 15. {Loose thy shoe from off thy foot} This was spoken to possess Joshua with a more awful reverence of God’s glorious presence, before whom he now stood, to stir up his attention in hearkening unto what he spoke, and to affect his heart with deepest humility in the sight and sense of God’s majesty and his own baseness and vileness. For this ceremony of putting off the shoes, was used first, to express the highest degree of humiliation, when God’s hand was heavy upon any in grievous afflictions, as 2 Sam. 15:30; Isa. 20:2, 4; Ezek. 24:17, 23. And so Moses, Exod. 3:5, and Joshua here, were commanded to do it, to show that they might not rashly presume to approach unto God’s presence, but with all humility, lowliness of mind, and awful reverence, Lev. 16:2; Exod. 30:10. And secondly, to put them in mind that when they did draw near unto God, they must put off all fleshly lusts and carnal perturbations of the mind, which made them to cleave unto the world and earthly things, and thereby become incapable to understand the things of the Spirit of God, 1 Cor. 2:14; Eccles. 5:1, 2, and to come with all due preparation to the performance of all holy duties, in the deep apprehension of God’s great and glorious majesty unto whom they were to be performed, and their baseness and nothingness which were to do them.

{for the place whereon thou standest is holy} Here he renders a reason why he should put off his shoes, namely, because the ground on which he stood was holy, not in respect of any inherent holiness in itself, but as it was now sanctified by God’s divine and holy presence: q.d. consider that you now stand before your great and glorious God, to hear the counsel of his will, who though he fills heaven and earth with his presence, yet he does now in a special manner reveal himself and manifest his presence unto you, and thereby does consecrate this place as holy; and therefore be you accordingly affected with humility and awful reverence in hearing what he will speak unto you. See on Eccles. 5:1.

{And Joshua did so} I.e. with all willingness and cheerfulness he obeyed God’s command, leaving unto future ages himself as an example for their imitation. And being thus prepared he received from God those directions and commands which are expressed in the first part of the following chapter.

CHAPTER 6

Ver. 1. {Now Jericho was straitly shut up} That is, so carefully watched and strongly guarded that no inhabitant could get out, or Israelite come in, as the spies had formerly done, for fear of any sudden surprise by their enemies that now were near unto them. These words were inserted between the precedent discourse of Christ’s appearing to Joshua in the former chapter, and his following speech in this, to intimate what great need there was why his faith should be thus confirmed in assurance of good success in this enterprise, seeing in respect of the strength of the city and watchfulness of the citizens, without God’s special assistance in this work and gracious directions for the well managing of it, it seemed to be of much difficulty.

V. 2. {And the LORD said unto Joshua} He who, chap. 5:13, is called a man, and v. 14, Prince of the Lord’s host, is here called Jehovah; implying a reason why Joshua gave unto him divine worship before, and why now he should obey all his commands, and wholly submit to be guided by his directions.

{See I have given} This is a word of encouragement, whereby he strengthens his heart and raises up his fainting spirits in assurance of victory, notwithstanding he found such mighty opposition that he had little hope of prevailing in his own strength, seeing he had a promise from God of winning the city, as of a thing done already, to intimate that it was as certain as if he were at the present possessed of it.

{the mighty men of valour} Naturally so, and so reputed in former times, howsoever now, the terror of God being upon them, their hearts melted and their courage fainted, chap. 2:11.

V. 3. {And ye shall compass the city} In this and the following verses the Lord appoints for the winning of this strong city, most weak, contemptible, and even to human reason most ridiculous means; thereby first to manifest the glory of his wisdom and power so much the more and to show that this miraculous work was acted by himself alone, seeing the means used could no way conduce thereunto, 2 Cor. 12:9; 4:7. And secondly, to try the faith and obedience of Joshua and the people, whether they would deny their own wisdom and power, and wholly rely upon God in the use of such means as were quite contrary to their own reason and sense; and that in this trial they might be approved, not disputing the matter with flesh and blood, but yielding absolute and simple obedience to God’s commands, and cheerfully following all his directions.

{all} See on v. 7.

{Thus shalt thou do six days} Not that the Lord needed so long time for the effecting this great miracle, for he could have done it at once if so he had pleased, but only to exercise here their faith, obedience, and patience in waiting thus long for the accomplishment of his promise.

V. 4. {seven trumpets of Rams’ horns} Not the silver trumpets of the sanctuary, which would have graced the action, and bringing with them more authority might have increased the people’s hope and confidence of success; but these despicable horns, seemed fit for nothing but to expose them to scorn and laughter. Chrysostom says, they overthrew Jericho by dancing as it were about it rather than by warring against it. In Ps. 44:3, where he expounds this story anagogically.

{and the seventh day} Hereby is implied that they compassed the city once in this march on the Sabbath day, seeing this must needs be one of the seven, which God had power to dispense, being Lord of the Sabbath. And, as one says, human works are forbidden on that day, and not divine; and those are divine which God commands.

V. 5. {And the wall of the city shall fall down flat} I.e. not all the wall in the whole compass of it, but such a large part as was sufficient to give the Israelites an easy and fair entrance. For if all had fallen, then had Rahab’s house, which was built upon the wall, fallen likewise with it, chap. 2:15.

V. 6. {And Joshua} He did not demur upon God’s commands, nor defer to use the means which he had appointed, though they seemed never so weak and contemptible for the effecting of so great a work, but presently puts them in execution, relying wholly upon the power and promises of the chief agent, who was all-sufficient to do what he pleased by the weakest and basest instruments.

V. 7. {And he said unto the people} I.e. to the military men employed in this service, or men of war, as v. 3. Neither is it probable that the whole body of the people consisting of so many hundred thousands should be appointed to go in this march, seeing it would have been of no use, yea rather a great cause of confusion and disorder, one hindering another.

{and let him that is armed pass on} This is principally to be understood of the two tribes and half, chap. 1:14; 4:12, 13.

V. 8. {And it came to pass when Joshua had spoken} In these words is expressed the alacrity and cheerfulness of the priests and people in obeying the commands of their general, though the things enjoined seemed unreasonable and nothing conducing to the advancement of the present design.

{passed on before the LORD} See on chap. 4:13.

{Ark of the covenant} See on chap. 3:3.

V. 9. {And the armed men went before} I.e. marched on in their ranks in that order, as is most probable, which was formerly appointed by God according to their several tribes, Num. 10:14, 29.

{and the rereward} In which was the standard of the tribe of Dan, Num. 10:25, though others thereby understand the remainder of the people that were not armed.

V. 10. {nor make any noise} That being silent they might the more compose their minds to spiritual meditations on God’s works of wonder, especially his gracious and infallible promises made unto them for the subduing of their enemies, and this city in particular, Lam. 3:26; Ps. 4:4.

V. 12. {And Joshua rose early} Herein propounding himself, like a wise and good general, as a precedent and example of watchfulness and diligence for the people’s imitation.

V. 13. {And seven priests} Some observe that the septenary number is much nobilitated both here and in many other places of Scripture. For we have here seven priests, seven trumpets, seven days, seven times compassing the city, and on the seventh day seven times. And frequently the number of seven is made use of in the Levitical law. So in the Revelation the visions are represented under this number, seven seals, seven angels with seven trumpets, seven vials. The reason hereof some think to be, because God was pleased to begin and finish all things concerning the world’s creation in seven days, six whereof being destinated to the finishing of the work itself in the several parts of it, and the seventh to a holy rest, in which the whole creation was composed into, as it were, an integral frame, supported and sustained by a divine power and providence, and sanctified to its main ends, to wit, the glory of God, and the good of his reasonable creatures, men and angels. See on 1 Chron. 15:26.

V. 16. {Joshua said unto the people, Shout} This shouting was an act of their faith and confidence in God’s promise, that he would deliver the city into their hands, and accordingly was answered in the effect. And hence it is that this is attributed to faith, Heb. 11:30. By faith the walls of Jericho fell down after they were compassed about seven days. Though there might be also other use of this their shouting, namely, to encourage one another in the onslaught, and to strike a sudden terror and amazement in the hearts of the citizens, whereby they were disabled to stand upon their defense. See Judg. 7:20.

V. 17. {And the city shall be accursed} I.e. devoted to destruction, and so consecrated unto God, as the firstfruits of the land of Canaan; in obedience to whose command it was to be destroyed. See Lev. 27:28, 29; Num. 24:20; Deut. 2:34. This anathema though pronounced by Joshua here, yet was not from himself and in his own name and authority, but by God’s appointment, as appears 1 Kings 16:34. And probable it is, that Joshua received this command of destroying utterly this city, and offering it unto God as an holocaust, in which nothing was to be reserved for man’s use, in which sense the slaughter of God’s enemies is called a sacrifice, Isa. 34:6; Jer. 46:10; Ezek. 39:17, though it be not before expressed, but reserved unto this place, to make way for the following story of Achan’s sin, by which he transgressed this command. But why was this city above all the rest devoted by God’s appointment to this fearful destruction? I answer, though no other reason could be given, yet it were sufficient that God commanded it, who being absolute Lord of all things in heaven and earth, may do with his own what he pleases; and whatsoever he does must needs be just, seeing he is justice itself, and does not will a thing because it is just, but a thing is just because he wills it, Gen. 18:25. Again, all these cursed nations were abominable in all wickedness, and by their sins deserved the severest of God’s punishments, and therefore it was at God’s liberty to make choice of which he pleased to make examples of his wrath. But yet some other reasons may be given why this city was thus devoted to utter destruction; as first, because being the first that was attempted, God would make it an example to all the rest of his fearful vengeance, that taking warning by it they might not obstinately stand out against God and his people in a desperate war; or, if they did, might be made the more inexcusable. And secondly, God would have the whole spoil of the city devoted unto him, to make known unto his people, by having as it were these firstfruits offered unto him, that he had an equal right unto all the rest of the land, and all things contained in it, seeing all was his, and by his power only and assistance gotten, and not by their own strength; howsoever in his rich bounty and goodness he was pleased to bestow upon them all the rest.

{Only Rahab the harlot shall live} Others read, shall be saved, or safe; because, as they conceive, the benefit extended not only to the persons that were in the house, but likewise to their goods, that they might be preserved as well as their lives. See v. 25.

{hid the messengers} Some read, hid carefully and faithfully.

{that we sent} I.e. myself and some of the chief commanders, unknown to the people.

V. 18. {keep yourselves from the accursed thing} I.e. consecrated unto God, and devoted unto utter destruction without power of redemption, and that upon the penalty of a fearful curse against him who should presume sacrilegiously to rob God of his right, and divert the things devoted to his own private use. See on Lev. 27:29.

{lest you make yourselves accursed} I.e. liable to the curse denounced against those that commit this sin, Deut. 7:26; 13:17.

{and make the camp of Israel a curse} I.e. bring it under the same curse, being in a sort partakers with you in your sin, as being all but one body; as Achan did, chap. 7:1.

V. 19. {But all the silver and gold} Excepting their idols and images made of these metals, which were to be burnt with fire and utterly destroyed and abolished, Deut. 7:25; Exod. 32:20.

{are consecrated unto the LORD} Being first legally purified by passing through the fire, Num. 31:22, 23.

{shall come into the treasury of the LORD} I.e. shall be laid up in the tabernacle, to be employed in God’s service, and therefore not be put to any private use. See Num. 31:54; 1 Kings 6:5; 7:51.

V. 20. {So the people shouted} I.e. after they had compassed the city seven times on the seventh day, as soon as the priests began to sound, the people shouted, being by faith assured that the Lord according to his promise would cause the walls to fall down flat before them, and give them entrance into the city, Heb. 11:30.

V. 21. {And they utterly destroyed all that was in the city} According to God’s commandment, Deut. 20:16, 17. Therefore it was not to be imputed unto the Israelites as an act of cruelty, seeing they had from God himself an express charge to do upon them this severe execution, and it is no mercy, but foolish pity, to spare where God commands to punish, 1 Kings 20:42.

V. 22. {But Joshua had said unto the two men} He had given them the charge before they entered into the city: for it had been too late to have deferred it till the city had been taken, and all full of confusion and slaughter.

V. 23. {And left them without the camp} As things unclean, until they were legally purified, Num. 31:20, and so incorporated into the congregation by instruction, profession, circumcision, etc., Deut. 21:12. Hereby they both showed their care to preserve their camp holy and free from the defilements of heathenish and unclean persons, and also put these poor aliens and infidels in mind of their miserable condition in which they lived, till by faith and repentance they were incorporated into the church and people of God, that so they might for the present bewail their misery, and earnestly desire to come out of it, by conforming themselves to God’s true religion in all things, both in profession and practice.

V. 24. {And they burnt the city with fire} Herein they showed their faith and obedience to God, in that they were contented utterly to ruin so fair and strong a city, so commodiously situated in a most pleasant and fruitful soil, which they might have reserved as a sure place of retreat on all occasions, beautified with goodly houses for them to dwell in, when they had at this time no place fit for habitation, and all manner of rich spoil, goods and furniture of all sorts, when as they were in a poor condition and destitute of many necessaries; having no other inducement hereunto but only God’s mere command, upon whose promises they wholly relied by faith for a supply of all their wants.

V. 25. {And Joshua saved Rahab the harlot alive} But how could this stand with their obedience to God’s former commands so strictly charged upon them and often repeated, that they should make no covenant with these cursed nations, nor suffer them to dwell in their land, nor show any mercy unto them, but utterly destroy them, Exod. 23:32, 33; 34:15; Deut. 7:2. To this I might answer, that for ought we know, Joshua had from God a special dispensation in this particular case, though it be not here expressed; and God may justly reserve unto himself a royal prerogative to dispense when he pleases with his own laws. But secondly, I answer, that these commands were not absolute, but to be understood with these conditions, if they still continued in their sin and idolatry, enemies to God and his people, and desired not to have any peace with them: otherwise if they turned by true repentance from their idolatry and sin, and willingly embraced God’s true religion, and would submit to be circumcised, and so become one people with the Israelites, and if they did timely desire peace before they were besieged and would be content to yield unto all their conditions, then the extreme rigor in the outward letter of those severe commands was to be moderated by a common equity, which is the very life of the law, and some mercy was to be showed unto them. Which conditions none of these cursed nations observed, saving only the Gibeonites, being justly given up of God to the hardness of their own hearts, and therefore were wholly devoted to utter destruction. See chap. 11:20; Judg. 1:24.

{And she dwelleth in Israel} Yea, and was married to Salmon the son of Nahshon, a prince of the tribe of Judah, one of Christ’s progenitors, Matt. 1:5; Luke 3:32.

{unto this day} To wit, when this story was written, which could not be long after, seeing she was of good years when this was done, and at the writing of this story remained still alive in Israel. See on chap. 4:9.

V. 26. {And Joshua adjured them} Not by a private motion, but by a prophetical spirit inspired by God, 1 Kings 16:34. Now he cursed with an adjuration those that should rebuild this city devoted to utter destruction, because the Lord would have it left to posterity as a monument of his severe justice exercised upon this cursed nation, and of his grace and goodness to his own people, in erecting as it were this trophy of their victory. Otherwise the place and city itself was not absolutely accursed, seeing though he were severely punished that rebuilt it, for transgressing God’s command and neglecting this curse, yet being restored it was allowed for a fit habitation even for good men to lodge in, as Elijah and Elisha, 2 Kings 2:4, 18. Yea, our Savior Christ himself did honor this city with his presence and miracles, Mark 10:46; Luke 19:1, 2.

{before the LORD} I.e. by God’s decree made known unto me by the inspiration of the Holy Ghost.

{riseth up} I.e. shall presume and address himself to build this city.

{Lay the foundation thereof in his firstborn} I.e. in the death of his firstborn. So that for this presumption he shall be punished with the death of his two sons, the first in the beginning of the work, the other in the finishing of it, signified in the setting up the gate of it, which is the last thing done in the building of a city. Others understand it, that he should be punished with the death of all his children, from the eldest to the youngest. Now this curse seized upon Hiel the Bethelite and his sons, in the reign of Ahab, 1 Kings 16:34. This Hiel was either very ignorant in not knowing the curse, or, which is the more likely, very profane in not regarding it.

CHAPTER 7

Ver. 1. {But the children of Israel committed a trespass} I.e. one member of that body, which being in communion with the rest, his particular sin was an occasion that a judgment fell upon them all, till upon diligent examination and inflicting just punishment they were cleared and acquitted both from the guilt of his sin and the punishment due unto it. See chap. 22:20. For a commonwealth is one entire body consisting of many members, which communicate with one another in all temporal blessings and calamities, even as the head and heart are affected and afflicted with the diseases and pains of the hands and feet. And God would have it thus, to make us careful and watchful over one another, not only for the common good, but also for the welfare of ourselves and of every particular member, seeing we are all united together in one body with such an inseparable bond, that all have a common interest both in the joys and griefs, the welfare and calamities of the whole body, and also the particular members. See 2 Sam. 24:1; 1 Cor. 5:6.

{For Achan the son of Carmi} This name Achan is derived from the verb Achar which signifies to trouble: unto which Joshua alludes, v. 25: Why hast thou troubled us? The Lord shall trouble thee this day. And hereof it is that he is called Achar, 1 Chron. 2:7, i.e. A destroyer, or the troubler of Israel, who transgressed in the thing accursed; namely, in taking and sacrilegiously stealing that which was devoted unto God, against God’s express commandment, chap. 6:18, 19.

{the son of Zabdi} Who also was called Zimri, 1 Chron. 2:6. This genealogy is here set down to the fourth generation, that both the history might be the more clearly evidenced, with the manner of their disquisition, in finding him out, and also to imply the stain of his sin which he had brought upon his progenitors and whole family; thereby giving warning unto all parents to be the more careful in the education of their children in the fear of God, that they may not be a dishonor and reproach unto them when they are dead.

V. 2. {from Jericho to Ai} Called also Hai, Gen. 12:8, and Aija, Neh. 11:31. This city lay upon a hill three leagues from Jericho westward, and fell afterwards to the tribe of Benjamin. There were two cities of this name; one in the tribe of Gad, which the Ammonites had taken, and is prophesied against, Jer. 49:3, and this of the Amorites, which was the greater.

{which is beside Beth-aven on the east side of Bethel} Two places not far distant one from another, and both near unto Ai: Bethel, the house of God, so called from God’s appearing there unto Jacob, Gen. 28:19, and Beth-aven, the house of iniquity, or vanity and lying; which name was given to Bethel by the prophet, by way of scorn and derision, after that Jeroboam had there set up his golden calves, and so profaned and defiled it with his idolatry, Hos. 4:15; 5:8; 10:5.

{Go up} To wit, from the plains of Jericho to the mountainous places of the country.

V. 3. {Let not all the people go up} This counsel given by the spies and entertained by Joshua, was not good and prudential, although it may be well intended by them; seeing thereby they provided rather for the ease than safety of the army. For what policy could there be, only with two or three thousand men to attempt the mastering and subduing of a city strongly walled and situate upon an hill, a place of advantage, in which there were a greater number of valiant men than themselves? But this was so ordered by a secret providence of God overruling their counsels, that he might bring his own to pass, which was, that the Israelites should for Achan’s transgression have the worse, be put to flight, and some of them be slain, in that conflict: which in no probability would have come to pass, if the whole army had marched to Ai, seeing the terror of so great a multitude would have so disheartened the inhabitants, that they durst not have sallied out of the city. Or if they had prevailed against the whole army, as it is easy to God to give victory unto few as well as unto many, it would have much discouraged and exposed the people to extreme danger, whereas it was God’s purpose to chastise their sin, and not to ruin and consume them.

V. 4. {And they fled before the men of Ai} The Lord so disheartened them and deprived them of all valor and courage that it is very probable they did not endure the first brunt of the battle, nor the very sight of their enemies, but fled away when they first issued out of the city; seeing the men of Ai are said not to have smitten them in fight, but as they pursued them in their flight, v. 5.

V. 5. {even unto Shebarim} Heb. a place of breakings, derived from Shabar, which signifies to break. So called, it seems, upon this occasion, because the Israelites’ army was here broken and discomfited.

{wherefore the hearts of the people melted, etc.} I.e. were dissolved with extreme fear and amazement, and not able to recollect their courage, because they did not so much look upon the defeat and loss, which was so small that it was scarce considerable, as upon the anger and displeasure of God, of which this was an evidence, in whose promises and power they only stood, and have no hope of prevailing or subsisting if he withdrew himself from their assistance.

V. 6. {And Joshua rent his clothes} In those days this was used as a ceremony to express extreme grief and sorrow, which does as it were rent and even cut in sunder the very heart. And this men did either when some great calamity did befall them, as Gen. 37:34; 44:13; Job 1:20; 2:12, or when they saw or heard of some horrible and heinous sin committed against God’s majesty, Num. 14:6; Matt. 26:65, etc. In the former respect Joshua and the elders rent their clothes, to signify the rending of their hearts with grief and anguish, not for that small defeat, but because it was a sign of God’s wrath, seeing he prospered not their expedition according to his promises, which might discourage the people and make them faint-hearted, as v. 5.

{before the ark of the LORD} Hereby he testified that he did not mourn as one without hope, but was supported with faith in his extreme grief, seeing he addressed himself to God for help and comfort, by prayer and humiliation, falling down flat on his face before the ark, the visible sign of God’s presence.

{until the eventide} He joined fasting with his prayer throughout the whole day, that hereby he might pour forth his soul with greater fervency and efficacy.

{and put dust upon their heads} This was another ceremony used in those times in great mournings, 1 Sam. 4:12; 2 Sam. 13:19; Ezek. 27:30; Job 2:12, whereby men expressed a great degree of humiliation, professing hereby, with Abraham, that they were but dust and ashes, and deserved to be buried under ground; and also confessed their frail and sad condition, and that they were as dead men, unless God showed mercy upon them, and raised them up again with help and comfort, Job 10:9; Ps. 103:14.

V. 7. {And Joshua said, Alas, O Lord} In this prayer Joshua shows that he was under a great tentation, and that there was in him a great conflict between the flesh and the spirit, faith and doubting, and therefore his speeches and expostulations are not absolutely to be so taken as though he were persuaded of the truth of them; namely, that it had been better for them not to have come over Jordan; or, that God indeed would deliver them into the hands of the Amorites to be destroyed; or, that they would have been content to have lived on the other side of Jordan; or, that the Canaanites hearing thereof would environ them round, and cut off their name from the earth. For all these things were expressly contrary both to that general promise, I will never leave thee nor forsake thee, chap. 1:5, and also to many particular promises made to Abraham with the rest of their progenitors, and often renewed to Moses and themselves; and therefore to disbelieve them, had been to question, yea, to deny God’s truth and power, of which impiety this good and holy general could not probably be suspected, who had had so lately experience of God’s presence and miraculous assistance. But we are to understand these speeches as proceeding from human frailty, and weakness of faith, and from a sudden distemper of passion and grief, which for the time clouded God’s face and favor from him, so as he could not apprehend the truth of his promises, nor be thoroughly persuaded of his presence and assistance. Although in all this his main intention was good, seeing he chiefly respected God’s glory, and chose rather to have rested contented with a strait habitation for so great a people on the other side Jordan, than that by this accident he should be dishonored, and his name exposed to obloquy and the blasphemies of the nations.

V. 8. {O Lord, what shall I say?} I.e. what shall I answer those who upon this occasion will detract from your glory, in the manifestation of your truth and power?

V. 9. {and what wilt thou do to thy great name?} I.e. how will you preserve the glory of your name, when these nations shall say that you wanted power to protect your people, or truth, in failing to perform your promises, Exod. 32:12; Num. 14:13; Deut. 32:27; Joel 2:17.

V. 10. {wherefore liest thou thus upon thy face?} This is not a word of reproof, as though God misliked this posture, seeing Christ himself used it, Matt. 26:39, and nothing more pleases him, than when poor sinners prostrate themselves before him with broken hearts and contrite spirits. But he rather hereby quickens and hastens him, that he should without any further delays use the means of reconciliation which he appointed: q.d. spend no more time in grieving and afflicting yourself, seeing I am now ready to hear and help you, and as willing to grant your suit as you to make it, Exod. 14:14.

V. 11. {Israel hath sinned} Though Achan alone committed this sacrilegious fact, yet he being a member of the whole politic body, it lost hereby its perfection and entireness, and was in a sort dissipated and dissolved, when one member or part of it was vitiated, and could not be reunited in perfect integrity and oneness till the vicious part were either cured or cut off. See on v. 1.

{And they have also transgressed} I.e. they have aggravated their sin by many circumstances. For they have transgressed my express command and broken my covenant, in laying hands on the accursed thing, namely the Babylonish garment, and converted it to their private use, whereas it should have been burnt; they have also sacrilegiously stolen away, to wit, the gold and silver, which ought to have been brought into the Lord’s treasury, chap. 6:19, and have dissembled this notorious fact, as though, not acknowledging mine omniscience, they thought they could hide it out of my sight; and finally, they have put it, to wit, the things to be burnt, and those which were to be consecrated unto God, even among their stuff; i.e. they have mixed it with their own goods, and so have hardened their hearts in this their wicked course, and resolved to continue in it without repentance.

{my covenant which I commanded them} Namely, concerning the accursed thing, chap. 6:19. Or, my covenant, in not obeying my commands as they promised, Exod. 19:8; 24:7.

V. 12. {Because they were accursed} According to God’s threatening, chap. 6:18. See on v. 1.

{neither will I be with you any more} But why does God thus severely threaten to cast off all care over his people for the sin of one private and ordinary man? I answer, not only because this sin was committed against a strict law newly enacted and ratified by a severe sanction, but also because the transgression would have proved very pernicious to the whole commonwealth of Israel, if it had not been severely punished. For it would have been a spreading sin, and infected many others with its contagion: it would have overthrown all lawful order and martial discipline, even in the first beginnings and settling of it, and made men carelessly to neglect all God’s commands, if they did any ways cross their own covetous or voluptuous lusts.

{unless ye destroy the accursed} I.e. not only Achan, who has committed the fact about the accursed thing, and so himself is become accursed, but also all his family and goods, which are accursed too, as being tainted with the contagion of his sin. So v. 24.

V. 13. {Up, sanctify the people} By legal purifications, as washing clothes, abstinence from women, as Exod. 19:10, 15, but much more by spiritual sanctity, presenting themselves before God with pure and holy hearts: that thus preparing themselves to appear in God’s presence, the offender might be discovered and punished, and the people freed from the punishment of his sin. See on chap. 3:5.

V. 14. {The tribe which the LORD taketh} I.e. apprehends by lot, which is at his disposing, Prov. 16:33. See 1 Sam. 14:41; Jonah 1:7; Acts 1:24, 26. Now the Lord thus proceeded to discover the offender by casting lots, whereas, if he had so pleased, he could at the first have pointed him out by name, both because he might by this gradual proceeding convince Achan of his sin, and bring him to repentance and confession of it, or at least leave him the more unexcusable, and also because in the passages of his providence he does not usually act immediately by himself, but uses us as instruments to serve his providence, and to join our endeavors for the effecting of his works.

V. 15. {shall be burnt with fire} As the accursed thing ought to have been, Deut. 13:15, 16, namely, after he is first stoned, which was the punishment appointed for blasphemers and presumptuous offenders, Lev. 24:14; Num. 15:30, 35. So v. 25.

{he and all that he hath} I.e. not only the accursed thing, but his sons, daughters, oxen, asses, etc. This, though a most severe punishment, yet was just, seeing God appointed it, whose judgments are always righteous, Gen. 18:25; Jer. 12:1; Ps. 145:17. Though often unsearchable and above the reach of our reason: which may appear, whether we respect God, who appointed this punishment. For 1. he is supreme Lord of all, and may do with his own what he pleases; and his will is the rule of justice, yea, justice itself; and 2. we owe ourselves to God, and deserve death by the first sin, and all that followed it; and therefore God may justly require this due debt when and in what manner he pleases. Or whether we respect Achan and his sin, seeing he had infected all he had with its contagion, and so made them liable to his punishment. Or finally, whether we respect Joshua and the people, who did inflict and execute it; 1. because God commanded it; 2. because Achan had endangered the whole camp to destruction, who were not, simply considered in themselves, guilty of his fact; 3. because he had exposed thirty and six men to the slaughter, who were in like manner innocent of his sin, though by their own sins known to God they had justly deserved their death. And all his were justly executed with him by the same reason, though not knowingly guilty of his fact, that they might be examples unto others, to deter them from the like transgressions and sins. See on Exod. 20:5.

{because he hath wrought folly in Israel} I.e. a base, foolish and sinful deed; so Gen. 34:7; Judg. 20:6; 2 Sam. 13:13; and that in Israel, where above all other nations piety and righteousness ought to flourish, in respect of their just laws and Lawgiver, and the manifold miracles which they had seen, and rich mercies and blessings, wherein they were preferred and advanced before all other people, Exod. 19:5; Deut. 7:6; 14:2; 26:19; 33:29; 4:5, 8.

V. 17. {he brought the family of Judah} I.e. the several families, Num. 26:20, 21, or rather their tribunes and princes which represented their whole families.

{the family of the Zarhites} I.e. all the heads and chief of the families. See 1 Chron. 2:6.

{man by man} Heb. by the men. I.e. according to the household of their fathers, and not every one by the poll, as appears v. 18.

V. 18. {And he brought his household} I.e. either Joshua himself, or Zabdi by his appointment.

V. 19. {And Joshua said unto Achan, My son} Hereby he showed his love to his person, and that he was in giving judgment free from all rage, anger and desire of revenge, and only aimed at God’s glory and the good of the people.

{give, I pray thee, glory to the LORD} Namely, by acknowledging your sin, and his justice in drawing you out to deserved punishment; and thereby also show that the lot which he has cast upon you is true and right. Neither seek any longer to hide your sin, seeing you have an all-seeing God to be both your accuser and judge, whose knowledge you cannot avoid, nor decline his judgment; and therefore confess the truth in an humble and penitent manner, that hereby he may be glorified, and you freed from everlasting punishment. See 1 Sam. 6:5; Jer. 13:16; John 9:24.

V. 20. {Indeed I have sinned} I freely and ingenuously acknowledge that I, and no other, have committed this heinous fact, and thereby have made myself deservedly guilty and worthy of the greatest punishment, seeing I have transgressed the just and express command of the Lord God of Israel, from whom I have received my being, and many singular favors, as being a member of this commonwealth, which he has chosen for his peculiar people, and enriched with many blessings.

V. 21. {when I saw} Here he shows the progress and growth of his sin by its degrees; first, permitting his eyes to rove and fix themselves upon unlawful and prohibited objects, contrary to Job’s practice, Job 31:1. Secondly, giving liberty to his concupiscence in desiring them; thirdly, actual seizing upon the prey; lastly, using means, by hiding it, to reserve it for his own private use.

{two hundred shekels of silver} See Gen. 23:15.

{and the silver under it} I.e. under the Babylonish garment, or wrapped up within it.

V. 22. {So Joshua sent messengers} That the truth of Achan’s confession might be discovered.

{and they ran unto the tent} I.e. they made all haste to fetch the things which were to be burnt and consecrated, that so justice being executed upon the offenders, God’s wrath might be averted, and the people cleared and freed both from sin and punishment, seeing he had threatened that he would not be with them any more, and that they should not stand before their enemies, until they had taken away the accursed thing from among them, vv. 12, 13.

V. 23. {before the LORD} I.e. before the tabernacle, in which was the ark the sacred sign of God’s presence, where Joshua and the elders of Israel waited expecting their return.

V. 24. {the son of Zerah} I.e. the nephew of Zerah, but called his son, because lineally descended from his loins. See v. 1.

{and his sons and his daughters} See on verse 15.

{unto the valley of Achor} Or, trouble: so called by anticipation. See v. 26.

V. 25. {Why hast thou troubled us?} See on v. 1.

{and burned them with fire} I.e. his children with his goods. This he could not have done but by God’s special command in this particular case, seeing the general and common law was, that the children should not be put to death for the father, Deut. 24:16. This severe execution was just with God. See on v. 15.

V. 26. {heap of stones} As they used to do over them who died ignominiously, chap. 8:29; 2 Sam. 18:17, that it might be a monument to warn others not to commit the like sin.

{valley of Achor} Because all Israel was troubled here with Achan’s sacrilege, as also himself and all his by this dreadful punishment inflicted on them, Hos. 2:15; Isa. 65:10.

CHAPTER 8

Ver. 1. {Take all the people of war with thee} Not, as some think, the whole army, of which there could be no use in such a service, against so small a company of fighting men as were in Ai, but rather one would have hindered another, especially when it was to be acted by a stratagem of flight; for they would by their multitude have deterred that small garrison from issuing and sallying out of their gates. But Joshua is bid in this expedition to make choice only of warlike people that had valor and skill, and so were fit for such a service. By which are meant the thirty thousand mentioned, v. 3, which being mighty men of valor, Joshua chose for this employment. Others suppose rather that the whole army was appointed to be present at this service, for the better heartening of all the people, who were not yet free from that fear and amazement that had seized upon them by the former defeat, and also because they were all to participate in the spoil of the city, for their better encouragement in the like enterprises.

{and arise, go up to Ai} Because standing on an hill, they were to ascend unto it from the plains of Jericho.

{See, I have given into thine hand} Therefore you must not attribute the glory of the victory to your own strength and policy, seeing it is my free gift; nor make any doubt of obtaining it, seeing you may be as certainly assured of it as if you had it already in present possession. See on chap. 6:2.

{and his land} I.e. all that territory adjoining to Ai which was under that king’s power and jurisdiction.

V. 2. {As thou didst to Jericho} I.e. in the general, you shall destroy it as you did Jericho; but not in respect of the manner in every particular circumstance. For the king of Jericho was not hanged, as the king of Ai was; nor he accursed that rebuilt Ai.

{only the spoil thereof} This the Lord granted to the soldiers for their better encouragement, whereas if the spoils of this city also had been denied them, of which they stood in so much need, they would have been too much disheartened and discontented.

{lay thee an ambush for the city} In a just war it is as lawful to get victories by policies and stratagems as by open fight and force, seeing God the author of justice has warranted it unto us by many examples, and here also by his own command.

{behind it} I.e. on the west side of the city, seeing they were now on the east side when they received this command. See v. 9.

V. 3. {and all the people of war} I.e. not the whole army, for all were not men of war, but such only as were of great valor and skill in martial affairs, and so the fittest for such a service. See on v. 1.

{and Joshua chose out thirty thousand} Here he more clearly expresses who were that people of war whom he chose for his service, namely thirty thousand mighty men of valor.

{and sent them away by night} That they might lie in ambush behind Ai: but not the whole number of thirty thousand. For how had it been possible for such a multitude to have lain hid and undiscovered for the space of a whole day, so near unto the city, and that not far from Beth-el, who were confederate with Ai? And besides, the five thousand more, which are mentioned v. 12. It is more probably thought, that only thirty thousand were chosen out of the whole army for this service, and that not this whole number were sent to lie in ambush, but only five thousand chosen out of them, spoken of, v. 12. Though, I confess, this narration does not make it clear, being somewhat intricately and perplexedly expressed; as we have the like, Judg. 20:29, etc.

V. 4. {ye shall lie in wait} God would not destroy Ai by miracle, as he had done Jericho, to the end that the nations discovering the power and policy of his people, might accordingly fear them.

{but be ye all ready} Namely, to receive my commands and directions, as occasion shall be offered.

V. 5. {and all the people that are with me} Namely, the five and twenty thousand that remain of the thirty thousand, to carry on the service and design against Ai in an apert and open way, by drawing them out of the city, and encouraging them further to pursue us by a counterfeit flight, whereby we shall give unto you, namely, the five thousand chosen to lie in ambush, a fit opportunity of assaulting and entering the city, when all their forces being drawn out, you shall find it naked, and none in it to make opposition.

V. 6. {till we have drawn them from the city} Hereby he admonishes them not over-hastily to discover themselves in their ambush, but to lie close, till the citizens that sallied out were drawn far enough out of the city.

V. 7. {Then ye shall rise} Namely, when you shall have a sign given you of our returning from our seeming flight and of our setting upon them; of which see v. 18. In which your enterprise you shall be sure to have good success and victory, seeing you have a promise from God that he will deliver this city, with all in it, into your hands.

V. 8. {That ye shall set the city on fire} Not the whole city, but only so much as might be a sign to Joshua and his army, by the smoke ascending, of their entrance into it, that they might surcease their dissembled flight, and making a stand might fall upon their enemies. For the whole city was after burnt and destroyed by the whole army of thirty thousand, after they had slain all their enemies, and falling upon those few that remained in the city were wholly possessed of it, and of all the spoil in it, as appears v. 24.

V. 9. {Joshua therefore sent them forth} To wit, the five thousand men appointed to lie in ambush, v. 12.

{among the people} I.e. the twenty-five thousand that remained after the five thousand were sent away.

V. 10. {and numbered the people} Mustered and set in order the people, to this end, that it might afterwards appear for their better encouragement, that they had gotten this victory without any loss.

V. 11. {And all the people} Not the whole people, but only the men of war which were by him chosen out of the whole army for this service, and were now remaining with him, the five thousand being to be sent away to lie in ambush; as it is here expressed.

V. 12. {And he took about five thousand men} Namely, out of the thirty thousand appointed for this service.

V. 13. {set the people} I.e. when Joshua had so disposed them as might be for his best advantage in this service, some in ambush behind the city on the west side, and some with himself in the camp on the north side, he himself in the night, or in the dark of the morning, as appears vv. 9, 10, made his near approach to the city, that so having with him but a small company, he might discover himself to the enemy, and by the sight of such a despicable number might draw and incite them to sally out of the city. The which he did the rather because it was not his purpose to fight with them, but to retreat to the rest of his company in the camp.

{into the midst of the valley} Between the city and his army.

V. 14. {And it came to pass when the king of Ai saw it, that they hasted} I.e. when he both saw the smallness of Joshua’s army, and also that they had placed themselves in a place of disadvantage, to wit, in a low valley, he made haste to lay hold on this opportunity.

{he and all his people} I.e. the greatest part of his strength, fit for this service. For some remained in the city, v. 16.

{before the plain} Which was on the east side of the city.

{but he wist not} This is added to show their sloth and improvidence in managing so great a business.

V. 15. {and fled by the way of the wilderness} Which was, as is thought, the wilderness of Beth-aven, nigh unto Beth-el, chap. 18:12, 13, where they had left the body of their army. Or, as others, the wilderness between Ai and Jericho; as if they would flee to Jericho, from whence they came, to secure themselves from the imminent danger of being slaughtered by the pursuers.

V. 16. {And all the people} Hearing of the flight of their enemies, they conceived there was no use of soldiers to defend the city, and that there was nothing else to be done but to pursue and do execution upon those that fled.

V. 17. {And there was not a man left in Ai} I.e. not a man that was able to bear arms, or do any service in this expedition: for otherwise there remained still in the city weak, aged, and impotent men, v. 24.

{or Beth-el} This being a neighbor-town of small strength, abandoned, as it seems, their habitation, and put themselves into Ai, as being a place of more strength, that uniting their forces they might be the better enabled to defend one another against the common enemy. But others conceive that they might still dwell in their own town, but now sallied out as well as the men of Ai, having taken notice of the Israelites’ flight; seeing it appears, Judg. 1:24, that it was a place of strength, which could hardly have been taken by the house of Joseph, unless it had been betrayed into their hands.

V. 18. {Stretch out the spear} This was the signal to be given, to those that lay in ambush, that they should enter and surprise the city; and to those that fled, that they should make a stand, and turn face against the pursuing enemy. But in that distance Joshua could not have known when to give this signal, or that all the soldiers were drawn out of the city, had not God himself revealed it unto him; neither could the liers in wait have taken notice of it, unless they had had the like secret revelation, or outwardly at least, by some trumpet or shout of the army.

V. 19. {and set the city on fire} Not the whole; for then they could not have had the spoil given them, v. 2, but so much of it as might be a signal to the army, by the smoke ascending, to make known unto them when they should return from their counterfeit flight and set upon the enemy.

V. 20. {And they had no power to flee} I.e. being through fear and astonishment deprived of all courage in their minds and strength in their bodies, they could make no escape, being enclosed on all sides between them that had lain in ambush and the main battle.

V. 21. {And all Israel} I.e. all that army who were employed in this service, both those who had showed themselves to the men of Ai, and had encouraged them to pursue them by a counterfeit flight, and those also who remained in the camp on the north side, who now likewise joined with them, when they saw by the smoke ascending that the city was surprised by those that lay in ambush.

V. 22. {And the other} Who had lain in wait, and had now done all required of them, both for the taking of the city, and for giving a signal to the flying army.

V. 23. {And the king of Ai they took alive} They would not, it seems, slay him in the fight, but reserved him for a more solemn execution, that his death might be exemplary to others of his rank, and show them what they were to expect going on in his course.

V. 24. {smote it with the edge of the sword} I.e. the men unable to bear arms, with the women and children who were left in the city, all these likewise they put to the sword, after they had slain all the soldiers in the field; and burnt the city, after they had first seized on the prey, and driven out the cattle.

V. 25. {twelve thousand, even all the men of Ai} The Bethelites that came in to their aid are here also comprehended; whereby appears what a small number were in this city, according to the report of the spies, chap. 7:3. And withal how wonderfully God had blinded them with self-confidence to their utter ruin, seeing though they were but such a contemptible number, yet they adventured to oppose and maintain war against such a numerous, puissant and successful army.

V. 26. {For Joshua drew not his hand back wherewith he stretched out the spear} That it might appear both in him and others that he got not the victory by his own prowess and strength, but only by God’s power assisting him, and effecting all for him; even as Moses prevailed against the Amalekites not by fighting, but by praying, Exod. 17.

V. 27. {Of that city} By this emphatical expression he opposes Ai to Jericho, seeing the spoil of this was devoted to God, the spoil of that reserved for their own use.

V. 28. {and made it an heap for ever} I.e. for a long time, as this phrase often signifies. See on Exod. 12:14. For Ai was afterwards rebuilt and inhabited by the Benjamites, Neh. 11:31, above a thousand years after it was demolished.

V. 29. {And the king of Ai he hanged} Joshua executed the greatest severity of justice upon the kings of these cursed nations, as being the greatest offenders, corrupting the people both by their bad government and their evil example.

{take his carcase down} According to the law, Deut. 21:22, 23. The which was enjoined, lest by looking on such sad objects their hearts should be hardened and habituated in merciless cruelty, and that the land might not be defiled by such monuments of God’s curses and wrathful displeasure remaining long upon it.

{at the entering of the gate of the city} Because, as some think, the gate being in those times the place of justice, he had often abused it by administering unrighteous judgment, neither protecting the righteous, nor punishing the wicked according to their demerits; therefore in this very place thus abused by him, the Lord executed upon him the just doom of a righteous judge.

{a great heap of stones} See on chap. 7:26.

V. 30. {Then Joshua built an altar} I.e. soon after the sacking and burning of Ai, according to that charge given Deut. 11:29; 27:5, 6, he built both this altar, upon which they were to offer sacrifices when they were entered into Canaan, and also a monument of great stones, upon which the law was to be written, and that the people hearing certain curses and blessings pronounced upon Mount Ebal and Gerizim should give their Amen unto them. All this accordingly was here done by Joshua. See on v. 33.

{in mount Ebal} Concerning the situation of these two mountains, Ebal and Gerizim, expositors differ in their opinions. Some hold that they were situate near Ai; for which there are divers reasons: others, and that more probably, that they were further up in the country, in that part which afterwards fell by lot to the tribe of Ephraim, and near unto Shechem, as appears chap. 20:7; Judg. 9:6, 7.

V. 31. {hath lift up any iron} To smooth and polish it with any tools of the artificer, Exod. 20:25; Deut. 27:5.

V. 32. {a copy of the law of Moses} I.e. as some conceive, the sum of the law contained in the Decalogue; or, as others, and that more probably, the blessings and curses here mentioned; seeing where this writing is enjoined by Moses, he requires that they should write upon the stones all the words of this Law very plainly, namely, this law of blessings and curses, of which he there specially speaks in the next words, Deut. 27:8, 12, 14.

V. 33. {And all Israel} Divided into two parts, six tribes on the one side and six on the other.

{stood on this side the ark} Deut. 27:12, 13, it is said, that one party should stand upon Mount Gerizim to pronounce the blessings, and the other, to pronounce the curses, upon Mount Ebal; but here, that half of the tribes stood over against Mount Gerizim, and the other half over against Mount Ebal. Whereby it appears that they stood not upon the top of these mountains, but upon their ascent near unto the bottom, that they might be the nearer one to another, and both of them to the ark, which stood in the valley between the mountains, where they might more conveniently hear the blessings and curses pronounced by the Levites, and accordingly give their assent unto them.

{mount Gerizim, and—mount Ebal} Both these mountains lay in the tribe of Ephraim, Deut. 11:29, 30; Judg. 9:7, and therefore being far up in the country, and in some good distance from Ai, it seems that either this monument and altar were not erected presently as soon as they had sacked Ai, but in some space of time afterward, when they had made a further progress in conquering the country, although the story of this action be here inserted; or if now it were done, to show their readiness to execute God’s commands, as soon as they had made their first entrance into the country, Deut. 11:29; 27:2, 4, and could do it with any conveniency, it seems they got this opportunity by means of that terror and astonishment with which God had possessed the hearts of the Canaanites upon the occasion of the surprise of these strong cities, Jericho, and Ai. See on v. 30.

V. 34. {And afterward} I.e. as he had built the altar, and offered sacrifices upon it, and written the law upon the plaster of the monument.

{he read all the words of the law} Not he himself, but one of the Levites by his appointment. For so had Moses expressly commanded, Deut. 27:14.

V. 35. {Before all the congregation of Israel, etc.} Hereby is intimated that the Levite read the law with such a loud and audible voice that the people standing on both sides might hear him; not the whole commonalty then assembly, who consisting of so many hundred thousands could not all hear and understand one man reading at the same time, but their princes, elders, and chief rulers, with as many others as stood within a convenient distance.

{and the strangers} I.e. not such strangers as came amongst them for trading and commerce, but such as being converted were proselytes, and together with them made profession of God’s true religion. See v. 33 and on chap. 17:13.

CHAPTER 9

Verse 1. {On this side Jordan} I.e. in respect of Moab; to wit, in the land of Canaan, where the Israelites now were.

{of the great sea} I.e. the Mediterranean; or, in all the coasts adjoining to that sea.

{over against Lebanon} Which lies in the north part of Canaan.

{heard thereof} I.e. of the sacking and burning of Jericho and Ai, two frontier cities of Canaan, and of great strength.

V. 2. {gathered themselves} I.e. combined in a covenant to make war against Joshua and the Israelites that had invaded their country.

V. 3. {the inhabitants of Gibeon} Gibeon was a city of the Hivites, chap. 11:19, and fell to the tribe of Benjamin, and was given to the priests, chap. 21:17. Together with them certain other towns joined, which were at least in confederacy with them, if not under their jurisdiction, as Chephirah, Beeroth and Kirjath-jearim, v. 17; with these no peace was to be made without special warrant from God, or at least special conditions peculiar unto them, which were by God’s appointment.

{heard what Joshua had done} The same report came to other cities, but wrought in them quite contrary effects; in others, a resolution to fight with Joshua; in these, to yield and make their peace. Which was so ordered by God’s overruling providence, inclining the hearts of these Gibeonites to use the means of their preservation, and leaving the other to the hardness of their own hearts, to go on in such a way as would bring them to destruction, chap. 11:20.

V. 4. {they did work wilily} I.e. politically and prudently in respect of the matter and substance of their design, but subtly and craftily in respect of the manner and means which they used in the carriage of it. And in both these senses the word here used is commonly taken.

{as if they had been ambassadors} Sent unto Joshua from some far country.

{bound up} Pieced and mended where they had leaked.

V. 6. {We be come from a far country} This they pretended, as they confess, v. 24, because they had heard that God had forbidden the Israelites to make any league with these cursed nations, and that he having given them their land for a possession, they should utterly destroy and root them out, whereof they had seen an experiment in the ruin of Jericho and Ai, and now feared that it would fall to be their own lot, if by this means they did not prevent it; namely, by saying that they were inhabitants of countries far remote, with whom it was lawful for the Israelites to make leagues, if they would submit themselves to become tributaries unto them, Deut. 20:11.

V. 7. {And the men of Israel} I.e. the elders, princes and chief men of Israel, who assisted Joshua in the counsels of state, and the managing of all weighty affairs that concerned the commonwealth.

{and how shall we make a league with you?} Seeing God has expressly forbidden it, has given unto us your land for a possession, will not suffer you to dwell amongst us, but has commanded us to root you out, Exod. 23:31, 32, 33; 34:12; Deut. 7:2.

V. 8. {We are thy servants} And not your enemies as the Canaanites are; and therefore will not stand upon any terms with you for the transacting and ratifying of a peace with you, but as servants wholly submit ourselves to your pleasure, and will willingly accept of any conditions which you in your wisdom shall think fit to propound.

V. 9. {because of the name} I.e. of the glory and power of the Lord, which we have heard much of, and with great admiration, showed in his wonderful works and miracles. Which may be a motive to persuade you to contract a firm peace with us, seeing we do adore and magnify the same great and glorious God whom you serve and worship.

{and all that he did in Egypt} This they with much art and skill insist upon, as done long since, and therefore by fame come to their knowledge, though they lived in a country far remote; and they subtly conceal and pass by God’s great works done of late in dividing Jordan, and destroying Jericho and Ai, lest their taking notice of these might have discovered them to be near neighbors and not strangers dwelling afar off, who living at a great distance, the things so lately done in Canaan could not as yet have come to their ears.

V. 11. {Wherefore our elders} And therefore you have the more reason to hearken unto us, seeing we come not of our own accord, nor upon the private motion of some few of our citizens, but by the command of all our elders and governors, and the general consent of the whole people of our country. Some gather hence, that their government was aristocratical, or democratical. And it is said, vv. 1, 2, that all the kings entered into league against Joshua, and resolved to fight for their country.

V. 14. {And the men} I.e. the chief rulers and princes, who talked with them and heard all their probable discourse.

{took of their victuals} To wit, into their hands, that they might handle and look upon them, and see if they were such indeed as they reported; and so believed and approved their words, being deceived with the sight of their provisions.

{and asked not counsel} Namely, by the high priest, inquiring of the Lord by Urim and Thummim, as they were commanded, Exod. 28:30; Num. 27:21; 1 Sam. 30:7, 8. Which does not prove that if they had consulted with God, he would have given answer, that they should have rejected the suit of the Gibeonites desiring peace upon their conditions, but is only spoken to tax the princes of neglect of their duty, going on rashly in a business of such importance, and not first asking counsel from God.

V. 15. {And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them} For the opening of these words we must clear a great question, whether this act of Joshua making peace with the Gibeonites, and of the princes confirming it by oath, were lawful or unlawful. This question is perplexed with so many difficulties arising from the text compared with other places of Scripture, that it is not easily to be resolved. For how could this peace be lawful, being expressly contrary to God’s command, which was, that they should make no peace or league with the Canaanites, nor suffer them to live amongst them, but utterly destroy and root them out, because God had given their land for an inheritance to his people, which they could not enjoy if those cursed nations were not removed? Or, if it were lawful, why do the people murmur and complain of their princes for doing of that which was just? And why does Joshua pronounce the Gibeonites accursed, if they had done nothing saving that which was equal and right? And why is it said, that what they did was extorted from them by deceit, implying that they could not lawfully have done what they did, had they not been circumvented by their fraud and dissimulation? On the other side, if their covenant and oath were unlawful, why did they not break it, especially being drawn from them by deceit, and seeing also that there was an error in the persons unto whom their oath was made, they not being the same men whom they pretended themselves to be? Neither does it satisfy and clear the doubt, to say, though the thing unto which they swore were unlawful, yet the religion of their oath tied them to observe it, as being made not only to men but also to God; seeing this cannot bind a man to do that which is simply unlawful, neither will it please God to call him to witness that we will do that which is sinful and expressly contrary to his revealed will. For the removing of these difficulties, I affirm, and hope to prove, that this covenant and oath made by Joshua and the princes unto the Gibeonites was in the substance of it lawful, though extorted from them by fraud and dissimulation.

I. Because no condition was expressed in it of preserving their lands, liberties or goods, much less their superstitious and idolatrous worship, but only of their lives. Wherein this peace much differed from that which they might lawfully make with other nations which were far off. For after they had proclaimed war against them, they might offer and make peace with them upon more easy conditions than with these Canaanites; namely, they might suffer them to exercise their own superstitions, and not compel them to become proselytes and embrace their religion; they might also suffer them to enjoy their lands, their country, and habitations, their laws and liberties, and to hold with them free trade and commerce: all which conditions were unlawful to be made with the inhabitants of these cursed countries.

II. Because these severe commands of destroying the Canaanites were not absolute and general, including all and every singular person without any exception or respect had to any conditions, for then Rahab, her kindred and family could not have been lawfully spared and preserved, but to be understood on these conditions: if they still continued in enmity with God’s people, and would not sue and seek for peace; if they would not give place unto them, nor suffer them to enjoy their inheritance which God had given them; if they would not leave their idolatry, and embrace God’s true religion, but retaining their superstitions endanger the Israelites to be corrupted by their allurements and evil examples; and finally, if they would enjoy their liberties, and live as freemen in the land, and not submit themselves, their land, laws, liberties, goods, lives, and all they had, to live as servants under the dominion of the Israelites: then they were forbidden to make any peace with them, and they were to destroy and root them out. But contrariwise, if they would accept of their lives and peace by submitting to these conditions, and carefully observing them, then they might have what they desired and sued for.

III. Those commands of destroying these nations were but positive laws, which were always to be tempered and qualified with a moral equity; namely, that notwithstanding the rigor of them, those should be spared and preserved who did forsake their evil ways, and turn unto God by unfeigned repentance and new obedience. For should not the Judge of heaven and earth execute righteous judgment? Will he destroy the righteous with the wicked, those who repent with those that live in their sin, Gen. 18:25? Will he leave off to exercise the works of his nature, in showing mercy to poor penitent sinners, to do his work, his strange work, and to bring to pass his act, his strange act, in showing his wrath as in the valley of Gibeon? Isa. 28:21.

IV. All God’s promises and threatenings though never so general in their expressions, are always to be restrained and limited under the conditions of obedience and repentance, though these conditions be often concealed: as plainly appears Jer. 18:7, 8. At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up and to pull down and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them, etc. This we see experimentally verified in the examples of the Ninevites, who upon their repentance were freed from that destruction which God had denounced against them by the ministry of Jonah, and of Rahab and her family in this story.

V. It is said chap. 11:19, 20: There was not a City that made peace with the children of Israel, saving the Hivites the inhabitants of Gibeon: all other they took in battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the Lord commanded Moses. Whereby is plainly implied, that if they had not continued in their enmity, but according to the practice of the Gibeonites had desired and sued for peace, and upon the like conditions, the Israelites might lawfully have granted it unto them.

VI. Lastly, that their covenant and oath in making and confirming this peace with them was lawful in itself, and approved by God, hereby appears, in that God was so highly displeased with the breach and violation of it by Saul many years after, that though it were colored by a show of zeal to God’s people, yet his wrath could be no otherwise appeased, when he had continued a fearful famine upon the whole land for the space of three years, than by hanging up seven of his sons, and so rooting out almost his whole posterity.

Now these reasons being premised and duly considered, the objections may without any great difficulty be answered. For first, if it be objected that this league was unlawful, because God had devoted all these cursed nations to a universal destruction, and had expressly forbidden his people to make any league with them; to this I answer, that this is not to be understood of all and every singular man, but of all who would not submit themselves to observe the former conditions; but if then it be further demanded why this command was general for the destroying of all, without any mention of these conditions, upon the observance whereof some might be exempted and spared: to this I answer, because it was generally and for the most part to be executed, and only some few to be exempted; for God purposing to give up this cursed people to the hardness of their own hearts, he knew there were but a few that would yield to these conditions. And moreover, because he knew that his people either through cowardice and fear, or for sloth and love of ease, when they had gotten room enough for their own habitations, would much incline to sit still, and not prosecute the wars against God’s and their enemies, therefore by these general commands he stirs them up with zeal and courage to fight his battles and execute his designs. If it be yet further objected, that the Israelites themselves did thus understand God’s commands, as though he would have none to be spared, and therefore murmured against their princes for making this league and sparing their lives; to this I answer, that God might well suffer them to remain ignorant in this point, that they might more readily execute his judgments upon these cursed nations; and it was an easy matter to continue in this error, if God was not pleased to enlighten their minds, and discover it unto them. And well might this people fail for want of knowledge in the nonage of the church, when as the prophet Jonah himself either for want of knowledge, or at least due consideration, did think that Nineveh must needs be destroyed, because God had threatened it; although he might at another time have some conceit that God would spare it upon repentance, because he was a gracious God, merciful, slow to anger, and ready to forgive. Other objections there are which arise out of the following words in the text, which I shall answer in their due place.

V. 17. {Chephirah and Beeroth} Which came after to the lot of the Benjamites.

{Kirjath-jearim} Which fell to Judah. And in it the prophet Urijah was born, who prophesied against Jerusalem, Jer. 26:20.

V. 18. {because the princes of the congregation had sworn unto them} This was the chief reason that restrained them from destroying the Gibeonites, because it came under their cognizance. Howsoever, they had greatly sinned had they slain them, though the princes had not taken this oath, seeing with much cruelty and unmercifulness they had violated a lawful covenant, as before I have showed; of which it seems the common people were wholly ignorant.

{murmured against the princes} Because being circumvented with their dissimulation they had sworn to spare their lives. But these murmurers were ignorant that this positive law of destroying the people was to be tempered and moderated with a moral equity, in sparing such as these Gibeonites, who were willing to observe all conditions of a lawful peace, patiently submitting themselves to bear any punishment which their conquerors were pleased to inflict, because they had offended in their manner of obtaining it by fraud and deceit, though they did this being surprised with fear of being utterly destroyed, if they did not by this means prevent their ruin.

V. 19. {We have sworn unto them by the LORD God of Israel} They plead their oath rather than the lawfulness of the covenant unto which they had sworn, if at least themselves did rightly understand it, because the people were more apprehensive of this obligation, knowing that it was horrible impiety to break an oath made by the great God of Israel, from whom they received all the good they enjoyed, and which they expected for the time to come; and that it would much dishonor God, and bring a great scandal upon his true religion, when the nations near and far off should take notice that they had with much perfidiousness and extreme cruelty violated their covenant which they had confirmed with a solemn and sacred oath by so great and glorious a God as the Lord God of Israel.

{now therefore we may not touch them} Because we are bound to save their lives by a solemn oath and lawful to be kept. For if it had been unlawful, it might have been lawfully broken. But they sued for peace before we besieged their city, and have willingly submitted to all our conditions, namely those expressed v. 21.

V. 20. {This we will do} We will save their lives, but so that they shall for circumventing us with their fraud, become our perpetual servants; which to an ingenuous man is more bitter than death, and which as it will bring upon them deserved punishment for their deceit, so singular profit unto us, in that we shall by this means have them slaves under us to do all our drudgery, and take off from ourselves such base services.

{lest wrath be upon us} As it surely would be, if we should violate a lawful oath. Saul’s sons suffered death for their father’s violation of it, 2 Sam. 21:6.

V. 21. {And the princes said unto them} Namely, to the murmuring people, that they might appease their anger and quiet their minds, by propounding unto them such a way as would both sufficiently punish the fraud, and bring much profit to God’s people.

{let them be hewers of wood, and drawers of water} I.e. in the meanest condition among the people, which the Scripture expresses by this phrase. See Deut. 29:11.

{unto all the congregation} I.e. for the public service of God to be performed by the whole congregation in the tabernacle, as Joshua expresses it, v. 23. For which purpose they were bound to provide wood and water to be used in the ceremonial washings, feastings, and daily sacrifices, v. 27, which was a work of no small care and pains in that country. Unto this service, it is probable, they were bound not all at once, seeing they were in their habitations scattered over the whole land, but in their turns, as the Levites were.

V. 22. {Joshua called for them} I.e. after he and the princes had consulted together, and resolved on this course.

{Wherefore have ye beguiled us} I.e. why have you used such fraud and deceit in drawing us to make this covenant with you, and to ratify it by attesting God’s great and glorious name, and have not rather carried on such a work as this with honest simplicity, and with an upright heart and hand, not intermixing therewith such cunning lies and dissimulation?

V. 23. {Now therefore ye are cursed} Because you have not endeavored to preserve your lives by lawful means, but by lying and dissembling, therefore in respect of your temporal condition you have brought upon your selves and your children this heavy curse of bondage and servitude. In denouncing of which he may seem to relate unto that prophetical curse pronounced by Noah against Cham their great progenitor, that he should be a servant of servants unto his brethren; the which now was verified in his posterity, Gen. 9:25. But yet this curse through God’s infinite mercy became in some respects a blessing to these Gibeonites, seeing by these services, though base in themselves, they had near approach unto God in the service of the sanctuary, for the good of their souls, and were in a sort given and consecrated unto God, as the name afterwards given them does import. For these were, as is thought, those Nethinims of whom we read, 1 Chron. 9:2 and Ezra 2:43, whose office was to attend upon the Levites in the service of the sanctuary; who, though from the first beginning they were employed in this service, yet are said to be appointed by David and the princes unto it, in respect that they did order and dispose of them in their several turns and courses, Ezra 8:20. Now if David himself, though a great king, chose rather to be a door keeper in the house of his God, than to dwell in the tents of wickedness, Ps. 84:10, then these poor Gibeonites had no damage by their base services, seeing by them they had this privilege of near approaches unto God.

{for the house of my God} I.e. the tabernacle now, and the temple afterward; yea, for the public service of the whole congregation in things appertaining unto God.

V. 24. {And they answered Joshua} In a very prudent and politic manner, every word having in it its weight, to work his and the princes’ hearts to mercy and pity; namely, that what they had done, was not out of love to fraud and deceit, but merely out of fear, to save their lives; that herein they had given credit to those reports which they had heard of God’s commands and threatenings against them; that they acknowledge the Lord to be not only the God of Israel, but also in an especial manner Joshua’s God, and honor Moses with the title of God’s servant, and with all humility acknowledge themselves servants unto Joshua ready and willing to obey all his commands.

V. 25. {We are in thine hand} I.e. in your power, to do with us and lay upon us what service you please, and as it seems good unto you in a common and moral equity to deal with such as we are, all former circumstances duly considered.

V. 26. {And so did he unto them} Namely according to that sentence he had passed upon them, verse 23.

V. 27. {For the congregation} Not as bondmen to private persons, but for the use and benefit of all God’s people in the public service of the sanctuary.

{Even to this day} Not only that time wherein this history was written, but even unto perpetuity, and in after-ages; as appears in the words following, in the place which he should choose, i.e. either in the tabernacle now, or in the temple hereafter.

CHAPTER 10

Vers. 1. {When Adoni-zedek} His name signifies Lord of righteousness; which glorious and specious name he arrogated unto himself for his greater honor among the people, although he and his successors were cruel tyrants, as appears Judg. 1:7, if at least he were [this] man’s successor and not himself. See there on verse 36.

{had heard how Joshua had taken Ai} Where the causes of their confederation and preparations for war are expressed, and what it was that awakened them out of their lethargy of careless security and incogitancy into which they were fallen by long wallowing in carnal and sinful delights, namely their imminent and approaching danger. A man might reasonably have thought, that hearing long before how God for their horrible and heinous sins had given their land to his people, and devoted the inhabitants to utter destruction, how he had made a passage for them through the Red Sea and Jordan, and miraculously fed them in the wilderness, this should have roused them out of their dead sleep. But outward words and works will do nothing till God bring them home to the heart, as we see in the example of these kings compared with the contrary practice of the Gibeonites.

{and were among them} I.e. either were daily and familiarly conversant with them in their camp, their office being to hew wood and draw water for the use of the congregation; or rather held communion with them, by submitting themselves to be under their laws, and joining with them in God’s service.

V. 2. {that they feared} I.e. Adoni-zedek, and the other kings of the country, and their people with them.

V. 3. {Wherefore Adoni-zedek} He is named first as the chief in this confederacy, because he was most active in the business, as being more nearly concerned in it, in regard he was next unto danger: for he was in the middle way between the Israelites’ standing camp in Gilgal and Gibeon; and may also be probably thought to be the chief of these kings, and to have had in such cases some superiority over the rest.

{King of Jerusalem} This name is compounded of Jereh, that is, will provide, so called by Abraham when God had provided a ram to be sacrificed in the place of Isaac, Gen. 22:14, and Schalom signifying peace; q.d. he will provide peace. This city did afterwards belong to the tribe of Judah, with the other four, which were situate on the south side of it: Hebron, twenty-two miles from Jerusalem southerly; Jarmuth, of which name there were two cities, one here, and the other in the tribe of Issachar; Lachish, situated five miles from Kirjath-jearim towards the west; of which see 2 Kings 18:14; 2 Chron. 32:9; and Eglon, called also Adullam, which Rehoboam afterwards re-edified and fortified, 2 Chron. 11:7. All these cities were situate in the mountainous places belonging to Judah. Of Jerusalem see more on chap. 15:8.

V. 4. {that we may smite Gibeon} Unto this they were induced by divers reasons, some whereof are in the text plainly expressed: first, that by destroying them they might deter and discourage other cities, as it were by an exemplary punishment, from imitating them in the like defection. Secondly, because this city was as it were a key of their country, and being in the Israelites’ possession would open unto them an easy passage to the other cities adjacent, but being in their hands would as a strong frontier and fenced city hinder them from entering farther into the land. Thirdly, because they had made peace with their enemies, and hereby become traitors to their own commonwealth, and were now incorporated into them, and became as it were one body, v. 1. Fourthly, because if the Israelites became owners of Gibeon, they might have a strong place for retreat on all occasions, a magazine from whence they might store themselves at all times with ammunition, victuals and all necessaries for the war, and might have ready information how all things passed, being so near at hand.

V. 5. {The five kings of the Amorites} By this name is meant the whole nation of the Canaanites, both here and in many other places, because the Amorites had many colonies in divers parts of Canaan, and among the rest in these mountainous places of Judea, Num. 13:29. Howsoever that Gibeon and the country adjoining belonged to the Hivites.

V. 6. {Slack not thy hand from thy servants} Make no delay in this our great extremity to relieve and succor us against these mighty forces that make war against us, seeing by covenant we are now become your servants, and consequently under your protection.

{dwell in the mountains} All those five cities named v. 3 were situate in the mountains, and not like Jericho, in a valley.

V. 7. {So Joshua ascended from Gilgal} Having first asked counsel of God, as appears by the encouragement he had from God to go on cheerfully in this expedition, v. 8. Gibeon was about one and twenty miles from Gilgal.

{all the people of war} Not the whole army, for some were left behind to guard the standing camp at Gilgal, but those who were his best and most expert soldiers, most valorous and fit for this present service. Hereby it appears that Joshua and the Israelites observed their oath and covenant faithfully and sincerely, without any equivocation. For they might have pretended that though they had sworn not to slay the Gibeonites themselves, yet they were not bound by their oath to fight in their defense against those that made war against them.

V. 8. {And the LORD said} Either immediately by himself, or, as it is more probable, being consulted with by Urim and Thummim.

{Fear them not} Though Joshua was a most valiant general, yet he was not free from human fears and frailties. For God does not use such encouragements in vain, and when there is no need of them. Now this fear might arise either from a suspicion of the Gibeonites’ faithfulness and truth in the present cause for which he undertook this expedition, they being but newly reconciled enemies, and but lately in covenant with him, and that upon very hard conditions; or he might fear that his own army would not courageously fight for their preservation who lately murmured against their princes because they were not by reason of their oath utterly destroyed. Against which and the like fears and jealousies God encourages him to go on and fight in their defense. Whereby it may plainly appear, that God was well pleased with the peace made with them for the saving of their lives, seeing he animates his people to fight in their defense. For otherwise he is displeased with the preservation of such as he has designed to destruction, as we see in the examples of Agag, 1 Sam. 15:18, and Ben-hadad, 1 Kings 20:42.

V. 9. {Joshua therefore came upon them suddenly} Though he were most assured of victory, having God’s promise for it, yet this does not make him to neglect any policy, industry, diligence, or other means conducing thereunto; but knowing that it is the readiest and surest way to supplant an enemy, to set upon him suddenly and at unawares, when he is secure and unprepared, he does with all diligence use this means to serve God’s providence and enjoy the things promised.

V. 10. {And the LORD discomfited them} He attributes the glory of the victory to the Lord, as the chief and principal cause, who used, as his instruments and means, the sword and valor of Joshua and his men of war, as also the hailstones cast down by his own hand, v. 11. Which though they were special means of the Canaanites’ discomfiture, yet the chief cause was God’s sudden striking their hearts with fear and astonishment, chap. 2:11; 5:1.

{and slew them} With the sword of the Israelites.

{in Gibeon} I.e. in the confines about it. So chap. 5:13.

{To Beth-horon} Of this name there were two cities: one fell to the lot of the Ephraimites, and was given to the Levites; and this to the Benjamites. See 1 Kings 9:17.

{to Azekah} Situate between Gibeon and Makkedah.

{and unto Makkedah} A city in the uttermost confines of the tribe of Judah towards the west, chap. 15:41.

V. 11. {The LORD cast down great stones} In a miraculous manner he rained down upon the flying Canaanites hailstones of such bigness and weight as were sufficient to brain and kill them. This, as some think, was accompanied with another miracle no less wonderful, in that God’s providence so ordered and disposed of the hailstones as that they killed only the flying Canaanites, and not any of the Israelites, though they closely pursued them, and must needs be intermingled with them, seeing they slew them in their flight. Though it may be said that the Israelites fell only upon the rear, but the hailstones upon the body of their battle and those which were foremost in the flight; which might be in some good distance from the Israelites that pursued them. Which is the more probable, because the number slain is divided, and more are said to be killed with the hailstones which fell upon the body of the army, where they were thick, than with the sword of the children of Israel. See Exod. 9:23; Judg. 5:20; Hab. 3:11.

V. 12. {Then spake Joshua} I.e. when he was in the heat of the pursuit and execution, and feared that in the ordinary length of the day he should want time to accomplish his work in hand, in slaying his flying enemies before they recovered their cities and strongholds.

{to the LORD} First he addressed himself unto God, who by his almighty power created heaven and earth, the sun and moon, and all the heavenly host, and by his all-ruling providence rules and orders them at his good pleasure; and by fervent and effectual prayer desired God to effect this great miracle. Unto which having an answer from God by the secret instinct of his Holy Spirit, that his prayer was heard and his suit granted; supported by a lively faith and firm affiance, he uttered the following words in the presence of the people, and for the greater emphasis and efficacy, it is likely, lifted up his eyes unto heaven and pointing to the sun and moon laid upon them from God this powerful command, that they should keep their standing.

{in the valley of Ajalon} This was a plain into which men descended from Beth-horon, v. 11, and in respect of the small distance between it and Gibeon, it is by the prophet, who alludes to this story, called the valley of Gibeon, Isa. 28:21, as indifferently belonging to both cities.

V. 13. {And the sun stood still} And with it the whole frame of heaven. For it would have nothing conduced to Joshua’s purpose and desire, that the sun should have stood still, and desisted from its own proper motion from west to east, which is so slow that it is finished but once in the year, if the primum mobile or first sphere, which is so swift that it goes about once in four and twenty hours, had not stood still, seeing in the ordinary course of nature it would have carried the sun away with it, notwithstanding that its own proper motion is contrary to it. Now if any shall curiously demand why so great a miracle as the stopping of the whole heavenly frame, and that long day consisting of so many extraordinary hours added unto it, which must needs be known generally of all men, should not be recorded in any heathenish histories, the answer hereunto is easy, that there is no record of antiquity or heathenish stories before the Trojan war, which was many hundred years after Joshua’s times.

{Is not this written in the book of Jasher} Or, the upright. This was one of the Israelitish annals, so called either because in that story the things acted in those times were faithfully and uprightly recorded, or because the actions of God’s people were related in it, who both by Moses and Isaiah are called Jeshurun, i.e. the upright: Deut. 32:15; Isa. 44:2. This book of civil annals, and divers others of like nature, are lost and perished, as the book of the wars of the Lord, Num. 21:14, if at least that be not the same with this; the books written by Nathan the prophet, Gad the seer, Abijah the Shilonite, Shemaiah, Iddo, and others, 1 Chron. 29:29; 2 Chron. 9:29; 12:15; 13:22; see on 1 Chron. 29:29; God in the meantime preserving his sacred and holy Scriptures which are sufficient to instruct us in the knowledge of his will and to make us wise unto salvation, 1 Tim. 3:16; 2 Tim. 3:15.

{So the sun stood still in the midst of heaven} Which some interpret, that it was declining and near going down, which occasioned Joshua to make this prayer, that he might not by the approaching night be hindered in the pursuit of his enemies. And for either opinion there are brought probable arguments. But this point is not much material. Only this we are told, that it enlightened the earth about a whole day, and hasted not to go down until the people had avenged themselves upon their enemies. See Heb. 3:11.

V. 14. {And there was no day like that} As some think, in respect of length. For they compute Hezekiah’s day to have been of thirty-two hours; of this thirty-six, or, as some others, forty-eight hours. And in this the sun stood still, in that it went only back ten degrees. But the comparison here seems not to stand so much in the length of this day above all others, as that at no time beside this God heard the prayer of a man craving the day to be prolonged that he might be avenged on his enemies, as the text itself has it. See Eccl. 46:4.

V. 15. {And Joshua returned} I.e. either resolved to return after he had gotten the victory; or this is to be referred to v. 43, to wit, that he returned when he had performed all things related from this verse to the end of the chapter. For the writer of this book sets forth the story of the whole war succinctly to this verse, and then more largely and particularly to the end of the chapter. Neither was it possible that in this one day, though of double length, all things should be done which are afterwards related, and also Joshua and his whole army have time enough to march to and fro from this place to Gilgal, in respect of the great distance between these places.

V. 16. {But these five kings fled} Whilst Joshua pursued the victory and chased their armies.

{and hid themselves in a cave} Either because they could not in the heat of pursuit reach unto their fenced cities, or else thought this cave a place of more security because it was secret and unknown, not knowing that the hand of God could there find them, and bring them out to deserved punishment, Amos 9:2; Ps. 139:8, 9, 10.

{at Makkedah} I.e. in the country adjacent and belonging to this city.

V. 19. {And stay you not} Though these things be fled and hid, let not this make you slacken your speed in pursuing the victory, seeing I will take a course to secure them till the fight be finished.

{to enter into their cities} And so put you to the trouble of a new war.

{hath delivered them into your hand} And therefore do not through sloth and negligence lose this opportunity which he now offers unto you.

V. 21. {And all the people} Which by Joshua’s command had pursued the enemy, v. 19.

{to the camp} I.e. the military camp of the army at Makkedah. For the standing camp of the whole people remained still at Gilgal, whither they returned after the victory was completed, v. 43.

{in peace} I.e. sound and safe.

{none moved his tongue} I.e. not so much as a dog barked against them; alluding unto that proverbial speech, Exod. 11:7. Whereby is signified that they were so upheld by God’s protection in all these great undertakings that they did not now meet with the least opposition. Or, if we would take it literally, the meaning is, that none of their enemies, they being now through this miraculous victory stricken with fear and amazement, durst provoke them with a reproachful word, much less bear arms against them.

V. 24. {Put your feet upon the necks of these kings} This Joshua did not in insolency of spirit, tyrannically insulting over these kings in their misery, but, no doubt, by special instinct of God’s Spirit, if not by a direct command from him, and that upon just causes and grounds. As, I. To show his detestation of the horrible impieties and outrageous wickedness of these kings and the cursed nations under their government in that he inflicted upon them such fearful punishments as their sins justly deserved. II. That he might make them an example to his people, and deter them, especially the kings and magistrates, from imitating their abominations, lest they should provoke God, who is no accepter of persons, and cause him in his just displeasure to inflict upon them the like punishments. III. That he might thereby move his people to be severe executioners of his terrible judgments upon these cursed nations, and not out of foolish pity, unto which otherwise they might be inclinable, to show mercy unto any of those whom he had destinated to utter destruction. IV. That he might hearten and encourage them to fight valiantly God’s battles, being assured that they should in like manner prevail against all the remainder of his and their enemies, if they did not the work of the Lord deceitfully, or negligently, Jer. 48:10, and this end is expressed v. 25. V. Lastly, that they might end and conclude their victories in an absolute and glorious triumph, giving the whole praise unto God, who had subdued their enemies and trodden them under their feet, Ps. 110:1; Mal. 4:3. See Judg. 8:20; Ps. 94:13; 149:8.

V. 26. {hanged them on five trees} I.e. caused them to be slain and hanged by his command. See chap. 8:29.

V. 27. {laid great stones} I.e. in perpetual memory of the thing done. See chap. 7:26.

V. 28. {took Makkedah} See on v. 10. Like a wise general he pursues his victory, and takes advantage upon their sudden fears following the former great victory to surprise this city.

{and all the souls} I.e. all the people, men, women and children. For the cattle were given unto them for a prey. See v. 40 and chap. 11:11, 14.

V. 29. {and all Israel with him} To wit, all that had been with him in this expedition at Gibeon.

{unto Libnah} A city situate in the tribe of Judah, chap. 15:42, and given unto the priests, chap. 21:13.

V. 31. {unto Lachish} A strong city in the confines of Judah westward, chap. 15:39, whose king was one of those five that made war against Gibeon, v. 5.

V. 32. {which took it on the second day} To wit, after they had laid siege unto it. For they took it not the first day, as they did divers of the rest because, as it may be probably thought, they were hindered by the coming in of Horam to their aid.

V. 33. {Horam king of Gezer} A city situate in the tribe of Ephraim, chap. 16:3, 10. Others probably think that it was not this Gezer, because being so far remote from Lachish, there was no cause why Horam should venture himself and his people in relieving it, seeing in respect of the distance between them they could not be in any present danger, but rather that it was that Gezer mentioned 1 Chron. 14:16, where David is said to have slain the Philistines, which was not far off from Lachish, and therefore in like danger with it.

V. 34. {Joshua passed unto Eglon} In the tribe of Judah, chap. 15:39, five leagues from Jerusalem southward, and three from Emmaus. The king of this city was also one of those five which came against Gibeon.

V. 35. {on that day} I.e. the same day that they encamped against it.

V. 36. {unto Hebron and they fought against it} This was an ancient city of Canaan, built seven years before Zoan in Egypt, Num. 13:22, a great and famous city having divers others under its dominions, situate in the tribe of Judah, chap. 15:13, and called before Kirjath-jearim. The king also was one of the five which came against Gibeon, and was hanged at the cave of Makkedah. But, as we usually say, Rex non moritur. For no sooner was he dead, but either his heir succeeded him, or the people chose another in his place; who was also slain at this time. But here it may be demanded, how it can be said that Joshua took Hebron and smote it with the edge of the sword, and chap. 11:21, that he cut off the Anakims from the mountains, from Hebron, and destroyed them utterly with their Cities, when as it is said afterwards that Caleb desired Hebron, of Joshua for an inheritance, upon condition that he should first conquer it, and drive out the Anakims, the which accordingly he did, chap. 14:12, 13 and Judg. 1:9, 10. To which I answer, that that which is but briefly touched here, and as it were in the passage from one city to another, is in the other places more fully enlarged, and the particular circumstances expressed, namely, that Hebron was taken, and the sons of Anak slain by the tribe of Judah conducted by Caleb, who assisted him in this expedition; but here in the general it is attributed to Joshua, because as general of the army he gave it to Caleb as of right belonging unto him, and also by his authority and command allotted unto him a part of his army, namely the tribe of Judah, to assist him for the getting of it into his possession. And howsoever it may be further objected, that these things were done by Caleb, after the death of Joshua, because Judg. 1:1 it is said so; to this I answer, that though the main body of that history relates things done after Joshua’s death; yet divers things done in his lifetime are there set down, by way of explication and enlargement of such things as are but briefly touched in this book; see Judg. 2:6, 7, 8, and such are, as I conceive, divers passages of the first chapter. Others conceive that Hebron was twice taken, once by Joshua here, the which story is more fully enlarged, and again chap. 14 and 15, the second time, after Joshua’s death, the Anakims and men of this city, being a warlike people, having again beaten out the Israelites and recovered Hebron their ancient habitation. The which they think to be the more probable, because chap. 15:14 it is said that Caleb did but drive out the sons of Anak and Judg. 1:10 that they were slain.

V. 38. {Joshua returned} I.e. leaving the southern parts, bended his course towards Gilgal.

{Debir} A city in the confines of Judah, butting on the tribe of Simeon, before called Kirjath-sepher, chap. 15:15; Judg. 1:12, five or six miles beyond Hebron, toward the south; another of this name was in the tribe of Gad beyond Jordan, chap. 13:26.

V. 40. {smote all the country of the hills, etc.} I.e. he subdued all that whole region, so that no part was free from ruin and slaughter.

{all that breathed} I.e. all mankind that there inhabited, men, women, children, young and old.

{as the LORD God of Israel commanded} Deut. 7:2; 20:16. And therefore it was not to be imputed unto Joshua or the Israelites as an act of cruelty, that they slew so many thousands of all sexes, ages, conditions, seeing they had an express command from God to do it, who being justice itself cannot command anything which is not most just; and not to obey him, by detracting, altering, lessening or heightening anything which he requires, is no mercy or pity, but extreme wickedness.

V. 41. {from Kadesh-barnea} Which was in the uttermost bounds of Canaan southward, and in the tribe of Judah.

{even unto Gaza} This is somewhat more than six miles distant from Ascalon, bending upon the sea-coast towards the south.

{all the country of Goshen} Not that in Egypt, but a city situate in the mountainous places of Judea, of which see chap. 11:16; 15:51.

V. 42. {at one time} I.e. in one expedition.

{because the LORD God of Israel fought for Israel} This is rendered as a reason of these great conquests in so short a time, which otherwise might seem incredible. Because the Lord acted with and for them, to whom nothing is impossible, and gave them courage, strength and good success in all their enterprises.

V. 43. {and all Israel with him, unto the camp to Gilgal} I.e. all the army employed in this expedition, crowned with victory and loaded with spoils, returned to their standing camp at Gilgal. And so ends the history of the first seven years after their entrance into Canaan, as appears by the taking Hebron and Debir; of which see chap. 14 and 15, and Judg. 1.

CHAPTER 11

Verse 1. {Jabin king of Hazor} A city lying in or upon Galilee of the Gentiles, not far from Kadesh. See on Jer. 49:28. Jabin was a name common to the kings of that city, Judg. 4:2, as Pharaoh, Ptolemy, Abimelech, Tigranes, Caesar, etc. were in other nations. It signifies understanding: like as our English word King is derived from a Saxon word that signifies cunning, or skill, a necessary qualification for persons of that calling.

{had heard these things} Namely the great victories the Israelites had obtained against the kings inhabiting the upper part of Canaan southerly, related chap. 10.

{that he sent} To wit, unto the kings which inhabited the north of Canaan, who together were entered into a confederacy to assist one another in this war against the common enemy, chap. 9:1. But being thus combined, why did not these kings of the north join with the southern kings, that they might have opposed the Israelites with united forces? Surely, seeing in all reason and common policy they should have done so, no cause hereof can be rendered, but that the divine providence did overrule them, and infatuate their counsels, so as they neglected their only wise and safest course, that so he might make ready way to his people for a more easy conquest, not suffering them to come out against them in their full and united strength, lest they might have been discouraged with their vast multitude and great power, but one after another, that the former being first subdued, his people might be heartened and encouraged by their former victories, and might obtain a more easy conquest, when as their enemies were thus weakened by losing half their strength, and they also hereby gaining time to refresh themselves against the next fight. See on v. 18. Now the reason why Jabin rather than any other of the kings summoned the rest to this war, notwithstanding he was further off from the danger than divers of them, may seem to be this, that his city being greater, and chief among the rest, he had some jurisdiction and command over them. See v. 10 and on Judg. 4:1.

{to the king of Shimron} Called Shimron-meron, chap. 12:20.

V. 2. {the plains south of Cinneroth} I.e. the plains that lay on the south side of the country of Cinneroth, called Cinnereth, Deut. 3:17, afterwards, Tiberias. See on chap. 19:35 and on Num. 34:11.

{in the borders of Dor} A city and country in the tribe of Manasseh, on the coast of the Mediterranean Sea, chap. 17:11.

V. 3. {the Hivite under Hermon} This some think is added to distinguish them from the Hivites of Gibeon which had made peace with Israel. For this Hermon was an hill on the north of Canaan. See on Deut. 3:8.

{in the land of Mizpah} A city adjoining to Gilead. See Gen. 31:49; Judg. 10:17.

V. 4. {even as the sand that is upon the sea shore} An hyperbolical expression usual in the Scriptures, to signify such a huge multitude as is not easily to be numbered, 1 Sam. 13:5.

V. 5. {met together} Or, assembled by appointment at a set time.

{at the waters of Merom} Over which the king of Shimron-meron reigned. Here they joined all their armies into one body, that so being duly marshaled they might encounter and speedily set upon Israel.

V. 6. {Be not afraid because of them} Though Joshua had had much and manifold experience of the truth of God’s promises and of his gracious assistance, yet through human frailty and weakness of faith he was subject to fear, in respect of the huge multitude that came against him with so many horses and chariots, and therefore needed to be thus encouraged.

{to morrow about this time} This is added for the further strengthening of his faith, seeing not only the conquest but even the very time of victory is designed.

{I will deliver them} And therefore you need not fear in respect of your own weakness, or your enemies’ number and strength, seeing I alone, who have undertaken to assist you, and promised you victory, am all-sufficient to make good my word unto you.

{thou shalt hough their horses} That being made utterly unserviceable, the Israelites might not trust in them and their own strength, but might wholly deny themselves, and ascribe the whole glory and praise of all their victories unto God alone. See Deut. 17:16; Judg. 7:2; 2 Sam. 8:4; Ps. 20:7; 147:10.

{and burn their chariots with fire} This is also added for the further strengthening of Joshua’s faith, in that the Lord gives him such particular direction before the battle what he should do afterwards, as if already he had gotten the victory.

V. 7. {by the waters of Merom suddenly} Notwithstanding that he had God’s infallible promise of victory, yet this made him not neglect any prudent or politic means whereby he might serve God’s providence for the obtaining of it.

V. 8. {great Zidon} Zidon was called, as Josephus conceives, from the eldest son of Canaan, Gen. 10:15. And it is called great, not comparatively, as though there were a lesser of that name, for we read of none but this, but because it was truly great, both in respect of the largeness and circuit, and also the fame and glory of it: for it was a city of great trade and traffic with nations far and near, and was much ennobled in the repute of all for the variety of merchandising commodities, the art and skill of the inhabitants in all manufactures, and the fairness and commodiousness of their haven, which made it a fit and safe harbor for ships. In which respects it was doubtful whether it or the famous city of Tyrus was the metropolis or mother-city of Phoenicia, and the rather, because Tyrus is called the daughter of Zidon, Isa. 23:12. This city was situate on the sea-coast of the Mediterranean, two hundred furlongs from Tyrus. See on chap. 19:28 and Zech. 9:2.

{Misrephoth-maim} A place not far distant from Zidon; wherein were many salt-pits wherewith that tract abounded; or, as some others, glass-ovens, or hot waters or baths.

{the valley of Mizpeh eastward} Situate under the hill Hermon, in the tribe of Naphtali.

V. 9. {And Joshua did unto them as the LORD bade him} Here is commended Joshua’s obedience to God’s command, and his army’s to his.

V. 10. {turned back} Having gone far beyond this city in pursuit of his enemies.

{and took Hazor} Which was the head, not of all Canaan, but of all the kingdoms subdued in this expedition.

{and smote the king thereof with the sword} I.e. Jabin, who either by flight had escaped out of the battle and being returned was slain in the city when it was sacked; or, he being killed in the fight, it is to be understood of a new king that succeeded him in the government. But it may be objected, that Jabin king of Hazor is said to have tyrannized over the Israelites, Judg. 4:2, 3, and therefore he could not be slain here. To which I answer, that this was long after, when for the sins of God’s people the Canaanites had recovered their strength, re-edified their cities, and Hazor among the rest, and were under the government of a new king of the same name, as was usual in those times and countries.

V. 11. {smote all the souls} See on chap. 10:28.

V. 12. {as Moses the servant of the LORD commanded} Namely, from God. Whereby the Israelites are cleared of cruelty, seeing they had from God an express command to destroy utterly these cursed nations. For it is justice to kill those whom he designs to be slaughtered, and foolish and impious pity to spare when he appoints to kill. See on chap. 10:40.

V. 13. {the cities that stood still in their strength} That had not their walls and bulwarks yet razed and dismantled in the fury of war when they were stormed: these they still preserved entire for their own use, that they might afterwards dwell in them the more safely and securely.

{save Hazor} This only city was burnt by Joshua’s command, and not through the fury of the soldiers, as thinking it to be a sufficient evidence of just wrath against these Canaanites, that their chief city was destroyed, though the lesser were spared.

V. 14. {all the spoil} Saving their idols, which they were commanded to consume with fire, though they were of gold and silver, and not to convert them to their own use, Deut. 7:25.

V. 15. {so did Joshua} He strictly observed his rule, and did nothing rashly out of passion for what he had not an express warrant from God, nor neglected anything through fear or sloth which he commanded.

V. 16. {So Joshua took all that land} In this and the next verse, he sums up all that was yet done by Joshua and the Israelites in the land of Canaan.

{and the mountain of Israel} This is to be understood not of any one particular mountain, but of all the mountains and mountainous places which fell to the share of Israel, only Judah excepted, which had his own mountains peculiar to himself, v. 21.

V. 17. {even from the mount Halak} Or, the smooth, or bare mountain, so called, because neither grass, nor herb, nor tree grew upon it.

{that goeth up to Seir} Seir is a mountain of Idumea, and lies upon the frontiers of Canaan towards the south.

{unto Baal-Gad} Which is a part of Libanus towards the east, at the foot of Mount Hermon.

V. 18. {Joshua made war a long time} Q.d. though the warlike expeditions are so briefly related, that they might seem all to have been transacted in a short space, yet in truth this war continued a long time, the space of near seven years, as appears by the computation of Caleb’s age. For he was forty years old when he was sent by Moses to search the land; and now he was fourscore and five years old, as himself speaks, chap. 14:10, out of which if we subtract thirty-eight years, in which they wandered in the wilderness after his return from spying the land, there remain seven and forty years. But why did the Lord exercise his people in so long and tedious a war, which, if he had so pleased, might have been both begun and finished in a few months? I answer, though no other reason could be alleged but his own good pleasure, it were sufficient, seeing he is infinite in wisdom, and knows what is best, and infinite in goodness, and will do that which is best for his own glory and good of his church and people. But yet divers reasons may be rendered why he was pleased to have this war thus prolonged. I. Because in his administrations and dispensations he usually proceeds in an ordinary way, according to the nature of secondary causes, and not by his absolute power in a miraculous manner: and so these populous and warlike nations dwelling in strong and fenced cities, could not be conquered but in some process of time suitable to the greatness of the work. II. That thereby he might exercise the faith and patience of his people, waiting and depending upon his power and promises, even when the performance of them was thus delayed. III. To train them up in obedience to all his commands, when they had continual need of his assistance, and daily experience of his justice in punishing sin, and of his love and goodness in supporting and preserving those that fear and serve him. IV. That by this long exercise of arms he might make his people a warlike nation, and not only valiant to conquer, but also skillful to retain what they had conquered, Judg. 3:2. V. That hereby they might have more cause to praise and magnify God’s love and goodness towards them, which more clearly appeared unto them in the difficulty of their conquests. VI. That wild beasts might not increase upon them for want of people to inhabit the land, Deut. 7:22. See on chap. 21:43.

V. 19. {There was not a city that made peace} This is added as a reason to the former verse, why the war continued so long, namely, because the hearts of the Canaanites were so hardened that they desperately and obstinately resolved to fight it out to the last man, and never so much as desired to have any peace with the Israelites, whatsoever came of it.

{all other they took in battle} Hereby is not meant that they took all the cities in Canaan; for many remained unsubdued long after Joshua’s death, and some even unto David’s time; but that all the cities before mentioned, or all that were taken by Joshua, were all vanquished by the sword, and not any of them surrendered by composition, saving the cities of the Hivites. See chap. 13:1.

V. 20. {For it was of the LORD to harden their hearts} I.e. either to give them over to the hardness of their own hearts, and not to supple and soften them by the oil of his Spirit; or actually to harden them to their utter ruin and destruction, as a just punishment of all their former wickedness and abominations, Ps. 69:27. See on chap. 9:15.

V. 21. {cut off the Anakims} Anak the son of Arba was the proper name of a famous giant, who had three sons, Sheshai, Ahiman, and Talmai, chap. 15:14, called Anakims, with their posterity also, Num. 13:22; Deut. 1:28. And, as some think, it was a name commonly given to other giants. Josephus says the bones of these giants were to be seen in his time, of an incredible greatness, Antiq. lib. 5, c. 2.

{From the mountains} Where they lived in a savage manner in caves and dens, after they were first driven by Joshua and Caleb from Hebron and Debir, chap. 15:14, 15, and doing much mischief and spoil in the country adjacent, Joshua again attempted them, and quite cut them off from all the mountains of Israel, and utterly destroyed all them that inhabited in those places. See on chap. 10:36.

{mountains of Judah} In which the giants chiefly inhabited, chap. 14:12; Num. 13:22.

{mountains of Israel} I.e. of all other tribes saving Judah. See v. 16.

{Joshua destroyed them utterly with their cities} Namely, in this his second expedition. For in the former he burnt only Hazor their chief mother-city, and reserved the other cities for the Israelites to dwell in, vv. 11, 13. But in this second expedition against the Anakims he destroyed their cities, because being strong and defended by valiant and mighty men, they could not otherwise be mastered and taken, unless they were dismantled and utterly ruined.

V. 22. {only in Gaza, in Gath, and in Ashdod} These three were cities of the Philistines, situate on the seacoast, and were by God given to the Israelites, but not possessed by them, because by their sins they had provoked his wrath, so as he would not cast the inhabitants out before them, but suffered them to remain to be snares and traps unto them, scourges in their sides, and thorns in their eyes, chap. 23:13; Num. 33:55. In these cities the posterity of the giants remained even unto David’s time; as namely, Goliath of Gath, whom David slew in a single duel, 1 Sam. 17, and another of that name, with his three brethren, who were slain by David’s servants, 2 Sam. 21.

V. 23. {Joshua took the whole land} I.e. before mentioned. Or, it is to be understood figuratively, the whole being put for the greatest part. Or, all sorts of land, cities and countries, champaign and mountainous places. Or, that all the whole country were so stricken with the terror of his victories, that they durst not again make any more confederacies against him, or by making any new opposition disturb his peaceable possession of all the land which he had conquered, but that he might now without any interruption quietly proceed to the distribution of it among the tribes.

{according to their divisions by their tribes} I.e. he did not give to every single man his part, but assigned to every tribe their portions. Or, he gave inheritances to all the Israelites according to their several tribes, in which they were numbered, according to the order and manner related in the following chapters.

{and the land rested from war} I.e. there were no more hostile conspiracies to hinder them from the peaceable possession of all which they enjoyed. See on chap. 14:15.

CHAPTER 12

Verse 1. {From the river Arnon unto mount Hermon} Arnon is a river or torrent dividing the Moabites from the Amorites, Num. 21:13, and Hermon a part of Libanus towards the east: and with these two the country was bounded on the outside of Jordan, extending itself from the river Arnon, where it fell into the lake Asphaltites, unto Mount Hermon.

{all the plain on the east} I.e. the champaign country of Moab, extending itself from Arnon towards Jordan on the left hand, and the Arabian mountains on the right.

V. 2. {And ruled from Aroer} Sihon’s kingdom was bounded with Arnon on the south, Jabbok on the north, Jordan on the west, and the mountains of Arabia on the east. Of the city Aroer see on Isa. 17:2.

{and from half Gilead} To wit, the other half lying in the kingdom of Og, v. 5.

V. 3. {the sea of Cinneroth} See chap. 11:2; Deut. 3:17.

{the sea of the plain} A plain champaign lies between the Sea of Tiberias and the Dead Sea, which on the east side belongs to both. The Dead Sea here is called the Sea of the Plain, because it was once an even and level country, before it was destroyed with fire and brimstone from heaven; and it was so pleasant and fruitful that it was compared to Egypt, yea, even to Paradise itself, Gen. 13:10.

{the salt sea} So called from the acrimonious and salt taste of its waters, chap. 15:2. See on Gen. 14:3.

{Beth-jeshimoth} The name signifies a waste and desolate house, or place. It was a town situate in the champaign border of Moab, Ezek. 25:9.

{from the south (or, Teman) under Ashdoth-pisgah} Or, the springs of Pisgah, or the hill. This sets forth the south borders of Sihon’s kingdom, extending itself from the mouth of Arnon unto the bottom of Mount Abarim.

V. 4. {Og king of Bashan} Bashan was a very fruitful country, excelling in goodly and pleasant pastures.

{remnant of the giants} Namely, of those (as is probable) which were slain by the Ammonites, Deut. 2:20, 21; 3:11. See chap. 13:12, and on Gen. 6:4.

{at Ashtaroth and at Edrei} Some understand that he reigned in the city Edrei near the mountain Ashtaroth. Others think that hereby is meant two mansion houses or royal palaces in which Og dwelt. See on Deut. 1:4.

V. 5. {in Salcah} A city in the utmost borders belonging to Bashan, unto which the border of the Geshurites and the Maachathites adjoined, which were mountainous and yet fruitful places, lying more inward in that country.

{Border of the Geshurites} Geshur was a royal city in the land of Bashan not far from Damascus. See on 2 Sam. 3:3.

{and half Gilead} This half was under the dominion of Og; the other under Sihon; the torrent Jabbok dividing the land of Gilead between these two kings.

V. 7. {on this side Jordan on the west} Here is described not only the seacoast of Canaan, properly called Palestine, but the whole land of Canaan bounded by Jordan on the east, and by the Mediterranean Sea on the west, and extending from Libanus unto the borders of Edom: which uttermost borders in the length of the land are signified by the names of these mountains of Baal-Gad and Halak.

{goeth up to Seir} Seir was the name of a very high mountain on the east side of the land of Hus, and of a city seated on it. See on Num. 24:18, 19; Isa. 21:11.

{their divisions} I.e. to every one his share.

V. 8. {In the mountains and in the valleys} He means all places generally whatsoever.

V. 9. {besides Bethel} This is added to distinguish it from another Ai in the country of the Ammonites, Jer. 49:3.

V. 13. {Geder} Which fell to the tribe of Judah, as did also Hormah and Arad, which did lie in the utmost south borders, chap. 15:30, 36; Judg. 1:16.

V. 15. {Adullam} See on 1 Sam. 22:1.

V. 17. {Tappuah} So called from the plenty of apples which grew there. It likewise belonged to Judah.

{Hepher} A city belonging to Zebulun, chap. 19:13.

V. 18. {Aphek} Situate between Taanach, Jezreel, and Megiddo. See on chap. 13:4.

{Lasharon} See on Isa. 33:9.

V. 20. {Shimron-meron} See chap. 11:1, 5.

V. 23. {The king of the nations of Gilgal} Some will have to be here meant, not that Gilgal near Jericho, but a famous city of that name in the country of Galilee, which was also called Galilee of the nations, or of the Gentiles, Isa. 9:1, because many nations, by reason of the commodiousness of the ports and havens there, did resort thither for trading and merchandising. Some think that Tidal, Gen. 14:1, was king of this place.

V. 24. {All the kings thirty and one} Of these some were not mentioned in the victories before related: which shows that not every particular, but only the general heads of things, are touched upon. Now whereas he here speaks of one and thirty kings, many of which reigned over divers towns, besides their chief cities, this evidences the riches of this country of Canaan, and the exceeding fruitfulness of that soil, in that, being of so small a circuit (that is, as good authors compute, but a hundred and sixty miles in length, from Dan to Beersheba, and only sixty in breadth, from Joppa to Jordan), it was sufficient, and that plentifully and bountifully, to nourish such a huge multitude of inhabitants in those times; and in the days of David above thirteen hundred thousand fighting men, besides those who being aged or impotent were not fit to bear arms, and also women, young youths, and little children.

CHAPTER 13

Verse 1. {Thou art old and stricken in years} God puts Joshua in mind of his old age and the short remainder of his days, to hasten him on to the dispatching of that work wherein he intended further to employ him, i.e. the dividing of the land already conquered among the tribes, and also to design by lot to every one, in their proportion, those parts which were not yet subdued, nor should be in his lifetime, as if they were already conquered.

{there remaineth yet very much land to be possessed} To wit, after the enemies are vanquished, which I will, after you are gone, possess my people of according to my promise, if they keep covenant with me: but I will in the meantime reserve it unsubdued, that I may exercise their faith and try their obedience. Neither had the Lord promised that Joshua should conquer the whole land which he had given to his people, but only that he should bring them into it, Deut. 31:23, and divide it for an inheritance unto them, chap. 1:6.

V. 2. {This is the land that yet remaineth} Unconquered. See Judg. 3:3.

{all the borders of the Philistims} Their land lay along the coast of the Mediterranean Sea, and was given to the Israelites as a part of Canaan, unto which of old it belonged, till the Philistines, then called Caphtorims, having by force cast out the Hivites, became possessors of it. See Deut. 2:23; Amos 9:7, and on Jer. 47:4.

{and all Geshuri} Situate in Syria, and bordering on the north of Canaan. See chap. 12:5; 2 Sam. 15:8.

V. 3. {From Sihor, which is before Egypt} A river which, as some think, divides Palestine from Egypt, Num. 34:5. But the Hebrew writers think it to be Nilus; which is called Sihor, or black, because of the muddiness of the water. See on Jer. 2:18.

{Also the Avites} Or, Hivites. Many of which, it seems, continued in some part of the country even in Joshua’s time, long after the Philistines had expelled the greatest part of their ancestors: and therefore are here mentioned, because the Philistines had no just title to that land in which they dwelt, Deut. 2:22, 23.

V. 4. {all the land of the Canaanites} All the country was not wholly subdued by Joshua, but divers parts of it only, and the rest so terrified by the success of his victorious army, that not appearing in any hostile opposition, they were no hindrance unto him in his division of the land; and namely Mearah, or the cave which is beside the Sidonians, unto Aphek, which is a city that fell to the tribe of Asher, called Aphik, Judg. 1:31. See on 1 Sam. 29:1.

{to the borders of the Amorites} By which is signified the country between Aphek and Mount Hermon.

V. 5. {the Giblites} So called of Gebal a promontory above Zidon: see Ps. 83:7; Ezek. 27:9. They were a people singularly skillful and industrious in manufactures, and therefore used by Solomon in the work of the temple, 1 Kings 5:18.

{unto the entering into Hamath} See on Isa. 10:9; Amos 6:2.

V. 6. {All the inhabitants of the hill country} Which though conquered by Joshua, yet were not wholly extirpated, but left to be scourges to the sides, and pricks in the eyes of God’s people, in case of their rebellion against him.

{them will I drive out} I.e. I, who am omnipotent and all-sufficient by myself alone to do whatsoever I please, do undertake to drive out all these inhabitants which yet remain unconquered, when you are dead and gone, by such men and means as I shall please to appoint, if my people do not make void the covenant between them and me by their infidelity, rebellion, and disobedience: and I will give unto them peaceable possession of all that part of the country which remains yet unsubdued. See on v. 1, and on Judg. 3:3.

{only divide thou it} I.e. the whole land, both that which is already conquered, and that also which is as yet unconquered. All this was both to strengthen their assurance that they should in due time enjoy it, if they were not wanting to themselves, seeing God had already given it unto them by lot; and also to provoke them to attempt it with all valor and resolution when they should be called unto it, and not to make any peace with the inhabitants, either out of cowardly fear, or love of ease.

V. 7. {Now therefore divide} I.e. seeing you are stricken in years, and can no longer pursue the conquest.

V. 8. {with whom} I.e. with the other half-tribe of Manasseh, who were to have no part in Canaan, because their portion was already fallen unto them beyond Jordan.

{even as Moses} I.e. even as Moses by God’s appointment gave unto the two tribes and half their inheritance beyond Jordan, so do you, who succeed him in government, confirm this gift unto them in the same manner, and on the like conditions.

V. 9. {from Aroer that is upon the bank, etc.} The whole region without Jordan, given by Moses to the two tribes and half, is first generally described, from Arnon to Lebanon; and then more especially is expressed what portion fell to every tribe. This Aroer some think was double, one situate on the bank of Arnon, and the other in the midst of the river, not only because the words here so carry it, but also because the prophet so speaks of it, Isa. 17:2. The Cities of Aroer are forsaken. See on v. 16.

{Medeba} Situate near Arnon: see on Isa. 15:2.

{Dibon} A city built by the Gadites in the nine and thirtieth mansion of the Israelites, and therefore called Dibon-Gad, Num. 33:45, by anticipation. See on Isa. 15:2.

V. 11. {of the Geshurites, etc.} Which their land Moses had given to the two tribes and half; but, his army not proceeding in their invasion to the utmost bounds of their countries, they were not as yet conquered, nor the inhabitants cast out, that the Israelites might have them in present possession, as appears vv. 2, 13. See on chap. 12:5.

V. 12. {these did Moses smite} Not the Geshurites and Maachathites, nor the remnant of the giants, but all the kingdom of Og in Bashan, whom not long before his death he slew, together with Sihon king of the Amorites.

V. 13. {expelled not the Geshurites, etc.} Either because they would not, by being taken up in this service, hinder their expedition into Canaan, which was a work of greater weight, or because they had for the present room enough in the country for their people and cattle, and therefore might forbear the conquering of these parts till better leisure.

{but the Geshurites} Q.d. but whatsoever the cause was, without doubt herein they grievously sinned, in that having conquered Canaan, and being returned into their country, they still contrary to God’s command, even to this day, have suffered them to live amongst them, as thinking they had cities and ground sufficient for their use, though they lived with them. And so either for fear, or love of ease, they disobeying God’s command, this remainder not being cast out, became snares, and pricks, and scourges for their hurt, as God threatened, chap. 23:13; Num. 33:55; Judg. 2:3.

V. 14. {he gave none inheritance} I.e. Moses, being so appointed by God, gave no inheritance to Levi, as appears v. 33. Namely, he gave unto them no regions or parts of the country, as to the other tribes, upon which they might live by tillage and husbandry, but only some cities to dwell in, and the suburbs belonging to them, with some circuit of ground, for the feeding of their cattle: because God was to be their portion, and all that remained of the oblations offered unto him by the other tribes, which he assigned unto them as his free gift for maintenance of them and their families.

{the sacrifices of the LORD} I.e. all that remained of the sacrifices, Num. 18:8–24; Deut. 10:9; 18:2. Whereby a figure of the part for the whole, we are to understand all other oblations due unto God, as tithes, firstfruits, etc.

V. 15. {And Moses gave} Here he describes the particular possessions allotted to these tribes without Jordan, with their several bounds, which Moses, authorized by God, assigned unto them, for the end that every one of these tribes, and all belonging unto them, might know their own, and contenting themselves therewith might not encroach one upon another.

{according to their families} I.e. assigning, as some think, to every family its portion; or, as others, to all and singular families according to their several stocks and kindreds: i.e. Moses and Joshua, by God’s appointment and direction, assigned unto every tribe sufficient portions for all the families belonging thereto, but not a particular inheritance for every singular family; for that work was to be done by the magistrates and officers which belonged to every tribe.

V. 16. {And their coast was} Most of these cities, belonging lately to Sihon king of the Amorites, in former times belonging to the Moabites, but were by force taken from them by the Amorites. Otherwise the Israelites could not have possessed them, being prohibited by God to take from the Moabites any part of their country, Deut. 2:9.

{from Aroer} A city in the borders between the Reubenites and the Gadites; who also built it, as Dibon, and Ataroth, Num. 32:34. Which towns, lying in the confines between the two tribes, are said to belong sometimes to one, and sometimes to the other. In this place Aroer is allotted to Reuben, as the utmost bounds of his inheritance. See on Isa. 17:2.

V. 17. {Heshbon} This also was a city belonging both to the Reubenites and Gadites. And hence it is said that the Gadites gave it to the Levites, chap. 21:39, and 1 Chron. 6:81. And here it is said to be in the tribe of Reuben, who also built it, chap. 21:39; Num. 32:37. And the reason hereof is, because lying in the confines of both tribes, it was promiscuously inhabited by them both, and attributed sometimes to the one, and sometimes to the other.

{Bamoth-Baal} Situate in those mountains by which the river Arnon runs. It was the place from whence Balaam blessed Israel. Bamoth were high places in which the Gentiles worshiped their idols: and in this high place the idol Baal was worshiped; which name signifying a Lord, was given to many of their idols, and here, as some think, to Saturn, as others to Jupiter.

{Beth-baalmeon} It signifies the house, or Temple of Baal, in which he dwelt, and was worshiped, Jer. 48:23. See on Isa. 15:2.

V. 19. {in the mount of the valley} By this is signified, as some think, Abarim, Nebo, or Pisgah, a place famous, because Moses’ body was there buried by God himself; that, as some think, the people might not idolize it; or, as others, that they might not carry it with them (as Joseph’s bones) into Canaan, into which God had said he should not enter.

V. 20. {Beth-peor} Here some think the filthy idol of the nations, called Priapus, was worshiped. See on Num. 25:3; Deut. 4:46.

V. 21. {all the kingdom of Sihon} I.e. all that part that did lie within those bounds before mentioned. For there was another part of his kingdom that was given to the tribe of Gad.

{whom Moses smote, with the princes of Midian} But not all at the same time. For these princes, it seems, either as confederates with Sihon, or under his jurisdiction (which is more probable, seeing they are afterwards said to be Dukes of Sihon) coming to aid him against the Israelites, upon his defeat and slaughter escaped out of battle and fled into their own country; and there, in a second expedition appointed by God, they were slain, Num. 31:8.

V. 22. {Balaam also the son of Beor the soothsayer} He is also called a Prophet, 2 Pet. 2:16, because he had the knowledge of the true God, acknowledged that the events of things were disposed and ordered by his providence and appointment, and spoke of many things concerning the state of the people of Israel and other nations, and of David and Christ himself, as a true prophet, uttering divers oracles as from the mouth of God. But here he is called a Soothsayer, in respect of his notorious wickedness, ambition and covetousness, and in respect of his ends and aims in all he did, which were not God’s glory, or love of his truth revealed unto him, or of his people whom he blessed, but his own advancement, and the wages and reward of his divination, according to the manner of wicked soothsayers.

{among them that were slain} I.e. the princes of Midian. For though Num. 24:14, 25, when he parted with Balak, he purposed to return into his own country to Pethor, which was far remote from Midian, yet in his journey he turned aside to Midian, or returned thither back again, to receive a reward for his wicked counsel given to the Midianites, by which the Israelites were drawn into sin and severely punished. But some others do very probably think that he was a Midianite by nation and birth, and not an Aramite, though for his greater glory and credit he boasted himself to be so, because the Aramites and Chaldeans were in those times most famous for astrology and divination.

V. 23. {was Jordan and the border thereof} I.e. Jordan and the cities bordering upon it were the bounds of the Reubenites’ inheritance on the west.

V. 24. {unto the tribe of Gad} In this and the four verses following he describes Gad’s inheritance, which bordered upon the Reubenites towards the south, on the east upon the Ammonites and the hills of Arabia, on the west upon Jordan, and on the north extended unto Mahanaim beyond Jabbok.

V. 25. {And their coast was Jazer} Situate five miles from Jordan, and fifteen from Heshbon. It bounded their country on the south; and in former times belonged to the Moabites, Isa. 16:9; Jer. 48:32.

{and all the cities of Gilead} I.e. all without the bounds after mentioned. For half Gilead was given to Manasseh, v. 31.

{and half the land of the children of Ammon} To wit, which Sihon had taken from them. For otherwise God had expressly forbidden the Israelites to take anything from the Ammonites, which was in their present possession, Deut. 2:19, and thence it was that Jephthah denies that they had taken anything from them, but from Sihon, Judg. 11:15.

{before Rabbah} The chief city of the Ammonites, called also Philadelphia by Ptolemy Philadelphus. See 2 Sam. 11:1; 12:26, 27.

V. 26. {Ramath-Mizpeh} I.e. a watchtower; or, a high hill, like those on which we set our beacons for discovery. This was a city beyond Jabbok toward the north; and was also called Ramoth in Gilead, chap. 20:8, and was a city of refuge, given unto the Levites.

{Mahanaim} Not far from Ramath, situate in the uttermost angle of Gad’s inheritance towards the northeast, near Mount Gilead; so called from the two hosts of angels appearing there to Jacob, Gen. 32:2.

{Debir} See on chap. 10:38.

V. 27. {And in the valley} I.e. that sweet and pleasant champaign, or plain lying upon Jordan, and extending to the lake Gennesareth.

{the rest of the kingdom} To distinguish it from the other part towards the south, which the Reubenites possessed.

{Jordan eastward} I.e. in the land of Moab.

V. 30. {all the kingdom of Og} See on v. 25.

{all the towns of Jair} Who was of the tribe of Judah on the father’s side, and only the grandchild of Manasseh on the mother’s, 1 Chron. 2:21, 22. Yet being a Manassite on the mother’s side, he adjoined himself to that tribe, and therefore is said to have been the son of Manasseh, Num. 32:41. And he being a valiant man that had a chief hand in conquering these cities, they were afterwards called by his name.

V. 31. {were pertaining unto the children of Machir} Because the children of Machir had taken Gilead, and dispossessed the Amorites that were in it, therefore it was given unto them by Moses, as by right of conquest belonging to them. See chap. 17:2; Num. 32:39.

{even to the one half} For the other half was to receive their inheritance on the other side Jordan with the nine tribes, chap. 17:2, 5.

V. 32. {in the plains of Moab} Extending from the mouths of Jordan and Arnon, where they empty themselves into the Dead Sea, along by the kingdom of Sihon, between Jordan on the west, and the Arabian mountains on the east: which plains the Moabites formerly possessed, before they were driven out by the Amorites.

V. 33. {But unto the tribes of Levi} See on vv. 14, 14.

CHAPTER 14

Verse 1. {And these are countries} Q.d. as we have spoken before of the countries which Moses by God’s appointment gave to the two tribes and half beyond Jordan, so now we are to speak of those which were assigned to the nine tribes and half in the land of Canaan, according to their several distributions by lot.

{which Eleazar the priest, etc.} All which men were by name designed to this office by God himself before they entered into Canaan, Num. 34:19. The first and principal was Eleazar the high priest, as a chief governor in the Israelitish state, and best understanding God’s laws by which they were to be governed, and always ready by Urim and Thummim to ask counsel of God in all difficult cases. And he was herein a type of Christ, by whom only we enter into and enjoy the heavenly Canaan and those several mansions which he has there prepared for us, John 14:2, 3.

V. 2. {by lot was their inheritance} The land was divided by lot, which is wholly at God’s disposing, Prov. 16:33. I. That the people might hereby acknowledge him to be Lord paramount, who has the whole earth at his disposing, and more especially that as supreme Lord he was owner of this promised land, from whom (as having given it to them) they derived all the right which they had unto it. II. That thereby all murmurings, quarrels and contentions might be prevented, which otherwise would necessarily have followed both against their magistrates, if in their dividing they had not given them their inheritance in such place or proportions as they desired; and amongst the tribes one with another, whilst divers of them would have coveted the same country, and out of pride and self-love would have thought themselves as worthy of it as any of the rest. III. That they might be contented with their portion, seeing God only wise had allotted it unto them. IV. To make it appear that the prophecies of Jacob and Moses were from God, seeing the inheritance of the tribes did by lot fall unto them according to their predictions. Now the manner according to which they proceeded was thus: the whole country was divided into so many parts as there were tribes to possess them, yet so, as that the bounds of every province were not so precisely limited before the tribe had drawn the lot but that afterwards they might be enlarged or lessened according to the greatness or smallness of the number that belonged unto it, Num. 26:53, 56; 33:54. And that first general division was ordered immediately from God by lots, whereby was determined what country or province every tribe should inherit; but the enlarging or lessening of it according to their number, great or small, was left to the prudence of the high priest, Joshua and the elders, whom God had appointed to divide it, as it is v. 1, and chap. 17:14.

{by the hand of Moses} I.e. by his ministry.

V. 4. {For the children of Joseph were two tribes} The blessing of birthright being devolved to him from Reuben, Jacob’s eldest son, for his heinous incestuous sin. This is here added as a reason to show, that though Levi had no inheritance, the number of the tribes was not lessened, seeing the posterity of Joseph’s two sons were either of them reputed a tribe, Gen. 48:5; 1 Chron. 5:1.

V. 5. {And they divided the land} Not in present act, but in their intention. They agreed upon an order according to which the whole land should be divided, both that part which they now possessed, and that also which was not yet subdued. The like phrase we have Gen. 37:21; Exod. 12:48.

V. 6. {Then the children of Judah came} I.e. Caleb being of that tribe, they came to assist him in his suit for obtaining that inheritance which God had formerly promised him in the general, Num. 14:24; Deut. 1:36. And that this was done before the subduing of Hebron, appears v. 12, compared with chap. 10:36, 37.

{in Gilgal} Where the first division of the land began; because the ark was then there, which being the visible sign of God’s presence, it was most fit that so weighty a business should be done in his sight who assigned unto every tribe their inheritance. And therefore when the ark was removed to Shiloh, that which remained to be done in this division was there finished, chap. 18:1, 6.

{Caleb the son of Jephunneh} But 1 Chron. 2:18, Caleb is said to be the son of Hezron. I answer, that Hezron was Judah’s grandchild, who descended with him into Egypt above two hundred years before Caleb was sent to search the land; and therefore he could not be his immediate father, but grandfather, or great-grandfather. And these in the Scripture are called fathers, because their posterity descend from their loins. Others more probably think, that this is Caleb the son of Jephunneh descending from Kenaz of the tribe of Judah, of whom mention is made 1 Chron. 4:13, 15, and who is said to be the father of Othniel (though not immediately) who was also the younger brother of Caleb, Judg. 1:13. See on Num. 32:12.

{Thou knowest} I appeal unto yourself, who alone know what God said unto us by Moses after we came from searching the land, and had faithfully related what we had seen and what we thought of it, seeing none but you remain alive to take notice of it.

{the thing that the LORD said} What is meant by this is much controverted. Some think that God for their faithful dealing in this cause did not only promise that they two should survive all the rest, and enter into Canaan, but that also he would generally advance them to honor and dignity above others: the which Caleb here pleads, because by this special favor showed from God he was in a good capacity to have the grant of any lawful or reasonable suit. Others think that he means thereby a promise from God of some special parts of the land given unto them; as to be Hebron and the country adjacent, to himself; and Timnath-Serah, to Joshua, seeing it is said chap. 19:50, that Timnath-Serah was given unto Joshua according to the word of the Lord.

{unto Moses the man of God} These words add much weight to his suit, seeing the Lord Jehovah, who performs all his promises, had spoken it, and Moses his faithful servant had related it, as it were from his own mouth. See Deut. 33:1; Ps. 90:1.

V. 7. {Forty years old was I} Caleb with others were sent to spy the land two years after their coming out of Egypt, when he was forty years old; and after that they wandered in the wilderness thirty-eight years, Deut. 2:14, and now he says v. 10 that he was eighty-five years old: whereby it appears that this was the seventh year after their coming into Canaan, and that they were above six years in conquering it. See on chap. 11:18.

{as it was in my heart} In my relation I concealed no part of the truth, but spoke all that of which I was persuaded in my heart; namely, that God would give unto us the land of Canaan, notwithstanding the great strength of the inhabitants and of their cities; as now is come to pass.

V. 8. {made the heart of the people melt} I.e. made them fearful and fainthearted, by telling them of the invincible strength of the enemies.

{but I wholly followed the LORD my God} I.e. persuaded the people without fear to enter into the land, resting upon God’s promises and powerful assistance. And the approbation God himself gives unto Caleb, Num. 14:24. See vv. 9, 14.

V. 9. {And Moses sware on that day} To wit, by God’s motion and direction. Yea, God himself confirmed unto him by his own oath, that both he and his seed after him should inherit the promised land, Num. 14:21, 24.

{The land whereon thy feet have trodden} This cannot be understood of the whole land of Canaan in general (for that was not given to Caleb and his posterity) but of some special part of it, and namely (as is most probable) of that in which Hebron was situate. For seeing the fainthearted spies, that accompanied him, took occasion from the giants which there inhabited, to discourage the people from attempting the conquest of the country, and contrariwise Caleb did encourage them to set upon it, assuring them that they should easily by God’s assistance vanquish those giants, and overcome all other difficulties; therefore it is most likely that these places should be given unto him and his posterity for an inheritance, which in a sort he had first conquered by faith and into which through fear and want of faith others durst not enter nor approach.

V. 10. {the LORD hath kept me alive} Here he expresses another argument to further the obtaining of his suit, taken of God’s miraculous preservation of him, not only in life, when as all the rest of the people of his age, saving himself and Joshua, perished in the wilderness, but also in that strength and vigor of body and mind, that he was now, at the age of eighty-five years, when usually nature declines and grows weak and feeble, as able to undertake and perform any difficult service, as he was at the age of forty, when Moses sent him to spy the land.

{wandered in the wilderness} To wit, by God’s special command, as a punishment inflicted on them for their rebellion and unbelief, Num. 14:25; Heb. 3:19.

V. 11. {For war} Not only for counsel and the employments of a sedentary life, which usually best suit with such an age, but for the most hard services and difficult exploits of war.

{both to go out and to come in} A proverbial speech often used: so Deut. 31:2; Num. 27:17. It signifies an ability to perform our duty in any course of life; and here particularly, that Caleb was yet an able commander, and fit to conquer the country which he desired, and to subdue the giants.

V. 12. {Give me this mountain} I.e. this mountainous country, wherein Hebron and Debir are situate.

{whereof the LORD spake in that day} Whereby it more plainly appears that he had a particular promise from God that he would give this place to him and his seed for an inheritance; wherein, as before, he appeals to Joshua’s knowledge. The which promise was made to Caleb on that day, because hearing how the Anakims were there, and that the cities were great and fenced, he was notwithstanding confident in the assurance of faith, that he should overcome all these difficulties and conquer that country.

{if so be the LORD will be with me} This he speaks not as one doubting his success in this enterprise, but as one that denying himself and his own strength did rest wholly by faith upon God’s promises and powerful assistance, in which only he could prevail against all difficulties. See on 1 Sam. 14:6.

{as the LORD said} I.e. as he formerly promised. Hereby again it appears that he had from God a special promise of inheriting this mountainous place, although we do not find it related in express words.

V. 13. {And Joshua blessed him} Having granted his request, he prayed God to bless him with good success and comfortable fruition of his inheritance.

{Hebron for an inheritance} I.e. the country and territory in which Hebron and Debir were situate, with the towns and villages belonging to them. For Hebron itself was a free city, and was given by lot to the Levites, chap. 21:11, 12; 1 Chron. 6:55, 56. Neither was it given unto Caleb on that condition propounded by him, of driving out the inhabitants by his proper forces: for Joshua himself and the whole army assisted him for the subduing of it, and afterwards gave it unto him, chap. 10:37. Whereby it appears that this suit of Caleb for the obtaining of Hebron was propounded unto Joshua before the slaughter of the five kings, and the conquering of their countries, though we have the general story of it, chap. 10. Unless we would rather think, that Hebron and the country adjoining was first given to Caleb (even as other provinces to the several tribes) by lot, but afterwards this, with other cities, were by lot cast upon the Levites; unto which disposition of God Caleb gave his willing assent (as also the several tribes did in their portions), and the rather, because both he and his posterity, with all the rest in that country, should, by having God’s Levites living among them, be the better instructed in the knowledge of God and in all the ways of true religion.

V. 15. {Kirjath-Arba} Or, the City of Arba; so called either because he built it, or reigned in it, being a great man both in authority, strength, and stature, yea, so reputed amongst the giant-like Anakims themselves.

{and the land had rest from war} Not at the time when Caleb made this request; for then both Hebron, for which he here sues, and a great part of the land besides, was not yet conquered; but after that Joshua with his army had subdued it, and given it to Caleb for a possession. These words are used, chap. 11:23. After the finishing of that war before related, chap. 10 and 11, and because of the digression made from that story in the three next chapters, are here repeated as an introduction to the following relation of the division of the land, for which the people had gotten a good opportunity, by their present peace and cessation from arms.

CHAPTER 15

Verse 1. {This then was the lot} Chap. 14:1, 5, he began to speak of the division of Canaan among the nine tribes and half, but made a digression from it, v. 6, upon occasion of Caleb’s suit to have his inheritance, which God himself had in the time of Moses given unto him, conferred accordingly upon him, before they came to make the division among the tribes by lot. And now after that was done according to his desire, he returns to speak of the division by lot. In which they proceeded (according as the Hebrew writers have it) after this manner. First, in the performance of this action, they in a solemn manner, being (as may be probably thought, in respect of the weightiness of so great a work) duly prepared by fasting and prayer, Judg. 20:26; Acts 1:24, presented themselves before the door of the tabernacle, in which was the ark the visible sign of God’s presence, that performing this action as it were in God’s sight, their hearts might be affected with more reverence in the doing of it. And there, Eleazar the high priest, Joshua the chief governor and general, together with the elders and magistrates of every tribe, assisting in the action, they had two urns or pots for this service; and in one of them were put the names of the several tribes, and in the other the names of the several territories, provinces, or portions of the land, as they had first divided them according to that notice they had taken of them by such surveyors as they had employed in that service. And then these several lots, being jumbled and shaken together, were drawn out of the several urns by the high priest, as some think, because he was most impartial, and might grace the action with greater authority; first, the name of the tribe out of the one, and then the name of the portion and inheritance, which should be given unto it, out of the other. Some others think there was only one pot or urn, in which were put the lots of the several provinces; and then that every tribe in order, according to their dignity, were to draw them out severally one after another; as, first the tribe of Judah, then the tribes of Joseph, and so in the rest. But the former opinion is more probable, seeing that course of drawing seems least partial, as the nature of a lot required; most peaceable, as not liable to strife about questions of precedence, and better suits with divers phrases used in this lottery; as, that the lot came forth to Simeon, came up to Zebulun, came out to Issachar, chap. 19:1, 10, 17, which seem to imply that when the lot of their name was first drawn, then the lot of their portion also came forth, that is, was drawn out for them.

{of the tribe of the children of Judah} The lot of this tribe came out first by a special providence of God, and fell out in the chiefest and richest part of all the land, that thereby the people might take notice of God’s purpose to prefer Judah before all other tribes. And here we have first described the utmost borders of Judah’s inheritance on the south side, beginning at that angle next unto the east towards the wilderness of Edom.

{The wilderness of Zin} Not that into which the Israelites first entered when they came out of Egypt, but another on the south side of the Dead Sea. See on Num. 20:1.

V. 2. {of the salt sea} The lake of Sodom called the salt Sea, because it is sulphureous and bituminous. Chap. 12:3.

V. 3. {Maaleh-acrabbim} Or, the going up to Akrabbim; so called from the scorpions and snakes which abounded in that hill, Judg. 1:36.

{Kadesh-barnea} This was the utmost borders of the land of promise, Deut. 1:20, and was the three and thirtieth station of the Israelites, Num. 33:36. See on Gen. 14:7, and Num. 20:1, 6.

V. 4. {unto the river of Egypt} I.e. an arm of Nilus running into the Mediterranean. By this description of the south borders of Judah it appears, that they begun at the utmost parts of the Salt Sea bending towards the south, and thence winding towards the west, first to the hill Akrabbim, then to Kadesh-barnea, thence to Hezron and Adar and lastly to Karkaa.

V. 5. {And the east border was the salt sea, even unto the end of Jordan} I.e. their east border was drawn from that utmost end where the south border began, unto that part where Jordan falls into the lake Asphaltites.

V. 6. {Beth-hogla} Some conceive this was the place called Bethulia, Judith 4:6.

{Beth-arabah} I.e. a house of solitude; taking its name from the solitariness of the place where it was situate. See chap. 18:18.

{the stone of Bohan} Set up (as it seems) for a monument or remembrance of something that concerned him, or some notable act done by him there. But the tribe of Reuben had no land on that side Jordan.

V. 7. {went up toward Debir} There were two cities of this name; one called formerly Kirjath-Sepher, which Othniel took, near Hebron; but this other was near Jabbok, and not far from Jericho.

{Gilgal} Called also Geliloth, chap. 18:17, over against Adummim, between Jericho and Jerusalem: a place much haunted with thieves and robbers; to which Christ in the parable alludes, Luke 10:30.

{Enrogel} Or, the fullers’ well, as appears, 1 Kings 19:49. See 2 Sam. 17:17; 1 Kings 1:9.

V. 8. {the valley of the son of Hinnom} A place near Jerusalem, of old very sweet and pleasant, being watered with the brook Cedron; but afterwards horribly abused and profaned with abominable idolatry, the people there offering with more than barbarous torments their children to Molech. In detestation whereof it was defiled by the command of good Josiah, and made the common laystall for carrion and all manner of filth, and a common place of burial for innumerable numbers of those who in God’s wrathful displeasure perished in their sins, and thence called the valley of slaughter. See 2 Kings 23:10; 2 Chron. 28:3; Jer. 7:31, 32, 33; 19:6. In the New Testament by a little change of the letters it is called Gehenna, and taken for the place of hell torments, Matt. 18:9; 23:33. See on 2 Kings 16:3.

{unto the South-side of the Jebusite} Jerusalem was of old by the Canaanites called Jebus, Judg. 19:11, after the name of one of Canaan’s sons, Gen. 10:16, and it was the metropolis of the Jebusites, which they long possessed, even some part of it in David’s time. Why it was afterwards called Jerusalem, see on chap. 10:3. This city itself belonged to Benjamin; but the fort of Sion, which stood in some distance from it, to Judah. See on 1 Chron. 11:4.

V. 9. {Baalah} Called also Kirjath-Baal, chap. 18:14.

V. 10. {unto mount Seir} Not that in Edom; but another in the land of Judah, so called because overgrown with rough woods.

{Beth-shemesh} Of this name there were four cities: one, in Issachar, chap. 19:22; another, in Naphtali, chap. 19:38; Judg. 1:33; a third, in Dan, 1 Kings 4:9, called Ir-shemesh, chap. 19:41; and this in Judah, 2 Kings 14:11, which was given to the Levites, chap. 21:16; 1 Sam. 6:12. It signifies the house of the Sun.

V. 12. {The west border was to the great sea} I.e. the Mediterranean. This wholly determined the borders of Judah on the west side, and therefore there needed no further description of them.

V. 13. {And unto Caleb} See chap. 14:13.

V. 14. {And Caleb drove thence} See on chap. 10:36; 11:21.

V. 15. {And he went up thence} This expedition is attributed to Caleb because, though Joshua and the army performed it together with him, chap. 10:38, 39, yet it was done at his suit, and chiefly for his sake, to whom Hebron was given by God’s special command to Joshua, v. 13, and in a great part achieved by himself, with Othniel and others his allies and friends of his tribe assisting him. Some think (though not so probably) that after it was conquered by Joshua, it was repossessed by the Canaanites, and again recovered by Caleb after Joshua’s death. Others conceive, that Caleb himself properly being assisted by his friends and allies conquered these cities, but by that anticipation, the conquest is attributed to Joshua because Caleb attempted it by Joshua’s concession and authority. See on chap. 10:36.

{Kirjath Sepher} It signifies a City of books, or literature, because it was (as is supposed) a place in which was kept a famous library, wherein many notable monuments and ancient records of things done ever since the flood were reserved: unto which the name Debir seems to relate, as signifying a secret place, or a place of secrets, and sacred. See v. 49.

V. 16. {And Caleb said, He that smiteth} It was not a diffidence in respect of the difficulty of the work which made him by this promise call in others to achieve it; he himself being a most valiant man, and one who by God’s assistance had obtained great victories; but like a noble and magnanimous commander, having himself by his exploits gotten fame and honor enough, he gives this occasion to some of his fellow soldiers to partake with him in the glory of his victories, thereby to animate them to noble actions, and to shun the envy of self-seeking and vainglory: but as it was not diffidence to achieve this action, much less cowardice or sloth, which kept him from attempting it, so we may well think that it was by special instinct and direction of God’s Spirit that he gave unto Othniel this occasion of ennobling his virtue and valor in the sight of the people, whom God intended afterwards, when Caleb was dead, to make their judge and deliverer.

{to him will I give Achsah my daughter} In the Scripture parents are said to give their daughters in marriage, to show their authority in disposing of their children; and the Apostle implies as much, 1 Cor. 7:37, 38. But this authority was not absolute, to give them to whom they pleased, but it must be with their daughters’ liking and consent; which in marriage is most essential and necessary, Gen. 24:51, 57, and so it was here to be understood. See on Gen. 21:21.

V. 17. {the brother of Caleb} Some here by brother understand kinsman, because usually kinsmen in Scripture are called brothers. But it cannot be so taken here, as may appear, if we compare this place with Judg. 1:13, where Othniel is said to be Caleb’s younger brother; which phrase or title is proper to a brother, not to a kinsman. The reason why they thus interpret it, is, because they hold that marriages between brother’s and sister’s children are unlawful, seeing degrees further remote are forbidden: to which I answer, that the law of God, which is the only rule by which we may judge what is lawful or unlawful, does nowhere forbid such marriages; but contrariwise, we read that Zelophehad’s daughters were by God’s own command married to their father’s brother’s sons, Num. 36:10, 11. And whereas it is objected, that degrees further off are forbidden, it is not so in the transverse line of kindred, but only in the right or direct line, of fathers, mothers, and the oblique line, of uncles, aunts, and so upward and downward, even from Adam to those that now live; because all these are in the nature of parents and children: but in the cross line it is not so. See on chap. 14:6; Num. 32:12.

V. 18. {when she came to him} I.e. to Othniel. Being to remove from her father’s to her husband’s house, she took this opportunity of their parting, when parents’ hearts are more tender than they usually are when their children live with them, to persuade her husband to move her father in this suit, as being out of modesty and awful reverence to her father loath to do it herself, and the rather because he had already, out of his fatherly love to her, and his high esteem of his new son-in-law, given unto them a large portion. Or (which I conceive more agreeable to that which follows) she moved her husband to give her leave that she might make this suit to her father: which being obtained, she returned to her father, and out of her reverence and respect to him, and coming also as a humble suitor, she lighted off her ass before she spoke unto him. So Gen. 24:64; 1 Sam. 25:23. Which Caleb observing, and not knowing the cause of her so sudden return, he asked her what she would have, or what she meant thereby.

V. 19. {Give me a blessing} I.e. a gift or boon, with your fatherly blessing upon it, Gen. 33:11.

{thou hast given me a south land} She intimates, that though she had received a large portion, yet it was not convenient, unless he would be pleased to make unto it a necessary addition; seeing that which he had given her was a south land, which lying upon the noonday sun in those hot countries must needs be dry and barren, unless also there were springs to water it.

{Give me also springs of water} I.e. add unto my former portion, which you have already given me, some other land wherein there are springs of water, that so by watering it may be made fruitful.

{he gave her the upper springs} I.e. land, which though it did lie high, had springs of water in it, which might easily be derived to dry and barren grounds that did lie lower than they.

{and the nether springs} Such as made the grounds in which they were fruitful, being level with them. All this land Caleb gave unto his daughter, not for a perpetual inheritance (for having divers sons, 1 Chron. 4:15, the law of God did bind him to let it descend unto them, and would not permit him to alienate it from them by giving it to his daughter, Num. 27:8, 9), but as a dowry and annuity only for term of her life, or at most till the year of Jubilee, when it was to return to the male heirs, if there were any.

V. 20. {this is the inheritance} He returns to the description of Judah’s inheritance by enumeration of many cities belonging to it, from which he had made a digression upon occasion of Caleb’s story, v. 13.

V. 21. {Kabzeel} See 2 Sam. 23:20.

V. 31. {Ziklag} See 1 Sam. 27:1.

V. 32. {all the cities are twenty and nine} There are reckoned up thirty and eight cities; how then could there be but twenty and nine? Some answer, that nine of these belonged to the tribe of Simeon; who had their inheritance out of the portion of Judah, chap. 19:1. And because their inheritances were not yet divided, the cities belonging to Simeon are numbered among the cities of Judah. Others think that twenty-nine only were walled cities, and the other nine no cities, but country towns of some special note adjoining to them.

V. 36. {Fourteen cities with their villages} Here also are reckoned fifteen cities, and therefore either one of them was no city, but some great noted town; or, as others conceive, Gederah and Gederothaim are but several names of one and the same city; and then they all make but fourteen. And they read it thus, Gederah or Gederothaim, as it is also in the margin of our new translation.

V. 41. {Beth-dagon} Of this name there were two cities; one in the tribe of Asher, chap. 19:27, and this other in the tribe of Judah.

V. 47. {the great sea and border thereof} I.e. the shore or seacoast, with all cities and villages belonging unto it.

V. 55. {Maon} Situate in the southern part of Canaan, tending towards the east, near the utmost coast of the Dead Sea, from which the wilderness adjoining had its name, in which David hid himself from Saul, 1 Sam. 23:25.

{Ziph} This city also gave its name to the mountain adjoining, which was near the hill Hachilah, where David hid himself, 1 Sam. 26:1.

V. 61. {In the wilderness} After the enumeration of the cities situate in the more fruitful and useful places of the country, he now mentions those which were seated in the wastes and deserts, which were so barren that they were not for tillage, but only useful for feeding of cattle.

V. 62. {and the city of salt} So called from the abundance of salt pits in that place.

V. 63. {As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out} In many places it is said that Jebus did belong to the Benjamites as their inheritance; and the same that is here said of Judah is spoken of them, namely, that the children of Benjamin did not drive out the Jebusites, but suffered them to dwell among them, Judg. 1:21, whence this question arises, to which tribe Jebus belonged, seeing by this place and divers others it seems that it did belong to Judah. To which it is answered, that part of it belonged to the one tribe and part to the other, and that it was promiscuously inhabited by them both, as standing in both their borders. The city itself for the most part was in the portion of Benjamin; and the tower of Sion, somewhat remote from it, with some of the south part adjacent, belonged to Judah; and therefore it is imputed as a great fault that either for sloth, or cowardice, or diffidence and distrust in God’s power and promises, in respect of the strength of the Jebusites’ fortifications, the two tribes did not join together to drive them out, but suffered them still to live amongst them. For had they done their endeavor, and not been wanting to themselves in neglecting God’s absolute commands, they might have had assurance of good success in their enterprise, notwithstanding the great strength of all their enemies: but failing in their duty, God would not cast them out before them, but suffered them to remain, to be scourges in their sides, and pricks in their eyes, Judg. 2:20, 21. See on Judg. 1:8.

{unto this day} I.e. in which this history was written. For though part of Jerusalem was taken by Judah, Judg. 1:8, yet it was not wholly conquered till David’s time, 2 Sam. 5:6. This is an evidence (by the way) that this story was not written by Ezra, as some have conceived, seeing he lived many years after David. See on chap. 17:10.

CHAPTER 16

Verse 1. {And the lot of the children of Joseph} I.e. of Ephraim and the half-tribe of Manasseh.

{Fell} The first lot fell to Judah, of whom the chief ruler, yea, and the Messiah, was to come; the next to Joseph, to whom the birthright and the double portion belonged: 1 Chron. 5:2.

{unto the waters of Jericho on the east} First the borders of Joseph’s inheritance are described from east to west. And here by the waters of Jericho are meant those waters that flowed from the fountain which Elisha cured by casting salt into it. It is situate on the northeast side of Jericho, at the bottom of a hill which extends to Bethel, and waters all those fields by trenches and sluices made into them, 2 Kings 2:19.

V. 2. {Beth-el} Where Jacob in his journey saw that divine vision, Gen. 28:19. It is twelve miles from Jerusalem.

{to Luz} Not that spoken of Gen. 28:19, but that mentioned Judg. 1:26.

{Archi} Hence Hushai came, 2 Sam. 15:32.

{Ataroth} Eusebius affirms there were two cities of this name, one near Ramah, the other four miles from Samaria. See on 1 Chron. 2:54.

V. 3. {Japhleti} See on 2 Sam. 8:18.

V. 4. {Manasseh} To wit, that half which had not its inheritance beyond Jordan.

{took their inheritance} I.e. either of them respectively, as their several inheritances fell unto them by their several lots. Or, as others think, having but one lot common to them both, they afterward divided their inheritances one with another, by a special and private lot among themselves.

V. 5. {And the border} I.e. the eastern bounds of Ephraim reached from Ataroth in the southern border to Beth-horon on the north side.

V. 7. {and came to Jericho} I.e. to some of the territories thereof. For the city Jericho itself, and some parts adjoining, fell to Benjamin’s lot, chap. 18:21.

V. 9. {And the separate cities} I.e. which did lie within the bounds of Manasseh in the first division by lot, but were afterwards added to Ephraim, because their portion here described was in respect of their numerous multitude too strait for them, as they complain, chap. 17:14. See on chap. 17:9.

V. 10. {And they drave not out the Canaanites} I.e. they did not quite expel them, as God had commanded, but only made them become tributaries unto them, Judg. 1:29. Wherein as they grievously sinned against God either out of cowardice or sloth, so also they discovered their base covetousness, in that for gain they were content to permit these cursed Canaanites to harbor and live among them, directly against God’s express command, Exod. 23:31, 32, 33; Deut. 7:2. It might indeed seem a work of great difficulty utterly to expel them, because dwelling upon the seacoasts, they had intercourse and trading with all the neighbor nations, and in that respect might draw them in to their assistance; whence it was that some parts of that country remained unconquered even unto Solomon’s time: yet, had they attempted it, they should certainly have prevailed, having God’s command for the undertaking of it, and his gracious promise of assistance, unto whose omnipotency nothing is impossible or so much as difficult. See on chap. 17:12.

{unto this day} I.e. when our author wrote this story, yea, to the days of Solomon, when the king of Egypt subdued Gezer, slew the Canaanites that dwelt in it, and gave it for a present to his daughter, Solomon’s wife, 1 Kings 9:16. Where we have another evidence that Ezra was not the author of this story, as some conceive, being deluded by that counterfeit Esdras in the apocryphal history, 2 Esdras 14:22, seeing these Canaanites were wholly rooted out in Solomon’s days, who lived many years before Ezra’s time. See on chap. 15:63.

CHAPTER 17

{The firstborn of Joseph} Gen. 41:51; 46:20, though by God’s decree and Jacob’s blessing Ephraim was preferred before him, Gen. 48:14, 19.

{for Machir} Who was the only son of Manasseh, Gen. 50:23. Whence it is, that the whole tribe bears the name of Machir, Judg. 5:14.

{the firstborn of Manasseh} In the Scripture an only son is called sometimes the firstborn, though no other is born after him, i.e. not relatively, because he first opens the womb. So our Savior is called the Virgin Mary’s firstborn, though she had no other besides him, Matt. 1:25. See Num. 26:29.

{because he was a man of war} I.e. therefore he had Gilead and Bashan allotted unto him (that is, half of those countries: for the other half belonged to Reuben. See chap. 13:25, and Deut. 3:12, 13), and so a double portion was due to him, because he had not only right unto it as being the firstborn, Deut. 21:17, but also because he had conquered it by his sword, Num. 32:39, 40. Being a warlike people, they were fitter to be seated on the frontiers, to stop the incursion of foreign nations. Therefore it was, as some probably conceive, that the numerous and valiant tribe of Judah was placed on the south of Canaan, the better to guard the whole kingdom on that side from invasion.

V. 2. {the rest of the children} To wit, those who had no portion on the other side Jordan.

{by their families} I.e. the heads of families descending from them, and bearing their names.

V. 3. {But Zelophehad} This story is more fully related Num. 26:33; 27:1; 36:2, 3.

V. 5. {And there fell ten portions to Manasseh} I.e. six portions falling to the six sons mentioned v. 2, and Hepher’s part being by God’s command divided amongst his five grandchildren, the daughters of Zelophehad, there were in all ten portions.

V. 6. {the daughters of Manasseh} I.e. which lineally descended from him, but were the daughters of Zelophehad.

V. 9. {among the cities of Manasseh} The cities and lands belonging to Ephraim and Manasseh were mingled one with another. See chap. 16:9. And so it is said v. 8, that Manasseh had the land of Tappuah, together with the hamlets and villages contained therein, but the city Tappuah itself, though it were on the border of Manasseh, belonged to Ephraim.

V. 10. {the sea} I.e. the Syrian, or Mediterranean.

V. 11. {Beth-shean} Called Beth-shan, 1 Sam. 31:10; 1 Macc. 5:52, and Scythopolis, 2 Macc. 12:29.

{Ibleam} See on 1 Chron. 6:70.

V. 12. {the children of Manasseh could not drive} This is to be referred to the times after Joshua’s death, as we may see, Judg. 1:27, 28, where the same thing is related. And, as I have formerly showed, the cause why they could not drive them out, was either their cowardice that they durst not, or their sloth because they would not attempt it, or else their rebellion and sinful disobedience against God, and their want of faith in his promises and power, which moved him in his just displeasure to profess that he would not drive them out before them, Judg. 2:3, 21. See chap. 16:10.

{but the Canaanites would dwell} I.e. resolving to dwell still in their own cities, they stood upon their strength and defense, and kept the Israelites from entering.

V. 13. {put the Canaanites to tribute} See on chap. 16:10.

V. 14. {And the children of Joseph} I.e. both the tribes, Ephraim and Manasseh, as appears vv. 15, 16, 17.

{spake unto Joshua} Namely, after their inheritance was fallen unto them, and they were now come to see and take possession of it, then perceiving that the bounds thereof were too strait for their numerous tribes, they make this complaint unto him.

{given me but one lot} They had two lots or portions: but their meaning is, that they were so small that they were scarce sufficient for one of their tribes to inherit, in regard of their multitude; not that Joshua and the rest of the dividers had given unto them too little circuit of land to inhabit, but partly because the hills were unfit for habitation, in regard they were overgrown with woods, and partly because the champaign and plains were inhabited by the Canaanites, who were a warlike people, and had the advantage of iron chariots.

{seeing I am a great people} In their last numbering, these two tribes were eighty-five thousand and two hundred strong, Num. 26:34, 37.

V. 15. {if thou be a great people} Joshua acknowledges what they said, that they were a great people, but retorts the strength of their argument against themselves, namely, that if they were so numerous, then they had strength sufficient to enlarge their borders by driving out their enemies, both out of those mountainous places and out of the champaigns and plains allotted unto them. And though the mountains abounded with wood, and therefore were not arable or habitable, yet having men enough to set upon the work, they might easily cut down those woods, and make those places fit for their use.

{in the land of the Perizzites} A savage and wild people, living far from cities, in woods and mountains, and much given to spoil and prey.

{and of the giants} Who dwelt in caves and dens, and like barbarous people lived upon rapine. These Joshua persuades the children of Joseph to conquer and expel, that they might inhabit their country.

{mount Ephraim} So called by anticipation.

V. 16. {The hill is not enough for us} Q.d. suppose we should drive them out, yet the hill, i.e. these mountainous places, being added to all we now possess, will not be large enough for our habitation.

{and all the Canaanites that dwell in the land of the valley have chariots of iron} I.e. have hooks like scythes on either side of the chariot fastened in their axletrees, which rushing suddenly into an army will cut and (as it were) mow down all that stand in their way, and two other hooks bending towards the earth, which will tear those that fall down under them; and therefore having this advantage, they can hardly be vanquished and expelled, Judg. 1:19; 4:3. Others by hill understand Mount Ephraim, now in their possession; and that the valleys of the Canaanites were in the way to the mountainous woods, unto which they could have no access, to cut them down, and conquer the Perizzites, but by passing through the valleys where these Canaanites dwelt that had the iron chariots.

V. 17. {Thou shalt not have one lot only} I.e. seeing you are a people that excel in number and strength, you have no need to complain of having but one lot, and a place too narrow for your habitation; for if it be not your own default through sloth, cowardice, or diffidence in God’s power and promises, you may enlarge it when you please: and therefore as there is great reason that you, being a great and numerous people, should have a portion large enough to inhabit, so upon the same ground there is as great reason that you employ double strength to get a double portion.

V. 18. {But the mountain shall be thine} I.e. all those mountainous places, when you have cut down the wood growing upon them, shall be fit for your habitation, being made arable and fruitful: and the outgoings of it, that is, all the champaign country and valleys adjacent, shall be thine also, seeing, if you do attempt it, God will surely enable you to drive out the Canaanites, notwithstanding all their strength, and the advantage which they have by their iron Chariots, he being almighty and all-sufficient to make good all his promises, if by faith and affiance you rely upon him.

CHAPTER 18

Verse 1. {Assembled together at Shiloh} I.e. withdrew themselves from their stationary camp at Gilgal and assembled at Shiloh, a city in the tribe of Ephraim nine miles from Jerusalem. Unto this place they removed the tabernacle, no doubt by God’s special appointment, Deut. 12:5, partly out of respect unto Joshua their general, who was an Ephraimite (even as afterwards it was removed to Nob, which was therefore, as is very probable, called the City of the Priests, because they resided there to officiate in the tabernacle, 1 Sam. 22:19, in the tribe of Benjamin, in honor of Saul their king who was a Benjamite; and after that to Jerusalem, out of the same respect to David, who was of the tribe of Judah) and partly that the people might with more conveniency frequent the place of God’s public worship, Shiloh being more near the heart of the country than Gilgal, which was seated in the utmost border. And in this place it continued three hundred and sixty years, till for the sins of Israel and the inhabitants there, it was removed, Jer. 7:12; Ps. 78:67.

{And the land was subdued before them} I.e. all that lay near that place: so that they had no impediment to hinder them from proceeding in the division of that part of Canaan which remained undivided.

V. 2. {And there remained among the children of Israel seven tribes} In the division begun at Gilgal only Judah, Ephraim, and half the tribe of Manasseh had by lot received their inheritances; and seven tribes remained yet unprovided for, seeing the division at that time proceeded no further, yea, was for a long time after intermitted and laid aside, as Joshua plainly implies, v. 3. But upon what reason this delay was made is not evident; only the causes are guessed at by probable conjectures: as that it was either because the people were discontented with the first beginnings of the division, as thinking it partial, seeing a greater and more fruitful portion was allotted to Judah than was likely to fall unto any of the rest. Or else because they deferred the division till they might have a more exact survey and discovery than they could yet have, by reason of a great part of the land undivided was still in the possession of the enemies, that were not yet cast out: or which I conceive most probable, because they were tired with a long war, and abounded with spoil, and therefore, being weary and wanting nothing, they gave themselves to rest and ease; and wallowing in pleasure and delight, they cared not to have their inheritance allotted unto them, lest thereby they should be put upon the pains and peril of a new war, for the getting of it out of the hands of their enemies. And this was that slackness and sluggishness for which Joshua reproves them in the next words.

V. 3. {How long are you slack} Q.d. why do you through sloth neglect to enter into your inheritance, seeing there is no let on God’s part, but as he has freely given it, so he is powerful and all-sufficient to enter you into the possession of it; and those also whom he has appointed to divide it unto you by lot, are ready to perform their duty in that behalf? And well might he reprove them for slackness, if that be true which expositors conceive, that the first division begun in Gilgal was put off seven years before they undertook to finish it at Shiloh: for so they were as long in dividing the land as they had been in conquering it.

V. 4. {Give out from among you} He does not himself choose, but puts it upon the people to make their own choice, that he might avoid all suspicion of partiality, and keep them from murmuring against their proceedings and reports, the whole business being transacted by those in whom they reposed most confidence.

{three men} These words (as some think) have an emphasis, q.d. such as are of masculine courage and vigor; it being a great work they were to undertake, and full of danger, seeing they were to make their survey not only in such parts of the country as were already subdued, but also in those which were still in the possession of their enemies.

{For each tribe} That the whole business might be carried on with all indifferency, and none might have cause to complain of partial dealing.

{and go through the land} I.e. through all and every part of it, whether already conquered, or not.

{and describe it} To wit, what is the largeness of every region and province, and what and how many are the cities, towns and villages in each of them; that so having a catalogue or (as it were) a map of the land, they might the better know how afterwards justly to divide it among the seven tribes, according as their several inheritances should by lot fall upon them; and might give proportionable shares to every tribe, as they were in number few or many.

V. 5. {Judah shall abide in their coast} I.e. in this new and second division Judah and Joseph shall still retain their inheritances, as they did formerly by lot fall unto them, the one on the south, the other on the north; but not in respect of the circuit and largeness of their portion. For according to that first and rude draught Judah’s part was so large that Simeon’s inheritance was taken out of it, chap. 19:9. And so Jacob’s prophecy in his blessing of this tribe was verified, that the Simeonites should be divided and scattered in Israel, Gen. 49:7. See on chap. 19:41.

{in their coasts on the north} I.e. not in relation to the whole land of Canaan, but to the portion of Judah.

V. 6. {ye shall therefore describe} I.e. you shall take order that it be described by these surveyors which you choose, three men out of every tribe.

{here before the LORD our God} I.e. the tabernacle and the ark contained in it, the visible signs of God’s presence. This is added to work in the hearts of the surveyors a more religious care in the performance of their duty, and to move them to use therein all diligence and faithfulness, without any partiality or respect of persons, seeing at their return they should be called to give an account of all they had done in the sacred presence of Almighty God.

V. 7. {But the Levites} See on chap. 13:14. In this verse, and v. 5, a reason is given why the remainder of the land should be described but into seven parts, v. 6, namely, because Levi was to have no part at all; and Judah and Joseph, and Reuben and Gad had received their inheritance already.

V. 8. {And the men arose} I.e. with all speed, diligence and courage they undertook and set upon this difficult and dangerous work, God making them secure and confident under his protection, and so fitting them for the work unto which he called them.

{that I may here cast lots} I.e. that by casting lots I may distribute unto every tribe their inheritance, being assisted by those who by God’s appointment are designed to this work.

V. 9. {And the men went} I.e. using, no doubt, the most prudential means they could devise to keep themselves, while they were in their enemies’ country, from being discovered, yet placing their chief safety in God’s protection, who had stricken the Canaanites with such fear and amazement by his people’s many and miraculous victories, that they lurked in their cities and strongholds, little heeding what these surveyors did in the country about them.

{and described it by cities} In their book or map they set down the several regions with their limits; the cities, with their situation and bounds; and the towns and villages, with their number and names; leaving the special division of them among the seven tribes to be determined by lot, by the ministry of Joshua, Eleazar and the rest, before the tabernacle.

{and came again to Joshua} I.e. the whole number that were sent out, not one wanting: which was an evidence of God’s approbation of their action, and of his provident care over them, seeing the expedition was not only dangerous, but also so long and tedious, continuing the space of seven months, as Josephus relates. See on 2 Sam. 24:7.

V. 10. {according to their divisions} I.e. to each of the seven tribes their portion and inheritance.

V. 11. {And the lot of the tribe of the children of Benjamin came up} Out of the urn or vessel into which it had been put; namely, a double lot; out of one urn the name of Benjamin, and out of the other, the portion of land allotted unto him. And here we may observe that Benjamin by a special providence had a double preeminence above the other six tribes; first, in that he had the precedency before them; and secondly and especially, in that his portion fell next on the one side unto Joseph, who was most nearly allied unto him, as descending both of them from Rachel the beloved wife, and on the other side unto Judah the royal tribe: and so he was seated in the richest and fruitfullest part of the land. Besides, he had in his inheritance some part of Jerusalem the chief city, in a part whereof (though not so in his portion) was the temple built, the place of God’s holy habitation; according to Moses’ prophecy, Deut. 33:12, And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

V. 12. {And their border on the north-side} Here are described the north borders of Benjamin from east to west, which did butt upon the south borders of Joseph, and have been before described, chap. 16.

V. 13. {from thence toward Luz} Here the description bends towards the south, leaving Luz on the right hand. Of which see chap. 16:2.

{which is Beth-el} Near unto Ai and Beth-aven, chap. 7:2. Another Beth-el was in the tribe of Benjamin, v. 22.

V. 14. {Kirjath-jearim} So called by the Israelites, to extinguish the name of the idol-god Baal. See chap. 15:9, and on Num. 32:36. This city was from Jerusalem five or six miles.

V. 15. {And the South-quarter} Here are described the south borders of Benjamin, from west to east; which are the same with the north borders of Judah, saving that Judah’s borders are described in a contrary order, from east to west, chap. 15:5–11.

V. 17. {went forth} I.e. from En-shemesh.

{toward Geliloth} Called also Gilgal, chap. 15:7.

{stone of Bohan} See on chap. 15:6.

V. 18. {Arabah} Or, the Plain; called also Beth-arabah, chap. 15:6.

V. 19. {North-bay (Or, tongue) of the salt sea} See chap. 15:2.

V. 28. {Jebusi} Or, the City of the Jebusites. Hence it is plain, that Jebus or Jerusalem belonged in part to Benjamin; though it is certain that Judah also had a part, and did inhabit it. See on chap. 15:63. And the reason is, because these two tribes were so nearly united both in neighborhood and also in love and friendship, that they were linked together as if they had been but one tribe, and so enjoyed one with another a community of habitation and all other privileges. And thus they continued to the last, Benjamin still adhering to Judah, when all other tribes separated from them.

CHAPTER 19

Verse 1. {Was within the inheritance of the children of Judah} Simeon had by God’s own appointment all his inheritance allotted him out of the inheritance of Judah, that Jacob’s prophecy might be fulfilled, Gen. 49:7. See on chap. 18:5. Now the immediate reason of this is expressed, v. 9.

V. 2. {and they had in their inheritance} The bounds of Simeon’s portion are not delineated, as they of the other tribes are, because being in Judah’s lot, they were comprehended within their limits described chap. 15; only certain cities and towns in Simeon’s inheritance are named: of which particularly to speak is a work of more difficulty than use and profit.

{Beer-sheba and Sheba} Or, or Sheba. For though the names be two, the city was but one. It signifies seven; or, a well of seven waters, and plenty of waters; or, the well of the oath; so called upon occasion of the covenants made and confirmed by oath, Gen. 21:31, 32; 26:33. Now that both these names signify but one and the same city, appears, in that, if they had been two, there would have been fourteen cities in Simeon’s portion, and not only thirteen, as v. 6. And besides, 1 Chron. 4:28, where this is related, Sheba is not mentioned.

V. 3. {Balah} This city is called Bilhah; and Azem Ezem; and Eltolad Tolad, and Bethul Bethuel, 1 Chron. 4:29, 30. And such alterations in names are frequent in Scripture and other authors, caused by length of time and other accidents. See on chap. 21:13.

V. 8. {to Baalath-Beer, Ramath} These two names, as some think, signify one and the same city.

V. 9. {Out of the portion} See on v. 1, and chap. 15:32.

{for the part of the children of Judah was too much} I.e. either comparatively, in respect of other tribes, who upon a second survey were found to have far less portions left them than this of Judah; or simply too much for them, i.e. much more than they needed, or could well be employed for their commodious habitation, in respect of the number of their tribe and the largeness of the country allotted unto them. Therefore by God’s wise providence an inheritance for Simeon, being in number the fewest and least of all the tribes, was allotted within theirs, for the good of both the tribes; that so by their united strength they might the better guard and defend the country, which was the frontier part of Canaan on the south, against the inroads of foreign enemies, and against wild beasts, with which it was much infested by reason of the wilderness adjoining; and also that having a sufficient number of inhabitants they might the better improve their land to the best advantage by tillage and husbandry. See another benefit that Simeon got by this mixture with Judah, greater than all the rest, on Gen. 49:7.

V. 10. {And the third lot came up for the children of Zebulun} According to the predictions of Jacob and Moses, that their inheritance should be upon the seacoast. See on Gen. 49:13.

{unto Sarid} Or, hard upon Sarid. Now Mount Carmel did lie like a promontory upon the seacoast, where Sarid was placed, which was the southwest border of Zebulun’s inheritance.

V. 12. {Chisloth-Tabor} Tabor was a high mountain in the lower Galilee, at the bottom whereof did run the river Kishon, which flowed to Gennesareth: and (as some think) this was that mountain in which Christ was transfigured, Matt. 17:1.

V. 13. {Gittah-Hepher} The birthplace of Jonah, 2 Kings 14:25.

V. 15. {Bethlehem} There was another of that name in the tribe of Judah, where Christ was born, Mic. 5:2; Matt. 2:1. See on Ruth 1:1.

{twelve cities with their villages} I.e. twelve of them only belonged to Zebulun. And those above that number, standing upon the frontiers, did belong to other tribes; or else some of them were the chiefest of those villages there mentioned, which belonged to their cities.

V. 18. {toward Jezreel} Near unto Mount Gilboa, where Saul had that great defeat, 1 Sam. 31. A place as pleasant and fruitful as any part of Canaan. This fell for an inheritance to Issachar, according to Jacob’s and Moses’ prophecies, Gen. 49:14; Deut. 33:18, 19.

{and Shunem} Where the woman lived that so courteously entertained Elisha, 2 Kings 4:8, and where Abishag David’s virgin wife and nurse was born, 1 Kings 1:3.

V. 21. {Engannim} There was another city of this name in Judah, chap. 15:34. For there were divers cities of the same name, which were only differenced one from another by the several tribes in which they were; as Beth-shemesh, Mizpeh, etc.

V. 24. {And the fifth lot came out for the tribe of the children of Asher} Nothing can be more casual than lots; yet we may observe, that they are singularly guided by God’s providence, seeing all things foretold by Jacob, above three hundred and fifty years before, came here to pass according to his prediction, both in respect of the tribes, and in respect of the nature of the places and parts of the country which by lot did fall unto them respectively for their inheritances. For the sons which Jacob had by his wives did first receive their inheritances by lot: and among them, first Judah the lawgiver, from whom Christ descended; then Joseph, who had the double portion, and Benjamin, both descended from beloved Rachel; then the other sons of Leah who were to inherit portions in Canaan, namely Simeon, Zebulun and Issachar, for Reuben was seated elsewhere, and Levi otherwise provided for, chap. 18:7, and after them the sons of the handmaids in their order. And because Gad, the firstborn of Zilpah Leah’s handmaid, had already received upon special suit his inheritance on the other side Jordan, the next lot came out for Asher her second son; and lastly, for the two sons of Bilhah Rachel’s handmaid, Dan and Naphtali.

V. 26. {to Carmel westward} I.e. to that part of Mount Carmel which like a promontory reaches out into the Midland Sea. Now Carmel and the country about it was a fruitful soil, Isa. 33:6; 35:2, which falling by lot to Asher, Jacob’s prophetical blessing was therein verified, Gen. 49:20, Out of Asher his bread shall be fat, and he shall yield royal dainties. So Moses’ prophecy was likewise fulfilled, Deut. 33:24.

V. 27. {Cabul} Some think this not to be the name of a city, but of a region or country, containing in itself those twenty cities which Solomon gave to Hiram, 1 Kings 9:11, 13, and the rather because he reckoned here but two and twenty cities, whereas if this were one of the number there should be three and twenty. But it seems this Cabul was not that: for that was so first named by Hiram, because it was displeasing and dirty, or therefore displeasing because dirty. Besides that Cabul was not a part of the land of promise, as this here spoken of was, but some place adjoining to it; for otherwise it had been unlawful for Solomon to alienate it by giving it to a stranger.

V. 28. {Hebron} That in Judah, chap. 15:13, and this in Asher in the original are differenced by divers letters, this being written with Ayin, that with Cheth.

{Kanah} This is the great Kanah, not far from Zidon, in Galilee of the Gentiles. The lesser Kanah was in Zebulun’s inheritance in the lower Galilee, where Christ wrought his first miracle, turning water into wine, John 2:1, and where also he cured the son of a certain nobleman at Capernaum, John 4:46.

{unto great Zidon} See on chap. 11:8. This Zidon was not a part of Canaan, but only bordered upon it. Yet was it given to Asher, Judg. 1:31. See on Gen. 49:13.

V. 29. {to the strong city Tyre} This was a mart city famous throughout the world, and so fortified both by nature and art that she thought herself invincible. It bordered on the tribe of Asher to the west, but was not allotted to its inheritance, that we anywhere read of. Yet some think it belonged to Asher by God’s gift (as divers other countries near Canaan) but could never be gotten out of the heathens’ possession, no, not in the time of David and Solomon, 2 Sam. 5:11; 1 Kings 5:1, as a just punishment of Israel’s sin, because they did not at first endeavor to conquer it as God had commanded, being discouraged (as it seems) by the strength of the city, which, as its name Tsor signifies, was built upon a rock, and environed with rocks and the sea round about. See on Isa. 23:1.

{Achzib} See on Mic. 1:14, and on Gen. 38:5.

V. 33. {and the outgoings thereof were at Jordan} The east border of Naphtali, beginning at Heleph, went along by Jordan, in a large extent as far as the lake of Gennesareth: wherein Jacob’s prophecy was fulfilled, Gen. 49:21, Naphtali is an hind let loose, giving pleasant words. Whereby is signified that the tribe of Naphtali should inherit a safe and fruitful country, with sweet liberty and freedom; like a hind which being out of the danger of toils and nets, wherewith huntsmen in pursuit of their game beset woods and forests, does securely feed in pleasant pastures, skipping and playing as she is feeding: so the tribe of Naphtali should securely enjoy all delights, and the rather because being ingenuous in their carriages, they should gain the favor of all by their courtesy and humanity, and give all men content by their fair language and pleasing words. And their portion thus falling in a fruitful soil, Moses’ prophecy was also verified, Deut. 33:23.

V. 35. {And the fenced cities are Ziddim, Zer} Here are numbered up certain cities, dispersed here and there in the tribe of Naphtali, which are not (many of them) elsewhere mentioned in the Scriptures.

{Hammath} A city in the utmost north end of Canaan, from whence the length of the land is sometimes described, 1 Kings 8:65; Num. 13:21.

{Cinnereth} Afterwards called by Herod the Great, Tiberias, which gave its name to the Sea of Galilee. See on Num. 34:11.

V. 41. {And the coast of their inheritance} We shall find some of these cities here given to Dan in the number of those which were given to Judah, chap. 15. But all Judah’s portion in that first division at Gilgal was not settled upon them for perpetual inheritance, but that for the present it might be under their protection against the incursions of the common enemies. For upon a second and more exact survey their portion proving much too large, not only Simeon’s inheritance was wholly taken out of it, vv. 1, 9, but divers cities and places belonging to Judah were by this second lot at Shiloh taken out of that tribe, and given to Dan.

{Zorah} The place where Samson was born, Judg. 13:2, and he was buried between Zorah and Eshtaol, in the burying place of Manoah his father, Judg. 16:31.

V. 43. {Thimnathah} Here Samson took a wife of the daughters of the Philistines, Judg. 14:1.

V. 46. {Japho} Or, Joppa. See on Jon. 1:3. Pomponius Mela says this town was built before the flood, and that the king thereof was named Cepha, and his brother Phinees, and that both their names, with the heads of their religion, were found graven on altars of stone.

V. 47. {went out too little for them} Not because the inheritance allotted unto them was not large enough, but because for their great and grievous sins, and especially their abominable idolatry (for which they were branded above the other tribes) God suffered their enemies to prevail against them, and drive them out of the champaign country, the chief part of their inheritance, into the mountains, Judg. 1:34.

{went up to fight against Leshem, and took it} This happened after Joshua’s death, and in the time of the Israelites’ anarchy, Judg. 18, and, as some think, between the death of Joshua and the time when Othniel was judge. Whence it appears that this book was not written by Joshua; unless we will say some particulars related in it were afterwards inserted by some other holy man, guided by the same Spirit, that lived in aftertimes. This story is related in this place to remove a doubt, namely, how the Danites came to inhabit in the northern parts of the land, when as the inheritance which by lot fell unto them was southerly, near the tribe of Judah. Now this was because either by the Amorites or Philistines they were driven out of their inheritance, and were fain to plant themselves where they could find room: and that they did at Leshem, which was in the lot of Naphtali, but at that time under the protection of the Zidonians, though living in such a distance from them that they were not able to keep them from such a sudden surprise. This city was situate at the bottom of Mount Lebanon, in the uttermost northern border of the land, opposite to Beersheba in the south, and was afterwards called Caesarea Philippi. See on Judg. 18:29.

V. 49. {children of Israel gave an inheritance to Joshua} Here we have an evidence of the people’s love, in their willing condescending to Joshua’s request; and of his modesty and humility, in that he was pleased to acknowledge it the people’s gift, whereas it was only their free assent to the word of the Lord delivered by Moses, namely that Joshua and Caleb, for their faithful service in espying the land, and giving a true testimony, contrary to that of all the other spies, should have such parts of the land, when it was conquered, as they desired.

V. 50. {even Timnath-Serah in mount Ephraim} Called Timnath-Heres, Judg. 2:9. Here Joshua was afterwards buried, chap. 24:30. This most noble general may be an example unto all of his rank and condition in all ages, of humility, modesty and temperance, in that after all his famous exploits in war and peace, for which he might justly have challenged the chief honors and preferments of that kingdom, in the conquest whereof he had been the chief actor and instrument, he was so far from ambition and covetousness that he was content with a small portion of land in his own tribe, and that not the richest and fruitfullest, but in a mountainous country, such as others enjoyed amongst whom he dwelt; and not a stately palace and royal city adorned with sumptuous buildings, but an old ruinous town, which he was fain to build before he could inhabit it. And this mean preferment he did not eagerly and hastily desire, much less use violence to pull it from others, but was content to be last served, not so much as desiring to have this place of habitation allotted unto him before the land was divided among the tribes, and every one of them had their lot and inheritance.

V. 51. {These are the inheritances} This verse is the conclusion of all which has been said concerning the distribution of the land of Canaan, from the fourteenth chapter hitherto.

CHAPTER 20

Verse 1. {The LORD also spake unto Joshua} Either appearing visibly unto him, as chap. 5:14, or by prophetical revelation, or by the ministry of the high priest inquiring of God by Urim and Thummim.

V. 2. {Appoint out for you cities of refuge} I.e. places of sanctuary, where those that had killed any unwillingly, or at unawares, by some casualty, might live in safety from the rage of the next kinsmen of him that was slain, who were the pursuers of blood, till their cause being heard and known, and their innocency appearing, they might be acquitted and freed from danger. Thus the law provided for the preservation of the innocent, who had not shed the blood of his neighbor out of any maliciousness of will, but mere casually, the Lord acting by him as a bare instrument in his hand, without his purpose and intention; lest the next of kin to him that was slain should fall upon and slay him in his fury, looking only upon his own loss, and not upon his innocency who against his will had brought it upon him, nor at the hand of God executing his righteous judgments by an unknowing and unwilling instrument. By such revenge the land would be defiled with blood, so as not to be cleansed but by the blood of him who in his rage unjustly shed it.

{whereof I spake unto you by the hand of Moses} I.e. by his ministry, whom I used as my mouth to reveal my will unto you, Exod. 21:13; 35:6, 11, 14, etc.; Deut. 19:2, 3.

V. 3. {unawares and unwittingly} For no place might secure a willful murderer, no, not the temple, or altar, Exod. 21:14; 1 Kings 2:31, 34.

{may flee thither} I.e. to that city of refuge which is next unto the place where the party was slain; or to that whereunto he may flee with most safety and convenience.

{from the avenger of blood} I.e. from the kindred of the party slain, to whom the executing of just revenge belonged.

V. 4. {shall stand at the entering of the gate} The gate was usually the place appointed in those days for judicature, as being most accessible for all comers, city and country, foreigners and inhabitants, and most remote and quiet from the businesses of the city, neither interrupting their trading and commerce, nor yet in the way to be interrupted by it. See on Job 5:4, and Jer. 38:7.

{and shall declare his cause in the ears of the elders} I.e. the manner of his fact, and what moved him to flee thither, in the presence and hearing of the magistrates, that so they might judge whether or no he were fit to be received under their protection, till his cause might be brought to a just trial between his accusers, the witnesses, and himself the defendant.

{they shall take him into the city} To wit, if at this first hearing it does probably appear that he is not guilty of murder. See Num. 35:22, 23; Deut. 19:4, 5.

{and give him a place that he may dwell among them} This was not only for the slayer’s security, but for his sake also that pursued him, that the sight of the slayer might not renew his grief, and exasperate him to a desire of revenge, but that he might have some time to digest his sorrow, and bring his heart to a just moderation in seeking revenge.

V. 5. {avenger of blood} So called, because by vindicating his blood that is slain upon him that killed him, that taking away his life for his, he does in a sort free him from his unjust oppression, and set him at liberty.

{smote} Heb. killed.

V. 6. {And he shall dwell in the city} Enjoying his life and liberty till his cause be tried, yea, though afterwards he be found guilty of murder. For God’s law required that the murderer should die, yet by no other means than either by the hand of the magistrate in a legal proceeding, or by one of kin to the party slain, whose blood in a sort was shed in his, and who was thereby provoked in his just anger to take revenge.

{until he stand before the congregation} I.e. either in the city of refuge, when the accusers and witnesses are come thither to prosecute the cause against him; or else in the city next to the place where the fact was done. That if he were found guilty, the law might be executed; or being acquitted and cleared, he might be returned to the city of refuge whence he came, where he was to live as an exile from his own house and country. And that for these causes: I. That by this punishment God might show how execrable the sin of murder is in his sight, seeing he will not let the least appearance of it go unpunished. II. Because these casual acts are for the most part caused by some heedlessness, carelessness, and want of due providence; for which the offenders, though freed from capital punishment, were made to smart, that they might learn to be more cautious and careful for the time to come. III. For the preventing of further mischief, when the avenger of blood had hereby some satisfaction, and was not by the sight of the party who had slain his dear kinsman, incensed against him, and his heart made to boil with desire of revenge.

{until the death of the high priest} Because, as some think, the whole church and commonwealth sustaining in his death a great and public loss (who being in greatest power and authority ought to be most dear to the people), all private griefs were then to be moderated, and to give way unto it. But howsoever, we are to understand that the death of the high priest was herein a type of our High Priest Jesus Christ who, by his precious death has wrought a perfect reconciliation between God and us, and has procured the full pardon of all our sins, and perfect liberty from the pursuing wrath of God, and all the enemies of our salvation, John 8:36. See on Num. 35:25.

{that shall be in those days} This cannot be understood of him in whose days the fact was committed, but of him who lived in the days when the cause had been heard, the party cleared and remitted to the city of refuge: for otherwise the high priest dying between the time of the fact and hearing of the cause, the party cleared should not have lived at all in the city of refuge, but might have immediately returned to his own home, the high priest being dead in whose time the deed was done.

V. 7. {And they appointed Kedesh in Galilee} The places appointed for cities of refuge belonged to the Levites, that by the dignity of their calling all things belonging to this present business might be carried on with more authority, the Levites and priests being best acquainted with the laws of God, and therefore most able to judge in these and all other cases between man and man, Mal. 2:7, and because also they were best able to suppress all outrages and indecencies in those who were transported with passion, and to instruct both the slayers and those that pursued them in their duties towards one another.

{in mount Naphtali} These cities were situate either upon high mountains or great plains, that being conspicuous they might more easily be discovered by those who had occasion to flee unto them, and so the slayers not be endangered by inquiring the way, if at least the avengers of blood did hotly pursue them.

{in the mountain of Judah} I.e. in the mountainous country belonging to Judah, Luke 1:39, 65.

V. 8. {And on the other side Jordan} Deut. 4:43. There were as many cities appointed for refuge to the two tribes and half beyond Jordan, as for the nine tribes and half on the other side, because though that country were not of so great a circuit, being much narrower in breadth, yet it extended as far in length, and therefore it required as much time and labor to get unto the cities of refuge there as in Canaan. These cities were so ordered and appointed by God’s special providence that they stood in all parts of the land, and for the most part in a like distance one from another; as for example, Hebron in the south, Kedesh in the north, and Shechem in the middle way between them; that so the slayers might have the more convenience and better opportunity to flee unto some one of them, in what part soever of the land they inhabited. See on Deut. 19:2.

V. 9. {and for the stranger} I.e. either the proselyte living among them, and converted to their religion; or generally all strangers, who upon occasion of traffic or otherwise did come among them, seeing justice is to be administered to all without respect of persons.

{until he stood before the congregation} I.e. till his cause were heard in a legal and judicial manner before the magistrates and judges in the great assembly of the people, and he found and pronounced guiltless.

CHAPTER 21

Verse 1. {The heads of the fathers of the Levites} I.e. the chief elders among the families of the Levites, to wit, the Kohathites, Gershonites, and Merarites. See 1 Chron. 6:54, 62, 63. For Levi, the third son of Jacob and Leah, had three sons, Gershon, Kohath, and Merari; Kohath had four, Amram, Izhar, Hebron, and Uzziel: Amram begot Aaron, Moses, and Miriam: Aaron, besides Nadab and Abihu, had two sons, Eleazar and Ithamar, who succeeded their father in the priesthood; and of them came all the priests, both the high priests and those of inferior order, by God’s own appointment and choice, Num. 17:5, 8. These were called Aaronites, 1 Chron. 12:27, to distinguish them from all the rest of the Levites, Gershonites, Kohathites and Merarites; even as also they were distinguished by office: but here they all join together in a common suit, that they might have cities and lands allotted to them for themselves and their cattle. This they now came about, namely, as soon as the rulers had made an end of dividing the land amongst the other tribes. Neither had it been to any purpose for them to have come any sooner, because they were to have their cities out of the several tribes, which they could not have, till their inheritances were fallen unto them. Neither could they have put off this their suit any longer, but were to obtain it as soon as the cities and lands were by lot fallen to all the tribes, before they had taken possession of them, in regard of the great and unnecessary trouble which otherwise they should have been put to, in making room for the Levites by their remove out of their habitations.

V. 2. {at Shiloh} Where now the tabernacle and ark were seated, and where they had made their second division of the land. See on chap. 18:1.

{The LORD commanded by the hand of Moses} I.e. by his ministry, God using him as his mouth to declare his mind and will unto the people according to their own suit, Exod. 20:19. Here the Levites do not challenge their cities and lands from the people’s gift, but as of due belonging unto them by virtue of God’s command. Neither was it only a general command, that they should have cities and lands, and the rest left to the pleasure of the people, but the number of the cities is plainly expressed, that they should be forty-eight, and the lands and suburbs belonging to them exactly measured in their extent, Num. 35:2, 7. Besides, all other means of their maintenance are precisely appointed, as being the portion which God had appropriated to himself, and allowed unto them as his ministers who did him service; that so they might not stand to the will and devotion of the people, but acknowledge the Lord only for their benefactor; Num. 18:9, etc.

V. 3. {the children of Israel} They readily granted this suit, which came thus backed by God’s command, and gave unto the Levites cities and suburbs in every part throughout the land. For as the cities of refuge given to the Levites were so seated that the slayers who needed them might easily flee unto them (see on chap. 28), so it is most probable that the rest of the cities belonging to them were here and there situate in every part of the land, and in some such proportion of distance one from another that the people with much ease might from all parts resort unto them for instruction and direction in the ways of God.

V. 4. {And the children of Aaron the priest} Here the good providence of God is observable, who so disposed of the lots, that Aaron’s posterity, whose service was most useful and necessary in the tabernacle and temple, had their cities and inheritance allotted unto them out of the portions of Judah, Simeon and Benjamin, which were nearest to the place of their service, that so they might be ready at hand to perform it for the people’s better content and their own greater ease.

{thirteen cities} These were not given for present use, seeing the priests at this time were so few in number that one part of any of these cities was too large for their habitation (see on Num. 18:29), but as an inheritance for their posterity that should succeed them, when they were increased to a number suitable to their cities. Hereby their error is confuted (in which I confess myself formerly was) that think these cities and lands were given the Levites only for present use and habitation, and not in respect of title and dominion, which still remained unto the tribe to which it was by lot first given. For hence it appears that the priests had their cities in their own title and right, though they had no present use of them for habitation, and besides it appears, Lev. 25:32, that the Levites had power to mortgage their interest in their cities and houses, even to the year of Jubilee, as a man of other tribes had, although they had this privilege above others, that they might redeem them at their pleasure: and the reason is given, because the houses of the Cities of the Levites were their possession among the children of Israel, Lev. 25:33.

V. 5. {the rest of the children of Kohath} Which were only Levites, and not priests.

{ten cities} Every tribe gave more or fewer cities according as their inheritance was great or little, Num. 35:8.

V. 6. {And the children of Gershon} The Kohathites were preferred before the Gershonites, though Gershon were the elder brother, because the Aaronites or priests descended of Kohath (see on Num. 3:31), and the Gershonites before the Merarites, because these came of the youngest brother. See on v. 1.

V. 8. {with their suburbs} I.e. gardens, arable land, and pastures adjoining to the cities, which were one thousand cubits from the walls round about, Num. 35:4.

V. 9. {Judah, and out of the tribe of the children of Simeon} Judah’s and Simeon’s cities are here joined, because Simeon’s inheritance did lie within Judah’s, chap. 19:1, 9.

V. 10. {the children of Aaron, being of the families of the Kohathites} Aaron came of Kohath, and therefore the priesthood remained in that family, though none of them were priests but only the Aaronites. See on v. 1.

V. 11. {the city of Arbah} Or, Kirjath-arba. See chap. 14:15, and 15:13.

{which city is Hebron} The cities of the several tribes were generally given to them as their lots fell, but before they were singularly divided amongst them according to their several families, the cities which were to be the Levites’ portion were by lot taken out of them. And so here, the country about Hebron was given to Caleb, but not the city itself. Yea, but Debir, which was likewise given unto the Levites, v. 15, and was a strong city, walled and fortified, was given to Caleb as well as the country about it; or else why did he promise that he would give to him that should take it, his daughter to wife, as a reward of so difficult a service, chap. 15:16? Why should he invite any to take it, if it were not his, and to be enjoyed by him when it was taken? And the like may be said of Hebron. To this it is answered by good expositors, that it was necessary for Caleb, if he would enjoy the countries about these cities, that he should first take the cities themselves and root out the inhabitants, though the cities were given afterwards to others which were his friends. This city of the priests, David made the seat of his kingdom for seven years together, 2 Sam. 2:1, 11. Neither is it to be thought that all that while he thrust the Levites out of their habitations, but that as became a pious and prophetical prince, he honored the holiness of the priesthood with the majesty of the kingdom. Some think Zacharias John Baptist’s father lived in this city, Luke 1:39. Joseph. De bello Jud. 6, c. 6.

V. 12. {But the fields of the city} To wit, the rest of the fields besides or beyond the two thousand cubits which were to be given to the Levites with the cities, Num. 35:5.

V. 13. {Thus they gave} These cities are rehearsed 1 Chron. 6:57, etc., with some difference of names. Holon is called Hilen, Almon Alemeth, Kibzaim Jokmeam, etc. Which alteration was caused by long process of time, and because some of these cities had divers names. See on chap. 19:3.

{to the children of Aaron} I.e. the priests, of which Aaron was the first progenitor.

V. 16. {out of those two tribes} Judah and Simeon, v. 9.

V. 18. {Anathoth} Where the prophet Jeremiah was born, Jer. 1:1.

{Almon} Or, Alemeth; both names signifying youth; it is called also Bahurim, which has the same signification, 2 Sam. 3:16.

V. 20. {the children of Kohath, the Levites} Which were not priests, as not being descended from Aaron; but were the next of kin unto him, and therefore have the next place allotted unto them. See on v. 6.

V. 21. {Shechem} Hebron and Shechem were the cities of refuge under the Kohathites.

{Gezer} See Judg. 1:29.

V. 25. {the half tribe} I.e. that which dwelt in Canaan.

{Gath-rimmon} See on 1 Chron. 6:70.

V. 27. {the children of Gershon} Why they had the next lot to the Kohathites, see on v. 6.

{the other half tribe} Which dwelt beyond Jordan.

{Golan} Kedesh and Golan were the cities of refuge under the Gershonites.

V. 34. {the rest of the Levites} The Merarites are called the rest, because all the other had received their lots before. Why these were last served, see on v. 6.

V. 36. {Bezer} Bezer and Ramoth were the cities of refuge among the Merarites, both beyond Jordan, chap. 20:8, though Bezer here be not so expressed, as the rest of those cities are.

V. 39. {Heshbon} See on chap. 13:17.

V. 41. {were forty and eight cities with their suburbs} Levi was the least of the tribes; and yet had eight and forty cities allotted unto them, which was double, yea, treble, to divers tribes that were far more numerous than they. But we must consider that the whole number of their cities are reckoned, whereas in other tribes many cities are left out, and only those mentioned which were chief and principal. Again the cities of other tribes had many towns and villages belonging to them, but the Levites had their cities only, into which they were confined for their habitations, whereas they of other tribes were at their liberty to dwell in their villages and country houses. But the Lord (no doubt) would have this tribe provided for in a bountiful manner, seeing he himself took upon him to be their portion, and made choice of them to do him more peculiar and special services in his sanctuary, and in all the parts of his worship, than any of the other tribes.

V. 43. {and the LORD gave unto Israel all the land} For though the Canaanites at this time possessed many places in that country, yet the Lord, the sovereign of heaven and earth, who has all at his disposing, might be said to have given them all that land, because he had given them a full right unto it both by promise and lot, and had already by conquest possessed them of the greatest part of it, and was ready to enter them into the possession of that which remained, in that time when it should be fittest for them to enjoy it. Neither had he ever promised to give them the possession of the whole land at once, but by fitting degrees, Exod. 23:29, 30: I will not drive them out from before thee in one year, lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased and inherit the land. In the meanwhile he did but make use of their enemies to keep out the wild beasts, and to husband and manure the land, which otherwise would have turned into a wilderness: whom also he struck with such fear and astonishment that they durst not rise up against his people to disturb their peace, or hinder them from the quiet enjoying of all they possessed.

{and they possessed it} I.e. so much of it as they had subdued, or thought needful for their present use; and might possess more when they should desire it, and were fit to receive it, if they did not hinder themselves through their own default, if by their sloth and cowardice, their sin and rebellion, they did not make themselves uncapable of God’s gift. See on chap. 17:12.

V. 44. {And the LORD gave them rest} I.e. from war; and let them enjoy all they had conquered in peace and tranquility.

{there stood not a man of all their enemies before them} They were victorious in all their wars, and no enemy was able to resist them or do them any hurt, namely, of all those who assaulted them, or were assaulted by them, whilst Joshua their general did lead their army.

V. 45. {There failed not ought of any good thing} I.e. which the Lord knew to be truly good for them to receive. And amongst the rest this is to be reputed one, that he would not presently and at once expel all their enemies out of the land of promise. See on v. 43, and chap. 23:15.

CHAPTER 22

Verse 1. {Then} I.e. when God had fulfilled all his promises, and having subdued their enemies, had given unto his people peace and rest.

{Joshua called the Reubenites} Namely, they having now performed all their covenants made with Moses, and all the service they undertook for the settling of their brethren in Canaan, he might disband and dismiss them, and like a noble general, send them away with due praises and rewards unto their own inheritances on the other side Jordan.

V. 2. {Ye have kept all that Moses} In these words he gives them a general commendation, that they had observed all those commands which they had received from God by Moses’ ministry, Num. 32:20; Deut. 3:18. And then more specially he praises them, first for their obedience to himself whom God had set over them as their general and commander-in-chief, like well-disciplined soldiers; and particularly in this, that they had assisted their brethren in all that war, and gone armed before them.

V. 3. {ye have not left your brethren these many days} Here he commends them for their duty performed to their brethren: first, for their faithfulness towards them, in that neither fear of danger nor the pains and labor of so great a work, nor the difficulties they met with in their undertakings could so discourage them as to cause them to forsake the service, till they saw their brethren victorious over all their enemies. Secondly for their constancy in carrying on the work, not for some small time, but for many days. For (as expositors for the most part agree) they had from their coming over Jordan been employed in this service for the space of fourteen years, seven years in conquering the land, and seven more in the division of it; if at least the things related were done according to that order here expressed, that is, if the two tribes and half tarried till the land was divided. But it is probable they were sent away before, when they had finished their service in the conquest, seeing they had no cause to stay any longer from their own homes where their portion was fallen unto them, and expected no share in the land of Canaan. Yet this is but my own conjecture, which I leave to better judgments; yet I am the more confirmed in it, because though the two tribes and half made offer to Moses, Num. 32:18, that they would not return to their houses until the children of Israel inherited theirs, yet Moses in his answer does not require so much of them, but only this which they had also undertaken, that they should go armed before the Lord to war, until he had driven out his enemies from before him, and subdued the land, and says that afterward they should return to their own possessions, and be guiltless before the Lord, and before Israel, v. 20, etc. And this condition alone they insist upon in their reply, and do not mention the other, that they would stay with them till they were settled in their inheritance, v. 27. But howsoever, though they did stay only the seven years’ service of the war, it was a most commendable evidence of their fidelity and constancy toward their brethren, and of their truth in keeping covenant, in that for so long a time they were content to be deprived of the comfort of their wives, children and families, and the enjoying of their cities, houses, goods and inheritances; yea, to hazard them all by leaving them in a country but lately conquered, out of their protection, where they might justly fear the inroads and dangerous attempts of their disaffected neighbors.

{but have kept the charge} Here he commends them for their piety towards God, from which all their observances did flow, in that they conscientiously observed them all, and all duties arising from them, not as most soldiers, out of vainglory, covetousness, or a natural fortitude and magnanimity, but out of a religious fear of God, because they looked upon all they did as upon a charge imposed by him.

V. 4. {now return you, and Get you unto your tents, and unto the land of your possession} I.e. when you depart from this assembly, go immediately to your tents, and then afterwards to your dwellings in your own inheritances. Others by tents understand their houses and homes, but not so probably: for they did not leave their wives, children and goods in tents, but in cities and strong buildings: and besides, this inverts the order; for they must of necessity first go to the land of their possessions before they could come to their houses.

V. 5. {But take diligent heed} Having commended them for what they had well done already, he now admonishes them, like a most religious general, to persevere in well-doing with all diligence and circumspection; namely, to observe all God’s commandments, and chiefly to love the Lord their God, which is the great commandment from which all true obedience flows, to walk in all his ways, and not to rest only in the performance of some or many duties, and forsaking all false gods and idols, to cleave unto and serve him only; and that not alone in an outward profession, but in integrity with the whole man, in sincerity and simplicity, in spirit and in truth, with a pure heart, a good conscience, and faith unfeigned.

V. 6. {So Joshua blessed them} I.e. prayed unto God for his blessing upon them. For men are said to bless men, when they wish unto them all happiness, and pray unto God that he will pour down upon them his blessings, seeing he is the fountain of all goodness, from whom every good and perfect gift descends. And they are said to bless God, when they praise and magnify him as the author and donor of all blessings received, having nothing else to return unto him in lieu of all his benefits. But God is said to bless us, when he bestows his gifts upon us, and sanctifies them to our use.

V. 8. {Divide the spoil of your enemies with your brethren} I.e. those that remain at home with your wives, children, goods and cattle, to protect and preserve them from the inroads of bordering enemies, and did not go out to the war. Hereby is not meant, that those who stayed at home should every one of them have as great a part of the spoils as they that went out to war: for there had been no equality or justice in this, that they who had borne the brunt, and undergone the danger, and endured the pains, should be no better rewarded than the other; yea, in this division by poll, they should have had far less, seeing they that stayed at home did much exceed them in number. But this is meant, that they that went to war should have one moiety or half part for their own use, and give the other to them who stayed at home, to be divided amongst them, according to God’s command, Num. 31:27. Which being (it seems) worn out by time and forgotten, David revived and reestablished, as a standing law for future times, 1 Sam. 30:24, 25.

V. 9. {unto the country of Gilead} I.e. all that country in which Sihon and Og reigned. See Deut. 3:15, and on Obad. 19.

{according to the word of the LORD by the hand of Moses} Which was, that after they had gone before their brethren in war, and seen them settled in the land of promise, they should have leave to return and enjoy their inheritances on the other side Jordan, Num. 32:20, 22.

V. 10. {the borders} Heb. Geliloth. Which some take for a proper name, as chap. 18:17, and hold that this altar was erected near Gilgal. If so, it is very like it was some occasion of that superstition which we read was practiced there in aftertimes, Hos. 4:15; 9:15; 12:11; Amos 4:4; 5:5. So images, being at first but permitted in Christian churches, came at length to be worshiped.

{built there an altar by Jordan} I.e. on the borders of Jordan within the land of Canaan, before they passed over into their own inheritance, they built this great altar, like that at the tabernacle. But this was not (as they profess v. 24) to be used as that was, to offer upon it sacrifices and oblations, but to remain as a monument to succeeding ages, to testify in their behalf, that howsoever they were divided by the river Jordan from the land of Canaan and the rest of the tribes, yet they were true Israelites descended from Jacob, and so in the number of God’s peculiar people, who had right and interest in all his promises, and both in the tabernacle and altar, and might resort thither to worship God and offer sacrifices as well as their brethren that dwelt in Canaan; seeing this would stand as a memorial, and the meaning of it would by tradition pass to one age after another, that this altar was set up, when after the wars ended they departed into their own country, for no other end and purpose. Had they not done this of their own heads, but either acquainted their brethren beforehand with their purpose, or asked counsel of the high priest, according to the law, Num. 27:21, they had not given this scandal to others nor drawn that suspicion upon themselves that they did.

V. 12. {And when the children of Israel heard of it} And thereupon believed that they intended to offer sacrifices upon it, contrary to God’s express commandment, Lev. 17:8, 9; Deut. 12:4, 7, 13, 27, and so conceiving that this altar was intended to set up superstition, false worship and idolatry, they thought themselves bound by God’s command to oppose them, and, if other means would not reclaim them, to make war against them, Deut. 13:13. See on Lev. 17:4.

{the whole congregation of the children of Israel} I.e. the ten tribes, Levi being numbered with them. Yea, even the half tribe of Manasseh itself which dwelt in Canaan, by the nearest bond of consanguinity tied unto the other half, yet in zeal to God’s glory joined in this holy quarrel. See the like zeal, Judg. 20:1.

{to go up to war against them} Hereby it appears, that in those times they thought war was just and lawful against those who were subverters of God’s true religion, if no other means would reclaim them. And if so here, then their zeal was commendable, in that they spared not to venture their lives for God’s glory and the maintenance of his true religion. Howsoever they cannot be excused of inconsiderate rashness in giving way to ungrounded jealousies.

V. 13. {And the children of Israel sent} Knowing the unspeakable miseries that accompany civil wars, they labored to reform such things as were amiss by counsel and advice, before they would take arms and imbrue their hands in one another’s blood, for which as they had good cause in the general, so much more in respect of these their brethren, who had so long been faithful unto them, fought so valiantly, and ventured their lives in their cause and quarrel, never leaving them till they saw them quietly settled in their inheritances. All which obligations, though worthily slighted when God’s glory and the purity of his religion came in competition, yet did strongly bind them to preserve peace and love, if they might do it on lawful terms. See Deut. 13:14.

{Phinehas the son of Eleazar the priest} As being most fit and able to prevail with them, in respect of his eminence in virtue and zeal for God’s glory, so much approved and applauded in that heroic act about Zimri and Cozbi, whereby God’s wrath was appeased, Num. 25:7, and in respect of his skill and knowledge in God’s law, which made him able to manage such an ambassage.

V. 14. {And with him ten princes} Nine for the nine tribes, and one for the half tribe of Manasseh, himself being for the tribe of Levi; that so this great and difficult business might be transacted and carried on by the full and joint counsel of all, and to the good liking and contentment of all the people, seeing in these princes representatively they had their voice and hand.

V. 16. {Thus saith the whole congregation} By us, whom they have sent to represent all the rest.

{of the LORD} We are therefore to be hearkened unto, seeing we speak in his cause, and are countenanced by his authority.

{What trespass is this} They took it for granted, that they had committed those great sins of apostasy, rebellion, and false worship, before they had examined the matter; thereby showing that good men, and otherwise godly and religious, may sometimes pass false and uncharitable censures, being transported by rash and inconsiderate zeal.

V. 17. {Is the iniquity of Peor too little for us} When our people provoked God’s fierce wrath by their fornication and idolatries, Num. 25:3.

{from which we are not cleansed unto this day} For although the wrath of God was appeased by Phinehas his executing justice upon Zimri and Cozbi, so as for the time he stayed the plague, and would not have them go on in the mutual slaughter one of another, yet their sin might be said to remain uncleansed unto that very day; I. Because they still did bear the shame and reproach of it amongst all that ever heard of that abominable wickedness. II. Because many of those who were actors in that tragedy still remained, from whom wrath and vengeance was for the present suspended, that they might make use of God’s patience and long-suffering thereby to be brought unto him by unfeigned repentance; yet living still in impenitency they lay under the guilt of that sin, and therefore when upon the committing of other sins they provoked God to a new visitation, he would call them to account, and punish them for all together, as appears Num. 4:20, etc. III. Men may truly repent of some heinous sins, and so be freed from the guilt of them, and yet remain liable to temporary punishments as the chastisements of a reconciled father, that God may not be dishonored nor religion scandalized by their impunity, and that they may be made more cautious and fearful to avoid sin for the time to come: as we see in the example of David, who upon his repentance received pardon, yet was severely corrected with sharp afflictions, even to his last days, 2 Sam. 12:9–14. IV. Lastly, they were not thoroughly cleansed from that sin in respect of the sinfulness and corruption contracted by it, which was ever and anon ready to break out, when they were not restrained by religious magistrates; as appears plainly in the story of the Judges.

V. 18. {to day against the LORD, that to morrow} These words are not to be taken literally and precisely for that very day and the morrow after, but for some time near unto them; as, to day, i.e. at this time, and to morrow, i.e. in time to come, and that very speedily. So chap. 4:6; Isa. 22:13; Matt. 6:30; 1 Cor. 15:32. See on Gen. 30:33.

V. 19. {if the land of your possession be unclean} I.e. if you have any prejudice against your own inheritance beyond Jordan, as not being under God’s favor and protection, and imagine that in the land of Canaan you may more certainly enjoy it, because the tabernacle, ark and altar, the visible signs of God’s presence, are placed amongst us, then leave your inheritance, and come and live with us. Hereby they expressed great zeal for God’s glory, and much love towards them, and an earnest desire to give them all lawful content, in that they were willing to let them share with them in their inheritance, though at this time it was strait enough for their own use, seeing much of their country given unto them by lot was not yet come into their possession.

{but rebel not against the LORD} By which is implied that to use any other service than he has appointed is to rebel against him, 1 Sam. 15:23.

{nor rebel against us} By separating from our communion and the public ordinances, thereby bringing God’s heavy judgments both upon yourselves and us.

V. 20. {Did not Achan the son of Zerah} I.e. of the posterity of Zerah, chap. 7:17, 18, 24.

{and wrath fell upon all the congregation} I.e. if but one man’s sin made God angry with the whole army, then how much more shall his wrath be incensed against his people, if such a numerous multitude join together in so foul an apostasy and rebellion?

{that man perished not alone} But besides him, his wife, children, family, and six and thirty of the army, chap. 7:5, 24.

V. 21. {of the thousands of Israel} For the children of Israel were divided into thousands, which had their colonels or captains set over them. See Exod. 18:21; Judg. 6:15.

V. 22. {The LORD God of gods} They appeal unto God the searcher of hearts, to clear themselves from that unjust suspicion which their brethren had conceived against them. And to express how much they abhorred the crime laid to their charge, they repeat the words of their appeal with great vehemency, as abominating the very thought of such an apostasy and separation, and desiring it should be believed that they had built the altar with a quite contrary intention, namely to prevent in time to come such a separation between them and their brethren.

{and Israel he shall know} I.e. howsoever we are now under a black cloud of jealousy, yet in time God will bring the truth to light; and our future carriage and sincerity in God’s service, and our firm adhering to his true worship and holy ordinances, holding therein communion with the rest of our brethren in Canaan, shall clear our innocency, and show how far we are from being guilty of this crime whereof we are now suspected.

{save us not this day} I.e. if we be guilty of this heinous sin, we desire no favor, nor yet any delay in God’s execution of vengeance upon us.

V. 23. {let the LORD himself require it} I.e. if we have built this altar with an intention to offer sacrifices upon it, or with a purpose of division and separation from the rest of our brethren in godly duties, let the Lord, whom we call upon as witness and judge, call us to account for it, and inflict upon us deserved punishments.

V. 24. {And if we have not rather done it} They show that their intention in building the altar was quite contrary to that whereof they were suspected; namely, that they had purposely done it to this end, that both themselves for the present, and their posterity in succeeding ages, might, with the rest of the tribes in Canaan, cleave close unto God, and continue a perpetual communion with them in all the parts of his public service.

{for fear of this thing} I.e. of being debarred from the means of God’s public service, and separated from having communion with the rest of God’s people.

{What have you to do with the LORD} I.e. why do you claim any interest in the Lord, or in his tabernacle, temple, altar, sacrifices and public service, seeing you are not of Jacob’s posterity, nor members of God’s true church, nor born in the land of promise, but in a country separated from it by the river Jordan?

V. 25. {ye have no part in the LORD} I.e. you have nothing to do with his inheritance, which belongs peculiarly to his people and children. See the like expressions, 2 Sam. 20:1; 1 Kings 12:16; Ezra 4:3; Neh. 2:20; John 13:8; Acts 8:21.

{cease from fearing the LORD} I.e. from continuing in the profession and sincere practice of his true religion.

V. 27. {that it may be a witness} I.e. a lasting and significative monument to testify to succeeding ages that we, as well as the tribes within Jordan, have a true right in the same Jehovah, and in the means of his public service, etc., and do hold an inseparable communion with his church and people.

V. 29. {God forbid that we should rebel against the LORD} I.e. we utterly detest and abhor such an abomination.

V. 30. {it pleased them} I.e. they were fully satisfied with their pious and just apology, and rejoiced in it.

V. 31. {we perceive that the LORD is among us} I.e. by his grace and blessing, seeing you are of the same mind with us, as being guided by the same Spirit, and have cleared yourselves from all suspicion of rebellion and defection.

{Now ye have delivered the children of Israel out of the hand of the LORD} I.e. you have by declaring your innocency freed us from the fear of God’s heavy judgments, which, had you been guilty of those sins whereof we suspected you, would have attached and overwhelmed both you and us.

V. 33. {the children of Israel blessed God} I.e. gave thanks unto and praised the Lord, for preserving their brethren from the guilt of sin, and themselves from all fear of being liable with them to grievous punishments.

V. 34. {Called the altar Ed} I.e. a witness, which standing on the border of Jordan between the Israelites on both sides of the river, did hold out a protestation from them all, that Jehovah is God, i.e. they acknowledged no other but Jehovah alone to be their God, whom they would worship by no other means than those which he had prescribed in his Word, nor publicly in any other place saving in his tabernacle and temple. See chap. 24:26, 27.

CHAPTER 23

Verse 1. {Stricken in age} Heb. Come into days; and therefore being now unable to get more of the land by conquest, he seeks by counsel to set the people in a way whereby they might keep what they had gotten, and in time also gain all that remained unconquered.

V. 2. {And Joshua called for all Israel} Not for all the people, for it had been impossible for them all to have come and heard him, but (as it is expressed) for all the chief of them, under whose government the rest were, and who represented the whole body of the commonwealth; as, their elders, i.e. the Sanhedrin, consisting of seventy-two choice men which jointly managed all affairs of church and state; their heads, i.e. the princes and prime rulers in every tribe; their Judges, i.e. not only those who sat in their courts to hear causes, and executed judgment between man and man; but all other magistrates, who in all parts of the land in their several places ruled over the people for their peace and welfare; and their Officers, to whom it belonged to see the sentences and judgments of superior magistrates duly executed. Thus all Israel was called representatively in their heads. And whosoever else had a mind, no doubt had liberty to come.

V. 3. {because of you} I.e. for your sakes; that he might fulfill his promises made to your forefathers, and give unto you their posterity this land for a possession.

V. 4. {these nations that remain} Yet unconquered.

{the great sea} I.e. the Mediterranean.

V. 5. {And the LORD your God, he shall expel them} I.e. though I die, and cannot do it, yet the Lord Jehovah ever lives to make good all his promises, and this especially, of giving you this whole land for a possession, if you will keep covenant with him and walk in all his ways, not backsliding from him, nor rebelling against him.

V. 6. {turn not aside therefrom to the right hand or to the left} I.e. keep on in the right path, and decline not from God’s law, neither to the right hand by adding to it, nor to the left by detracting from it: Deut. 5:32; 28:14.

V. 7. {Come not amongst these nations} I.e. have no acquaintance or familiar conversation with them, lest by degrees you become like unto them, and learn their manners, Num. 25:1, 2; Ps. 119:115; 2 Cor. 6:14; Eph. 5:11.

{neither make mention of the name of their gods} I.e. have nothing to do with them, seeing idolatry is an infectious and catching sin; and the very naming of idols causes men’s minds to run upon them, and to think them something, contrary to 1 Cor. 8:4. Therefore the Lord would not be called Baali, but Ishi, though they signify the same thing, because that name was common to idols, Hos. 2:16. And David says, That he would not take the name of false gods into his lips, Ps. 16:4. And on the same reason the Apostle would not have whoredom and uncleanness to be so much as named among us, Eph. 5:3. And, as one observes, the Jews would not suffer their children to name swine or hogs, lest they might have an appetite to eat their flesh. See Deut. 12:3, and on Num. 32:38.

{nor cause to swear by them} I.e. do not provoke the men of these nations to swear by their idols, to justify their sayings, or confirm their promises: neither let judges admit of an oath by their idols in the trial of any cause. Some infer hence the lawfulness of causing men to swear by the true God. See Jer. 5:7; Zeph. 1:5.

V. 8. {But cleave unto the LORD} Or, For if you will cleave; i.e. embrace him with faith and love, and adhere unto him as your head and husband, with all your heart and soul.

{as you have done unto this day} I.e. since under my conduct you came into Canaan.

V. 9. {For the LORD hath driven out} Or, Then the Lord will drive out, i.e. though the nations remaining are so numerous and strong that you are not yet able to drive them out, yet, if you will wholly adhere unto the Lord, he will do it hereafter according to his promise.

V. 10. {One man of you shall chase a thousand} I.e. he will so arm you with courage and strength, and weaken your enemies with fear and faintheartedness, that they shall not be able to make any resistance. Lev. 26:8; Deut. 28:7; 32:30. See Judg. 3:31; 15:15; 2 Sam. 23:8.

V. 11. {Take good heed therefore} I.e. be not secure and careless, but watchful over yourselves, and earnest in performing these duties, seeing they so much concern both your present and future good.

V. 12. {Else, if you in any wise go back} I.e. if backsliding and apostatizing from your religion, you be so far from obeying God’s command for the rooting out of these nations that remain, that you entertain friendship and familiarity with them, adhere unto them with your hearts and affections, as a man to his wife, and making marriages with them, perform the duties of holy wedlock to these profane and cursed nations.

V. 13. {Know for a certainty} I.e. be assured that you shall find God no less true in his threatenings to bring all evils upon you for your apostasy and rebellion, than you have hitherto found him true in his promises.

{they shall be snares and traps unto you} I.e. they shall catch you with their wiles, and by their baits and allurements entice you to commit both corporal and spiritual whoredom with them. So Num. 25:1, 18.

{and scourges in your sides} He alludes unto that ancient custom of beating slaves and malefactors upon their sides, Ecclus. 30:12; 42:5. Whereby is meant, that if they could not prevail with allurements, they would by vexations thrust them on in wicked ways, and use them as whips and spurs to hasten their speed.

{and thorns in your eyes} I.e. they shall be a continual grief to you, and as vexatious as a thorn to the eye. Or, as others, they shall put out your eyes, and so deprive you of the sense and light of your understandings, that not being able to discern the truth, they shall easily mislead you into any way of wickedness. See on Num. 33:55.

{until you perish from off this good land} And what can be more bitter and grievous unto you, than if after all the miseries you endured in Egypt and the wilderness, and all the pains and perils you have sustained in the conquest of Canaan, and being now but lately come to enjoy it, and to taste of the sweetness and pleasure of it, you should for your sins be justly cast out of it?

V. 14. {And behold this day I am going} I.e. I am ready in the course of nature to depart this life; and therefore seeing I can but a small time continue to govern and guide you in the ways of God, I will do what I am able for your good, by admonishing, counseling and exhorting you. And because the words of a dying man are of greatest efficacy and authority, as being spoken out of all his former experience, with most simplicity, without self-seeking or sinister ends, and are of those that hear him most attentively and carefully observed, therefore I will bequeath these words unto you as my last will and testament, that you may remember and observe them after I am gone: 2 Pet. 1:13.

{the way of all the earth} I.e. of all men that live upon the earth. So 1 Kings 2:2. For all men walk in the path that leads to death: Heb. 9:27; Ps. 89:48.

{ye know in all your hearts} I.e. most certainly.

V. 15. {as all good things are come upon you} I.e. as you have found by experience that God has not failed in any of his promises, so rest assured, that you shall find him no less true in bringing upon you all the evils he has threatened, until you be utterly destroyed from off this good land which he has given you, if you break covenant with him, and leaving his pure service, fall into idolatry, and rebel against him.

CHAPTER 24

Verse 1. {And Joshua gathered all the tribes} See on chap. 23:2.

{to Shechem} Which was situate near Mount Gerizim, about six miles from Samaria. Some think, that by Shechem we are to understand Shiloh (and so also I sometimes thought, as appears in my former brief annotations) because Shiloh stood in the territories of Shechem, where the tabernacle now was, and it is not unusual to put the name of the country for some chief city therein situated, as will appear if we compare v. 32 with Gen. 33:18. So Hebron is said to be given to Caleb, chap. 14:14, yet the city itself was not given, but the territory belonging to it, chap. 21:13. And some suppose these two conventions were one and the same, but continued two days; and so that it was but one speech which Joshua in these two chapters made to the heads of the people. But now it seems to me (and others also are of the same mind) that both the places, times of meeting, and speeches are all several: first, and chiefly, because they are distinctly expressed in the story, and are therefore not to be altered and confounded but upon necessary grounds and reasons. Secondly, the copulative And, which couples the two chapters, signifies also, or moreover: i.e. over and above all that has been spoken and done in the former chapter, they were again called together, and Joshua again did speak unto them. Thirdly, the subject of the speeches in these two chapters, and the scope of them are divers: for the former is hortatory to sincerity, integrity and constancy in God’s service; this persuasive to renew the covenant with God, which was first contracted with their father Abraham. Fourthly, it is expressly said, that they were called to Shechem, and that, I. Because it was the chief and most noble city belonging to the Ephraimites, and therefore fittest to entertain such a congregation, of the chiefest and noblest of all the tribes. II. Because it was nearest to Joshua, whose ease was to be respected, being the prince of the people, and now very aged and infirm. III. Because Joshua thought that place fittest for renewing the covenant between God and the people, where it was first made with Abraham, Gen. 12:6, 7, and afterwards renewed in Joshua’s time, chap. 8:30, 33. But it is objected, that it is here said, they presented themselves before God, i.e. before the ark the visible sign of God’s presence, and v. 26, that they were now by the Sanctuary of the Lord, where Joshua pitched a great stone; and Shiloh, not Shechem, was the place of the ark and sanctuary. To which it is answered, that though Shiloh was their place in ordinary, yet upon such an extraordinary and solemn occasion, as the contracting of a covenant between God and the people, it was at the pleasure and in the power of the supreme governor to remove it upon good grounds and reasons; of which we have examples under the government of Eli, Samuel, Saul and David.

{and they presented themselves before God} I.e. before the tabernacle the sign of God’s presence; that being affected with his awful majesty, they might perform the action intended, and now in hand with more reverence and spiritual devotion.

V. 2. {And Joshua said unto all the people} I.e. to the elders, princes, judges and officers, that they might afterwards relate what he said to all the people respectively under their government.

{God of Israel} I.e. who has not only given you your being, but also your well-being and the fruition of innumerable blessings which he has heaped upon you his peculiar people above all other nations, and therefore ought to be hearkened unto and obeyed by you in all that he speaks and commands.

{your fathers dwelt} I.e. Abraham, Nahor and Terah, the progenitors of all your nation, both by the father’s and mother’s side. Of them this is to be understood, and not of their ancestors more remote, as Noah, Shem, seeing they were no idolaters.

{on the other side of the flood} I.e. Euphrates, usually so called by way of eminency.

{and they served other gods} I.e. they were all alike gross idolaters, Abraham as well as the rest, till God out of an especial grace called him to the knowledge of the true God, and the profession of his religion, and so made a difference between him and them: which free grace of God may strongly oblige you to hear and obey him.

V. 3. {from the other side of the flood} I.e. from Haran in Mesopotamia near Euphrates, where he lived with his father Terah, his brother Nahor, his wife Sarai, and his nephew Lot for certain years. And when after the death of Terah Nahor would not accompany him into the land of Canaan, he himself by the conduct of God’s Spirit passed over the river into Canaan with Sarah and Lot, and left his brother in Mesopotamia; of whom descended Bethuel, Laban, and Rebekah.

{and led him throughout all the land of Canaan} Not only that he might take a view of that land which he had given to him and his posterity for a possession, but also for his present use and comfort. Where God’s goodness towards him is magnified, in that he did not only preserve him in peace and safety amongst such a wicked people, but also gave him such favor in their eyes that he found opportunity to enrich himself greatly with God’s blessings.

{and multiplied his seed} Not only by giving him a numerous posterity by Hagar and Keturah, whom he passes over, but also that promised seed Isaac, as heir by special covenant, grace and power by Sarah, in whom all the nations of the earth are blessed, and from whom all the people of Israel were descended.

V. 4. {And I gave unto Isaac, Jacob and Esau} He names Esau with Jacob; but though he were the elder brother, and had for the present Mount Seir given him for an inheritance, when as Jacob lived as a pilgrim and stranger on the earth, and his posterity as bondmen in Egypt, yet he gives unto Jacob here the precedence and preeminence before him; to show how God loved and chose the one, and hated and rejected the other; and that his people might give unto him the glory of his free grace, and acknowledge themselves much obliged unto him for it in all love and obedience. For the same cause Isaac is preferred before Ishmael, 1 Chron. 1:28; Abraham before Nahor and Haran, Gen. 11:26, and Shem before Ham and Japheth, Gen. 5:32.

V. 5. {I sent Moses also and Aaron} To free you out of the miserable bondage of Egypt by a strong hand, when as in human reason there was not the least hope of deliverance.

V. 7. {darkness} I.e. a dark cloud.

{and your eyes have seen} I.e. so many of you as were under twenty years of age when you came out of Egypt, in which number were many of the elders and chief magistrates unto whom he now speaks. All above that age died in the wilderness, saving Caleb and Joshua, Num. 14:29.

{and ye dwelt in the wilderness} Where I out of mere grace and love, preserved you miraculously by my providence, feeding you with bread from heaven, and with water out of the rocks, keeping your clothes from waxing old, and giving my righteous laws unto you as a rule of your lives, for your present direction and future happiness.

{a long season} Even forty years.

V. 8. {I brought you into the land of the Amorites} I.e. the kingdoms of Sihon and Og, and gave them unto the two tribes and half for an inheritance.

V. 9. {arose and warred against Israel} I.e. he intended and prepared to raise war against Israel, Num. 22:11, though he never (that we read of) actually fought with them; yea, the contrary appears by Jephthah’s speech, Judg. 11:25. So that the intention is taken sometime for the very act, as John 10:32, 33.

V. 11. {and the men of Jericho fought against you} I.e. the magistrates and other inhabitants of Jericho prepared to fight, and fortified themselves and their city in a hostile manner, which is a defensive war, though they never came out against the Israelites in battle, yea, they were so astonished with terror that they durst not (as we read of) make any warlike resistance when they were entered into the city. Some think it is attributed to them in relation to the other nations who are here joined with them, and who did fight against Israel.

V. 12. {And I sent the hornet before you} According to my promise, Exod. 23:28; Deut. 7:20. Hereby is meant either metaphorically such stinging terrors as at their approach, like hornets, did sting and dead their enemies’ hearts; or literally very hornets indeed, as Wisd. 12:8. Which is the more probable, because the Lord has been pleased to use such contemptible creatures to punish his and the church’s enemies, as we see in the plagues of Egypt, that he himself might have the whole praise of the victory, and not the arm of flesh, or their own sword and bow.

{even the two kings} Sihon and Og.

{but not with thy sword, nor with thy bow} This is a proverbial speech, for all manner of warlike preparations. So Ps. 44:3, 6; 7:12, 13. Hereby is meant, that they prevailed not against their enemies by their own policy and power only or chiefly: otherwise they would have gloried in themselves, had not God as the principal agent given victory, and used them only as instruments to serve his providence.

V. 13. {Cities which you built not} For they destroyed only Jericho and Hazor, and left the rest for themselves to dwell in, chap. 11:13. Now how deeply were they obliged to God, who not only blessed their own labors, and suffered them to enjoy them and eat the fruit of their hands, but also gave them to enjoy the labors of their enemies, their cities, vineyards and oliveyards, which they took no pains to build or plant.

{of the vineyards} I.e. of the fruit of them. So Gen. 3:1, 3; Rev. 2:7.

V. 14. {serve him in sincerity} I.e. with a pure heart, without the mixture of hypocrisy or will-worship.

{and in truth} I.e. in simplicity, without any dissimulation, and with an honest and well-meaning spirit, without any false pretenses or counterfeit shows of godliness.

{and put away the gods which your fathers served} I.e. the idols which Terah, Nahor, and even Abraham himself before his calling and conversion worshiped, whilst they lived beyond Euphrates in Ur of the Chaldeans; and the idols which your fathers and some of yourselves served in Egypt. All these Joshua would have them put away, that is, forsake and abominate: not that they had still amongst them the same idols and images (as Jacob’s father had before he buried them under an oak, Gen. 35:4), but he means any such of the like kind, or rather the false deities represented by them, which they might secretly worship, and not be discovered. But how is it probable that he thought the Israelites should still serve those false gods, of whom he had before given this testimony, that they had cleaved unto the Lord to that very day, chap. 23:8, and of whom it is said, v. 31, that they served the Lord all the days of Joshua, and were so zealous of God’s pure worship that they were ready to commence a war against their brethren for a bare appearance of superstition and will-worship? To this I answer, that he did not direct this speech, or rather this passage of it, to the whole body of the people, much less to the elders and magistrates, who at this time would with all severity have punished such gross idolatry, but he speaks it for the sake of some particular persons amongst them, who were guilty of this sin: and intending to make a covenant between God and them, which should not only respect the time present, but the future also, and knowing how prone they would be to idolatry, if left to their own liberty, who still hankered after it now they were restrained, and when they durst not openly for fear of punishment, yet acted in secret these works of darkness, as they in the wilderness, Amos 5:25, 26; Acts 7:42, 43, and as they did after Joshua’s death, which he now feared; intending therefore, I say, to restrain them by covenant from falling into idolatry, as a preparation thereunto, he persuades some to cast away their idols, and all of them to a firm resolution never again to fall into this sin.

{and in Egypt} See on Exod. 1:11.

V. 15. {And if it seem evil unto you to serve the LORD, choose you this day whom you will serve} He does not in thus speaking leave them to their choice whether they would serve God or idols; for being the supreme magistrate, he was bound by the law to advance God’s pure worship, and punish idolatry; but comparing that which is best with that which is worst, the service of God with the service of devils, as it were light with darkness, life with death, hell with heaven, he leaves them to their choice, because no man in his right wits could make any doubt which to choose. And this he does, not to blunt their zeal by any demur, but to set an edge on their appetite, and to quicken and hasten their choice, and that they might choose more freely, and delighting in their choice, be more firm and constant in their covenant. For it much strengthens the bond, when a man binds himself freely and willingly, and makes him much the more unexcusable if he do not observe it. So Naomi dealt with her daughters-in-law, Ruth 1:8, 15, and Elijah with the Israelites, 1 Kings 18:21. If the Lord be God, says he, as you see it appear by this miracle wrought in his name, follow him: But if Baal, who can neither hear nor do anything at their suit that call upon him, then follow him. So Joshua here propounds it to their choice, whether they would follow the superstition of their idolatrous ancestors, or worship the false gods of the Amorites who had not been able to deliver their people out of their hand, or, with him and his family, serve Jehovah the only true God, who had according to his promise destroyed the Canaanites before them, and given them their land for an inheritance.

{but as for me and my house} In which resolution he does not only show his zeal in glorifying God, by doing him faithful service, though all others should forsake him (after the example of Noah and Lot, who remained just in their generations that abounded with wickedness, which was also the resolution of Peter, Matt. 26:33, 35; John 6:67, 68), but also and chiefly, like a prudent governor, draws them on to imitate him, of whom they had justly so great an opinion for his wisdom and piety. See Ps. 73:28.

V. 16. {God forbid that we should forsake the LORD} I.e. be it far from us to do so wickedly; where they show both their resolution not to do it, and withal that it was not grounded upon a presumptuous opinion of their own strength, like Peter’s, but upon God’s power assisting their weak endeavors.

V. 18. {will we also serve the LORD, for he is our God} I.e. we have chosen him to be our God, and none other; and he has chosen us to be his peculiar people above all the nations of the earth; and therefore we will wholly devote ourselves to his service.

V. 19. {Ye cannot serve the LORD} To wit, if you retain your idols either in your houses or in your hearts, and mingle false worship with the true, as v. 23. This he speaks, not to discourage and deter them from God’s service, but seemingly pulls them a little back, that they might go on with more eagerness and courage; withal minding them of their weakness and proneness to idolatry, that they might not securely rest on their own strength; and that they might not be rash in their undertakings, which is usually accompanied with faint and feeble prosecutions, but seriously considering beforehand what they purposed and promised might be more firm and constant in their performances; and that hereby he might draw and (as it were) screw them up to make a more firm covenant with God, to serve him with so much the more courage and strong resolution.

{for he is an holy God} Heb. Elohim Kedoshim, i.e. Holy Gods himself; from which conjunction of the plural number with the singular some collect the Trinity in Unity. See on Gen. 1:1. And therefore will never endure a profane people, nor be satisfied with a bare profession of piety severed from the power of godliness.

{he is a jealous God} And therefore can no more admit of any mixture of true and false religion than a jealous husband of a corival in his love, or that his wife should communicate herself between him and a stranger.

{he will not forgive your transgressions} I.e. so long as you continue in these sins, and do not turn unto him by unfeigned repentance. Heb. he will not take away your transgressions; which others read, he will not bear, or not suffer, i.e. he will severely punish you for them, Exod. 23:21.

V. 20. {If ye forsake the LORD} Namely, after you have engaged yourselves by covenant to serve and cleave unto him only.

{then he will turn} Not in himself, who is unchangeable, but in his actions towards you: i.e. after he has done for you all the good things formerly related, he will do you hurt and consume you, and that not only for your other sins, but also for your breach of covenant added unto them.

V. 21. {Nay, but we will serve the LORD} Q.d. all this which you have said shall not hinder us from entering into covenant with God; for we are fully resolved to serve the Lord only.

V. 22. {And Joshua said} He concluded and ratified the covenant between God and the people.

{ye are witnesses against yourselves} I.e. there shall need no other proof to convince you of rebellion and apostasy, if you forsake the Lord and serve other gods, but your own words and covenant, and the testimony of your own consciences.

V. 23. {Now therefore put away} I.e. make no delay, but presently put your covenant in execution.

{the strange gods that are among you} I.e. the idols which some of you still do (though secretly) retain and worship (and that they so did, appears, Amos 5:25, 26); let them be put away, especially let them have no place in your hearts and affections. See on v. 14.

V. 25. {So Joshua made a covenant with the people} I.e. as God’s servant and deputy he renewed and ratified a covenant between God and the people.

{and set them a statute and an ordinance in Shechem} I.e. he did confirm and ratify it as a standing and perpetual law for them and all their posterity, that they should as God’s peculiar people serve him only, and utterly renounce all idols and idolatry.

V. 26. {And Joshua wrote these words} I.e. he either wrote himself, or caused some of the priests to write the words of this covenant, with the whole story relating all the circumstances that did concern it, and all these passages between him and the people.

{in the book of the law of God} To wit, which was written by Moses, and put in the side of the ark of the covenant, that it might be a witness against them, Deut. 31:25, 26. With this Joshua adjoined this covenant for the same end and use, that it might be in safe custody, and ready to be copied out with the law itself upon all occasions; that thereby the people might be made more careful to observe the law and this covenant, and the better convinced of their sin, if they should transgress it by their apostasy and rebellion.

{and took a great stone and set it up there} That it might serve for a monument to put them in mind of this solemn covenant renewed and ratified between God and his people: as it was the custom of those days, chap. 4:3; Gen. 28:18; 31:45; 35:14; Exod. 24:4; Deut. 27:2.

{under an oak} Which (as some conceive) was the same under which Jacob buried the idols and images that were found in his family, Gen. 35:4. It is called the plain of the pillar, Judg. 9:6.

{that was by the sanctuary} That is, near, or it may be in the outer court of the tabernacle, which was on this occasion brought thither for the gracing and solemnizing of this action in renewing the covenant.

V. 27. {this stone shall be a witness unto us} I.e. it shall serve as a witness to convince you of your sin, if you do not keep your covenant, seeing all men will in future ages take notice that it was purposely erected to be a monument and memorial of it.

{for it hath heard} By a figurative speech sense is emphatically ascribed to a senseless stone. So Deut. 4:26; 32:1; Ps. 19:1; Isa. 1:2; Jer. 22:29; Luke 19:40. As though he should say, this stone, when you see it, shall represent to your minds and consciences the covenant which you have now made, as well as if it could both hear and speak; and if that will not move you, you shall show yourselves more senseless than the very stone itself.

{all the words of the LORD} I.e. of the covenant between the Lord and you.

{lest ye deny your God} I.e. fall into idolatry, and forsake God’s pure worship, contrary to your covenant.

V. 29. {Joshua the son of Nun the servant of the LORD died} This is his epitaph, which summarily comprehended all praises that could be given unto him, seeing in his life and death he approved himself the faithful servant of the Lord, living in his fear and dying in his favor, and in expectation of the crown of righteousness, which God of his free grace reserved for him as the reward of all his faithful labor, 2 Tim. 4:8; Rev. 14:13. See on Deut. 34:5.

V. 30. {in Timnath-serah} Called Timnath-Heres, Judg. 2:9, some letters being transposed. It signifies, the figure of the Sun: some think it was so named by the Israelites from the figure of the sun placed upon Joshua’s monument in that city, to preserve the memorial of that great miracle of the sun’s standing still at his prayer: but it had its name before Joshua was buried there, and that, as others think, from the idolatry formerly there committed in worshiping the sun.

V. 32. {brought up out of Egypt} Exod. 13:19. As he had made them swear at his death, Gen. 50:25, even as Jacob his father had made him swear the like, Gen. 49:29, 30.

{buried they in Shechem} They buried him not in the field of Machpelah, the common burial place of his ancestors, where Abraham, Sarah, Isaac, Rebekah, Leah, Jacob were laid, but in a parcel of ground which Jacob on his deathbed gave unto him as a special legacy; because they usually desired to be buried in their own inheritance. See the Appendix to the Annotations upon Genesis.

{pieces of silver} Or, lambs. See on Gen. 33:19.

V. 33. {which was given him in mount Ephraim} This hill fell not unto him by lot (for the inheritance of the priests lay within the tribes of Judah, Simeon and Benjamin only), but by an extraordinary gift was conferred on the high priest in Joshua’s time, that he might be near unto him, and the more ready to inquire of God for him upon all occasions; and also that he might be near unto Shiloh, where the tabernacle was now seated; where he was to be resident, that he might be at hand to perform unto God the duties of his public worship.