_________________________________________________________________

   Title: Commentary on Joshua
   Creator(s): Calvin, John (1509-1564)
   Calvin, Jean (1509-1564) (Alternative)
   Beverridge, Henry (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
     _________________________________________________________________

   COMMENTARIES

   ON

   THE BOOK OF JOSHUA


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH
   THE FRENCH EDITION,

   BY HENRY BEVERIDGE, ESQ



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
     _________________________________________________________________

   TRANSLATOR’S PREFACE.

   The Commentary On Joshua was the last literary labor of its venerable
   Author. When he engaged in it, his constitution, which had never been
   strong, was completely worn out by excessive exertion, and almost every line
   of it must have been dictated to his amanuensis during momentary intervals
   of relief from severe bodily pain. On this point we possess authentic
   documents which leave no room for doubt.

   In a letter dated 30^th November 1563, not quite six months before his
   death, after alluding to the difficulty he felt in continuing his studies,
   while both mind and body were exhausted by sickness, he states that he had
   undertaken a Commentary on Joshua, in compliance with the wishes of his
   friends, but had not then been able to advance beyond the third Chapter,
   though he had endeavored to be as brief as possible.

   Little more than two months after this letter was written, on 6^th February
   1564, he made his appearance in the pulpit for the last time; and on 10^th
   March following, the complication of diseases which too plainly indicated
   that his earthly career was about to close, had become so alarming as to
   cause an entry in the Register of Geneva in the following terms: — “Arrete
   que chacun prie Dieu pour la sante de M. Calvin, qui est indispose depuis
   longtemps, et meme en danger de mort:” — “Decreed that every one pray to God
   for the health of Mr. Calvin, who has been indisposed for a long time, and
   even in danger of death.”

   Such are the circumstances in which this Commentary was composed, and it is
   impossible, in reflecting on them, not to admire the indomitable energy
   which Calvin displayed in proceeding with his task, and in meeting the
   remonstrance’s of those who would have withdrawn him from it, with the
   heroic exclamation, “Would you that the Lord, when He comes, should find me
   idle!”

   A Work written at such a time, and in such a spirit, might justly claim
   exemption from criticism; but it has no need of indulgence, and can well
   afford to be judged by its own intrinsic merits. Viewed merely as an
   intellectual effort, it displays all the excellencies which characterize the
   other Commentaries of its distinguished Author: viewed in a higher and
   better light, it is his dying bequest to the Church — a solemn ratification
   of the whole System of Doctrine which he had so long, so earnestly, and so
   successfully promulgated.

   As an appropriate conclusion both to the present Volume and the others which
   have preceded it, a valuable Tract, first published in this country in 1845,
   has been appended. It contains a Preface by the Rev. William Pringle, its
   original editor, an Essay from the German of Professor Theoluck, and a
   series of Extracts from Writers often differing widely from each other, but
   all concurring in a united testimony to the greatness of Calvin’s talents,
   or the excellence of his character. In the present reprint, the chief change
   consists in the insertion of Additional Testimonies.

   The list of Calvin’s Writings, which completes the present Volume, is in
   accordance with that furnished by his greatest Biographer, Henri of Berlin,
   and will enable the reader to comprehend at a single glance the amazing
   extent of his literary labors.

   H.B.
   December 30, 1854.
     _________________________________________________________________

   ARGUMENT OF THE BOOK OF JOSHUA.

   As to the Author of this Book, it is better to suspend our judgment than to
   make random assertions. Those who think that it was Joshua, because his name
   stands on the title page, rest on weak and insufficient grounds. The name of
   Samuel is inscribed on a part of the Sacred History containing a narrative
   of events which happened after his death; and there cannot be a doubt that
   the book which immediately follows the present is called Judges, not because
   it was written by them, but because it recounts their exploits. Joshua died
   before the taking of Hebron and Debir, and yet an account of it is given in
   the 15th chapter of the present Book. The probability is, that a summary of
   events was framed by the high priest Eleazar, and furnished the materials
   out of which the Book of Joshua was composed. It was a proper part of the
   high priest’s duty not only to give oral instruction to the people of his
   own time, but to furnish posterity with a record of the goodness of God in
   preserving the Church, and thus provide for the advancement of true
   religion. And before the Levites became degenerate, their order included a
   class of scribes or notaries who embodied in a perpetual register everything
   in the history of the Church which was worthy of being recorded. Let us not
   hesitate. therefore, to pass over a matter which we are unable to determine,
   or the knowledge of which is not very necessary, while we are in no doubt as
   to the essential point — that the doctrine herein contained was dictated by
   the Holy Spirit for our use, and confers benefits of no ordinary kind on
   those who attentively peruse it. [1]

   Although the people had already gained signal victories, and become the
   occupants of a commodious and tolerably fertile tract of country, the Divine
   promise as to the land of Canaan still remained suspended. Nay, the leading
   article in the Covenant was unaccomplished, as if God, after cooping up his
   people in a corner, had left his work in a shapeless and mutilated form.
   This Book, then, shows how, when the intolerable impiety of the people had
   interrupted the course of deliverance, God, while inflicting punishment, so
   tempered the severity of justice as ultimately to perform what he had
   promised concerning the inheritance of Canaan.

   This suggests the very useful reflection, that while men are cut off by
   death, and fail in the middle of their career, the faithfulness of God never
   fails. On the death of Moses a sad change seemed impending; the people were
   left like a body with its head lopped off. While thus in danger of
   dispersion, not only did the truth of God prove itself to be immortal, but
   it was shown in the person of Joshua as in a bright mirror, that when God
   takes away those whom he has adorned with special gifts, he has others in
   readiness to supply their place, and that though he is pleased for a time to
   give excellent gifts to some, his mighty power is not tied down to them, but
   he is able, as often as seems to him good, to find fit successors, nay, to
   raise up from the very stones persons qualified to perform illustrious
   deeds.

   First, we see how, when the wandering of forty years in the wilderness had
   almost effaced the remembrance of the passage of the Red Sea, the course of
   deliverance was proved to have been uninterrupted by the repetition of the
   same miracle in the passage of the Jordan. The renewal of circumcision was
   equivalent to a re-establishment of the Covenant which had been buried in
   oblivion by the carelessness of the people, or abandoned by them from
   despair. Next, we see how they were conducted by the hand of God into
   possession of the promised land. The taking of the first city was an earnest
   of the perpetual aid which they might hope for from heaven, since the walls
   of Jericho fell of their own accord, shaken merely by the sound of trumpets.
   The nations, however, were not completely routed by a single battle, nor in
   one short campaign, but were gradually worn out and destroyed by many
   laborious contests.

   Here, it is to be observed, that arduous difficulties were thrown in the way
   of the people when the kings entered into a league, and came forth to meet
   them with united forces, because it became necessary not only to war with
   single nations, but with an immense body which threatened to overwhelm them
   by one great onset. Ultimately, however, all these violent attempts had no
   other effect than to make the power of God more manifest, and give brighter
   displays of mercy and faithfulness in the defense of his chosen people. In
   fact, their uninterrupted course of success, and their many unparalleled
   victories, showed the hand of God as it were visibly stretched forth from
   heaven.

   More especially, a signal proof that they were warring under divine auspices
   was given when the sun was checked in his course at the mere prayer of
   Joshua, as if the elements had been armed for his assistance, and were
   waiting ready to obey him. Again, while the delays which occurred in the
   progress of the war were useful trials of the constancy of the people, we
   must not lose sight of another admirable use of which Moses, to prevent them
   from fainting in their minds, had at an earlier period forewarned them,
   viz., that God was unwilling to destroy the nations at once, lest the
   country, from being converted into a kind of desert, might be overrun by
   wild beasts.

   But the provision which God had thus most graciously made for their
   security, they wickedly perverted to their own destruction: for having
   obtained what they deemed a large enough space for commodious habitation,
   they turned backwards to indulge in sloth and cowardice. This one crime
   brought others along with it. For after they had been enrolled under the
   banners of the Lord, they treacherously and disobediently refused to fulfil
   their period of service, in the very same way as deserters, regardless of
   the military oath, basely quit their standards. [2] The dominion of the
   land, which had been divinely offered, they, with flagrant ingratitude,
   rejected, by taking possession of only a part.

   Moreover, though they had been ordered to purge the sacred territory of all
   pollutions, in order that no profanation of the pure and legitimate worship
   might remain, they allowed the impious superstitions which God abhorred to
   be practiced as before; and though they also knew that the order had been
   partly given as a security for their own safety, lest, through intermixture
   with the nations, they might be ensnared by their impostures and insidious
   arts, yet, as if they had determined to court danger, they left them to
   furnish the fuel of a dire conflagration.

   Their obstinate incredulity betrays itself in their disregard of the penalty
   denounced against such transgression. But they at length learned by
   experience that God had not threatened in vain, that those nations whom they
   had wickedly [3] spared, would prove to them thorns and stings. For they
   were harassed by constant incursions, pillaged by rapine, and at length
   almost oppressed by tyrannical violence. In short, it was not owing to any
   merit of theirs that the truth of God did not utterly fail. [4]

   On this point, indeed, a question may be raised: for if the promise given to
   Abraham was founded on the mere good pleasure of God, [5] then, be the
   character of the people what it might, it is absurd to say that it could be
   defeated by their fault. How are we to reconcile the two things, — that the
   people did not obtain the full and complete inheritance promised to them,
   and that yet God was true? I answer, that so far was the faithfulness of God
   [6] from being overthrown, or shaken, or in any way impaired, that we here
   perceive more clearly how wonderful are His workings, who, in unsearchable
   wisdom, knows how to bring light out of darkness.

   It had been said to Abraham, (Genesis 15:18) To thy seed will I give this
   land, from the river of Egypt to the great river Euphrates. Joshua affirms
   that the event drew near, and was actually at hand. But the Israelites,
   overcome by sloth, do not reach those boundaries; nay, in settling down of
   their own accord within narrow limits, they in a manner oppose barriers to
   the divine liberality. In this way the covenant of God seemed to suffer a
   kind of eclipse.

   And there is no doubt that pious minds were often filled with anxiety when
   they saw His work cut short. But the punishment inflicted on the people for
   their wickedness was so tempered, that what might otherwise have been a
   grievous and perilous trial of faith, was converted into a powerful support.
   The apparent failure reminded the children of God that they were to look
   forward to a more excellent state, where the divine favor would be more
   clearly displayed, nay, would be freed from every obstruction, and shine
   forth in full splendor. Hence their thoughts were raised to Christ, and it
   was made known to them that the complete felicity of the Church depended on
   its Head. In arriving at this conclusion, they were assisted by new
   prophecies. For the rehearsal which Joshua here makes of the ancient
   covenant is applied in the Psalms (Psalms 72 and 89) to the Messiah’s reign,
   unto which time, the Lord had, for the purpose of rendering it more
   glorious, deferred the full fruition of the promised land. The same thing
   was exemplified in David, who bore a typical resemblance to Christ, and in
   whom it was shown that the divine promises were only established and
   confirmed in the hand of a Mediator.

   No longer, therefore, does it seem strange that the result promised, after
   being retarded by the wickedness of the people, was not, fully accomplished
   till the state of the Church was rightly arranged, seeing that in the person
   of David the image of the Mediator, on whom the perfect the moderate
   foretaste which believers received of the divine favor, must have sufficed
   to sustain [7] them, preparatory to the more complete realization.

   Nor, indeed, was the partition made by Joshua and the heads of the tribes,
   to whom that duty was intrusted, elusory or fallacious; but the inheritance,
   in possession of which God had placed them by His own hand, was truly and
   distinctly divided by His orders. In this respect, too, the sacred
   observance of the covenant made with Abraham was conspicuous. Jacob, when
   about to die, had destined certain settlements to some of his children. Had
   each tribe received its portion simply by the determination and suffrages of
   men, it might have been thought that they had merely followed the directions
   of the Patriarch. But when the lot, than which nothing is deemed more
   fortuitous, confirmed the prophecy, the stability of the donation [8] was as
   clearly ratified as if God had visibly appeared. Accordingly, after the
   sluggishness of the people put an end to the war, Joshua sent back the
   tribes of Reuben and Gad, with the half tribe of Manasseh, as if their
   period of service had expired.

   Next follows a remarkable narrative, clearly showing how zealous the
   Israelites who dwelt in the land of Canaan were to maintain the pure worship
   of God. For when these two tribes and half tribe had erected a monument of
   fraternal alliance, the others, thinking that it was an altar intended for
   sacrifice, and consequently an abomination, immediately determine to declare
   war, and prepare sooner to destroy their kindred [9] than allow religion to
   be torn asunder by a bastard worship. At the same time they are commended
   for their moderation, in being so easily appeased on obtaining satisfaction,
   after a sacred zeal had suddenly roused them to arms.

   In the end of the book it is shown how anxious Joshua was to advance the
   glory of God, [10] and how diligently he endeavored to obviate the
   fickleness and treachery of the people. With this view, not only the most
   impressive exhortations, but protestations, were employed, and more
   especially the covenant was renewed in regular form with the solemnity of an
   oath. [11]
     _________________________________________________________________

   [1] This practical conclusion, which is indeed the only one of real
   importance, is founded partly on the general consent of the Church, evinced
   by the place which the Book of Joshua has always held in the Sacred Canon,
   and partly on the strong sanction given to it by the direct or indirect
   references and quotations of the other inspired writers both of the Old and
   the New Testament, e.g., 1 Kings 16:34; Psalm 44; Psalm 68:12-14; Psalm
   78:54, 55; Psalm 114:4, 5; Habakkuk 3:11; Acts 7:45; Hebrews 4:8; Hebrews
   11:30, 31; Hebrews 13:5; and James 2:25. The authorship, however, is so
   uncertain that there is scarcely a writer of eminence from the period of the
   history itself down to the time of Ezra, for whom the honor has not been
   claimed. Among others may be mentioned Phinchas, Samuel, and Isaiah. The
   obvious inference is, that the question of authorship is one of those
   destined only to be agitated but never satisfactorily determined. The
   opinion above stated by Calvin is perhaps as plausible as any other, though
   he scarcely appreciates the claims which may be urged in favor of Joshua
   himself. It is, of course, impossible to attribute to him either the
   narrative of his own death, or the references to one or two events which
   happened subsequent to it. Such anachronisms, if they may be so called, only
   prove what has never been denied, that some insertions or interpolations
   have been made in the original work. But as the account of the death of
   Moses in the last book of the Pentateuch is not allowed to cast any doubt on
   the claim of Moses to have been the true author, it is not easy to see why
   similar insertions should be supposed to have any stronger effect in regard
   to the claim of Joshua. In addition to the evidence furnished by those
   passages in which the writer speaks as an eye-witness, and an actor in the
   events recorded, those who attribute the Book of Joshua find a strong
   argument in the position which Joshua occupied. He was not only the divinely
   appointed successor, but the ardent admirer and diligent imitator of Moses.
   It is reasonable to suppose, that while imitating him in the general
   principles of his government, he forgot to imitate him in the use of his
   pen, or that he was not as careful as Moses had been to draw up a written
   narrative of the wonderful events which the Lord performed by his hand? The
   important fact that Joshua did write is distinctly stated in Joshua 24:26;
   and though the writing there referred to seems to have been confined to the
   narrative of a special event, analogy goes far to justify the inference,
   that what he did on this occasion was in accordance with his usual practice,
   and that the record which we now possess of his eventful life, is, in
   substance at least, the production of his pen. — Ed.

   [2] The French here is, — “Car tout ainsi comme des gendarmes fuyars, qui
   laissent vilainement leur enseigne, oublians le serment par lequel ils se
   sont obligez, ils furent traitres et perjures a Dieu, sous lequel ils
   estoyent enrollez pour servir tout le temps par hiy ordonne;” “For just like
   fugitive soldiers, who villanously desert their standards, forgetting the
   oath by which they have bound themselves, they became perjured traitors to
   God under whom they were enlisted to serve for the whole period ordained by
   him.” — Ed.

   [3] “Wickedly.” Latin, “Male.” French, “Contre leur devoir;” “Contrary to
   their duty.” — Ed.

   [4] “Did not utterly fail.” Latin, “Irrita caderet.” French, “Ne tombast
   tout a plat sans avoir son effet;” “Did not fall quite flat without
   producing its effect.” — Ed.

   [5] “Was founded on the mere good pleasure of God.” French, “A este purement
   et simplement fondee au bon plaisir de Dieu, et non ailleurs;” “Was founded
   purely and simply on the good pleasure of God, and not on anything else.”
   — Ed.

   [6] “Faithfulness of God.” Latin, “Dei fides.” French, “La certitude de la
   promesse de Dieu;” “The certainty of the promise of God.” — Ed.

   [7] “Sustain.” French, “Consoler et soustenir;” “Comfort and sustain.” — Ed.

   [8] “Stability of the donation.” Latin, “Donationis stabilitas.” French, “La
   verite de la prophetie;” “The truth of the prophecy.” — Ed.

   [9] “Sooner to destroy their kindred.” Latin, “Suos consanguineos potius
   delere.” French, “De plutost exterminer leur cousins, c’est a dire ces
   lignees-la qui estoyent de leur sang;” “Sooner to exterminate their cousins,
   (kindred,) that is to say, lineage which was of their own blood.” — Ed.

   [10] Latin, “Quantopere solicitus fuerit Josue de propaganda Dei gloria.”
   French, “Combien Josue a ete songneux de procurer qu’apres sa mort Dieu fust
   glorifie;” “How careful Joshua was to provide that God should be glorified
   after his death.” — Ed.

   [11] In addition to the above excellent summary, it may be proper to mention
   that the Book of Joshua extends over a period, estimated by Josephus at
   twenty-five, and by other Jewish chronologists at twenty-seven, though
   others attempt to reduce it to only seventeen years, and that its contents
   are naturally divided into three great sections, — the first extending from
   Joshua 1-7 inclusive, and giving a continuous narrative of Joshua’s
   conquests; the second from Joshua 13-23 inclusive, consisting chiefly of a
   description more or less detailed of the division of the country among the
   different tribes; and the third occupying the remainder of the book, Joshua
   24, principally with an account of the great convention of the tribes held
   at Shechem, on Joshua’s summons, and of the interesting and important
   proceedings which then took place. — Ed.
     _________________________________________________________________

                              A BRIEF COMMENTARY

  ON

                              THE BOOK OF JOSHUA

BY JOHN CALVIN,

  A SHORT TIME BEFORE HIS DEATH
     _________________________________________________________________

                                   CHAPTER 1
     _________________________________________________________________

   Joshua 1:1-4

   1. Now after the death of Moses the servant of the LORD it came to pass,
   that the LORD spoke unto Joshua the son of Nun, Moses’ minister, saying,

   1. Fuit autem post mortem Mosis, ut Jehova alloqueretur Josue, dicendo, [12]

   2. Moses my servant is dead; now therefore arise, go over this Jordan, thou,
   and all this people, unto the land which I do give to them, even to the
   children of Israel.

   2. Moses servus meus mortuus est: nunc ergo surge, trajice Jordanem istum
   tu, et omnis hic populus, ad terram quam ego do illis, nempe filiis Israel.

   3. Every place that the sole of your foot shall tread upon, that have I
   given unto you, as I said unto Moses.

   3. Omnem locum quem calcaverit planta pedis vestri vobis dedi; quemadmodum
   locutus sum Mosi.

   4. From the wilderness and this Lebanon even unto the great river, the river
   Euphrates, all the land of the Hittites, and unto the great sea toward the
   going down of the sun, shall be your coast.

   4. A desserto et Libano isto usque ad flumen magnum, flumen Euphraten, tota
   terra Hittaeorum usque ad mare magnum ad occasum solis, erit terminus
   vester.


   1. Now, after, etc Here, first, we see the steadfastness of God in watching
   over his people, and providing for their safety. The sanction given to
   Joshua’s appointment, as new leader by a renewed commission, [13] was
   intended to indicate the continuance of his favor, and prevent the people
   from thinking themselves forsaken in consequence of the death of Moses.
   Joshua, indeed, had already been chosen to rule the people; and not only
   invested with the office, but also endowed with spiritual gifts. But as the
   most valiant, however well provided, are apt to halt or waver when the
   period for action arrives, the exhortation to Joshua to make ready forthwith
   for the expedition was by no means superfluous. Still, however, the call
   thus formally given was not so much on his own account, as to inspire the
   people with full confidence in following a leader whom they saw advancing
   step by step in the path divinely marked out for him. [14]

   2. Moses my servant, etc A twofold meaning may be extracted — the one, since
   Moses is dead, the whole burden has now devolved upon thee, take the place
   of him to whom thou has been appointed successor; the other, although Moses
   is dead, do not desist, but go forward. I prefer the former, as containing
   the inference that he should, by right of succession, take up the office
   which Moses had left vacant. [15] The epithet or surname of servant applied
   to Moses, has respect to his government of the people and his exploits; for
   it ought to be accommodated to actual circumstances. [16] The allusion here
   is not to the Law but to the leadership, which had passed to Joshua by the
   decease of Moses, and God thus acknowledges his servant, not so much with
   the view of praising him, as of strengthening the authority of Joshua, who
   had been substituted in his place. And as the people might not have
   acquiesced sufficiently in a bare command, he promises, while ordering them
   to pass the Jordan, to give them peaceable possession of the whole country,
   and of every spot of it on which they should plant their foot. For as
   nothing tends more than distrust to make us sluggish and useless, so when
   God holds forth a happy issue, confidence inspires us with rigor for any
   attempt.

   It may be added, that he does now begin for the first time to give them good
   hopes, by making a promise of which they had not previously heard, but
   recalls to their remembrance what Moses had formerly testified. He says,
   therefore, that the time had now come for exhibiting and performing that
   which he had promised to Moses. Should any one object that the same thing
   had been said to Abraham long before Moses was born, nay, that the perpetual
   covenant deposited with Abraham included everything which was heard by Moses
   four hundred years after; [17] I answer, that here no notice is taken of the
   ancient promise which was everywhere known and celebrated, and that Moses is
   produced as a witness whose memory was more recent, and by whose death the
   confidence of the people might have been shaken, had not God declared that
   the accomplishment of all which he had said was at hand.

   4. From the wilderness and this Lebanon, etc How the truth and fulfillment
   of this promise surmounted all the obstacles interposed by the wickedness of
   the people, though they did not obtain immediate possession of the whole
   territory, I have explained in [2]the Argument. For although God had
   unfolded the inestimable treasures of his beneficence by constituting them
   lords of the country, it did not follow that their misconduct was not to be
   chastised. Nay, there behooved to be a fulfillment of the threatening which
   Moses had denounced, viz., that if the nations doomed to destruction were
   not destroyed, they would prove thorns and stings in their eyes and sides.
   But as the promise was by no means broken or rendered void by the delay of
   forty years, during which they were led wandering through the desert, so the
   entire possession, though long suspended, proved the faithfulness of the
   decree by which it had been adjudged.

   The people had it in their power to obtain possession of the prescribed
   boundaries in due time; they declined to do so. For this they deserved to
   have been expelled altogether. [18] But the divine indulgence granted them
   an extent of territory sufficient for their commodious habitation; and
   although it had been foretold that, in just punishment, the residue of the
   nations whom they spared would prove pernicious to them, still, they
   suffered no molestation, unless when they provoked the Divine anger by their
   perfidy and almost continual defection: for as often as their affairs became
   prosperous, they turned aside to wantonness. Still, owing to the wonderful
   goodness of God, when oppressed by the violence of the enemy, and, as it
   were, thrust down to the grave, they continued to live in death; and not
   only so, but every now and then deliverers arose, and, contrary to all hope,
   retrieved them from ruin. [19]

   The Great Sea means the Mediterranean, and to it the land of the Hittites
   forms the opposite boundary; in the same way Lebanon is opposed to the
   Euphrates; but it must be observed that under Lebanon the desert is
   comprehended, as appears from another passage. [20]
     _________________________________________________________________

   [12] The copulative particle which commences the Book, and is usually
   translated and, or, as in our English version, now, evidently connects it
   with some previous writing, and seems to vindicate the place which it holds
   in the Canon as a continuation of the Book of Deuteronomy. In the first
   verse, Calvin’s Latin version omits the epithets, “Servant of the Lord,” and
   “Moses’ minister,” applied respectively to Joshua and Moses. The Hebrew
   contains both, but the former is omitted by the ordinary text of the
   Septuagint, though placed among its various readings. — Ed.

   [13] “A renewed commission.” Latin, “Repetitis mandatis.” French, “En
   reiterant les articles de sa commission;” “By reiterating the articles of
   his commission.” — Ed.

   [14] Or rather, “Who they saw, did not advance a single step till the Lord
   had preceded him.” — Ed.

   [15] “Which Moses had left vacant.” Latin, “Ex qua decesserat Moses.”
   French, “De laquelle Moyse estoit sorti ayant fait son temps;” “Which Moses
   had left, having held his own time of it.” — Ed.

   [16] “To actual circumstances.” Latin, “Ad circumstantiam loci.” French, “A
   la circonstance du passage;” “To the circumstance of the passage.” — Ed.

   [17] The French here gives the same meaning in a paraphrastic form, “Ou
   mesmes qu’a parler proprement, tout ce qui a este dit a Moyse dependoit de
   l’alliance perpetuelle que Dieu avoit mise en garde entre les mains
   d’Abraham quatre cens ans auparavant.” “Or even, to speak properly, all that
   was said to Moses depended on the perpetual covenant which God had deposited
   in the hands of Abraham four hundred years before.” — Ed.

   [18] The two last sentences form only one in the French, which is as
   follows, “Le peuple pouuoit du premier coup, et des l’entree s’estendre
   jusqu’aux bornes que Dieu lui mesme auoit marquees; il n’a pas voulu: il
   estoit bien digne d’en estre mis dehors, et du tout forclos.” “The people
   might at the first blow, and immediately on their entrance, have extended
   themselves to the limits which God himself had marked; they would not: they
   well deserved to be put out and wholly foreclosed.” — Ed.

   [19] Latin, “Qui praeter spem rebus perditis succurrerent;” French, “Qui
   outre toute esperance venoyent a remedier aux affaires si fort deplorez, et
   redresser aucunement l’estat du peuple;” “Who, beyond all hope, came to
   remedy the very deplorable affairs, and, in some degree, restore the
   condition of the people.” — Ed.

   [20] Calvin’s language here is not very clear, and seems to convey an
   erroneous impression. The desert or wilderness, instead of being
   comprehended under Lebanon, is obviously contrasted with it, and forms the
   south, while Lebanon forms the north frontier. We have thus three great
   natural boundaries — Lebanon on the north, the desert of Sin on the south,
   and the Mediterranean on the west. The eastern boundary occasions more
   difficulty. According to some, the Euphrates is expressly mentioned as this
   boundary, and an attempt is made to reconcile the vast difference between
   the actual possession of the Israelites, even in the most prosperous period
   of their history, and the tract of country thus bounded, by having recourse
   to the explanation of St. Augustine, who, in his Commentary on Joshua 21,
   gives it as his opinion that the country extending eastward beyond the
   proper limits of Canaan was intended to be given not so much for possession
   as for tribute. This view receives some confirmation from the extensive
   conquests which were made by David and Solomon. According to other
   expositors, the Euphrates is intended to be taken in connection with Lebanon
   so as to form, by one of its windings or branches, part of the north
   boundary, while the east boundary is left indefinite, or rather, was so well
   defined by the Jordan that it did not require to be separately mentioned. In
   this general uncertainty, there is much practical wisdom in Calvin’s
   suggestion in his Argument, that the indefiniteness of the boundaries
   assigned to the promised land, contrasted with its actual limits, tended to
   elevate the minds of Old Testament believers, and carry them beyond the
   present to a period when, under a new and more glorious dispensation, the
   promise would be completely fulfilled. — Ed.
     _________________________________________________________________

   Joshua 1:5-9

   5. There shall not any man be able to stand before thee all the days of thy
   life: as I was with Moses, so I will be with thee: I will not fail thee, nor
   forsake thee.

   5. Non consistet quisquam contra te cunctis diebus vitae tuae; quia sicuti
   fui cum Mose, ita ero tecum; non te deseram, neque derelinquam.

   6. Be strong and of a good courage: for unto this people shall thou divide
   for an inheritance the land, which I swear unto their fathers to give them.

   6. Confirmare, ergo, et roborare; quia tu in haereditatem divides populo
   huic terram, de qua juravi patribus eorum me daturum illis.

   7. Only be thou strong and very courageous, that thou may observe to do
   according to all the law, which Moses my servant commanded thee: turn not
   from it to the right hand or to the left, that thou may prosper
   whithersoever thou goes.

   7. Tantum confirmare et roborare vehementer: ut custodias et facias secundum
   totam legem quam praecepit tibi Moses servus meus; non recedes ad dextram
   vel ad sinistram ut prudenter (vel prospere) agas in omnibus.

   8. This book of the law shall not depart out of thy mouth; but thou shall
   meditate therein day and night, that thou may observe to do according to all
   that is written therein: for then thou shall make thy way prosperous, and
   then thou shall have good success.

   8. Non recedat liber legis hujus ab ore tuo; sed mediteris in eo, die et
   nocte, ut custodias et facias, secundum id totum quod scriptum est in eo.
   Tunc enim secundas reddes vias tuas, et tunc prudenter ages.

   9. Have not I commanded thee? Be strong and of a good courage; be not
   afraid, neither be thou dismayed: for the LORD thy God is with thee
   whithersoever thou goes.

   9. Nonne praecepi tibi, ut te confirmes, et te robores? Ne formides, neque
   animo fragaris; quoniam tecum sum Jehova Deus tuus in omnibus ad quae tu
   pergis.


   5. There shall not any man, etc As a contest was about to be waged with
   numerous and warlike enemies, it was necessary thus to inspire Joshua with
   special confidence. But for this, the promise of delivering over the land
   which God had given, would ever and anon have become darkened; for how vast
   the enterprise to overthrow so many nations! This objection therefore is
   removed. And the better to free him from all doubt, he is reminded of the
   victories of Moses, by which God had made it manifest that nothing was
   easier for him than utterly to discomfit any host however great and
   powerful. Joshua, therefore, is ordered to behold in the assistance given to
   Moses the future issue of the wars which he was to undertake under the same
   guidance and protection. For the series of favors is continued without
   interruption to the successor.

   What follows is to the same effect, though it is more fully expressed by the
   words, I will not fail thee, etc Hence the Apostle, (Hebrews 13:5,) when
   wishing to draw off believers from avarice, makes an application of these
   words for the purpose of calming down all anxieties, and suppressing all
   excessive fears. And in fact, the distrust which arises from anxiety kindles
   in us such tumultuous feelings that on the least appearance of danger, we
   turmoil and miserably torment ourselves until we feel assured that God both
   will be with us and more than suffice for our protection. And, indeed, while
   he prescribes no other cure for our timidity, he reminds us that we ought to
   be satisfied with his present aid.

   6. Be strong, etc An exhortation to fortitude is added, and indeed repeated,
   that it may make the deeper impression. At the same time the promise is
   introduced in different words, in which Joshua is assured of his divine
   call, that he might have no hesitation in undertaking the office which had
   been divinely committed to him, nor begin to waver midway on being obliged
   to contend with obstacles. It would not have been enough for him diligently
   to begirt himself at the outset without being well prepared to persevere in
   the struggle.

   Although it is the property of faith to animate us to strenuous exertion, in
   the same way as unbelief manifests itself by cowardice or cessation of
   effort, still we may infer from this passage, that bare promises are not
   sufficiently energetic without the additional stimulus of exhortation. For
   if Joshua, who was always remarkable for alacrity, required to be incited to
   the performance of duty, how much more necessary must it be that we who
   labor under so much sluggishness should be spurred forward.

   We may add, that not once only or by one single expression are strength and
   constancy required of Joshua, but he is confirmed repeatedly and in various
   terms, because he was to be engaged in many and various contests. He is told
   to be of strong and invincible courage. Although these two epithets make it
   obvious that God was giving commandment concerning a most serious matter,
   still not contented with this reduplication, he immediately after repeats
   the sentence, and even amplifies it by the addition of the adverb very.

   From this passage, therefore, let us learn that we can never be fit for
   executing difficult and arduous matters unless we exert our utmost
   endeavors, both because our abilities are weak, and Satan rudely assails us,
   and there is nothing we are more inclined to than to relax our efforts. [21]
   But, as many exert their strength to no purpose in making erroneous or
   desultory attempts, it is added as a true source of fortitude that Joshua
   shall make it his constant study to observe the Law. By this we are taught
   that the only way in which we can become truly invincible is by striving to
   yield a faithful obedience to God. Otherwise it were better to lie indolent,
   and effeminate than to be hurried on by headlong audacity.

   Moreover, God would not only have his servant to be strong in keeping the
   Law, but enjoins him to contend manfully, so as not to faint under the
   burden of his laborious office. But as he might become involved in doubt as
   to the mode of disentangling himself in matters of perplexity, or as to the
   course which he ought to adopt, he refers him to the teaching of the Law,
   because by following it as a guide he will be sufficiently fitted for all
   things. He says, You shall act prudently in all things, provided you make
   the Law your master; although the Hebrew word שכל, means to act not only
   prudently but successfully, because temerity usually pays the penalty of
   failure.

   Be this as it may, by submitting entirely to the teaching of the Law he is
   more surely animated to hope for divine assistance. For it is of great
   consequence, when our fears are excited by impending dangers, to feel
   assured that we have the approbation of God in whatever we do, inasmuch as
   we have no other object in view than to obey his commands. Moreover, as it
   would not be enough to obey God in any kind of way, [22] Joshua is exhorted
   to practice a modesty and sobriety which may keep him within the bounds of a
   simple obedience.

   Many, while possessed of right intention, sometimes imagine themselves to be
   wiser than they ought, and hence either overlook many things through
   carelessness, or mix up their own counsels with the divine commands. The
   general prohibition, therefore, contained in the Law, forbidding all men to
   add to it or detract from it, God now specially enforces on Joshua. For if
   private individuals in forming their plan of life behoove to submit
   themselves to God, much more necessary must this be for those who hold rule
   among the people. But if this great man needed this curb of modesty that he
   might not overstep his limits, how intolerable the audacity if we, who fall
   so far short of him, arrogate to ourselves greater license? More especially,
   however, did God prescribe the rule of his servant, in order that those who
   excel in honor might know that they are as much bound to obey it as the
   meanest of the people.

   8. This book of the Law, etc Assiduous meditation on the Law is also
   commanded; because, whenever it is intermitted, even for a short time, many
   errors readily creep in, and the memory becomes rusted, so that many, after
   ceasing from the continuous study of it, engage in practical business, as if
   they were mere ignorant tyros. God therefore enjoins his servant to make
   daily progress, and never cease, during the whole course of his life, to
   profit in the Law. Hence it follows that those who hold this study in
   disdain, are blinded by intolerable arrogance.

   But why does he forbid him to allow the Law to depart from his mouth rather
   than from his eyes? Some interpreters understand that the mouth is here used
   by synecdoche for face; but this is frigid. I have no doubt that the word
   used is peculiarly applicable to a person who was bound to prosecute the
   study in question, not only for himself individually, but for the whole
   people placed under his rule. He is enjoined, therefore, to attend to the
   teaching of the Law, that in accordance with the office committed to him, he
   may bring forward what he has learned for the common benefit of the people.
   At the same time he is ordered to make his own docility a pattern of
   obedience to others. For many, by talking and discoursing, have the Law in
   their mouth, but are very bad keepers of it. Both things, therefore, are
   commanded, that by teaching others, he may make his own conduct and whole
   character conformable to the same rule.

   What follows in the second clause of the verse shows, that, everything which
   profane men endeavor to accomplish in contempt of the word of God, must
   ultimately fail of success, and that however prosperous the commencement may
   sometimes seem to be, the issue will be disastrous; because prosperous
   results can be hoped for only from the divine favor, which is justly
   withheld from counsels rashly adopted, and from all arrogance of which
   contempt of God himself is the usual accompaniment. Let believers,
   therefore, in order that their affairs may turn out as they wish, conciliate
   the divine blessing alike by diligence in learning and by fidelity in
   obeying.

   In the end of the verse, because the term used is ambiguous, as I have
   already observed, the sentence is repeated, or a second promise is added.
   The latter is the view I take. For it was most suitable, that after the
   promised success, Joshua should be reminded that men never act skillfully
   and regularly except in so far as they allow themselves to be ruled by the
   word of God. Accordingly, the prudence which believers learn from the word
   of God, is opposed to the confidence of those who deem their own sense
   sufficient to guide them aright. [23]

   9. Have not I commanded, etc Although in Hebrew a simple affirmation is
   often made in the form of a question, and this phraseology is of very
   frequent occurrence, here, however, the question is emphatic, to give an
   attestation to what had previously been taught, while the Lord, by bringing
   his own authority distinctly forward, relieves his servant from care and
   hesitancy. He asks, Is it not I who have commanded thee? I too will be
   present with thee. Observe the emphasis: inasmuch as it is not lawful to
   resist his command. [24] This passage also teaches that nothing is more
   effectual to produce confidence than when trusting to the call and the
   command of God, and feeling fully assured of it in our own conscience, we
   follow whithersoever he is pleased to lead.
     _________________________________________________________________

   [21] French, “Et il ne faut qu’un rien pour nous faire perdre courage;” “and
   a mere nothing is all that is necessary to make us lose courage.” — Ed.

   [22] The French adds, “Ou en quelques points;” “Or in some points.” — Ed.

   [23] The French paraphrases the whole sentence thus: “Ainsi la prudence et
   sagesse que les fideles apprennent de la parole de Dieu, est opposee a
   l’assurance de ceux auxquels il semble bien qu’ils se gouvernent assez
   discretement et sagement, quand ils besongnent selon leur propre sens;”
   “Thus the prudence and wisdom which believers learn from the word of God, is
   opposed to the assurance of those who think they govern themselves
   discreetly and wisely enough, when they manage according to their own
   sense.” — Ed.

   [24] French, “C’est bien pour certain avec grande signifiance que ceci se
   dit d’autant qu’il n’est pas question de resister a son commandement;” “It
   is certainly with great significancy that this is said, inasmuch as there is
   no question of resisting his command.” — Ed.
     _________________________________________________________________

   Joshua 1:10-18

   10. Then Joshua commanded the officers of the people, saying,

   10. Tunc praecepit Josue praefectis populi dicendo,

   11. Pass through the host, and command the people, saying, Prepare you
   victuals; for within three days you shall pass over this Jordan, to go in to
   possess the land, which the LORD your God give you to possess it.

   11. Transite per medium castrorum et praecipite populo, dicendo, Parate
   vobis annonam: quia post tres dies transibitis Jordanem hunc, ut intretis et
   possideatis terram, quam Jehova Deus vester dat vobis possidendam.

   12. And to the Reubenites, and to the Gadites, and to half the tribe of
   Manasseh, spoke Joshua, saying,

   12. Ad Reubenitas vero et Gaditas et dimidiam tribum Manasse locutus est
   Josue, dicendo,

   13. Remember the word which Moses the servant of the LORD commanded you,
   saying, The LORD your God has given you rest, and has given you this land.

   13. Recordamini verbi quod praecepit vobis Moses servus Jehovae, dicendo,
   Jehova Deus vester reddidit vos quietos et dedit vobis terram hanc:

   14. Your wives, your little ones, and your cattle, shall remain in the land
   which Moses gave you on this side Jordan; but you shall pass before your
   brethren armed, all the mighty men of valor, and help them;

   14. Uxores vestrae, parvuli vestri, et pecora vestra residebunt in terra
   quam dedit vobis Moses trans Jordanem; vos autem transibitis armati ante
   fratres vestros, quicunque erunt viri bellicosi, juvabitisque eos.

   15. Until the LORD have given your brethren rest, as he has given you, and
   they also have possessed the land which the LORD your God give them: then
   you shall return unto the land of your possession, and enjoy it, which Moses
   the LORD’S servant gave you on this side Jordan toward the sunrising.

   15. Donec quietem praestiterit Jehova fratribus vestris sicut vobis et
   possideant ipsi quoque terram quam Jehova Deus vester dat eis: et tunc
   redibitis ad terram haereditatis vestrae, possidebitisque eam quam dedit
   vobis Moses servus Jehovae ultra Jordanem ad exortum solis.

   16. And they answered Joshua, saying, All that thou commands us we will do,
   and whithersoever thou send us, we will go.

   16. Tunc responderunt, dicendo, Omnia quae praecepisti nobis faciemus, et ad
   omnia ad quae miseris nos, ibimus.

   17. According as we hearkened unto Moses in all things, so will we hearken
   unto thee: only the LORD thy God be with thee, as he was with Moses.

   17. Sicut in omnibus obedivimus Mosi, sic obediemus tibi: tantum sit Jehova
   Deus tuus tecum sicut fuit cum Mose.

   18. Whosoever he be that doth rebel against thy commandment, and will not
   hearken unto thy words in all that thou commands him, he shall be put to
   death: only be strong and of a good courage.

   18. Quisquis fuerit qui rebellaverit ore tuo, nec verbis tuis aquieverit in
   omnibus quae ei mandaveris, interficiatur. Tantum confirmare et roborare.


   10. Then Joshua commanded [25] etc It may be doubted whether or not this
   proclamation was made after the spies were sent, and of course on their
   return. And certainly I think it not only probable, but I am fully convinced
   that it was only after their report furnished him with the knowledge he
   required, that he resolved to move his camp. It would have been preposterous
   haste to hurry on an unknown path, while he considered it expedient to be
   informed on many points before setting foot on a hostile territory. Nor is
   there anything novel in neglecting the order of time, and afterwards
   interweaving what had been omitted. The second chapter must therefore be
   regarded as a kind of interposed parenthesis, explaining to the reader more
   fully what had happened, when Joshua at length commanded the people to
   collect their vessels.

   After all necessary matters had been ascertained, he saw it was high time to
   proceed, and issued a proclamation, ordering the people to make ready for
   the campaign. With the utmost confidence he declares that they will pass the
   Jordan after the lapse of three days: this he never would have ventured to
   do, without the suggestion of the Spirit. No one had attempted the ford, nor
   did there seem to be any hope that it could be done. [26] There was no means
   of crossing either by a bridge or by boats: and nothing could be easier for
   the enemy than to prevent the passage. The only thing, therefore, that
   remained was for God to transport them miraculously. This Joshua hoped for
   not at random, nor at his own hand, but as a matter which had been divinely
   revealed. The faith of the people also was conspicuous in the promptitude of
   their obedience: for, in the view of the great difficulties which presented
   themselves, they never would have complied so readily had they not cast
   their care upon God. It cannot be doubted that He inspired their minds with
   this alacrity, in order to remove all the obstacles which might delay the
   fulfillment of the promise.

   12. And to the Reubenites, etc An inheritance had been granted them beyond
   the Jordan, on the condition that they should continue to perform military
   service with their brethren in expelling the nations of Canaan. Joshua
   therefore now exhorts them to fulfil their promise, to leave their wives,
   their children, and all their effects behind, to cross the Jordan, and not
   desist from carrying on the war till they had placed their brethren in
   peaceable possession. In urging them so to act, he employs two arguments,
   the one drawn from authority and the other from equity. He therefore reminds
   them of the command given them by Moses, from whose decision it was not
   lawful to deviate, since it was well known to all that he uttered nothing of
   himself, but only what God had dictated by his mouth. At the same time,
   without actually asserting, Joshua indirectly insinuates, that they are
   bound, by compact, inasmuch as they had engaged to act in this manner. [27]
   He next moves them by motives of equity, that there might be no inequality
   in the condition of those to whom the same inheritance had been destined in
   common. It would be very incongruous, he says, that your brethren should be
   incurring danger, or, at least, toiling in carrying on war, and that you
   should be enjoying all the comforts of a peaceful settlement.

   When he orders them to precede or pass before, the meaning is, not that they
   were to be the first to enter into conflict with the enemy, and in all
   emergencies which might befall them, were to bear more than their own share
   of the burden; he only in this way urges them to move with alacrity, as it
   would have been a kind of tergiversation to keep in the rear and follow
   slowly in the track of others. The expression, pass before your brethren,
   therefore, does not mean to stand in the front of the battle, but simply to
   observe their ranks, and thereby give proof of ready zeal. For it is certain
   that as they were arranged in four divisions they advanced in the same
   order. As he calls them men of war, we may infer, as will elsewhere more
   clearly appear, that the aged, and others not robust, were permitted to
   remain at home in charge of the common welfare, or altogether relieved from
   public duty, if in any way disabled from performing it.

   16. And they answered, etc They not only acquiesce, but freely admit and
   explicitly detail the obedience which they owe. Our obligations are duly
   discharged only when we perform them cheerfully, and not in sadness, as Paul
   expresses it. (2 Corinthians 9:7.) If it is objected that there is little
   modesty in their boast of having been obedient to Moses whom they had often
   contradicted, I answer, that though they did not always follow with becoming
   ardor, yet they were so much disposed to obey, that their moderation was not
   only tolerable, but worthy of the highest praise, when it is considered how
   proudly their fathers rebelled, and how perversely they endeavored to shake
   off a yoke divinely imposed upon them. For the persons who speak here were
   not those rebellious spirits of whom God complains (Psalm 95:8-11) that he
   was provoked by them, but persons who, subdued by the examples of
   punishment, had learned quietly to submit. [28]

   Indeed, it is not so much to herald their own virtues as to extol the
   authority of Joshua, when they declare that they will regard him in the same
   light in which they regarded Moses. The groundwork of their confidence is at
   the same time expressed in their wish or prayer, that God may be present to
   assist his servant Joshua as he assisted his servant Moses. They intimate
   that they will be ready to war under the auspices of their new leader,
   because they are persuaded that he is armed with the power and hope that he
   will be victorious by the assistance of God, as they had learned by
   experience how wonderfully God assisted them by the hand of Moses. We may
   infer, moreover, that they actually felt this confidence, both because they
   call to mind their experiences of God’s favor to animate themselves, and
   because they regard Joshua as the successor of Moses in regard to prosperous
   results.

   The epithet thy God [29] is not without weight, as it evidently points to a
   continued course of divine favor. The form of expression also is
   intermediate between the confidence of faith and prayer. [30] Accordingly,
   while they intimate that they cherish good hope in their minds, they at the
   same time have recourse to prayer, under a conviction of the arduousness of
   the work. Immediately after, when they of their own accord exhort him to
   constancy, they show that they are ready to follow and to imitate him in his
   confidence. Here, it is to be observed, that though Joshua was a model of
   courage, and animated all, both by deed and precept, he was in his turn
   stimulated onwards, that his own alacrity might be more effectual in
   arousing that of the people.
     _________________________________________________________________

   [25] It is almost impossible to doubt that the view here taken is correct,
   and in confirmation of it, it may be observed, that it receives more
   countenance from the original than appears either from Calvin’s or our verse
   by “Then,” as if meaning, “At that precise time;” whereas the Hebrew is
   simply the copulative ו, which only means “And,” and is accordingly here
   rendered in the Septuagint by kai. It implies, indeed that the order issued
   to the prefects by Joshua was given subsequently to the gracious and
   encouraging message which he had received, but not that it was given
   immediately or at that particular instant, and it thus leaves it open for us
   to infer, that a period of less or greater length intervened during which
   the spies were sent on their mission, and the proceedings detailed in the
   second chapter took place. The sacred writer in thus omitting to follow the
   order of time in his narrative, has only adopted a method which is often
   convenient in itself, and which has been repeatedly followed by the most
   celebrated historians, both of ancient and modern times, and nothing can be
   more absurd than the inference attempted to be drawn chiefly by some German
   Rationalists, from this and a few similar apparent anachronisms, that the
   Book of Joshua is not so much a continuous history as a patchwork of
   distinct or even contradictory narratives by different writers. — Ed.

   [26] This must be taken with some qualification, since, according to the
   view taken by Calvin himself, the river must, before this, have been forded
   by the spies, both in going and returning; and it is also obvious, from the
   direction which their pursuers took, in endeavoring to overtake them, that
   what are called “the fords,” must have been understood to be practicable,
   even during the season of overflow. Still a spot or two where an individual
   might manage to cross was altogether unavailable for such a body as the
   Israelites, and therefore Calvin’s subsequent statement cannot be disputed,
   that if they were to cross at all, human agency was unavailing, and the only
   thing which remained was for God himself to transport them miraculously. —
   Ed.

   [27] The agreement made with Moses was very explicit. As recorded in the
   thirty-second chapter of Numbers, he distinctly stipulates that they shall
   “go armed before the Lord to war,” “armed over Jordan before the Lord, until
   he has driven out his enemies from before him, and the land be subdued
   before the Lord;” and they answer, “As the Lord has said unto thy servants
   so will we do: we will pass over armed before the Lord, into the land of
   Canaan, that the possession of our inheritance on this side Jordan may be
   ours.” — Ed.

   [28] The objection taken to the modesty of the answer seems to be founded on
   a misinterpretation of its true meaning. For the original, literally
   interpreted, does not contain any assertion that they had obeyed Moses in
   all things, as implied both in Calvin’s Latin and in our English version,
   but simply means, that “in everything,” or, “according to everything,” (ככל,
   kekol,) in which they had hearkened to Moses they would hearken to him: in
   other words, that they would hold his authority to be in every respect equal
   to that of Moses. This meaning is retained by the Septuagint, which renders
   Kata panta hosa ēkousamen Mōnushō akousometha sou. — Ed.

   [29] This emphasis is lost by the Septuagint, which renders not ho Theos
   sou, “thy God,” but, “ho Theos hēmōn,” “our God.” — Ed.

   [30] French, “Toutefois la maniere de parler qui est ici mise, est moyenne,
   et peut estre prise ou pour un glorifiement de la foy, ou pour un
   souhait;” “However, the manner of speaking which is here used is of a middle
   kind, and may be taken either for a glorying of faith, or for a wish.” — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 2
     _________________________________________________________________

   Joshua 2:1-24

   1. And Joshua the son of Nun sent out of Shittim two men to spy secretly,
   saying, Go view the land, even Jericho. And they went, and came into an
   harlot’s house, named Rahab, and lodged there.

   1. Miserat [31] autem Josue filius Nun viros duos exploratores clam, [32]
   dicendo: Ite, considerate terram et Jericho. Profecti sunt igitur et
   ingressi sunt domum mulieris meretricis, cujus nomen erat Rahab, et
   dormierunt illic.

   2. And it was told the king of Jericho, saying, Behold, there came men in
   hither tonight of the children of Israel to search out the country.

   2. Dictum autem fuit regi Jericho, Ecce venerunt huc viri nocte hac e filiis
   Israel ad explorandum terram.

   3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that
   are come to thee, which are entered into thine house they be come to search
   out all the country.

   3. Tunc misit rex Jericho ad rahab, dicendo; Educ viros qui ingressi sunt ad
   te, qui venerunt domum tuam; quia ad explorandum totam terram venerunt.

   4. And the woman took the two men, and hid them, and said thus, There came
   men unto me, but I wist not whence they were:

   4. Sumpserat autem mulier duos viros, et absconderat eos: Tunc ait, Venerunt
   quidem ad me viri, sed non noveram undenam essent.

   5. And it came to pass, about the time of shutting of the gate, when it was
   dark, that the men went out; whither the men went, I wot not: pursue after
   them quickly; for you shall overtake them.

   5. Fuit autem dum porta clauderetur in tenebris, egressi sunt viri; nec
   cognovi quo abierint. Sequimini cito eos quia comprehendetis eos.

   6. But she had brought them up to the roof of the house, and hid them with
   the stalks of flax, which she had laid in order upon the roof.

   6. Ipsa autem ascendere fecerat eos in tectum, et absconderat eos sub culmis
   lini ab ea ordinatis super tectum.

   7. And the men pursued after them the way to Jordan unto the fords: and as
   soon as they which pursued after them were gone out, they shut the gate.

   7. Viri autem persequuti sunt eos itinere Jordanis usque ad vada: portam
   vero clauserunt, simul ac egressi sunt qui eos persequebantur.

   8. And, before they were laid down, she came up unto them upon the roof;

   8. Antequam vero dormirent, ipsa ascendit super tectum ad eos.

   9. And she said unto the men, I know that the Lord has given you the land,
   and that your terror is fallen upon us, and that all the inhabitants of the
   land faint because of you.

   9. Et ait ad viros: Novi quod Jehova dederit vobis terram, eo quod cecidit
   terror vester super nos, et quod defluxerunt omnes habitatores terrae a
   facie vestra.

   10. For we have heard how the Lord dried up the water of the Red sea for
   you, when you came out of Egypt; and what you did unto the two kings of the
   Amorites, that were on the other side Jordan, Sihon and Og, whom you utterly
   destroyed.

   10. Audivimus enim quomodo arefecerit Jehova aquas maris Supli a facie
   vestra dum exiistis ex Aegypto; et quae fecistis duobus regibus Aemorrhaei,
   qui erant trans Jordanem: Sihon et Og quos interemistis.

   11. And as soon as we had heard these things, our hearts did melt, neither
   did there remain any more courage in any man, because of you; for the Lord
   your God, he is God in heaven above, and in earth beneath.

   11. Audivimus, et dissolutum est cor nostrum, neque constitit ultra spiritus
   a facie vestra. Jehova enim Deus vester Deus est in coelo sursum et super
   terram deorsum.

   12. Now therefore, I pray you, swear unto me by the Lord, since I have
   showed you kindness, that you will also show kindness unto my father’s
   house, and give me a true token:

   12. Nunc ergo jurate mihi, quaeso, per Jehovam (feci enim vobiscum
   misericordiam) quod facietis etiam vos cum domo patris mei misericordiam, et
   dabitis mihi signum verum,

   13. And that you will save alive my father, and my mother, and my brethren,
   and my sisters, and all that they have, and deliver our lives from death.

   13. Quod vivos servabitis fratrem meum, et matrem meam, et fratres meos, et
   sorores meas, et omnes qui sunt eorum, eruetisque animas nostras a morte.

   14. And the men answered her, Our life for yours, if you utter not this our
   business. And it shall be, when the Lord has given us the land, that we will
   deal kindly and truly with thee.

   14. Dixerunt ei viri: Anima nostra pro vobis ad moriendum: modo non
   prodideris sermonem nostrum hunc: tunc erit, ubi tradiderit Jehova nobis
   terram, faciemus tecum misericordiam et veritatem.

   15. Then she let them down by a cord through the window; for her house was
   upon the town wall, and she dwelt upon the wall.

   15. Demisit itaque eos fune per fenestram: domus enim ejus erat in pariete
   muri, et in muro ipsa habitabat.

   16. And she said unto them, Get you to the mountain, lest the pursuers meet
   you; and hide yourselves there three days, until the pursuers be returned:
   and afterward may you go your way.

   16. Dixit autem eis: Ad montem pergite, ne forte occurrant vobis qui
   insequuntur, et latitate illic tribus diebus, donec redeant qui insequuntur,
   et postea ibitis per viam vestram.

   17. And the men said unto her, We will be blameless of this thine oath which
   thou has made us swear:

   17. Tunc dixerunt ei viri, Innoxii erimus a juramento tuo hoc quo nos
   adjurasti.

   18. Behold, when we come into the land, thou shall bind this line of scarlet
   thread in the window which thou did let us down by: and thou shall bring thy
   father, and thy mother, and thy brethren, and all thy father’s household,
   home unto thee.

   18. Ecce, quum ingrediemur terram, funiculum hunc fili coccinei ligabis in
   fenestra, per quam demiseris nos: patrem vero tuum et matrem tuam
   congregabis ad te in domum, et omnem familiam patris tui.

   19. And it shall be, that whosoever shall go out of the doors of thy house
   into the street, his blood shall be upon his head, and we will be guiltless;
   and whosoever shall be with thee in the house, his blood shall be on our
   head, if any hand be upon him.

   19. Erit autem, quicunque egressus fuerit e valvis domus tuae foras, sanguis
   ejus erit in caput ejus, nos vero innoxii: quicunque vero tecum fuerit in
   domo, sanguis illius in caput nostrum, si manus injecta fuerit in eum.

   20. And if thou utter this our business, then we will be quit of thine oath
   which thou has made us to swear.

   20. Si vero prodideris sermonem hunc nostrum, erimus innoxii a juramento quo
   adjurasti nos.

   21. And she said, According unto your words, so be it. And she sent them
   away, and they departed: and she bound the scarlet line in the window.

   21. Respondit illa: Ut loquuti estis, ita sit. Tunc dimisit eos, et
   abierunt, ligavitque filum coccineum in fenestra.

   22. And they went, and came unto the mountain, and abode there three days,
   until the pursuers were returned. And the pursuers sought them throughout
   all the way, but found them not.

   22. Profecti venerunt ad montem, et manserunt ibi tribus diebus, donec
   reverterentur qui insequuti fuerant, qui quaesierunt per omnem viam, nec
   invenerunt.

   23. So the two men descended from the mountain, and returned, and passed
   over, and came to Joshua the son of Nun, and told him all things that befell
   them:

   23. Reversi ergo duo illi, postquam descenderunt e monte, transierunt,
   veneruntque ad Josue filium Nun, et narraverunt ei quaecunque acciderant
   sibi.

   24. And they said unto Joshua, Truly the Lord has delivered into our hands
   all the land: for even all the inhabitants of the country do faint because
   of us.

   24. Dixeruntque ad Josue, Tradidit Jehova in manus nostras totam terram.
   Dissoluti enim sunt omnes habitatores terrae a facie nostra.


   1. And Joshua the son of Nun sent, etc. The object of the exploration now in
   question was different from the former one, when Joshua was sent with other
   eleven to survey all the districts of the land, and bring back information
   to the whole people concerning its position, nature, fertility, and other
   properties, the magnitude and number of the cities, the inhabitants, and
   their manners. The present object was to dispose those who might be inclined
   to be sluggish, to engage with more alacrity in the campaign. And though it
   appears from the first chapter of Deuteronomy, (Deuteronomy 1:22,) that
   Moses, at the request of the people, sent chosen men to spy out the land, he
   elsewhere relates (Numbers 13:4) that he did it by command from God. Those
   twelve, therefore, set out divinely commissioned, and for a somewhat
   different purpose, viz., to make a thorough survey of the land, and be the
   heralds of its excellence to stir up the courage of the people.

   Now Joshua secretly sends two persons to ascertain whether or not a free
   passage may be had over the Jordan, whether the citizens of Jericho were
   indulging in security, or whether they were alert and prepared to resist. In
   short, he sends spies on whose report he may provide against all dangers.
   Wherefore a twofold question may be here raised — Are we to approve of his
   prudence? or are we to condemn him for excessive anxiety, especially as he
   seems to have trusted more than was right to his own prudence, when, without
   consulting God, he was so careful in taking precautions against danger? But,
   inasmuch as it is not expressly said that he received a message from heaven
   to order the people to collect their vessels and to publish his proclamation
   concerning the passage of the Jordan, although it is perfectly obvious that
   he never would have thought of moving the camp unless God had ordered it, it
   is also probable that in sending the spies he consulted God as to his
   pleasure in the matter, or that God himself, knowing how much need there was
   of this additional confirmation, had spontaneously suggested it to the mind
   of his servant. Be this as it may, while Joshua commands his messengers to
   spy out Jericho, he is preparing to besiege it, and accordingly is desirous
   to ascertain in what direction it may be most easily and safely approached.

   They came into a harlot’s house, etc. Why some try to avoid the name harlot,
   and interpret זונה as meaning one who keeps an inn, I see not, unless it be
   that they think it disgraceful to be the guests of a courtesan, or wish to
   wipe off a stigma from a woman who not only received the messengers kindly,
   but secured their safety by singular courage and prudence. It is indeed a
   regular practice with the Rabbins, when they would consult for the honor of
   their nation, presumptuously to wrest Scripture and give a different turn by
   their fictions to anything that seems not quite reputable. [33] But the
   probability is, that while the messengers were courting secrecy, and
   shunning observation and all places of public intercourse, they came to a
   woman who dwelt in a retired spot. Her house was contiguous to the wall of
   the city, nay, its outer side was actually situated in the wall. From this
   we may infer that it was some obscure corner remote from the public
   thoroughfare; just as persons of her description usually live in narrow
   lanes and secret places. It cannot be supposed with any consistency to have
   been a common inn which was open to all indiscriminately, because they could
   not have felt at liberty to indulge in familiar intercourse, and it must
   have been difficult in such circumstances to obtain concealment.

   My conclusion therefore is, that they obtained admission privily, and
   immediately betook themselves to a hiding-place. Moreover, in the fact that
   a woman who had gained a shameful livelihood by prostitution was shortly
   after admitted into the body of the chosen people, and became a member of
   the Church, we are furnished with a striking display of divine grace which
   could thus penetrate into a place of shame, and draw forth from it not only
   Rahab, but her father and the other members of her family. Most assuredly
   while the term זונה, almost invariably means harlot, there is nothing here
   to oblige us to depart from the received meaning.

   2. And it was told the king, etc. It is probable that watchmen had been
   appointed to take notice of suspicious strangers, as is wont to be done in
   doubtful emergencies, or during an apprehension of war. The Israelites were
   nigh at hand; they had openly declared to the Edomites and Moabites that
   they were seeking a settlement in the land of Canaan; they were formidable
   for their number; they had already made a large conquest after slaying two
   neighboring kings; and as we shall shortly perceive, their famous passage of
   the Red Sea had been noised abroad. It would therefore have argued extreme
   supineness in such manifest danger to allow any strangers whatever to pass
   freely through the city of Jericho, situated as it was on the frontiers.

   It is not wonderful, therefore, that men who were unknown and who appeared
   from many circumstances to have come with a hostile intention, were
   denounced to the king. At the same time, however, we may infer that they
   were supernaturally blinded in not guarding their gates more carefully; for
   with the use of moderate diligence the messengers after they had once
   entered might easily have been detained. Nay, a search ought forthwith to
   have been instituted, and thus they would to a certainty have been caught.
   The citizens of Jericho were in such trepidation and so struck with judicial
   amazement, that they acted in everything without method or counsel.
   Meanwhile the two messengers were reduced to such extremities that they
   seemed on the eve of being delivered up to punishment. The king sends for
   them; they are lurking in the house; their life hangs upon the tongue of a
   woman, just as if it were hanging by a thread. Some have thought that there
   was in this a punishment of the distrust of Joshua, who ought to have boldly
   passed the Jordan, trusting to the divine guidance. But the result would
   rather lead us to conclude differently, that God by rescuing the messengers
   from extreme danger gave new courage to the people; for in that
   manifestation of his power he plainly showed that he was watching over their
   safety, and providing for their happy entrance into the promised land.

   4. And the woman took the two men, etc. We may presume that before Rahab was
   ordered to bring them forth the rumor of their arrival had been spread, and
   that thus some little time had been given for concealing them. [34] And
   indeed on receiving the king’s command, had not measures for concealment
   been well taken, there would have been no room for denial; much less would
   she have dared to lie so coolly. But after she had thus hidden her guests,
   as the search would have been difficult, she comes boldly forward and
   escapes by a crafty answer.

   Now, the questions which here arise are, first, Was treachery to her country
   excusable? Secondly, Could her lie be free from fault? We know that the love
   of our country, which is as it were our common mother, has been implanted in
   us by nature. When, therefore, Rahab knew that the object intended was the
   overthrow of the city in which she had been born and brought up, it seems a
   detestable act of inhumanity to give her aid and counsel to the spies. It is
   a puerile evasion to say, that they were not yet avowed enemies, inasmuch as
   war had not been declared; since it is plain enough that they had conspired
   the destruction of her fellow-citizens. [35] It was therefore only the
   knowledge communicated to her mind by God which exempted her from fault, as
   having been set free from the common rule. Her faith is commended by two
   Apostles, who at the same time declare, (Hebrews 11:31; James 2:25,) that
   the service which she rendered to the spies was acceptable to God.

   It is not wonderful, then, that when the Lord condescended to transfer a
   foreign female to his people, and to engraft her into the body of the
   Church, he separated her from a profane and accursed nation. Therefore,
   although she had been bound to her countrymen up to that very day, yet when
   she was adopted into the body of the Church, her new condition was a kind of
   manumission from the common law by which citizens are bound toward each
   other. In short, in order to pass by faith to a new people, she behooved to
   renounce her countrymen. And as in this she only acquiesced in the judgment
   of God, there was no criminality in abandoning them. [36]

   As to the falsehood, we must admit that though it was done for a good
   purpose, it was not free from fault. For those who hold what is called a
   dutiful lie [37] to be altogether excusable, do not sufficiently consider
   how precious truth is in the sight of God. Therefore, although our purpose,
   be to assist our brethren, to consult for their safety and relieve them, it
   never can be lawful to lie, because that cannot be right which is contrary
   to the nature of God. And God is truth. And still the act of Rahab is not
   devoid of the praise of virtue, although it was not spotlessly pure. For it
   often happens that while the saints study to hold the right path, they
   deviate into circuitous courses.

   Rebecca (Genesis 27. [38] ) in procuring the blessing to her son Jacob,
   follows the prediction. In obedience of this description a pious and
   praiseworthy zeal is perceived. But it cannot be doubted that in
   substituting her son Jacob in the place of Esau, she deviated from the path
   of duty. The crafty proceeding, therefore, so far taints an act which was
   laudable in itself. And yet the particular fault does not wholly deprive the
   deed of the merit of holy zeal; for by the kindness of God the fault is
   suppressed and not taken into account. Rahab also does wrong when she
   falsely declares that the messengers were gone, and yet the principal action
   was agreeable to God, because the bad mixed up with the good was not
   imputed. On the whole, it was the will of God that the spies should be
   delivered, but he did not approve of saving their life by falsehood.

   7. And the men pursued, etc. Their great credulity shows that God had
   blinded them. Although Rahab had gained much by deluding them, a new course
   of anxiety intervenes; for the gates being shut, the city like a prison
   excluded the hope of escape. They were therefore again aroused by a serious
   trial to call upon God. For seeing that this history was written on their
   report, it is impossible they could have been ignorant of what was then
   going on, especially as God, for the purpose of magnifying his grace,
   purposely exposed them to a succession of dangers. And now when they were
   informed that search was made for them, we infer from the fact of their
   being still awake, that they were in anxiety and alarm. Their trepidation
   must have been in no small degree increased when it was told them that their
   exit was precluded.

   It appears, however, that Rahab was not at all dismayed, since she bargains
   with so much presence of mind, and so calmly, for her own safety and that of
   her family. And in this composure and firmness her faith, which is elsewhere
   commended, appears conspicuous. For on human principles she never would have
   braved the fury of the king and people, and become a suppliant to guests
   half dead with terror. Many, indeed, think there is something ridiculous in
   the eulogium bestowed upon her both by St. James and the author of the
   Epistle to the Hebrews, (James 2:25; Hebrews 11:31,) when they place her in
   the catalogue of the faithful. But any one who will carefully weigh all the
   circumstances will easily perceive that she was endowed with a lively faith.

   First, If the tree is known by its fruits, we here see no ordinary effects,
   which are just so many evidences of faith. Secondly, A principle of piety
   must have given origin to her conviction that the neighboring nations were
   already in a manner vanquished and laid prostrate, since terror sent from
   above had filled all minds with dismay. It is true that in profane writers
   also we meet with similar expressions, which God has extorted from them that
   he might assert his power to rule and turn the hearts of men in whatever way
   he pleases. But while these writers prate like parrots, Rahab declaring in
   sincerity of heart that God has destined the land for the children of
   Israel, because all the inhabitants have fainted away before them, claims
   for him a supreme rule over the hearts of men, a rule which the pride of the
   world denies.

   For although the experience of all times has shown that more armies have
   fallen or been routed by sudden and un-looked for terror than by the force
   and prowess of the enemy, the impression of this truth has forthwith
   vanished away, and hence conquerors have always extolled their own valor,
   and on any prosperous result gloried in their own exertions and talents for
   war. They have felt, I admit, that daring and courage are occasionally
   bestowed or withheld by some extraneous cause, and accordingly men confess
   that in war fortune does much or even reigns supreme. Hence their common
   proverb with regard to panic terrors, and their vows made as well to Pavor
   (Dread) as to Jupiter Stator. [39] But it never became a serious and
   deep-seated impression in their minds, that every man is brave according as
   God has inspired him with present courage, or cowardly according as he has
   suppressed his daring. Rahab, however, recognizes the operation of a divine
   hand in striking the nations of Canaan with dismay, and thus making them as
   it were by anticipation pronounce their own doom; and she infers that the
   terror which the children of Israel have inspired is a presage of victory,
   because they fight under God as their Leader.

   In the fact, that while the courage of all had thus melted away, they
   however prepared to resist with the obstinacy of despair; we see that when
   the wicked are broken and crushed by the hand of God, they are not so
   subdued as to receive the yoke, but in their terror and anxiety become
   incapable of being tamed. Here, too, we have to observe how in a common fear
   believers differ from unbelievers, and how the faith of Rahab displays
   itself. She herself was afraid like any other of the people; but when she
   reflects that she has to do with God, she concludes that her only remedy is
   to eschew evil by yielding humbly and placidly, as resistance would be
   altogether unavailing. But what is the course taken by all the wretched
   inhabitants of the country? Although terror-struck, so far is their
   perverseness from being overcome that they stimulate each other to the
   conflict.

   10. For we have heard how, etc. She mentions, as the special cause of
   consternation, that the wide-spread rumor of miracles, hitherto without
   example, had impressed it on the minds of all that God was warring for the
   Israelites. For it was impossible to doubt that the way through the Red Sea
   had been miraculously opened up, as the water would never have changed its
   nature and become piled up in solid heaps, had not God, the author of
   nature, so ordered. The transmutation of the element, therefore, plainly
   showed that God was on the side of the people, to whom he had given a dry
   passage through the depths of the sea.

   The signal victories also gained over Og and Bashan, were justly regarded as
   testimonies of the divine favor towards the Israelites. This latter
   conclusion, indeed, rested only on conjecture, whereas the passage of the
   sea was a full and irrefragable proof, as much so as if God had stretched
   forth his hand from heaven. All minds, therefore, were seized with a
   conviction that in the expedition of the Israelitish people God was
   principal leader; [40] hence their terror and consternation. At the same
   time, it is probable that they were deceived by some vain imagination that
   the God of Israel had proved superior in the contest to the gods of Egypt;
   just as the poets feign that every god has taken some nation or other under
   his protection, and wars with others, and that thus conflicts take place
   among the gods themselves while they are protecting their favorites.

   But the faith of Rahab takes a higher flight, while to the God of Israel
   alone she ascribes supreme power and eternity. These are the true attributes
   of Jehovah. She does not dream, according to the vulgar notion, that some
   one, out of a crowd of deities, is giving his assistance to the Israelites,
   but she acknowledges that He whose favor they were known to possess is the
   true and only God. We see, then, how in a case where all received the same
   intelligence, she, in the application of it, went far beyond her countrymen.

   11. The Lord your God, he is God, etc. Here the image of Rahab’s faith
   appears, as if reflected in a mirror, when casting down all idols she
   ascribes the government of heaven and earth to the God of Israel alone. For
   it is perfectly clear that when heaven and earth are declared subject to the
   God of Israel, there is a repudiation of all the pagan fictions by which the
   majesty, and power, and glory of God are portioned out among different
   deities; and hence we see that it is not without cause that two Apostles
   have honored Rahab’s conduct with the title of faith This is sneered at by
   some proud and disdainful men, but I wish they would consider what it is to
   distinguish the one true God from all fictitious deities, and at the same
   time so to extol his power as to declare that the whole world is governed at
   his pleasure. Rahab does not speak hesitatingly, but declares, in absolute
   terms, that whatever power exists resides in the God of Israel alone, that
   he commands all the elements, that he orders all things above and below, and
   determines human affairs. Still I deny not that her faith was not fully
   developed, nay, I readily admit, that it was only a germ of piety which, as
   yet, would have been insufficient for her eternal salvation. We must hold,
   nevertheless, that however feeble and slender the knowledge of God which the
   woman possessed may have been, still in surrendering herself to his power,
   she gives a proof of her election, and that from that seed a faith was
   germinating which afterwards attained its full growth.

   12. Now, therefore, I pray you, swear, etc. It is another manifestation of
   faith that she places the sons of Abraham in sure possession of the land of
   Canaan, founding on no other argument than her having heard that it was
   divinely promised to them. For she did not suppose that God was favoring
   lawless intruders who were forcing their way into the territories of others
   with unjust violence and uncurbed licentiousness, but rather concluded that
   they were coming into the land of Canaan, because God had assigned them the
   dominion of it. It cannot be believed that when they sought a passage from
   the Edomites and others, they said nothing as to whither they were going.
   Nay, those nations were acquainted with the promise which was made to
   Abraham, and the memory of which had been again renewed by the rejection of
   Esau.

   Moreover, in the language of Rahab, we behold that characteristic property
   of faith described by the author of the Epistle to the Hebrews, when he
   calls it a vision, or sight of things not appearing. (Hebrews 11:1) Rahab is
   dwelling with her people in a fortified city: and yet she commits her life
   to her terrified guests, just as if they had already gained possession of
   the land, and had full power to save or destroy as they pleased. This
   voluntary surrender was, in fact, the very same as embracing the promise of
   God, and casting herself on his protection. She, moreover, exacts an oath,
   because often, in the storming of cities, the heat and tumult of the
   struggle shook off the remembrance of duty. In the same way she mentions the
   kindness she had shown to them, that gratitude might stimulate them the more
   to perform their promise. For although the obligation of the oath ought of
   itself to have been effectual, it would have been doubly base and inhumane
   not to show gratitude to a hostess to whom they owed deliverance. Rahab
   shows the kindliness of her disposition, in her anxiety about her parents
   and kindred. This is, indeed, natural; but many are so devoted to
   themselves, that children hesitate not to ransom their own lives by the
   death of their parents, instead of exerting courage and zeal to save them.

   14. Our life for yours, etc. They imprecate death upon themselves, if they
   do not faithfully make it their business to save Rahab. For the
   interpretation adopted by some, We will pledge our lives, seems far-fetched,
   or too restricted, since their intention was simply to bind themselves
   before God. They constitute themselves, therefore, a kind of expiatory
   victims, if any evil befalls Rahab through their negligence. The expression,
   for yours, ought, doubtless, to be extended to the parents, brothers, and
   sisters. They therefore render their own lives liable in such a sense, that
   blood may be required of them, if the family of Rahab do not remain safe.
   And herein consists the sanctity of an oath, that though its violation may
   escape with impunity, so far as men are concerned, yet God having been
   interposed as a witness, will take account of the perfidy. In Hebrew, to do
   mercy and truth, is equivalent to performing the office of humanity
   faithfully, sincerely, and firmly.

   A condition, however, is inserted, — provided Rahab do not divulge what they
   have said. This was inserted, not on account of distrust, as is usually
   expounded, but only to put Rahab more upon her guard, on her own account.
   The warning, therefore, was given in good faith, and flowed from pure good
   will: for there was a danger that Rahab might betray herself by a
   disclosure. In one word, they show how important it is that the matter
   should remain, as it were, buried, lest the woman, by inconsiderately
   talking of the compact, might expose herself to capital punishment. In this
   they show that they were sincerely anxious for her safety, since they thus
   early caution her against doing anything which might put it out of their
   power to render her a service. In further distinctly stipulating, that no
   one should go out of the house, or otherwise they should be held blameless,
   we may draw the important inference, that in making oaths soberness should
   be carefully attended to, that we may not profane the name of God by making
   futile promises on any subject.

   The advice of Rahab, to turn aside into the mountain, and there remain quiet
   for three days, shows that there is no repugnance between faith and the
   precautions which provide against manifest dangers. There is no doubt that
   the messengers crept off to the mountain in great fear, and yet that
   confidence which they had conceived, from the remarkable interference of God
   in their behalf, directed their steps, and did not allow them to lose their
   presence of mind.

   Some have raised the question, whether, seeing it is criminal to overleap
   walls, it could be lawful to get out of the city by a window? But it ought
   to be observed, first, that the walls of cities were not everywhere sacred,
   because every city had not a Romulus, who could make the overleaping a
   pretext for slaying his brother; [41] and secondly, That law, as Cicero
   reminds us, was to be tempered by equity, inasmuch as he who should climb a
   wall for the purpose of repelling an enemy, would be more deserving of
   reward than punishment. The end of the law is to make the citizens secure by
   the protection of the walls. He, therefore, who should climb over the walls,
   neither from contempt nor petulance, nor fraud, nor in a tumultuous manner,
   but under the pressure of necessity, could not justly on that account be
   charged with a capital offence. Should it be objected that the thing was of
   bad example, I admit it; but when the object is to rescue one’s life from
   injury, violence, or robbery, provided it be done without offence or harm to
   any one, necessity excuses it. It cannot be charged upon Paul as a crime,
   that when in danger of his life at Damascus, he was let down by a basket,
   seeing he was divinely permitted to escape, without tumult, from the
   violence and cruelty of wicked men. [42]

   24. And they said unto Joshua, etc. This passage shows that Joshua was not
   mistaken in selecting his spies; for their language proves them to have been
   right-hearted men possessed of rare integrity. Others, perhaps, not
   recovered from the terror into which they had once been thrown, would have
   disturbed the whole camp, but these, while they reflect on the wonderful
   kindness of God, displayed in their escape from danger, and the happy issue
   of their expedition, exhort Joshua and the people to go boldly forward. And
   although the mere promise of possessing the land ought to have been
   sufficient, yet the Lord is so very indulgent to their weakness, that, for
   the sake of removing all doubt, he confirms what he had promised by
   experience. That the Lord had not spoken in vain, was proved by the
   consternation of the nations, when it began already to put them to flight.,
   and to drive them out, as if hornets had been sent in upon them. For they
   argue in the same way as Rahab had done, that the land was given to them, as
   the inhabitants had almost fainted away from fear. I have therefore used the
   illative particle for, though the literal meaning is, and also. But it is
   sufficiently plain, that in the other way there is a confirmation of what
   they had said. And, indeed, the courage of all melted away, as if they felt
   themselves routed by the hand of God.
     _________________________________________________________________

   [31] Calvin’s “miserat,” “had sent,” is in accordance with his opinion, that
   the spies had been sent some time before the transactions with which the
   first chapter concludes actually took place, but is not justifed either by
   the Hebrew or by the Septuagint, which has simply apesteilen. It is worthy
   of remark, however, that Luther’s German agrees with Calvin, and renders
   “hatte zween funtidchafter heimlich ausgefaubt von Gittim;” “had sent out
   two spies secretly from Sittim.” The mention of the place, Sittim or
   Shittim, occurs in the French version, but is omitted without explanation in
   Calvin’s Latin. It was situated in the plains of Moab near the left bank of
   the Jordan, and is particularly mentioned in Numbers 25 as the abode of the
   Israelites, when they allowed themselves to be seduced into gross idolatry
   by the daughters of Moab, and were in consequence signally punished. — Ed.

   [32] This word “clam” may refer either to the secrecy of Joshua in sending
   the spies, or to the secrecy which they were to employ in making their
   inquiries. Either meaning seems good. The latter is countenanced by the
   Septuagint, which unites the secrecy and the spying in the single compound
   word kataskopeusai; but it is evident, both from the version and the
   Commentary, that Calvin prefers the former. — Ed.

   [33] In the present instance they set no limits to their extravagances, and
   gravely tell us, that instead of leading a life of infamy, she was merely an
   innkeeper or “hostess,” and was afterwards honored to be the wife of Joshua.
   — Ed.

   [34] Had the season of the year when these transactions took place not been
   known from other sources, the mode of concealment to which Rahab resorted
   would have gone far to fix it. The “stalks of flax” with which she covered
   them, was evidently the crop of flax as it had been taken from the ground
   after attaining maturity, and laid out in the open air to dry, agreeably to
   a custom still practiced, before it was subjected to the process of
   skutching, for the purpose of being deprived of its woody fiber. The flax
   sown about the end of September was pulled in the end of March or beginning
   of April, which accordingly was the period when the Israelites began to move
   their camp. — Ed.

   [35] It may either mean that “they” (the Israelites) “had conspired,” as
   here translated, or as the French has it, that “Rahab had conspired,” — Ed.

   [36] Latin, “Nullum in proditione fuit crimen;” literally, “there was no
   crime in the treachery.” French, “Il n’y a point eu de crime de trahison en
   ce faict;” “There was no crime of treachery in the act.” Neither of these
   properly conveys Calvin’s meaning. From what follows it is evident that he
   held all treachery to be criminal as implying a deviation from truth; while
   he also held, that under the special circumstances Rahab was justified in
   withdrawing her allegiance from her countrymen and transferring it to the
   Israelites. He therefore only justifies the act without approving of the
   mode of it. This view appears to be accurately expressed by the term
   “abandoning,” which has accordingly been substituted in the translation. —
   Ed.

   [37] Latin, “Mendacium officiosum.” French, “Le mensonge qui tend au profit
   du prochain;” “The lie which tends to our neighbor’s profit.” The mendacium
   officiosum is an expression of frequent use among the Casuists, and properly
   means, “a lie which it may be an act of duty to tell.” One of the most
   common instances given is the case in which a simple statement of the truth
   might essentially endanger the interest, or, it may be, the life of an
   individual whom we are under a natural or conventional obligation to defend
   from all injury. A son, for example, is pursued by murderers; he takes
   shelter under the paternal roof; his mother has just succeeded in concealing
   him when the murderers arrive. Is she entitled to give a false answer to
   their interrogatories? The question is one of the most difficult and
   delicate that can be raised; but Calvin has undoubtedly given the right
   decision when he lays down the broad principle, that those who hold any lie
   to be excusable, “do not sufficiently consider how precious truth is in the
   sight of God.” Were anything necessary to reconcile us to this decision, we
   may easily find it in the havoc which has been made of all morality by
   acting on its opposite, as evinced particularly in the case of Jesuit and
   other Romish casuists. — Ed.

   [38] The original text had the reference to Genesis 28, an obvious
   typesetting error. —fj.

   [39] French, “Et y a eu un proverbe commun entre eux, pour signifier les
   frayeurs soudaines dont le cause n’apparoit point; (car ils les appeloyent
   Epouvantemens Paniques;) aussi ils faisoyent voeus a un Juppiter qu’ils
   appeloyent Stator, c’est a dire Arrestant; et a une deesse qu’ils nommoyent
   Pavor, c’est a dire Peur afin que les armees tinssent bon, et ne s’en
   fuissent de peur;” “And there was a common proverb among them to denote the
   sudden alarms of which the cause does not appear; for they called them Panic
   Terrors; in like manner they made vows to a Jupiter, whom they called
   Stator, that is, Staying; and to a goddess whom they named Pavor, that is
   Fear, in order that armies might stand good, and not flee from fear.” — Ed.

   [40] French, “Que Dieu estoit le principal conducteur de l’entreprise du
   peuple d’Israel, et qu’il marchoit avec iceluy;” “That God was the principal
   conductor of the enterprise of the people of Israel, and that he was
   marching along with them.” — Ed.

   [41] This is an instance of the quiet and almost sly humor which
   occasionally betrays itself in Calvin’s other writings, and shows, that had
   it comported with the general gravity of his character, he might easily have
   added wit to the other weapons with which he fought the battles of the
   faith. In private life, when greater freedom was allowable, it appears,
   according to Beza’s statement, to have not infrequently contributed to the
   charm of his conversations. — Ed.

   [42] The whole objection, as to the overleaping of walls, is so ridiculous
   in itself, and so very inapplicable to the circumstances of all parties at
   the time, that it is difficult to understand why Calvin should have
   condescended to notice it at all, or, at least, given himself so much
   trouble to refute it. If one might hazard a conjecture, it would be that
   some question of a similar nature had been raised in regard to the walls of
   Geneva, and given a local interest to a discussion which otherwise seems
   somewhat out of place. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 3
     _________________________________________________________________

   Joshua 3:1-13

   1. And Joshua rose early in the morning; and they removed from Shittim, and
   came to Jordan, he and all the children of Israel, and lodged there before
   they passed over.

   1. Surrexit autem Josue summo mane, et profecti sunt e Sittim, venerantque
   usque ad Jordanem ipse et omnes filii Israel, pernoctaveruntque illic
   antequam transirent.

   2. And it came to pass after three days, that the officers went through the
   host;

   2. Et fuit a fine trium dierum, ut praefecti transirent per medium
   castrorum.

   3. And they commanded the people, saying, When you see the ark of the
   covenant of the LORD your God, and the priests the Levites bearing it, then
   you shall remove from your place, and go after it.

   3. Praeciperentque populo, dicendo, Quum videritis arcam foederis Jehovae
   Dei vestri, et sacerdotes Levitas portantes eam, proficiscemini e loco
   vestro, ibitisque post illam.

   4. Yet there shall be a space between you and it, about two thousand cubits
   by measure: come not near unto it, that you may know the way by which you
   must go: for you have not passed this way heretofore.

   4. Veruntamen interstitium erit inter vos et ipsam fere duorum milium
   cubitorum in mensura: ne appropinquetis ei, ut cognoscatis viam per quam
   ambulaturi estis. Non enim transiistis per viam illam heri vel nudius
   tertius.

   5. And Joshua said unto the people, Sanctify yourselves: for to morrow the
   LORD will do wonders among you.

   5. Dixerat autem Josue ad populum, sanctificate (praeparate) vos. Cras enim
   faciet Jehova in medio vestri mirabilia.

   6. And Joshua spoke unto the priests, saying, Take up the ark of the
   covenant, and pass over before the people. And they took up the ark of the
   covenant, and went before the people.

   6. Loquutus autem est Josue ad sacerdotes, dicendo, Tollite arcam foederis,
   et transite ante populum. Tulerunt itaque arcam foederis, et ambularunt ante
   populum.

   7. And the LORD said unto Joshua, This day will I begin to magnify thee in
   the sight of all Israel, that they may know that, as I was with Moses, so I
   will be with thee.

   7. Dixerat autem Jehova ad Josuam, Hodie incipiam magnificare te in oculis
   totius Israel, ut, sciant, quomodo fui cum Mose, sic me fore tecum.

   8. And thou shall command the priests that bear the ark of the covenant,
   saying, When you are come to the brink of the water of Jordan, you shall
   stand still in Jordan.

   8. Tu ergo praecipies sacerdotibus portantibus arcam foederis, dicendo, Quum
   ingressi fueritis usque ad extremum aquae Jordanis, in Jordane stabitis.

   9. And Joshua said unto the children of Israel, Come hither, and hear the
   words of the LORD your God.

   9. Dixitque Josue ad filios Israel Accedite huc, et audiate verba Jehovae
   Dei vestri.

   10. And Joshua said, Hereby you shall know that the living God is among you,
   and that he will without fail drive out from before you the Canaanites, and
   the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and
   the Amorites, and the Jebusites.

   10. Dixit item Josue, In hoc cognoscetis quod Deus vivens est in medio
   vestri, et quod expellendo expellet a facie vestra Chananaeum, Hitthaeum, et
   Hivaeum, et Pherisaeum, et Gergesaeum, et Amorrhaeum, et Jebusaeum.

   11. Behold, the ark of the covenant of the Lord of all the earth passes over
   before you into Jordan.

   11. Ecce arca foederis Dominatoris universae terrae transibit ante vos per
   Jordanem.

   12. Now therefore take you twelve men out of the tribes of Israel, out of
   every tribe a man.

   12. Nunc ergo tollite vobis duodecim viros e tribubus Israel, singulos per
   singulas tribus.

   13. And it shall come to pass, as soon as the soles of the feet of the
   priests that bear the ark of the LORD, the Lord of all the earth, shall rest
   in the waters of Jordan, that the waters of Jordan shall be cut off from the
   waters that come down from above; and they shall stand upon an heap.

   13. Quum autem quieverint plantae pedum sacerdotum portantium arcam Jehovae
   Dominatoris universae terrae in aquis Jordanis, aquae Jordanis
   intercidentur, et aquae superne (vel desuper, vel desursum) fluentes,
   consistent in acervo uno.


   1. And Joshua rose early, etc We must remember, as I formerly explained,
   that Joshua did not move his camp till the day after the spies had returned,
   but that after hearing their report, he gave orders by the prefects that
   they should collect their vessels, as three days after they were to cross
   the Jordan. [43] His rising in the morning, therefore, does not refer simply
   to their return, but rather to the issuing of his proclamation. When the
   three days were completed, the prefects were again sent through the camp to
   acquaint the people with the mode of passage. Although these things are
   mentioned separately, it is easy to take up the thread of the narrative. But
   before it was publicly intimated, by what means he was to open a way for the
   people, the multitude spread out on the bank of the river were exposed to
   some degree of confusion.

   It is true, there were fords by which the Jordan could be passed. But the
   waters were then swollen, and had overflowed, so that they might easily
   prevent even men altogether without baggage from passing. There was
   therefore no hope, that women and children, with the animals, and the rest
   of the baggage, could be transported to the further bank. That, in such
   apparently desperate circumstances, they calmly wait the issue, though
   doubtful, and to them incomprehensible, is an example of faithful obedience,
   proving how unlike they were to their fathers, who, on the slightest
   occasions, gave way to turbulence, and inveighed against the Lord and
   against Moses. This change was not produced without the special agency of
   the Holy Spirit.

   2. And it came to pass after three days, etc That is, three days after their
   departure had been intimated. For they did not halt at the bank longer than
   one night. But as the period of three days had previously been fixed for
   crossing, and they had no hope of being able to accomplish it, Joshua now
   exhorts them to pay no more regard to obstacles and difficulties, and to
   attend to the power of God. For although the form of the miracle is not yet
   explained, yet when the ark of the covenant is brought forward like a banner
   to guide the way, it was natural to infer that the Lord was preparing
   something unusual. And while they are kept in suspense, their faith is again
   proved by a serious trial; for it was an example of rare virtue to give
   implicit obedience to the command, and thus follow the ark, while they were
   obviously uninformed as to the result. This, indeed, is the special
   characteristic of faith, not to inquire curiously what the Lord is to do,
   nor to dispute subtlety as to how that which he declares can possibly be
   done, but to cast all our anxious cares upon his providence, and knowing
   that his power, on which we may rest, is boundless, to raise our thoughts
   above the world, and embrace by faith that which we cannot comprehend by
   reason.

   4. Yet there shall be a space, etc As the younger Levites, whose province it
   was to carry the ark, (Numbers 4:15) were strictly forbidden to touch it, or
   even to look at it, when uncovered, it is not wonderful that the common
   people were not allowed to approach within a considerable distance of it.
   The dignity of the ark, therefore, is declared, when the people are ordered
   to attest their veneration by leaving a long interval between themselves and
   it. And we know what happened to Uzzah, (2 Samuel 6) when seeing it shaken
   by restive oxen, he with inconsiderate zeal put forth his hand to support
   it. For although God invites us familiarly to himself, yet faithful trust so
   far from begetting security and boldness, is, on the contrary, always
   coupled with fear. In this way the ark of the covenant was, indeed, a strong
   and pleasant pledge of the divine favor, but, at the same time, had an awful
   majesty, well fitted to subdue carnal pride. This humility and modesty,
   moreover, had the effect of exercising their faith by preventing them from
   confining the grace of God within too narrow limits, and reminding them,
   that though they were far distant from the ark, the divine power was ever
   near.

   In the end of the verse it is shown how necessary it was for them to be
   divinely guided by an unknown way; that anxiety and fear might keep them
   under the protection of the ark.

   5. And Joshua said, etc Some unwonted manifestation of divine power in
   bringing assistance behooved to be held forth, lest the backwardness arising
   from hesitancy might produce delay; and yet, in order that the Israelites
   might depend on the mere counsel of God, Joshua does not yet plainly point
   out the special nature of the miracle, unless, indeed, we choose to read
   what follows shortly after, as forming part of one context. Herein lies the
   true test of faith, to lean so on the counsel of God, as not to keep
   inquiring too anxiously concerning the mode of action or the event. As the
   word קדש means sometimes to prepare, and sometimes to sanctify, and either
   meaning is not inappropriate, I thought it best to leave a free choice. For
   faith prepares us to perceive the operation of God; and in those times, when
   God manifested himself to men more nearly, they consecrated themselves by a
   solemn rite; thus we see how Moses, on the promulgation of the Law,
   sanctified the people as God had commanded. The view taken by some
   expositors, that the people were thus commanded to purge themselves from
   defilement’s, merely in order that nothing might impede the passage of the
   Jordan, seems to be too confined.

   6. And Joshua spoke unto the priests, etc It is probable that the priests
   were informed why God wished the ark to precede, that they might be more
   ready to execute the command, for the whole people are immediately after
   made acquainted with the intended division of the waters. As the prefects
   had formerly published in the camp, that the people were to follow the ark
   of the covenant, the priests could not possibly be ignorant as to the office
   which they were to perform. For it had been distinctly declared that they
   were to be leaders or standard-bearers. But when all were in readiness,
   Joshua publicly unfolded the divine message which he had received. For it
   would have been incongruous to make the divine favor more clearly manifest
   to the common people than to them. It is added, however, immediately after,
   that the people were made acquainted with the miracle.

   I conclude, therefore, that after the priests had for some time been kept in
   suspense, along with the multitude, the Lord, on ascertaining the obedience
   of all, publicly declared what he was to do. First, then, it is related that
   the priests were enjoined by Joshua to bear the ark before the people; and
   secondly, lest any one might think that he was making the attempt at random,
   or at his own hand, mention is at the same time made of the promise with
   which he had been furnished as a means of ensuring his command. But although
   it is not then distinctly said that the course of the Jordan would be
   interrupted, yet, from the language which Joshua used to the people, we may
   infer that the Lord spoke more in detail, and explained more distinctly what
   he had determined to do. For Joshua did not mention anything which he had
   not previously learned from the mouth of God himself. Nay, before he makes
   any mention of the matter at all, he tells them to hear the words of the
   Lord, and thus premises that he has the authority of God for what he is
   about to say.

   10. Hereby you shall know, etc He makes the power of the miracle extend
   further than to the entrance of the land, and deservedly; for merely to open
   up a passage into a hostile territory, from which there was afterwards no
   retreat, would have been nothing else than exposure to death. For either
   entangled among straits, and in an unknown region, they would easily have
   been destroyed, or they would have perished, worn out by hunger and the
   absolute want of all things. Joshua therefore declares before hand, that
   when God would restore the river to its course, it would just be as if he
   were stretching forth his hand to rout all the inhabitants of the land; and
   that the manifestation of his power given in the passage of the Jordan,
   would be a sure presage of the victory which they would obtain over all the
   nations.

   He says, Hence shall you know that the Lord is present with you; to what
   end? Not only to plant your feet in the land of Canaan, but also to give you
   full possession of it. For surely when mention is made of the overthrow of
   the nations, an ultimate, free, and peaceful possession is implied.
   Therefore, as the Lord by dividing the river clearly showed that his power
   resided with the Israelites, so the people must on their part have conceived
   hopes of perpetual assistance, as much as if they had already seen their
   enemies worsted and lying prostrate before them.

   For God does not abandon the work of his hands midway, leaving it maimed and
   unfinished. (Psalm 138:8) When he leads his people unto the promised
   inheritance, he makes a dry passage for them by cutting off the course of
   the Jordan. How perverse then would it have been for the Israelites to stop
   short at that momentary act, instead of feeling confident in all time to
   come, until quiet possession of the land were actually obtained! Let us
   learn then from this example, prudently to combine the different acts of
   divine goodness relating to our final salvation, so that a happy
   commencement may cherish and keep alive in our minds the hope of an equally
   happy termination.

   When Joshua says that the people will know the presence of God from the
   miracle, he indirectly upbraids them with their distrust, as the mere
   promise of God ought to have sufficed for a full assurance, and our faith,
   unless founded solely on this promise, must be continually wavering. But
   although faith ought properly to recline on the truth of God alone, it does
   not follow that experimental knowledge may not act as a secondary support to
   its weakness, and give subsidiary aid to its confirmation. For that which
   God promises to us in word he seals by act, and as often as he exhibits to
   us manifestations of his grace and might, he intends them to be so many
   confirmations of what he has spoken, and so many helps tending to suppress
   all our doubts.

   11. Behold the ark of the covenant, etc First he says that the ark of God
   will go before; and secondly, he explains for what purpose, namely, that
   Jordan may retire from its place, trembling, so to speak, at the presence of
   the Lord, as is said in the Psalms. (Psalm 114.) The narrative introduced
   concerning the twelve men is parenthetical, as it only briefly alludes to
   what it will afterwards deliver more fully and clearly. At present let us
   merely understand, that while the ark went before, God displayed his power
   in guiding the people. And in this way there was a confirmation of the
   sanctity of the worship appointed by the Law, when the Israelites perceived
   that it was no empty symbol of his presence that God had deposited with
   them. For Jordan was compelled to yield obedience to God just as if it had
   beheld his majesty.

   Let us however remember, that the only reason which induced the Lord to
   display his grace in the ark was because he had placed the tables of his
   covenant within it. Moreover, as the thing could not be easily credited,
   Joshua directs the mind of the people to the contemplation of the divine
   power, which surmounts all difficulties. The title of Ruler of the whole
   earth here applied to God is not insignificant, but extols his power above
   all the elements of nature, in order that the Israelites, considering how
   seas and rivers are subject to his dominion, might have no doubt that the
   waters, though naturally liquid, would become stable in obedience to his
   word.
     _________________________________________________________________

   [43] This seems to be the proper place to insert a short account of the
   Jordan, and more especially of that part of it in the neighborhood of which
   the Israelites were now encamped. This becomes necessary, because Calvin had
   altogether omitted it, partly, as some expressions in his Commentary would
   seem to indicate, from having unfortunately attached little comparative
   importance to geographical details, and partly, as he very modestly
   expresses it, from not having been very well acquainted with them. Indeed,
   at the period when he wrote, the geography of the Holy Land was very
   imperfectly known, but we have not the same excuse, as numerous
   well-qualified travelers have since traversed it in all directions, and
   published careful descriptions both of its general features and of almost
   all the localities possessed of much historical interest. In a single note,
   only a few leading points can be adverted to, but it seems not impossible in
   this way, to give a distinct idea of the nature of the passage which the
   Israelites were now preparing to make, and of the wonderful interposition by
   which they were enabled to accomplish it. The Jordan, then, by far the most
   important river of Palestine, is formed, near its northern frontiers, by
   several streams which descend from the mountains of Lebanon, and after
   flowing nearly due south, for a direct distance of about 175 miles,
   discharges its waters into the north side of the Dead Sea. In the upper part
   of its course, before it reaches the late of Tiberius, more familiarly known
   by its usual scriptural name of the Sea of Galilee, it has much of the
   character of an impetuous torrent, and is hemmed closely in on both sides by
   loftly mountains, but on issuing from the south side of the lake, it begins
   to flow in a valley, the most remarkable circumstance connected with which,
   is its great depth beneath the level of the ocean. Even the Sea of Galilee
   is 84 feet, and the Dead Sea, where the Jordan falls into it is 1337 feet
   beneath this level. The intervening space between the two seas, forms what
   is properly called the valley of the Jordan, and consists of a plain, about
   six miles across in its northern, but much wider in its southern half, where
   it spreads out, on its east or left bank, into the plains of Moab, and on
   its west or right bank, into the plains of Jericho. This valley, throughout
   its whole length, is terminated on either side by a mountain chain, which in
   many parts rises so rapidly as soon to attain a height exceeding 2500.
   Within the valley thus terminated, a minor valley is enclosed. It is about
   three quarters of a mile in breadth, and consists, for the most part, of a
   low flat, bounded by sandy slopes, and covered by trees or brushwood. Nearly
   in the center of this flat the river, almost concealed beneath its
   overhanging banks, pursues its course, with few large windings, but with
   such a multiplicity of minute tortuosities, that though the direct distance
   is not more than sixty-five, the indirect distance or total length of the
   stream is estimated at not less than two hundred miles. The river, in its
   ordinary state, within its banks, has a width of from twenty to thirty
   yards, and a depth, varying from nine to fifteen feet. The banks are there
   from twelve to fourteen feet high, and immediately beyond them, the flat
   bears evident marks of being frequently inundated. These inundation’s take
   place in spring, and are caused by the melted snow brought down, partly by
   the three principal tributaries of the Jordan, the Jarmuch, or
   Shurat-el-Mandour, the Jabbok, or Zerka, and the Arnon, or Wady Modjet,
   which all join it from the east, but chiefly by the main stream, which is
   then copiously supplied from the snowy heights of Lebanon. This rising of
   the waters, of course, begins as soon as the thawing influence of the
   returning heat begins to be felt, but does not attain its maximum till the
   impression has been fully made, or, in the first weeks of April. Such was
   the state of the stream as the Israelites now safely assumed to have been
   from seven to Twelve miles north of the Dead Sea, and not far from the
   Bethabarah, where our Savior, after condescending to receive baptism at the
   hands of his forerunner, went up from the banks, while the heavens opened,
   and the Spirit of God descended like a dove, and lighted upon him. — Ed.
     _________________________________________________________________

   Joshua 3:14-17

   14. And it came to pass, when the people removed from their tents, to pass
   over Jordan, and the priests bearing the ark of the covenant before the
   people;

   14. Et fuit, quum proficiscentur populus ad transeundum Jordanem, sacerdotes
   qui portabant arcam foederis erant ante populum.

   15. And as they that bare the ark were come unto Jordan, and the feet of the
   priests that bare the ark were dipped in the brim of the water, (for Jordan
   overflows all his banks all the time of harvest,)

   15. Postquam autem venerunt qui portabant arcam usque ad Jordanem, et pedes
   sacerdotum potantium arcam intincti fuerunt in extremo aquarum (Jordanes
   autem erat plenus ultra omnes suas ripas toto tempore messis,)

   16. That the waters which came down from above stood and rose up upon an
   heap very far from the city Adam, that is beside Zaretan: and those that
   came down toward the sea of the plain, even the salt sea, failed, and were
   cut off: and the people passed over right against Jericho.

   16. Constiterunt aquae quae descendebant desuper, et assurexerunt in acervum
   unum procul valde, ab Adam urbe quae est ad latus Sarthan, et quae
   descendebant ad mare solitudinis mare salis, consumptae sunt, interciderunt:
   populus autem transierunt e regione Jericho.

   17. And the priests that bare the ark of the covenant of the LORD stood firm
   on dry ground in the midst of Jordan, and all the Israelites passed over on
   dry ground, until all the people were passed clean over Jordan.

   17. Stabant autem sacerdotes portantes arcam foederis Jehovae in sicco in
   medio Jordanis expediti, (vel praeparati,) totus vero Israel transibant per
   siccum donec finem facerent universa gens transeundi Jordanis.


   15. And as they that bare the ark, etc The valor of the priests in
   proceeding boldly beyond the bed into the water itself, was deserving of no
   mean praise, since they might have been afraid of being instantly drowned.
   For what could they expect on putting in their feet, but immediately to find
   a deep pool in which they would be engulfed? In not being afraid on reaching
   the stream, and in continuing to move firmly forward to the appointed place,
   they gave a specimen of rare alacrity, founded on confidence.

   To the general danger was added the special one, that the Jordan had then
   overflowed its banks, as it is wont to do at the commencement of every
   summer. As the plain was covered, it was impossible to observe the line of
   the banks or the ford, and the slime spread far and wide, increased their
   fear and anxiety. [44] God was pleased that his people, and especially the
   priests, should contend with these obstacles, in order that the victory of
   their faith and constancy might be more illustrious. At the same time, the
   difficulty thus presented tended to magnify the glory of the miracle when
   the waters, which had overflowed their banks, retired at the divine command,
   and were gathered together into a solid heap. First, Joshua explains the
   nature of the miracle for the purpose of removing doubt, and preventing
   profane men from denying the divine interposition by a subtle searching for
   other causes. It is not, indeed, impossible that the flowing of the water
   might have been restrained for a short time, and that some portion of the
   channel might thus have appeared dry, or that the course might have changed
   and taken some other direction. But it was certainly neither a natural nor
   fortuitous event, when the waters stood gathered up into a heap. It is
   therefore said that the waters which previously flowed from the higher
   ground, seeking in their descent a continuous outlet, stood still.

   There cannot be a doubt that this wonderful sight must have been received
   with feelings of fear, leading the Israelites more distinctly to acknowledge
   that they were saved in the midst of death. For what was that collected heap
   but a grave in which the whole multitude would have been buried, had the
   waters resumed their naturally liquid state? [45] Had they walked upon the
   waters their faith might have served them as a kind of bridge. But now,
   while mountains of water hung over their heads, it is just as if they had
   found an open and level path beneath them. The locality is marked out as
   situated between two cities, [46] that the remembrance of it might never be
   lost; and, in like manner, God ordered stones to be set up as a perpetual
   memorial, that this distinguished mercy might be celebrated by posterity in
   all ages.
     _________________________________________________________________

   [44] These remarks are made on the assumption that the waters had risen so
   as not only to reach the highest edge of the banks, and make the usual
   channel what may be called brim-full, but had spread themselves to some
   distance over the plain. It may have been so, but there is no distinct
   statement to this effect, and the concluding clause of the fifteenth verse
   does not literally bear the meaning which Calvin and our English translators
   have assigned to it. His rendering is, “Jordanes autem erat plenus ultra
   omnes suas ripas;” literally, “Now Jordan was full beyond all his banks.”
   The original only says that “Jordan fills up to (completely fills) all his
   banks.” The Septuagint, in like manner, says, “O de Iordanēs epērouto kath
   holēn tēn krēpida autou;” “Now the Jordan was filled as to all his
   embankment.” The same meaning is very exactly given by Luther, whose version
   is “Der Jordan aber war voll an allen feinen ufern;” “Now Jordan was full on
   all his banks.” The difference between the renderings is slight, but it is
   of importance not to overlook it, because even such slight differences have
   sometimes furnished the infidel with plausible grounds for assailing the
   credit of the sacred narrative. In the present instance it has been
   insinuated that the historian has exaggerated the extent of the inundation
   in order to heighten the importance of the miracle. — Ed.

   [45] French, “Si les eaux, selon lour nature, cussent alors recommence a
   eouler;” “Had the waters then according to their nature begun again to
   flow.” — Ed.

   [46] This is not very explicit, and may have been left vague on purpose
   because the original itself, as it now stands, is obscure, and both
   translators and commentators, instead of throwing any light upon it, have
   rather increased the darkness. For Adam, the Vulgate substitutes Edom, and
   the Septuagint, the district of Kirjath-jearim (merous Kariathiarim) Two
   towns near each other, and bearing the respective names of Adam and
   Zarethan, are mentioned in Scripture as situated in the tribe of Manasseh,
   the one on the right and the other the left bank of the Jordan. Their
   distance above the place at which the Israelites are presumed to have
   crossed is about forty miles; and the most natural meaning of the passage
   seems to be, that when the waters stood, as it were, congealed in a heap,
   they remained so long in that state, as to cause a kind of reflux tide,
   which was perceptible as far back as Adam on the one hand, and Zareptan on
   the other. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 4
     _________________________________________________________________

   Joshua 4:1-9

   1. And it came to pass, when all the people were clean passed over Jordan,
   that the LORD spoke unto Joshua, saying,

   1. Et fuit, postquam finem fecit tota gens trajiciendi Jordanis; quia
   loquutus erat Jehova ad Josuam, dicendo.

   2. Take you twelve men out of the people, out of every tribe a man,

   2. Tollite vobis e populo duodecim viros virum unum ex quaque tribu.

   3. And command you them, saying, Take you hence out of the midst of Jordan,
   out of the place where the priests’ feet stood firm, twelve stones, and you
   shall carry them over with you, and leave them in the lodging place, where
   you shall lodge this night.

   3. Et praecipite illis dicendo: Tollite vobis hinc e medio Jordanis a loco
   ubi stant pedes sacerdotum expeditorum, duodecim lapides quos feretis
   vobiscum, et deponetis in loco ubi hac nocte manebitis.

   4. Then Joshua called the twelve men, whom he had prepared of the children
   of Israel, out of every tribe a man:

   4. Tunc vocavit Josue duodecim viros quos ordinaverat e filiis Israel,
   singulos ex quaque tribu.

   5. And Joshua said unto them, Pass over before the ark of the LORD your God
   into the midst of Jordan, and take you up every man of you a stone upon his
   shoulder, according unto the number of the tribes of the children of Israel:

   5. Et dixit illis Josue, Transite ante arcam Jehovae Dei vestri per medium
   Jordanis, et tollat quisque ex vobis lapidem unum super humerum suum pro
   numero tribuum filiorum Israel.

   6. That this may be a sign among you, that when your children ask their
   fathers in time to come, saying, What mean you by these stones?

   6. Ut sit hoc inter vos (vel, in medio vestri) signum quum interrogaverint
   filii vestri cras patres suos, quid sunt lapides isti apud vos?

   7. Then you shall answer them, That the waters of Jordan were cut off before
   the ark of the covenant of the LORD; when it passed over Jordan, the waters
   of Jordan were cut off: and these stones shall be for a memorial unto the
   children of Israel for ever.

   7. Tunc respondeatis eis, quod intercisae fuerunt aquae Jordanis ante arcam
   foederis Jehovae, quum, interquam, transiret Jordanem, intercisae fuerunt
   aquae Jordanis, tunc facti fuerunt lapides iste in monumentum filiis Israel
   perpetuo.

   8. And the children of Israel did so as Joshua commanded, and took up twelve
   stones out of the midst of Jordan, as the LORD spoke unto Joshua, according
   to the number of the tribes of the children of Israel, and carried them over
   with them unto the place where they lodged, and laid them down there.

   8. Fecerunt itaque filii Israel sicut praeceperat Josue, et sustulerunt
   duodecim lapides e medio Jordanis sicut loquutus fuerat Jehova ad Josuam pro
   numero tribuum filiorum Israel, tuleruntque eos secum ad locum ubi
   pernoctaverunt, et reposuerunt illic.

   9. And Joshua set up twelve stones in the midst of Jordan, in the place
   where the feet of the priests which bare the ark of the covenant stood: and
   they are there unto this day.

   9. Duodecim quoque lapides erexit Josue in medio Jordanis sub statione pedum
   sacerdotum qui portabant arcam foederis, manseruntque ibi usque in hunc
   diem.


   l. And it came to pass, etc The brief and obscure allusion previously made
   with regard to the twelve men he now explains more at length. He had said
   that they were chosen by the order of God, one each from his own tribe; but
   breaking off his discourse, he had not mentioned for what purpose. He now
   says, that by command of Joshua [47] they took up twelve stones and placed
   them in Gilgal, that a well marked memorial might exist among posterity.
   Moreover, as he only relates what was done after the passage of the people,
   what is interposed should be interpreted as in the pluperfect tense. [48] It
   is also very obvious that the copula is used instead of the rational
   particle. [49] The substance is, that before the priests moved their foot
   from the middle of the river where they stood, the stones at their feet were
   taken and placed in Gilgal, to be perpetual witnesses of the miracle, and
   that Joshua thus faithfully executed what God had commanded. Joshua,
   therefore, called the men whom he had previously chosen, but not without the
   command of God, that through it he might have a stronger attestation to his
   authority. For had Joshua raised up a trophy of that kind of his own accord,
   the piety which dictated it might indeed have been laudable, but the
   admonition founded only on the will of man might perhaps have been despised.
   But now when God himself raises the sign, it is impious to pass it
   carelessly by. He intimates, accordingly, that it was a monument deserving
   of the greatest attention when he introduces the children asking, what mean
   these stones?

   7. Then you shall answer them, etc Although the stones themselves cannot
   speak, yet the monument furnished the parents with materials for speaking,
   and for making the kindness of God known to their children. And here zealous
   endeavors to propagate piety are required of the aged, [50] and they are
   enjoined to exert themselves in instructing their children. For it was the
   will of God that this doctrine should be handed down through every age; that
   those who were not then born being afterwards instructed by their parents
   might become witnesses to it from hearing, though they had not seen it with
   their eyes.

   The stones were placed according to the number of the tribes, that each
   might be incited to gratitude by its own symbol. It is true that two tribes
   and a half tribe who had obtained their inheritance beyond the Jordan, had
   not, when considered apart from the others, any occasion for making that
   passage. But as the land of Canaan was possessed by the others for the
   common good of the whole race of Abraham, so it behooved those who were all
   engaged in the same or a common cause not to be separated from each other.
   And although as yet mention had been made only of twelve men, it is obvious
   from a short clause, that the divine command had been declared to the whole
   people; for it is said that the children of Israel obeyed the words of
   Joshua. Nay, it is even probable that deputies were elected by suffrage to
   carry the stones in the name of the whole people.

   9. And Joshua set up twelve stones, etc Apparently there was no use of
   stones under the water, and it may therefore seem to have been absurd to
   bury stones at a depth. The others which were placed in Gilgal being
   publicly visible, furnished occasion for inquiry; but stones hidden from the
   eyes of men at the bottom of the water could have no effect in inciting
   their minds. I admit that a monument altogether buried in silence would have
   been useless. [51] But when they talked among themselves of the evidence of
   the passage left there, the hearing even of what they did not see, strongly
   tended to confirm their faith. The ark of the covenant was shut up in the
   sanctuary and covered by a veil placed over against it, and yet its hidden
   splendor was not without benefit, when they learned from the Law that the
   covenant of God was deposited in it. It might also happen, that when the
   river was low, the tops of the heap would sometimes appear. But what I have
   already said is more probable, that though Joshua buried the stones in the
   middle of the stream, he did a useful act by establishing a testimony in
   presence of the people, which would afterwards become the subject of general
   conversation.
     _________________________________________________________________

   [47] “Joshua.” Apparently a misprint for “Jehovah;” as the French says more
   accurately, “Le commandment de Dieu;” “The command of God.” — Ed.

   [48] French, “Par un temps passe plus que parfait (comme parlent les
   Latins;)“ “By a past time more than perfect, (as the Latins speak.)” — Ed.

   [49] French, “Et quant a ce mot Et, on peut aisement juger qu’il se prend
   pour Car;” And as to this word And, we may easily judge that it is taken for
   For.” — Ed.

   [50] French, “Or ce passage est pour monstrer, que les gens anciens doivent
   etre affectionnez a la piete;” “Now this passage is to show that the aged
   ought to be attached to piety.” — Ed.

   [51] French, “Or je confesse bien que c’eust este un tesmoignage du tout
   inutile, si on l’eust laisse la comme enseveli sans en parler;” “Now, I
   confess, that it would have been an entirely useless testimony had they left
   it there, as it were, buried without speaking of it.” — Ed.
     _________________________________________________________________

   Joshua 4:10-18

   10. For the priests which bare the ark stood in the midst of Jordan, until
   every thing was finished that the LORD commanded Joshua to speak unto the
   people, according to all that Moses commanded Joshua: and the people hasted
   and passed over.

   10. Sacerdotes autem portantes arcam stabant in medio Jordanis donec
   compleretur omnis sermo quem praeceperat Jehova ad Josuam, ut diceret
   populo: prorsus ut praeceperat Moses ipsi Josue: festinavit autem populus
   transeundo.

   11. And it came to pass, when all the people were clean passed over, that
   the ark of the LORD passed over, and the priests, in the presence of the
   people.

   11. Quum vero transeundi finem fecisset universus populus, transivit arca
   Jehovae, et sacerdotes coram populo.

   12. And the children of Reuben, and the children of Gad, and half the tribe
   of Manasseh, passed over armed before the children of Israel, as Moses spoke
   unto them:

   12. Transierunt quoque filii Reuben, et filii Gad, et dimidia tribus Manasse
   armati ante filios Israel: quemadmodum loquutus fuerat ad eos Moses.

   13. About forty thousand prepared for war passed over before the LORD unto
   battle, to the plains of Jericho.

   13. Quadraginta millia armatorum transierunt coram Jehova ad praelium ad
   campestria Jericho.

   14. On that day the LORD magnified Joshua in the sight of all Israel; and
   they feared him, as they feared Moses, all the days of his life.

   14. Eo die magnificavit Jehova Josuam in oculis totius Israelis: et
   timuerunt eum quemad modum timuerant Mosen omnibus diebus vitae ejus.

   15. And the LORD spoke unto Joshua, saying,

   15. Loquutus est autem Jehova ad Josuam, dicendo,

   16. Command the priests that bear the ark of the testimony, that they come
   up out of Jordan.

   16. Praecipe sacerdotibus portantibus arcam testimonii ut ascendant e
   Jordane.

   17. Joshua therefore commanded the priests, saying, Come you up out of
   Jordan.

   17. Et praecepit Josue sacerdotibus, dicendo, Ascendite ex Jordane.

   18. And it came to pass, when the priests that bare the ark of the covenant
   of the LORD were come up out of the midst of Jordan, and the soles of the
   priests’ feet were lifted up unto the dry land, that the waters of Jordan
   returned unto their place, and flowed over all his banks, as they did
   before.

   18. Porro quum ascendissent sacerdotes portantes arcam foederis Jehovae e
   medio Jordane, et translatae essent plantae pedum sacerdotum in siccum,
   reversae sunt aquae Jordanis ad locum suum, et fluxerunt sicut heri et
   nudius tertius, super omnes ripas ejus.


   10. For the priests which bare, etc If we are ordered to halt while others
   are hastening, we know how easily a feeling of irksomeness is produced,
   because we seem to be occupying an inferior position. The priests,
   therefore, are justly praised for their patience in calmly remaining alone
   at their post, while the whole people were swiftly hurrying on to the
   further bank. For they might have begun to feel doubtful lest the heaps of
   water which were suspended over their heads might suddenly melt away and
   engulf them. They therefore evinced their piety no less by remaining there
   than by venturing to proceed into the opposing current. Thus, in the first
   place, they displayed their ready obedience, and in the second their
   constancy, making it manifest that they had not obeyed from mere impulse.
   For their firmness of purpose, which is praised, must have had its origin in
   a living principle. It was a proof of modesty that they attempted nothing
   rashly, but regulated their whole procedure as it were in strict conformity
   to the word of God.

   Although it is probable that Joshua was instructed by a new message from
   heaven as to what was necessary to be done, he is, however, said to have
   followed what Moses had commanded. By this I understand that Moses had
   carefully enjoined him to hang on the lips of God, that he was thoroughly
   obedient to the injunction, and accordingly was always observant of what was
   pleasing to God. In short, the command of Moses here mentioned was general,
   but God gave special injunctions to Joshua as each circumstance arose.

   12. And the children of Reuben, etc He makes mention of the expedition of
   the two tribes and half tribe, as they did not set out to engage in warfare
   on their own private account, but to assist their brethren, by whose valor
   their own possession had been obtained in seizing the land of Canaan. Moses
   had laid them under this obligation, and they had bound themselves by oath
   that they would accompany the rest of the people till all should have
   obtained a quiet settlement.

   They again made the same promise when the camp was about to be moved as we
   saw in Joshua 1. But from the narrative here we gather that only a part was
   selected, for the number amounts only to forty thousand, that is, a third,
   or about a third of the number ascertained by the census taken shortly
   before. Now, as they are everywhere said to have performed their promise, it
   may be probably conjectured that it was not the intention of Moses strictly
   to insist that all who had assented should leave their wives and children,
   and do military service in the land of Canaan till it was wholly subdued.
   And certainly it would have been harsh and cruel to leave an unwarlike
   multitude unprotected in the midst of many hostile nations. Nor would the
   remains of the enemy, assisted by neighboring nations, have long failed to
   take advantage of such an opportunity to avenge themselves by massacring the
   women and children. It was necessary, therefore, in a country not yet
   sufficiently pacified, permanently to retain a force sufficient to prevent
   incursions. Moses was not of so stern a nature as not to consult for the
   helpless. Nay, his prudence and equity would never have allowed him to leave
   a territory lately seized by arms unoccupied by a body of troops.

   We may add, that such an immense concourse would have impeded rather than
   assisted the acquisition of the land of Canaan. All which Moses required,
   therefore, was simply that the Reubenites and Gadites should not, while
   their brethren were engaged in carrying on the war, remain indolently at
   home and eat their food at ease without giving any assistance to those to
   whom they were indebted for having obtained the inheritance. And the good
   faith of the forty thousand was approved by their not declining the burdens,
   toils, and perils of warfare, while the remainder of their own tribes were
   enjoying quiet. They might readily have alleged that they were as well
   entitled as the others to exemption, but in proceeding with alacrity after
   the levy was made, to obey the orders given them, without envying the
   immunity given to their brethren, they show that they were voluntarily and
   heartily disposed to do their duty. At the same time, it is not doubtful
   that by accepting the flower of their tribes, the handle for complaint and
   quarrel was cut off. For it could not justly have been maintained that not
   even the aged and worn out, or the young and feeble, were to be spared.
   Some, perhaps, may be inclined to conjecture that the army was raised not by
   choice but by lot, though it rather seems to me that all who were most
   robust and best able to bear fatigue were enrolled.

   14. On that day the Lord magnified, etc It was not indeed the principal end
   of the miracle to proclaim Joshua’s pre-eminence in power and authority, but
   as it greatly concerned the public interest, that the government of Joshua
   should be firmly established, it is justly set down as an additional
   instance of the divine favor, that he was, so to speak, adorned with sacred
   insignia to render him venerable in the eyes of the people, and prevent any
   one from presuming to despise him. For a promiscuous multitude, not ruled by
   a head, breaks up and falls away of its own accord. The Lord, therefore, to
   provide for the safety of his people, distinguished Joshua by a special mark
   declaratory of his vocation.

   From this passage we may learn that God specially recommends to us all those
   through whose hands he displays his excellent working, and requires us to
   give them due honor and reverence. When it is said that the people feared
   Joshua as they had feared Moses, should any one object that the statement is
   refuted by the many sedition’s and tumults which they stirred up against
   him, not only wantonly but furiously, it is easy to answer, that it does not
   apply to the whole period from their departure out of Egypt, but only refers
   to that when subdued by plagues and softened down, they began to be duly
   obedient to Moses. For what is now described is a tranquil government, as if
   they had laid aside their ancient perverseness, more especially when the
   turbulent parents were dead and a better race had succeeded. Accordingly, we
   do not read that there was any difficulty in ruling and turning them. I now
   only briefly advert to what I have already explained. For when Joshua at the
   outset exhorted them to obedience, they said that they would be obedient as
   they had been to Moses.

   16. Command the priests, etc Here it is shown more clearly how meekly and
   calmly the priests yielded implicit obedience to the divine command, for
   they did not move a foot until Joshua ordered the signal to retire. But as
   it was an instance of rare virtue to be thus modest and obedient, so the
   fatherly kindness of God is conspicuous in this, that he condescended to
   direct and govern almost every step in their progress by his own voice, lest
   any perplexity might occur to retard them.

   Next follows a more conspicuous confirmation of the miracle; for as soon as
   they climbed the opposite bank, the Jordan began again to flow as usual. Had
   it not returned to its former state, and indeed, suddenly, many would have
   imagined the cause of the change to be hidden but fortuitous. But when God
   displays his power and favor at minute intervals of time all doubt is
   removed. The moment the feet of the priests were made wet the Jordan
   retired; now on their departure he recovers his free course, and that at the
   very instant when they reached the bank. For the term dry here means that
   part which was not covered by the overflow. [52] Thus the river, though
   dumb, [53] was the best of heralds, proclaiming with a loud voice that
   heaven and earth are subject to the God of Israel.
     _________________________________________________________________

   [52] Calvin, still adhering to the view that part of the plain beyond the
   immediate bank was overflowed, seems to think that the priests, after
   climbing up the steep bank, continued to walk for some time among the
   shallow water. The other view which supposes that the banks were only filled
   and not overflowed, besides being more in accordance with the original, as
   was formerly shown, appears to derive additional confirmation from the
   language here used. It is said the waters returned the moment the priests
   touched the dry ground with the soles of their feet; in other words, so long
   as they were climbing up the steep bank, and, of course, had no firm
   footing, the heap of waters continued, but it was immediately dissolved as
   soon as they could set down their foot firmly in consequence of having
   reached the flat. — Ed.

   [53] “Dumb.” Latin, “mutus.” French, “une creature insensible et sans
   voix;” “An inanimate creature without voice.” — Ed.
     _________________________________________________________________

   Joshua 4:19-24

   19. And the people came up out of Jordan on the tenth day of the first
   month, and encamped in Gilgal, in the east border of Jericho.

   19. Populus autem ascendit e Jordane decima die primi mensis, et
   castramentati sunt in Gilgal ad plagam orientalem Jericho.

   20. And those twelve stones, which they took out of Jordan, did Joshua pitch
   in Gilgal.

   20. Ac duodecim lapides quos tulerant ex Jordane statuit Josue in Gilgal.

   21. And he spoke unto the children of Israel, saying, When your children
   shall ask their fathers in time to come, saying, What mean these stones?

   21. Et loquutus est ad filios Israel, dicendo: Quum interrogaverint cras
   filii vestri patres suos dicendo, Quid lapides isti?

   22. Then you shall let your children know, saying, Israel came over this
   Jordan on dry land.

   22. Indicabitis filiis vestris dicendo, Per aridam transivit Israel Jordanem
   istum:

   23. For the LORD your God dried up the waters of Jordan from before you,
   until you were passed over, as the LORD your God did to the Red sea, which
   he dried up from before us, until we were gone over:

   23. Quoniam siccavit Jehova Deus vester aquas Jordanis a facie vestra donec
   transiretis: quemadmodum fecit Jehova Deus vester mari Suph, quod siccavit a
   facie nostra donec transiremus.

   24. That all the people of the earth might know the hand of the LORD, that
   it is mighty: that you might fear the LORD your God for ever.

   24. Ut cognoscant omnes populi terrae manum Jehovae, quod fortis sit: ut
   timeatis Jehovam Deum vestrum cunctis diebus.


   19. And the people came up, etc Why the day on which they entered the land,
   and first encamped in it, is marked, we shall see in next chapter. But the
   name of Gilgal is given to the first station by anticipation, for this new
   name was afterwards given to it by Joshua on the renewal of circumcision;
   its etymology will be explained in its own place. Moreover, the thing here
   principally treated of is the monument of twelve stones; for though it was
   formerly mentioned, a kind of solemn dedication is now related, namely, that
   Joshua not only erected a mound, but called the attention of the people to
   its use in enabling fathers to keep the memory of the divine goodness alive
   among their children. From his introducing the children asking, What mean
   these stones? we infer that they were arranged so as to attract the notice
   of spectators. For had they been heaped together at random without any
   order, it would never have come into the mind of posterity to inquire
   concerning their meaning. There must therefore have been something so
   remarkable in their position as not to allow the sight to be overlooked.

   Moreover, because the covenant by which God had adopted the race of Abraham
   was firm in an uninterrupted succession for a thousand generations, the
   benefit which God had bestowed on the deceased fathers is, on account of the
   unity of the body, transferred in common to their children who were born
   long after. And the continuation must have more strongly awakened their
   attention, inasmuch as posterity were in this way reminded that what had
   long ago been given to their ancestors belonged to them also. The answer of
   the parents would have been coldly listened to had the divine favor been
   confined to a single day. But when the sons’ sons hear that the waters of
   Jordan were dried up many ages before they were born, they acknowledge
   themselves to be the very people towards whom that wonderful act of divine
   favor had been manifested. The same account is to be given of the drying up
   of the Red Sea, though the event was not very ancient. It is certain that of
   those who had come out of Egypt, Caleb and Joshua were the only survivors,
   and yet he addresses the whole people as if they had been eye-witnesses of
   the miracle. God dried up the Red Sea before our face; in other words, it
   was done in virtue of the adoption which passed without interruption from
   the fathers to the children. Moreover, it was worth while to call the
   passage of the Red Sea to remembrance, not only that the similarity of the
   miracle might cause belief, but that on hearing the story of the Jordan,
   that former miracle might be at the same time renewed, although no visible
   symbol of it was present to the eye.

   24. That all people of the earth might know, etc He states that God had put
   forth that manifestation of his power that it might not only be proclaimed
   among his own people, but that the form of it might spread far and wide
   among the nations. For although it pleased him that his praise should dwell
   in Zion, it pleased him also that his works should so far be made known to
   strangers that they might be forced to confess that he is the true God, and
   compelled unwillingly to fear him whom they had willingly contemned, as it
   is said in the song of Moses, (Deuteronomy 32:31) “Our enemies are
   judges.” For he means that unbelievers, whether they will or not, have this
   confession extorted from them by a knowledge of the works of God. But as it
   did not at all profit them to know how great the might of God was, Joshua
   distinguishes them from the Israelites, to whom he attributes a special
   knowledge, namely, that which begets serious fear of God. That the nations
   may know, he says; but that thou may fear thy God. Therefore while
   unbelievers extinguish the light by their darkness, let us learn from
   considering the works of God to advance in his fear. He says all days,
   because the favor here spoken of was diffused over several generations.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 5
     _________________________________________________________________

   Joshua 5:1-9

   1. And it came to pass, when all the kings of the Amorites, which were on
   the side of Jordan westward, and all the kings of the Canaanites, which were
   by the sea, heard that the LORD had dried up the waters of Jordan from
   before the children of Israel, until we were passed over, that their heart
   melted, neither was there spirit in them any more, because of the children
   of Israel.

   1. Fuit autem quum audissent omnes reges Aemorrhaei qui erant trans Jordanem
   ad Occidentem, et omnes reges Chananaei, qui juxta mare, quod siccasset
   Jehova aquas Jordanis a facie filiorum Israel donec transirent, liquefactum
   fuit cor eorum neque fuit amplius in eis, Spiritus a facie filiorum Israel.

   2. At that time the LORD said unto Joshua, Make thee sharp knives, and
   circumcise again the children of Israel the second time.

   2. Eo tempore dixit Jehova ad Josuam, Fac tibi cultros acutos, et iterum
   circuncide filios Israel secundo.

   3. And Joshua made him sharp knives, and circumcised the children of Israel
   at the hill of the foreskins.

   3. Et fecit sibi Josue cultros acutos, circunciditque filios Israel in colle
   praeputiorum.

   4. And this is the cause why Joshua did circumcise: All the people that came
   out of Egypt, that were males, even all the men of war, died in the
   wilderness by the way, after they came out of Egypt.

   4. Haec autem est causa cur circunciderit Josue: Universus populus qui
   egressus fuerat ex Aegypto, masculi omnes viri bellatores mortui erant in
   deserto in itinere posteaquam egressi erant ex Aegypto.

   5. Now all the people that came out were circumcised: but all the people
   that were born in the wilderness by the way as they came forth out of Egypt,
   them they had not circumcised.

   5. Nam circuncisus fuerat totus populus qui egressus est, at totum populum,
   qui natus fuerat in deserto in itinere, postquam egressi erant ex Aegypto,
   non circunciderant.

   6. For the children of Israel walked forty years in the wilderness, till all
   the people that were men of war, which came out of Egypt, were consumed,
   because they obeyed not the voice of the LORD: unto whom the LORD swear that
   he would not show them the land, which the LORD swear unto their fathers
   that he would give us, a land that flows with milk and honey.

   6. Nam quadraginta annis ambulaverunt filii Israel per desertum, donec
   consumeretur universa gens virorum bellatorum, qui egressi fuerant ex
   Aegypto, qui non audierant vocem Jehovae, quibus juraverat Jehova quod non
   ostenderet terram de qua juraverat Jehova patribus eorum, se daturum illis
   terram fluentem lacte et melle.

   7. And their children, whom he raised up in their stead, them Joshua
   circumcised: for they were uncircumcised, because they had not circumcised
   them by the way.

   7. Filios itaque eorum quos substituit in locum ipsorum circuncidit Josue,
   quia incircuncisi erant: neque enim eos circunciderat in itinere.

   8. And it came to pass, when they had done circumcising all the people, that
   they abode in their places in the camp, till they were whole.

   8. Quum autem fuit circuncisus universus populus, manserunt in loco suo in
   castris donec sanarentur.

   9. And the LORD said unto Joshua, This day have I rolled away the reproach
   of Egypt from off you. Wherefore the name of the place is called Gilgal unto
   this day.

   9. Dixit Jehova ad Josuam, Hodie devolvi opprobrium Aegypti a vobis. Et
   vocavit nomen loci illius Gilgal, usque in hunc diem.


   1. And it came to pass when, etc The recognition of the fearful power of God
   had such an effect upon them that they were astonished and fainted with
   terror, but it did not incline their minds to seek a remedy for the evil.
   Their heart was melted inasmuch as destitute of counsel and strength they
   did not bestir themselves, but in regard to contumacy they remained as
   hard-hearted as before. We have already seen elsewhere how unbelievers, when
   smitten with fear, cease not to wrestle with God, and even when they fall,
   continue fiercely to assail heaven. Hence the dread which ought to have
   urged them to caution had no other effect than to hurry them on headlong.
   They were, however, terrified from above for the sake of the people, that
   victory might be more easily obtained, and the Israelites might be
   emboldened when they saw they had to do with an enemy already broken and
   stricken with dismay. Thus God spared their weakness, as if he had opened up
   the way by removing obstacles, because they had already proved themselves to
   be otherwise more sluggish and cowardly than was meet. The substance then
   is, that before the conflict commenced, the enemy were already routed by the
   terror which the fame of the miracle had inspired.

   2. At that time the Lord said, etc It seems very strange and almost
   monstrous, that circumcision had so long been laid aside, especially as it
   became those who were receiving daily admonitions to be more than usually
   careful to cultivate the exercises of piety. It was the symbol of the
   adoption to which they owed their freedom. And it is certain that when they
   were reduced to extremity and groaning under tyranny, they always
   circumcised their children. We know also how sternly God threatened to be an
   avenger against any one who should allow the eighth day to pass. Had the
   observance been neglected in Egypt their carelessness might have admitted of
   excuse, as at that time the covenant of God appeared to have become in a
   manner obsolete. But now when the divine faithfulness in establishing the
   covenant is once more refulgent, what excuse could there be for not
   testifying on their part that they are the people of God

   The apology which commentators offer is altogether frivolous. I admit that
   they were constantly under arms, and always uncertain when they would
   require to move. But I hold it erroneous to infer from this that they had
   not a day’s leisure, and that it would have been cruel to circumcise tender
   infants when the camp must shortly after have been moved. Nothing ought to
   have weighed so much with them as to produce a contemptuous disregard of
   what had been said to Abraham, (Genesis 17:14) The soul that is not
   circumcised shall be cut off from the people. But if there was risk of life
   in the circumcision, the best and only method was to trust to the paternal
   providence of God, who certainly would not have allowed his own precept to
   become fatal to infants. In short, the omission from a fear of danger, could
   not originate in any other cause than distrust. But even had it been certain
   that infants would be brought into danger, God ought nevertheless to have
   been obeyed, inasmuch as the seal of the covenant by which they were
   received into the Church was more precious than a hundred lives. Nor would
   Moses have suffered such cowardly procedure had he not been influenced by
   some different motive. Moreover, though the point is doubtful, I presume
   that they did not desist from circumcising their children, the very first
   day after their departure, but only after they had been obliged to retrace
   their steps through their own perverseness. And in this way both the
   defection and the punishment are accurately expressed, For it is not said
   that circumcision was resumed, because the constant change of place during
   their wanderings made it previously impossible, but because forty years
   behooved to elapse until those wicked apostates who had cut themselves off
   from the promised inheritance were consumed.

   Attention should be paid to the reason here given, namely, that the children
   of Israel wandered through the desert till the whole of the generation which
   had refused to follow God was extinct; from this we may, in my opinion,
   infer, that the use of circumcision ceased during the whole of that period
   as a sign of malediction or rejection. It is true, indeed, that the penalty
   was inflicted on the innocent, but it was expedient that the fathers should
   be chastised in their person, as if God were repudiating them for the time
   to come. When they saw that their offspring differed in no respect from
   profane persons and strangers, they had a plain demonstration of what they
   themselves deserved.

   Here, however, an inconsistency seems to arise in respect, first, that while
   they were condemned, their offspring were immediately received into favor;
   and secondly, that to themselves also was left a hope of pardon; and more
   especially, that they were not deprived of the other sacraments of which
   they could not be partakers, except on the ground of their being separated
   from profane nations.

   The Lord, I admit, in rejecting them, declares at the same time that he will
   be propitious to their children, but to behold in their offspring a sign of
   repudiation till they themselves all perished, was salutary chastisement.
   For God withdrew the pledge of his favor only for a time, and kept it, as it
   were, locked up until their death. This punishment, therefore, was not
   properly inflicted on the children who were afterwards born, but had the
   same effect as a suspension, just as if God were making it manifest that he
   had put off circumcision for a time lest it should be profaned, but was
   waiting for an opportunity of renewing it.

   Should any one object that it was absurd to celebrate the Passover in
   uncircumcision, I admit that it was so according to the usual order. For
   none were admitted to the Passover and the sacrifices save those who were
   initiated into the worship of God; just as in the present day the ordinance
   of the Supper is common only to those who have been admitted into the Church
   by baptism. But the Lord might choose for a time to alter the ordinary rule,
   and allow those from whom he had taken away circumcision to be partakers of
   other sacred rites. Thus the people were excommunicated in one matter, and
   yet, in the meanwhile, furnished with fit aids to prevent them from falling
   into despair; just as if a father, offended with his son, were to raise his
   fist, apparently to drive him away, and were at the same time to detain him
   by his other hand, — were to frighten him by threats and blows, and yet be
   unwilling to part with him. This seems to me to have been the reason why
   God, while depriving the people of the special pledge of adoption, was,
   however, unwilling to deprive them of other ordinances.

   Should it be objected that there is a distinct assertion that none were
   circumcised on the way after they had set out, I answer, that, with a view
   to brevity, all things are not stated exactly, and yet that it may be
   gathered from the context that none remained uncircumcised but those who
   were born after the sedition. For it is said that their sons, whom God
   substituted for them, were circumcised by Joshua. From this it appears that
   a new people were then created to supply the place of perverse rebels. It
   was, moreover, a sad and severe trial that God did not choose to have the
   people circumcised till they were hemmed in by enemies on every side. It
   would, certainly, have been safer and more convenient to perform the rite
   before crossing the Jordan, in the land of Bashan, which had been reduced to
   peace by the overthrow of the inhabitants. The Lord waits till they are shut
   up in the midst of enemies, and exposed to their lust and violence, as if he
   were purposely exposing them to death; since all weakened by their wound
   must have given way at once, and been slaughtered almost without resistance.
   For if in similar circumstances (Genesis 34) two sons of Jacob, were able to
   force their way into the town of Sichem and plunder it, after slaying its
   citizens, how much more easy would it have been for the neighboring nations
   to attack the Israelites while thus wounded, and make a general massacre of
   them.

   This was, therefore, as I have said, a very harsh trial, and hence the
   readiness with which it was submitted to is deserving of the greater praise.
   The place itself, however, appears to have been purposely selected by the
   divine wisdom, that they might be more disposed to obey. Had the same
   command been given on the other side of the Jordan, there was reason to fear
   that they might be cast into despondency, and from the delay thus interposed
   might again decline to enter the land. But now, when they had been brought
   into possession under happy auspices, as if by the hand of God, and
   conceived from the removal of this one obstacle a sure hope of warring with
   success, it is not wonderful if they obey more willingly than they might
   have done if they had not been so singularly strengthened. The very sight of
   the promised land must have furnished additional incentives, when they
   understood that they were again consecrated to God, in order that their
   uncircumcision might not pollute the holy land.

   9. And the Lord said unto Joshua, etc The disgrace of Egypt is expounded by
   some as meaning that the want of circumcision rendered them similar to the
   Egyptians, in other words, profane and marked with a stigma; as if it had
   been said that they were again made the peculiar property of God when they
   were anew stamped with this mark, to distinguish them from the nations that
   were unclean. Others understand it actively, as meaning that they would no
   longer be scorned by the Egyptians, as if God had deceived them. This I have
   no hesitation in rejecting as too far fetched. Others understand that they
   would no longer lie under the false imputation of worshipping the gods of
   that nation. I rather understand the meaning to be, that they were freed
   from an invidious charge, by which they were otherwise overborne. It was
   disreputable to have shaken off the yoke and revolted from the king under
   whose government they lived. Moreover, as they gave out that God was the
   avenger of unjust tyranny, it was easy to upbraid them with using the name
   of God as a mere color for their conduct. They might, therefore, have been
   regarded as deserters, had not the disgrace been wiped off by the appeal to
   circumcision, by which the divine election was sealed in their flesh before
   they went down into Egypt. It was accordingly made plain by the renewal of
   the ancient covenant that they were not rebels against legitimate authority,
   nor had rashly gone off at their own hand, but that their liberty was
   restored by God, who had long ago taken them under his special protection.

   From the removal of disgrace the place obtained its name. For those who
   think that the prepuce cut off was called Gilgal, because it was a kind of
   circle, abandon the literal meaning, and have recourse to a very unnecessary
   fiction; while it is perfectly obvious that the place was called Rolling
   Off, because God there rolled off from his people the disgrace which
   unjustly attached to them. The interpretation of liberty, adopted by
   Josephus, is vain and ridiculous, and makes it apparent that he was as
   ignorant of the Hebrew tongue as of jurisprudence.
     _________________________________________________________________

   Joshua 5:10-15

   10. And the children of Israel encamped in Gilgal, and kept the passover on
   the fourteenth day of the month at even in the plains of Jericho.

   10. Itaque castrametati sunt filii Israel in Gilgal, et fecerunt Paesah
   quartadecima die mensis ad vesperum in campestribus Jericho.

   11. And they did eat of the old corn of the land on the morrow after the
   passover, unleavened cakes, and parched corn in the selfsame day.

   11. Et comederunt e fructu terrae postridie Paesah infermentata, et polentam
   ipsomet die.

   12. And the manna ceased on the morrow after they had eaten of the old corn
   of the land; neither had the children of Israel manna any more; but they did
   eat of the fruit of the land of Canaan that year.

   12. Et cessavit man postridie postquam comederunt e frumento terrae; neque
   fuit ultra filiis Israel man, sed comederunt e fructu terrae Chanaan eo
   anno.

   13. And it came to pass, when Joshua was by Jericho, that he lifted up his
   eyes and looked, and, behold, there stood a man over against him with his
   sword drawn in his hand: and Joshua went unto him, and said unto him, Art
   thou for us, or for our adversaries?

   13. Contigit autem quum esset Josue apud Jericho, ut levaret oculos suos ac
   aspiceret: et ecce vir stabat contra eum, in cujus manu erat gladius
   evaginatus: et ivit Josue ad eum, dixitque illi, Ex nostris es? An ex
   adversariis nostris?

   14. And he said, Nay; but as captain of the host of the LORD am I now come.
   And Joshua fell on his face to the earth, and did worship, and said unto
   him, What says my lord unto his servant?

   14. Et dixit Non: sed sum princeps exercitus Jehovae: nunc veni. Et cecidit
   Josue in faciem suam ad terram, et adoravit, dixitque ei: Quid Dominus meus
   loquitur ad servum suum?

   15. And the captain of the LORD’S host said unto Joshua, Loose thy shoe from
   off thy foot; for the place whereon thou stands is holy. And Joshua did so.

   15. Et dixit princeps exercitus Jehovae ad Josuam: Solve calceamentum tuum e
   pedibus tuis: quia locus super quem stas, sanctitas est. Et ita fecit Josue.


   10. And the children of Israel. kept the Passover, etc Here it is stated
   that the Passover was celebrated on the regular day, although there are some
   who think that the words used imply that the practice was unusual. They
   hence infer that, like circumcision, it had been interrupted for a period of
   forty years, as it would have been absurd for persons uncircumcised to take
   part in a sacred feast. To confirm this view, they observe that we do not
   read of the Passover having been observed after the beginning of the second
   year. But it is not probable that that which God had lately ordered to be
   perpetual, (Exodus 12:42) was suddenly cast aside. For it had been said to
   them, It is a night to be observed by the children of Israel in all their
   generations. How inconsistent, then, would it have been had this practice,
   which was to be observed throughout all ages, become obsolete in the course
   of two years! And again, how heartless it would have been to bury the memory
   of a recent favor within so short a period!

   But it is said that the want of circumcision must have kept back a large
   proportion, that the mystery might not be profaned; for at its institution
   it had been declared, No uncircumcised person shall eat of it. To this I
   have already answered, that it was an extraordinary privilege; as the
   children of Israel were freed from the law. [54] For it is certain that they
   continued to use sacrifices, and to observe the other parts of legal
   worship, although this was unlawful, unless something of the form prescribed
   by the law had been remitted by divine authority. It is certain that unclean
   persons were prohibited from entering the court of the tabernacle, and yet
   the children of Israel, while uncircumcised, offered sacrifices there, thus
   doing what was equivalent to the slaying of the Passover. They were
   therefore permitted, by sufferance, to do that which it was not lawful to do
   according to the rule of the law.

   The mention made by Moses of the second celebration of the Passover (Numbers
   9) is for a different purpose, namely, for the purpose of indirectly
   censuring the carelessness and sluggishness of the people, who would not
   have observed the sacred anniversary at the end of the first year if they
   had not been reminded of it. For although God had proclaimed that they
   should through all ages annually renew the memory of their deliverance, yet
   they had grown so oblivious before the end of the year, that they had become
   remiss in the discharge of the duty. It is not without cause they are urged
   by a new intimation, as they were not sufficiently attentive of their own
   accord. That passage, therefore, does not prove that the use of the Passover
   was afterwards interrupted; on the contrary, it may, with some probability,
   be inferred from it that it was annually observed; as the Lord, towards the
   end of the year, anticipates the observance, telling them to make careful
   provision for it in future, and never deviate from the command which had
   been given them. [55]

   11. And they did eat of the old corn, etc Whether they then began first to
   eat wheaten bread is not very clear. For they had dwelt in a country that
   was not uncultivated, and was tolerably fertile. At least in the territories
   of the two kings there was enough of corn to supply the inhabitants. It does
   not seem reasonable to suppose that the children of Israel allowed the corn
   which they found there to rot and perish by mere waste. And I have no doubt
   that they ate the flesh which remained over of the sacrifices. It is quite
   possible, therefore, that they did not wholly abstain from wheaten bread,
   and yet did not abandon their accustomed food. For a country which was
   assigned to a tenth part could not have furnished food sufficient for the
   whole multitude, as there cannot be a doubt that a just estimate was made
   when Moses settled in it only two tribes and a half tribe. As yet,
   therefore, the twelve tribes had not found sufficient food, more especially
   as the country had been devastated by war, and the Israelites, who were not
   in safety to leave the camp, could not devote their attention to
   agriculture. The manna was thus necessary to feed them until a more abundant
   supply was obtained. This took place in the land of Canaan, and then,
   accordingly, they returned to common food. But why they deferred it till
   that day is not known, unless it be that after their wound was cured, some
   days behooved to be spent in collecting corn, while religion did not permit
   them to bake bread lest they should break the Sabbath. But although that
   rest was sacred, we gather from the circumstances that they made haste, as
   the flour must have been previously prepared, seeing they could not grind it
   and bake it in a single day.

   Be this as it may, the Lord furnished them with provision as long as their
   want required to be supplied. The failure of the manna on a sudden, and at
   the very moment, must have furnished an additional attestation to the
   kindness of God, inasmuch as it was thence apparent that the manna was a
   temporary resource, which had descended not so much from the clouds as from
   a paternal providence. It is moreover plain, that this is to be understood
   of the produce of the former year, and it is needless to raise any question
   in regard to it; for it would have implied too much precipitation to rush
   upon the produce of the present year when not yet properly matured, and a
   whole month would scarcely have sufficed to collect enough for the supply of
   so great a multitude. I cannot see why expounders should give themselves so
   much trouble with so clear a matter.

   13. And it came to pass when Joshua, etc Here we have the narrative of a
   remarkable vision, by which Joshua was greatly encouraged and emboldened.
   For though he was strenuously discharging his office, the application of an
   additional stimulus was not without its use. The angel, however, did not
   appear solely on his private account, but for the confirmation of the whole
   people: nay, the Lord looked further forward, that he might furnish
   posterity with stronger proofs of a kindness which was never duly
   considered. For although they boasted in lofty terms of having been planted
   by the hand of God in a holy land, they were scarcely induced by all the
   miracles to acknowledge in good earnest that they were placed there as
   God’s vassals. This vision, therefore, must have been beneficial to all
   ages, by leaving no doubt as to the divine kindness bestowed. Its being said
   that he lifted his eyes, tends to confirm the certainty of the vision, lest
   any one might suppose that his eyesight had merely been dazzled by some
   evanescent phantom.

   The spectacle, when first presented, must have inspired fear; for it is
   probable that Joshua was then alone, whether he had withdrawn from public
   view to engage in prayer, or for the purpose of reconnoitering the city. I
   am rather inclined to think it was the latter, and that he had gone aside to
   examine where the city ought to be attacked, lest the difficulty might deter
   others. It appears certain that he was without attendants, as he alone
   perceives the vision; and there can be no doubt that he was prepared to
   fight had he fallen in with an enemy. But he puts his question as if
   addressing a man, because it is only from the answer he learns that it is an
   angel. This doubt gives more credibility to the vision, while he is
   gradually led from the view of the man whom he addresses to the recognition
   of an angel. The words, at the same time, imply that it was not an ordinary
   angel, but one of special excellence. For he calls himself captain of the
   Lord’s host, a term which may be understood to comprehend not merely his
   chosen people, but angels also.

   The former view, however, is the more correct, as God does not produce
   anything of an unwonted nature, but constitutes that which we previously
   read that he performed to Moses. And we know that Moses himself preferred
   this favor to all others; and justly, for God there manifested his own glory
   in an open and familiar manner. Accordingly, he is indiscriminately called
   an angel, and distinguished by the title of the eternal God. Of this fact
   Paul is a competent witness, who distinctly declares that it was Christ. (1
   Corinthians 10:4.) And Moses himself embraced God as present in the person
   of the Mediator. For when God declares, after the making of the calf,
   (Exodus 33:2-3 [56] ) that he would no longer be the Leader of the people,
   he at the same time promises that he will give one of his angels, but only
   one, as it were taken out of the general body of the angelic host. [57] This
   Moses earnestly deprecates, obviously because he could have no hope that God
   would be propitious if the Mediator were removed. It was thus a special
   pledge of the divine favor that the Captain and Head of the Church, to whom
   Moses had been accustomed, was now present to assist. And indeed the divine
   adoption could not be ratified in any other way than in the hand of the
   Mediator.

   14. And he said, Nay; but as captain, etc Although the denial applies
   equally to both parts of the question, namely, that he was neither an
   Israelite nor a Canaanite, and was thus equivalent to a denial of his being
   a mortal man, yet it seems to be more properly applicable to the second, or
   to that part of the question in which Joshua asked if he were one of the
   enemy. This, however, is a matter of little moment; the essential thing is
   to understand that he had come to preside over the chosen people whom he
   honorably styles the Lord’s host. In his representing himself as different
   from God, a personal distinction is denoted, but unity of essence is not
   destroyed.

   We have said that in the books of Moses the name of Jehovah [58] is often
   attributed to the presiding Angel, who was undoubtedly the only-begotten Son
   of God. He is indeed very God, and yet in the person of Mediator by
   dispensation, he is inferior to God. I willingly receive what ancient
   writers teach on this subject, — that when Christ anciently appeared in
   human form, it was a prelude to the mystery which was afterwards exhibited
   when God was manifested in the flesh. We must beware, however, of imagining
   that Christ at that time became incarnate, since, first, we nowhere read
   that God sent his Son in the flesh before the fullness of the times; and,
   secondly, Christ, in so far as he was a man, behooved to be the Son of
   David. But as is said in Ezekiel, (Ezekiel 1) it was only a likeness of man.
   Whether it was a substantial body or an outward form, it is needless to
   discuss, as it seems wrong to insist on any particular view of the subject.
   [59]

   The only remaining question is, how the Captain of the Lord’s host can speak
   of having now come, seeing he had not deserted the people committed to his
   trust, and had lately given a matchless display of his presence in the
   passage of the Jordan. But according to the common usage of Scripture, God
   is said to come to us when we are actually made sensible of his assistance,
   which seems remote when not manifested by experience. It is therefore just
   as if he were offering his assistance in the combats which were about to be
   waged, and promising by his arrival that the war would have a happy issue.
   It cannot be inferred with certainty from the worship which he offered,
   whether Joshua paid divine honor to Christ distinctly recognized as such;
   but by asking, What command does my Lord give to his servant? he attributes
   to him a power and authority which belong to God alone.

   15. Loose thy shoe from off thy foot, etc To give additional sanctity to the
   vision, the great Angel requires as a sign of reverence and fear that Joshua
   put off his shoes. Moses relates, (Exodus 3:5) that the same command was
   given to him on Mount Sinai, and for no other reason than that the Lord
   there manifested his glory. For one place cannot have a greater sanctity
   than another, except God deigns specially to make it so. Thus Jacob
   exclaims, (Genesis 28:17 [60] ) that the place where he had known God more
   nearly is the house of God, a dreadful place, and the gate of heaven. Here,
   therefore, when God orders his holy servant to take off his shoes, he by
   this ceremony attests the reality of his presence, and adds more weight to
   the vision; not that nakedness of feet is of itself of any value in the
   worship of God, but because the weakness of men requires to be aided by
   helps of this kind, that they may the better excite and prepare themselves
   for veneration. Moreover, as God by his presence sanctifies the places in
   which he appears, I think it probable that the expression, holy ground, is
   in part commendatory of the excellence of the land of Canaan, which God had
   chosen for his own habitation and the seat of his pure worship. Hence in
   various passages it is called “his rest.” (Psalm 95:11, and Psalm 132:14
   [61] ) In the end of the verse Joshua is praised for his obedience, that
   posterity might learn by his example to cultivate pure piety in that land.
   There seems thus to be a kind of tacit comparison or antithesis, by which
   the land of Canaan is extolled above all other countries. [62]
     _________________________________________________________________

   [54] “Freed from the law.” Latin, “Lege soluti.” French, “Ont este exemptez
   et dispensez de ce a quoy la Loy les assujettissoit;” “Have been exempted
   and dispensed from that to which the law subjected them.” — Ed.

   [55] These remarks place the view which Calvin takes in its most favorable
   light; but, on the other hand, it is strongly argued, 1. That the eating of
   the Passover by an uncircumcised person was expressly prohibited, (Exodus
   12:48) 2. That the observance of it during the wandering in the desert is,
   by implication at least, dispensed with in the words, “And it shall come to
   pass, when you be come to the land which the Lord will give you, according
   as he has promised, that you shall keep this service.” (Exodus 12:25) 3.
   That the observance of the Passover at Mount Sinai was in compliance with a
   special mandate, and would not have taken place without it. 4. The
   assumption that sacrifices were offered in the desert is questioned as
   inconsistent with Amos 5:25. It may be added, that the order to circumcise,
   evidently intended as a preparation for the celebration of the approaching
   Passover, seems to imply that there had previously been a similar omission
   of both ordinances. It must also have been difficult, if not impossible,
   while in the wilderness, to obtain flour in sufficient quantity to make
   unleavened Passover bread for a whole people. — Ed.

   [56] The original text had referenced Exodus 32:37, which is invalid.
   Certainly the passage now referenced makes mention of the angel, and that
   God will no longer 'go out before' the people of Israel, but, if Calvin had
   only the angel in mind, the reference could have been meant for Exodus
   32:34. However, it could also be a general reference to events occurring
   throughout Chapter 32, (the making of the calf in verses 2-3, God saying He
   would not be their Leader in verse 10, and the reference to the angel in
   verse 34). — fj,sg.

   [57] French, “Mais comme le premier qui se rencontrera;” “But as it were the
   first who may happen to present himself.” — Ed.

   [58] The French adds, “C’est a dire d’Eternel;” “That is to say of
   Eternal.” — Ed.

   [59] Several modern commentators, among others Grotius, have maintained that
   the personage who thus appeared was merely a created angel. In this they
   have only followed in the steps of the Jewish Rabbis, who not satisfied with
   holding that he was an angel, have gone the farther length of fixing what
   particular angel it was. With almost unanimous consent they declare it to
   have been Michael, though they are unable to support their opinion by
   anything stronger than the first verse of the twelfth chapter of Daniel, [Da
   12:1] in which it is said, that “at that time shall Michael stand up, the
   great prince which stands for the children of thy people.” The sounder view
   here advocated by Calvin, and generally adopted by the early Christian
   Fathers, is well expressed by Origen, who says, in his Sixth Homily on this
   Book, “Joshua knew not only that he was of God, but that he was God. For he
   would not have worshipped, had he not recognized him to be God. For who else
   is the Captain of the Lord’s host but our Lord Jesus Christ?” It would make
   sad havoc with our ideas of divine worship to admit that the homage which
   Joshua here pays could be lawfully received, or rather could, so to speak,
   be imperiously demanded by one creature from another. — Ed.

   [60] The original text had the reference to Genesis 26:17, an obvious
   typesetting error. —fj.

   [61] The original text had the reference to Psalm 132:11, an obvious
   typesetting error. —fj.

   [62] The incident here recorded is one of the principal reasons from the
   designation of the Holy Land usually applied to Palestine. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 6
     _________________________________________________________________

   Joshua 6:1-19

   1. Now Jericho was straitly shut up because of the children of Israel: none
   went out, and none came in.

   1. Jericho autem erat clausa, et claudebatur propter filios Israel, nec
   poterat quisquam egredi, vel ingredi.

   2. And the LORD said unto Joshua, See, I have given into thine hand Jericho,
   and the king thereof, and the mighty men of valor.

   2. Dixitque Jehova ad Josuam, Ecce tradidi in manum tuam Jericho, et regem
   ejus, et virtute praestantes.

   3. And you shall compass the city, all you men of war, and go round about
   the city once. Thus shall thou do six days.

   3. Circuibitis itaque urbem, omnes viri bellatores, circundando eam semel:
   sic facies sex diebus.

   4. And seven priests shall bear before the ark seven trumpets of rams’
   horns: and the seventh day you shall compass the city seven times, and the
   priests shall blow with the trumpets.

   4. Porro septem sacerdotes ferent septem cornua arientina ante arcam: Die
   autem septima circuibitis urbem septem vicibus, et sacerdotes ipsi clangent
   tubis.

   5. And it shall come to pass, that when they make a long blast with the
   ram’s horn, and when you hear the sound of the trumpet, all the people shall
   shout with a great shout; and the wall of the city shall fall down flat, and
   the people shall ascend up every man straight before him.

   5. Quum vero protraxerint sonitum cornu arietino: ubi primum audieritis
   vocem tubae, vociferabitur universus populus vociferatione magna, et
   concidet murus urbis sub se: populus vero ascendet quisque e regione sua.

   6. And Joshua the son of Nun called the priests, and said unto them, Take up
   the ark of the covenant, and let seven priests bear seven trumpets of
   rams’ horns before the ark of the LORD.

   6. Vocavit ergo Josue filius Nun sacerdotes, et dixit eis, Tollite arcam
   foederis, et septem sacerdotes accipient septem tubas arietinas coram arca
   Jehovae.

   7. And he said unto the people, Pass on, and compass the city, and let him
   that is armed pass on before the ark of the LORD.

   7. Dixit quoque ad populum, Transite, et circuite urbem, et armatus quisque
   praecedat arcam Jehovae.

   8. And it came to pass, when Joshua had spoken unto the people, that the
   seven priests bearing the seven trumpets of rams’ horns passed on before the
   LORD, and blew with the trumpets: and the ark of the covenant of the LORD
   followed them.

   8. Et fuit postquam loquutus est Josue ad populum, tulerunt septem
   sacerdotes septem tubas arietinas, et transeuntes ante arcam Jehovae
   clanxerunt tubis. Arca autem foederis Jehovae sequebatur ipsos.

   9. And the armed men went before the priests that blew with the trumpets,
   and the rearward came after the ark, the priests going on, and blowing with
   the trumpets.

   9. Et armatus quisque praecedebat sacerdotes clangentes tubis, Et qui
   cogebat agmen sequebatur arcam eundo et clangendo tubis.

   10. And Joshua had commanded the people, saying, You shall not shout, nor
   make any noise with your voice, neither shall any word proceed out of your
   mouth, until the day I bid you shout; then shall you shout.

   10. Populo autem praeceperat Josue, dicendo, Non vociferabimini, nec
   facietis audire vocem vestram, neque egredietur ex ore vestro verbum, usque
   ad diem quo dixero vobis, vociferamini: tunc vociferabimini.

   11. So the ark of the LORD compassed the city, going about it once: and they
   came into the camp, and lodged in the camp.

   11. Circuivit itaque arca Jehovae urbem, circundando semel, et reversi sunt
   in castra: manseruntque illic.

   12. And Joshua rose early in the morning, and the priests took up the ark of
   the LORD.

   12. Rursum surrexit Josue mane, tuleruntque sacerdotes arcam Jehovae.

   13. And seven priests bearing seven trumpets of rams’ horns before the ark
   of the LORD went on continually, and blew with the trumpets: and the armed
   men went before them; but the rearward came after the ark of the LORD, the
   priests going on, and blowing with the trumpets.

   13. Septem autem sacerdotes ferentes septem tubas arietinas praecedebant
   arcam Jehovae, eundo: et clangebant tubis. Armatus vero praecedebat eos, et
   qui cogebat agmen sequebatur arcam Jehovae, eundo, et clangendo tubis.

   14. And the second day they compassed the city once, and returned into the
   camp: so they did six days.

   14. Circuiverunt ergo urbem dic secundo vice alia, reversique sunt ad
   castra: sic fecerunt sex diebus.

   15. And it came to pass on the seventh day, that they rose early about the
   dawning of the day, and compassed the city after the same manner seven
   times: only on that day they compassed the city seven times.

   15. Ubi autem advenit septimus dies, surrexerunt simul ac ascendit aurora,
   et circuiverunt urbem secundum eundem morem septem vicibus: tantum die illa
   circuiverunt urbem septem vicibus.

   16. And it came to pass at the seventh time, when the priests blew with the
   trumpets, Joshua said unto the people, Shout; for the LORD has given you the
   city.

   16. Septima autem vice quum clangerent sacerdotes tubis, dixit Josue ad
   populum, vociferamini, tradidit Jehova vobis urbem.

   17. And the city shall be accursed, even it, and all that are therein, to
   the LORD: only Rahab the harlot shall live, she and all that are with her in
   the house, because she hid the messengers that we sent.

   17. Erit autem urbs anathema, ipsa et quaecunque in ea sunt, Jehovae: tantum
   Rahab meritrix vivet, ipsa et quicunque fuerint cum ea domi, quia
   abscondidit nuncios quos misimus.

   18. And you, in any wise keep yourselves from the accursed thing, lest you
   make yourselves accursed, when you take of the accursed thing, and make the
   camp of Israel a curse, and trouble it.

   18. Veruntamen vos cavete ab anathemate, ne forte contingatis aliquid de
   anathemate, tollatisque de anathemate, et ponatis castra Israel anathema, et
   turbetis ea.

   19. But all the silver, and gold, and vessels of brass and iron, are
   consecrated unto the LORD: they shall come into the treasury of the LORD.

   19. Omne autem argentum, et aurum, et vasa aerea et ferrea, sanctitas erunt
   Jehovae: thesaurum Jehovae ingredientur.


   1. Now Jericho was straitly shut up, etc Jericho is said to be shut up,
   because the gates were not opened: as in time of war cities are guarded with
   more than usual care. It is added, by way of emphasis, that they were
   sealed, or locked up, [63] as if it were said that the inhabitants were
   attentive in watching, so as not to be taken by surprise. Hence, as it could
   not be taken by stratagem, the only hope of taking it was by open force.
   This tends to display the goodness of God to the children of Israel, who
   would have been worn out by a long and difficult siege, had not a substitute
   been early provided from heaven. Meanwhile there was a danger, lest being
   forced into a corner, they might be consumed by want and famine, as there
   was no means of obtaining food and provender in a hostile region. The Lord,
   therefore, that they might not sit down despondently before one city,
   assisted them by an extraordinary miracle, and opened up an entrance to them
   by throwing down the walls, that they might thereafter have the greater
   confidence in attacking other cities.

   We now see the connection between the two first verses, in the one of which
   it is said, that Jericho was shut up, and the children of Israel thus
   prevented from approaching it, while in the other God promises that he will
   take it for them. He makes this promise with the view of preventing them
   from tormenting themselves with anxious thoughts. In one word, God, by this
   easy victory at the outset, provides against their giving way to despondency
   in future. We, at the same time, perceive the stupidity of the inhabitants,
   who place their walls and gates as obstacles to the divine omnipotence; as
   if it were more difficult to break up or dissolve a few bars and beams than
   to dry up the Jordan.

   3. And you shall compass the city, etc The promise was, indeed, fit and
   sufficient of itself to give hope of victory, but the method of acting was
   so strange, as almost to destroy its credibility. God orders them to make
   one circuit round the city daily until the seventh day, on which they are
   told to go round it seven times, sounding trumpets, and shouting. The whole
   looked like nothing else than child’s play, and yet was no improper test,
   for trying their faith, as it proved their acquiescence in the divine
   message, even when they saw in the act itself nothing but mere
   disappointment. With the same intention, the Lord often, for a time,
   conceals his own might under weakness, and seems to sport with mere trifles,
   that his weakness may at length appear stronger than all might, and his
   folly superior to all wisdom.

   While the Israelites thus abandon their own reason, and depend implicitly on
   his words, they gain much more by trifling than they could have done by
   making a forcible assault, and shaking the walls by numbers of the most
   powerful engines. Only it behooved them to play the fool for short time, and
   not display too much acuteness in making anxious and subtle inquiries
   concerning the event: for that would have been, in a manner, to obstruct the
   course of the divine omnipotence. Meanwhile, though the circulatory movement
   round the walls might have excited derision, it was afterwards known, by its
   prosperous result, that God commands nothing in vain.

   There was another subject of care and doubt, which might have crept into
   their minds. Should the inhabitants of the city suddenly sally forth, the
   army would, without difficulty, be put to the rout, while, in long
   straggling lines, it was proceeding round the city, without any regular
   arrangement that might have enabled it to repel a hostile assault. But here,
   also, whatever anxiety they might have felt, they behooved to cast it upon
   God; for sacred is the security which reclines on his providence. There was
   an additional trial of their faith, in the repetition of the circuit of the
   city during seven days. For what could seem less congruous than to fatigue
   themselves with six unavailing circuits? Then, of what use was their
   silence, [64] unless to betray their timidity, and tempt the enemy to come
   out and attack besiegers who seemed not to have spirit enough to meet them?
   But as profane men often, by rash intermeddling fervor, throw everything
   into confusion, the only part which God here assigns to his people, is to
   remain calm and silent, that thus they may the better accustom themselves
   simply to execute his commands.

   Here, too, it is worthy of remark, that the instruments, given to the
   priests to blow with, are not the silver trumpets deposited in the
   sanctuary, but merely rams’ horns. The sound of the sacred trumpets would
   certainly have inspired more confidence, but a better proof of obedience was
   given, when they were contented with the vulgar symbol. Moreover, their
   movements were so arranged, that the greater number, by which is understood
   the armed, went before the ark, while those who usually accompanied the
   baggage followed. It was their part to take care that the rear did not fall
   into confusion. As the term congregating, applied to them, was obscure, I
   have rendered it by the corresponding term usually employed by the Latins.
   [65] Some think that the tribe of Dan was thus employed, but this is
   uncertain, as they were not then arranged in the manner usual on other
   expeditions.

   15. And it came to pass on the seventh day, etc Here, also, God seemed, by
   leading the people so often round the city, not only to keep the matter in
   suspense, but purposely to sport with the miseries of the people, who were
   fatiguing themselves to no purpose. For why does he not order them suddenly
   to attack the city? Why does he keep them in their former silence, even to
   weariness, and not open their mouths to shout? But the happy fruit of this
   endurance teaches us, that there is nothing better than to leave the
   decisive moments and opportunities of acting at his disposal, and not, by
   our haste, anticipate his providence, in which, if we acquiesce not, we
   obstruct the course of his agency. Therefore, while the priests were
   sounding, God ordered a corresponding shout to be raised by the people, that
   in this way he might prove that he is not pleased with any impetuosity which
   men manifest at their own hands, but above all things requires a regulated
   zeal, of which the only rule is not to move either tongue, or feet, or
   hands, till he order. Here, the rams’ horns undoubtedly represented his
   authority.

   17. And the city shall be accursed, etc Although God had determined not only
   to enrich his people with spoil and plunder, but also to settle them in
   cities which they had not built, yet there was a peculiarity in the case of
   the first city; for it was right that it should be consecrated as a kind of
   first fruits. Accordingly, he claims the buildings, as well as all the
   moveable property, as his own, and prohibits the application of any part of
   it to private uses. It may have been an irksome and grievous task for the
   people voluntarily to pull down houses in which they might have commodiously
   dwelt, and to destroy articles which might have been important for use. But
   as they had not been required to fight, it behooved them to refrain, without
   grudging, from touching the prey, and willingly yield up the rewards of the
   victory to God, as it was solely by his nod that the walls of the city had
   fallen, and the courage of the citizens had fallen along with them. God was
   contented with this pledge of gratitude, provided the people thereby quickly
   learned that everything they called their own was the gift of his free
   liberality. For with equal right all the other cities might have been doomed
   to destruction, had not God granted them to his people for habitations.

   As to the Hebrew word חרס, I will now only briefly repeat from other
   passages. When it refers to sacred oblations, it becomes, in respect of men,
   equivalent to abolitions, since things devoted in this manner are renounced
   by them as completely as if they were annihilated. The equivalent Greek term
   is anathēma, or anathema, meaning set apart, or as it is properly expressed
   in French, interdicted. Hence the exhortation to beware of what was under
   anathema, inasmuch as that which had been set apart for God alone had
   perished, in so far as men were concerned. It is used in a different sense
   in the following verse, where caution is given not to place the camp of
   Israel in anathema. Here its simple meaning is, excision, perdition, or
   death. Moreover, God destined vessels made of metals for the use of the
   sanctuary; all other things he ordered to be consumed by fire, or destroyed
   in other manners.
     _________________________________________________________________

   [63] The Septuagint has sunkekleismenē kai ōchurōmenē, “completely closed
   and made sure, by being barred or barricaded.” — Ed.

   [64] French, “De ne dire mot, ne faire aucun bruit;” “Not to speak a word,
   not to make a noise.” — Ed.

   [65] French, “Mais je l’ay traduit par un terme plus accoustume a la langue
   Francoise;” “But here I have translated it by a term more commonly used in
   the French language.” — Ed.
     _________________________________________________________________

   Joshua 6:20-27

   20. So the people shouted when the priests blew with the trumpets: and it
   came to pass, when the people heard the sound of the trumpet, and the people
   shouted with a great shout, that the wall fell down flat, so that the people
   went up into the city, every man straight before him, and they took the
   city.

   20. Itaque vociferatus est populus postquam clanxerunt tubis. Quum enim
   audisset populus vocem tubarum, vociferatus est vociferatione maxima, et
   cecidit murus subtus, tum ascendit populus in urbem quisque e regione sua,
   et ceperunt eam.

   21. And they utterly destroyed all that was in the city, both man and woman,
   young and old, and ox, and sheep, and ass, with the edge of the sword.

   21. Et perdiderunt omnia quae erant in urbe, a vobis usque ad mulierem, a
   puero usque ad senem, ad bovem, et ovem, et asinum, acie gladii.

   22. But Joshua had said unto the two men that had spied out the country, Go
   into the harlot’s house, and bring out thence the woman, and all that she
   has, as you swear unto her.

   22. Duobus autem viris qui exploraverant terram dixit Josue, Ingredimini
   domum mulieris meretricis, et inde educite eam, et quaecunque habet,
   quemadmodum jurastis ei.

   23. And the young men that were spies went in, and brought out Rahab, and
   her father, and her mother, and her brethren, and all that she had; and they
   brought out all her kindred, and left them without the camp of Israel.

   23. Ingressi itaque exploratores eduxerunt Rahab, et patrem ejus, et matrem
   ejus, et fratres ejus, et quaecunque habebat, et totam cognationem ejus
   eduxerunt, ac locarunt extra castra Israel.

   24. And they burnt the city with fire, and all that was therein: only the
   silver, and the gold, and the vessels of brass and of iron, they put into
   the treasury of the house of the LORD.

   24. Urbem vero succenderunt igni, et quaecunque erant in ea: tantummodo
   aurum et argentum, vasa aerea et ferrea posuerunt in thesauro domus Jehovae.

   25. And Joshua saved Rahab the harlot alive, and her father’s household, and
   all that she had; and she dwells in Israel even unto this day; because she
   hid the messengers, which Joshua sent to spy out Jericho.

   25. Itaque Rahab meretricem, et domum patris ejus, et quaecunque habebat
   vivere fecit Josue: habitavitque in medio Israel usque ad hunc diem, quia
   absconderat nuntios quos miserat Josue ad explorandum Jericho.

   26. And Joshua adjured them at that time, saying, Cursed be the man before
   the LORD, that riseth up and builds this city Jericho: he shall lay the
   foundation thereof in his firstborn, and in his youngest son shall he set up
   the gates of it.

   26. Adjuravit autem Josue tempore illo, dicendo, Maledictus vir coram Jehova
   qui surget ut edificet urbem istam Jericho. In primogenito suo fundabit eam
   et in minore suo statuet portas ejus.

   27. So the LORD was with Joshua; and his fame was noised throughout all the
   country.

   27. Fuit autem Jehova cum Josue, et fama ejus fuit in tota terra.


   20. So the people shouted, etc Here the people are praised for obedience,
   and the faithfulness of God is, at the same time, celebrated. They testified
   their fidelity by shouting, because they were persuaded, that what God had
   commanded would not be in vain, and he, in not allowing them to lose their
   labor, vindicated the truth of what he had said. Another virtue of not
   inferior value was displayed by the people, in despising unlawful gain, and
   cheerfully suffering the loss of all the plunder. For there cannot be a
   doubt, that in the minds of many the thought must have risen, For what end
   does God please to destroy all the wealth? Why does he envy us that which he
   has given into our hand? Why does he not rather gladden us by furnishing us
   with the materials of thanksgiving? Dismissing these considerations, which
   might have interfered with their duty, it was a proof of rare and excellent
   self-denial, voluntarily to cast away the spoils which were in their hands,
   and the wealth of a whole city.

   The indiscriminate and promiscuous slaughter, making no distinction of age
   or sex, but including alike women and children, the aged and decrepit, might
   seem an inhuman massacre, had it not been executed by the command of God.
   But as he, in whose hands are life and death, had justly doomed those
   nations to destruction, this puts an end to all discussion. We may add, that
   they had been borne with for four hundred years, until their iniquity was
   complete. Who will now presume to complain of excessive rigor, after God had
   so long delayed to execute judgment? If any one object that children, at
   least, were still free from fault, it is easy to answer, that they perished
   justly, as the race was accursed and reprobated. Here then it ought always
   to be remembered, that it would have been barbarous and atrocious cruelty
   had the Israelites gratified their own lust and rage, in slaughtering
   mothers and their children, but that they are justly praised for their
   active piety and holy zeal, in executing the command of God, who was pleased
   in this way to purge the land of Canaan of the foul and loathsome
   defilement’s by which it had long been polluted. [66]

   22. But Joshua had said unto the two men, etc The good faith of Joshua in
   keeping promises, and his general integrity, are apparent in the anxious
   care here taken. But as the whole city had been placed under anathema, a
   question might be raised as to this exception of one family. No mortal man
   was at liberty to make any change on the decision of God. Still as it was
   only by the suggestion of the Spirit that Rahab had bargained for her
   impunity, I conclude that Joshua, in preserving her, did only what was
   considerate and prudent.

   We may add, that the messengers were not yet under any contrary obligation,
   as the complete destruction of the city had not been declared. It is true,
   they had heard in general, that all those nations were to be destroyed, but
   they were still at liberty to make a compact with a single woman, who had
   voluntarily abandoned her countrymen. But we shall afterwards meet with a
   far easier solution, namely, that while the Israelites, by the divine
   command, exhorted all whom they attacked, to surrender, by holding out the
   hope of pardon, the blinded nations obstinately refused the peace thus
   offered, because God had decreed to destroy all of them. But while all, in
   general, were hardened to their destruction, it follows that Rahab was
   exempted by special privilege, and might escape in safety, while the others
   perished. Joshua, therefore, judged wisely, that a woman who had voluntarily
   gone over to the Church, was rescued thus early, not without the special
   grace of God. The case of the father and the whole family is, indeed,
   different, but seeing they all spontaneously abjure their former state, they
   confirm the stipulation which Rahab had made for their safety, by the
   promptitude of their obedience.

   Moreover, let us learn from the example of Joshua, that we do not
   sufficiently attest our probity, by refraining from violating our promise
   intentionally and of set purpose, unless we also diligently exert ourselves
   to secure its performance. He not only allows Rahab to be delivered by her
   guests, but is careful to guard against her sustaining any injury in the
   first tumult; and to make the messengers more diligent in performing their
   office, he reminds them that they had promised with the intervention of an
   oath.

   23. And the young men that were spies went in, etc God, doubtless, wished
   those to be safe, whose minds he thus inclined to embrace deliverance. Had
   it been otherwise, they would have rejected it not less proudly, and with no
   less scorn than the two sons-in-law of Lot. But a still better provision is
   made for them, when, by being placed without the camp, they receive a strict
   injunction to abandon their former course of life. [67] For had they been
   immediately admitted and allowed to mix indiscriminately with the people,
   the thought of their impurity might never, perhaps, have occurred to them,
   and they might thus have continued to indulge in it. Now when they are
   placed apart, that they may not, by their infection, taint the flock, they
   are impressed with a feeling of shame, which may urge them to serious
   conversion.

   It cannot be meant that they were thus set apart for safety, lest any one in
   the crowd might have risen up violently against them: for they would have
   been received by all with the greatest favor and gladness, whereas they
   might have been attacked in a solitary place more easily, and even with
   impunity. Their impurity, therefore, was brought visibly before them, that
   they might not while polluted come rashly forward into the holy meeting, but
   rather might be accustomed by this rudimentary training to change their mode
   of life. For it is added shortly after, that they dwelt in the midst of the
   people; in other words, having been purged from their defilement’s, they
   began to be regarded in the very same light as if they had originally
   belonged to the race of Abraham. In short, the meaning is, that after they
   had made a confession of their previous impurity, they were admitted
   indiscriminately along with others. By this admission, Rahab gained one of
   the noblest fruits of her faith.

   26. And Joshua adjured them, etc This adjuration, then, was not merely to
   have effect for one day, but to warn posterity through all ages that that
   city had been taken only by divine power. He wished, therefore, that the
   ruins and devastation should exist for ever as a kind of trophy; because the
   rebuilding of it would have been equivalent to an erasure effacing the
   miracle. In order, therefore, that the desolate appearance of the place
   might keep the remembrance of the divine power and favor alive among
   posterity, Joshua pronounces a heavy curse upon any one who should again
   build the ruined city. From this passage we gather that the natural
   torpidity of men requires the aid of stimulants to prevent them from burying
   the divine favors in oblivion; and hence this spectacle, wherein the divine
   agency was made conspicuous to the people, was a kind of indirect censure of
   their ingratitude.

   The substance of the imprecation is, that if any one ever attempt to rebuild
   Jericho he may be made sensible by the unpropitious and mournful result that
   he had done a cursed and abominable work. For to lay the foundations in his
   first-born, were just as if he were to cast forth his son to perish, crushed
   and buried beneath the mass of stones; and to set up the gates in his
   younger son, is the same thing as to plan an edifice which could not be
   erected without causing the death of a son. Thus he who should dare to make
   the insane attempt is condemned in his own offspring. Nor did Joshua utter
   this curse at his own suggestion; he was only the herald of celestial
   vengeance.

   This makes it the more monstrous that among the people of God a man should
   have been found, whom that fearful curse, couched in formal terms, could not
   restrain from sacrilegious temerity. In the time of Ahab (1 Kings 16:34)
   arose Hiel, a citizen of Bethel, who dared, as it were avowedly, to
   challenge God in this matter; but the Sacred History at the same time
   testifies, that the denunciation which God had pronounced by the mouth of
   Joshua did not fail of its effect; for Hiel founded the new Jericho in
   Abiram his first-born, and set up its gates in his younger son Segub, and
   thus learned in the destruction of his offspring what it is to attempt
   anything against the will and in opposition to the command of God. [68]
     _________________________________________________________________

   [66] In confirmation of the views thus admirably expressed, it is not out of
   place to add those of the profoundest and most philosophical English
   theologians on the same subject. Bishop Butler, in his Analogy, Part 2,
   chapter 3, after saying that “it is that province of reason to judge of the
   morality of Scripture; i.e., not whether it contains things different from
   what we should have expected from a wise, just, and good Being — but whether
   it contains things plainly contradictory to wisdom, justice, or goodness; to
   what the light of nature teaches us of God,” continues thus: “I know nothing
   of this sort objected against Scripture, excepting such objections as are
   formed upon suppositions which would equally conclude, that the constitution
   of nature is contradictory to wisdom, justice, or goodness: which most
   certainly it is not. Indeed there are some particular precepts in Scripture,
   given to particular persons, requiring actions, which would be immoral or
   vicious, were it not for such precepts. But it is easy to see, that all
   these are of such a kind, as that the precept changes the whole nature of
   the case and of the action: and both constitutes and shows that not to be
   unjust or immoral, which, prior to the precept, must have appeared, and
   really have been so: which well may be, since none of these precepts are
   contrary to immutable morality. If it were commanded to cultivate the
   principles, and act from the spirit of treachery, ingratitude, cruelty; the
   command would not alter the nature of the case, or of the action, in any of
   these instances. But it is quite otherwise in precepts, which require only
   the doing an external action: for instance, taking away the property or life
   of any. For men have no right to either life or property, but what arises
   solely from the grant of God. When this grant is revoked, they cease to have
   any right at all in either: and when this revocation is made known, as
   surely it is possible it may be, it must cease to be unjust to deprive them
   of either. And though a course of external acts, which, without command,
   would be immoral, must make an immoral habit, yet a few detached commands
   have no such natural tendency. I thought proper to say thus much of the few
   Scripture precepts which require, not vicious actions, but actions which
   would have been vicious had it not been for such precepts: because they are
   sometimes weakly urged as immoral, and great weight is laid upon objections
   drawn from them. But to me there seems no difficulty at all in these
   precepts, but what arises from their being offences; i.e., from their being
   liable to be perverted, as, indeed, they are, by wicked designing men, to
   serve the most horrid purposes, and, perhaps, to mislead the weak and
   enthusiastic.” — Ed.

   [67] French, “Car combien qu’il y ait en cela de la severite, toutes fois
   c’est un bon moyen par lequel ils sont appelez a renoncer a leur vie
   precedente;” “For though there is severity in this, it is, however a good
   method of calling upon them to renounce their previous life.” — Ed.

   [68] This rebuilding by Hiel on the very site of the ancient city, took
   place, according to the ordinary chronology, 520 years after Joshua
   pronounced the curse. It would seem, however, that another Jericho had been
   built at a much earlier period, not actually on the former site which, while
   the memory of the curse remained, was probably avoided, but at no great
   distance from it. Of this fact, the mention made of Jericho in Joshua 18:21,
   as one of the cities of Benjamin, is not decisive, because it may have been
   intended to indicate merely a locality, and not an actually existing city,
   nor is it absolutely certain that the “city of palm trees” which Eglor
   captured, (Judges 3:13) was a rebuilt Jericho, though by that name Jericho
   was generally known. Its existence, however, at least a century before Hiel,
   is clearly established by the directions given to David’s ambassadors, after
   their insulting treatment by the king of Ammon, “to tarry at Jericho.” (2
   Samuel 10:5) It may be worth while briefly to glance at the subsequent
   history of Hiel’s sacrilegious city. As if the penalty of rebuilding had
   been fully paid by the exemplary punishment inflicted on the founder, the
   curse appears to have been withdrawn, and in the course of about twenty
   years we learn that it had not only been selected as a school of the
   prophets, (2 Kings 2:5,) but received a very important addition to its other
   attractions as a residence by the miraculous cure of its waters by Elisha.
   (2 Kings 2:18-22.) Its inhabitants, on the return from the Babylonish
   captivity, are mentioned as having assisted in rebuilding the walls of
   Jerusalem. (Nehemiah 3:2) At a later period Jericho was fortified by the
   Syrian general Bacchides, or rather received from him additions to its
   previously existing fortifications, (1 Maccabees 9:50) but does not seem to
   have acquired very much importance till the time of Herod the Great, who,
   after capturing and sacking it, rebuilt it in a much more magnificent form,
   and erected in it a splendid palace, where he often resided and ultimately
   died. It also became a favorite residence of his son but by the display of
   his miraculous agency. It appears in the latter period of the Roman empire
   to have ranked as one of the chief cities of Palestine. The general
   devastation of the country on the dissolution of that empire effected its
   final ruin, and its site is now only doubtfully represented by a miserable
   village called Riha, containing from 200 to 300 souls. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 7
     _________________________________________________________________

   Joshua 7:1-9

   1. But the children of Israel committed a trespass in the accursed thing:
   for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the
   tribe of Judah, took of the accursed thing: and the anger of the LORD was
   kindled against the children of Israel.

   1. Transgressi autem sunt transgressione filii Israel in anathemate: quia
   Achan, filius Chermi filii Zabdi, filii Zerah de tribu Jehudae abstulit de
   anathemate: et accensa est excandescentia Jehovae contra filios Israel.

   2. And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the
   east side of Bethel, and spoke unto them, saying, Go up and view the
   country. And the men went up and viewed Ai.

   2. Porro misit Josue viros e Jericho contra Hai, quae erat juxta Bethaven ad
   orientem Bethel, et loquutus est cum illis, dicendo, Ascendite et explorate
   terram. Ascenderunt itaque viri, et exploraverunt Hai.

   3. And they returned to Joshua, and said unto him, Let not all the people go
   up; but let about two or three thousand men go up and smite Ai; and make not
   all the people to labor thither; for they are but few.

   3. Qui reversi ad Josuam, dixerunt ei, Ne ascendat totus populus; circiter
   duo millia virorum aut circiter tria millia virorum ascendant, et percutient
   Hai. [69]

   4. So there went up thither of the people about three thousand men: and they
   fled before the men of Ai.

   4. Ascenderunt ergo illuc e populo fere fria millia virorum, et fugerunt
   coram viris Hai.

   5. And the men of Ai smote of them about thirty and six men: for they chased
   them from before the gate even unto Shebarim, and smote them in the going
   down: wherefore the hearts of the people melted, and became as water.

   5. Percusseruntque ex eis circiter triginta et sex viros, et persequuti sunt
   eos a porta usque ad Sebarim, et percusserunt eos in descensu; atque ita
   liquefactum est cor populi, fuitque velut aqua.

   6. And Joshua rent his clothes, and fell to the earth upon his face before
   the ark of the LORD until the eventide, he and the elders of Israel, and put
   dust upon their heads.

   6. Porro Josue sicidit vestimenta sua, prociditque in faciem suam in terram
   coram arca Jehovae usque ad vesperam, ipse et seniores Israel, et posuerunt
   pulverem super caput suum.

   7. And Joshua said, Alas, O Lord GOD, wherefore has thou at all brought this
   people over Jordan, to deliver us into the hand of the Amorites, to destroy
   us? would to God we had been content, and dwelt on the other side Jordan!

   7. Dixitque Josue, Ah, ah, Dominator Jehova, ut quid traduxisit populum hunc
   trans Jordanem, ut traderes nos in manum Amorrhaei qui perdat nos? Atque
   utinam libuisset nobis manere in deserto trans Jordanem!

   8. O Lord, what shall I say, when Israel turns their backs before their
   enemies!

   8. O Domine quid dicam postquam vertit Israel cervicem coram inimicis suis?

   9. For the Canaanites and all the inhabitants of the land shall hear of it,
   and shall environ us round, and cut off our name from the earth: and what
   wilt thou do unto thy great name?

   9. Audientque Channanaeus et omnes incolae terrae, et vertent se contra nos,
   disperdentque nomen nostrum e terra: quid vero facies nomini tuo magno?


   1. But the children of Israel committed, etc Reference is made to the crime,
   and indeed the secret crime, of one individual, whose guilt is transferred
   to the whole people; and not only so, but punishment is at the same time
   executed against several who were innocent. But it seems very unaccountable
   that a whole people should be condemned for a private and hidden crime of
   which they had no knowledge. I answer, that it is not new for the sin of one
   member to be visited on the whole body. Should we be unable to discover the
   reason, it ought to be more than enough for us that transgression is imputed
   to the children of Israel, while the guilt is confined to one individual.
   But as it very often happens that those who are not wicked foster the sins
   of their brethren by conniving at them, a part of the blame is justly laid
   upon all those who by disguising become implicated in it as partners. For
   this reason Paul, (1 Corinthians 5:4-6) upbraids all the Corinthians with
   the private enormity of one individual, and inveighs against their pride in
   presuming to glory while such a stigma attached to them. But here it is easy
   to object that all were ignorant of the theft, and that therefore there is
   no room for the maxim, that he who allows a crime to be committed when he
   can prevent it is its perpetrator. I certainly admit it not to be clear why
   a private crime is imputed to the whole people, unless it be that they had
   not previously been sufficiently careful to punish misdeeds, and that
   possibly owing to this, the person actually guilty in the present instance
   had sinned with greater boldness. It is well known that weeds creep in
   stealthily, grow apace and produce noxious fruits, if not speedily torn up.
   The reason, however, why God charges a whole people with a secret theft is
   deeper and more abstruse. He wished by an extraordinary manifestation to
   remind posterity that they might all be criminated by the act of an
   individual, and thus induce them to give more diligent heed to the
   prevention of crimes.

   Nothing, therefore, is better than to keep our minds in suspense until the
   books are opened, when the divine judgments which are now obscured by our
   darkness will be made perfectly clear. Let it suffice us that the whole
   people were infected by a private stain; for so it has been declared by the
   Supreme Judge, before whom it becomes us to stand dumb, as having one day to
   appear at his tribunal. The stock from which Achan was descended is narrated
   for the sake of increasing, and, as it were, propagating the ignominy; just
   as if it were said, that he was the disgrace of his family and all his race.
   For the writer of the history goes up as far as the tribe of Judah. By this
   we are taught that when any one connected with us behaves himself basely and
   wickedly, a stigma is in a manner impressed upon us in his person that we
   may be humbled — not that it can be just to insult over all the kindred of a
   wicked man, but first, that all kindred may be more careful in applying
   mutual correction to each other, and secondly, that they may be led to
   recognize that either their connivance or their own faults are punished.

   A greater occasion of scandal, fitted to produce general alarm, was offered
   by the fact of the crime having been detected in the tribe of Judah, which
   was the flower and glory of the whole nation. It was certainly owing to the
   admirable counsel of God, that a pre-eminence which fostered the hope of
   future dominion resided in that tribe. But when near the very outset this
   honor was foully stained by the act of an individual, the circumstance might
   have occasioned no small disturbance to weak minds. The severe punishment,
   however, wiped away the scandal which might otherwise have existed; and
   hence we gather that when occasion has been given to the wicked to
   blaspheme, the Church has no fitter means of removing the opprobrium than
   that of visiting offences with exemplary punishment.

   2. And Joshua sent men from Jericho, etc To examine the site of the city and
   reconnoiter all its approaches was an act of prudence, that they might not,
   by hurrying on at random through unknown places, fall into an ambuscade. But
   when it would be necessary shortly after to advance with all the forces, to
   send forward a small band with the view of taking the city, seems to betray
   a want of military skill. Hence it would not have been strange that two or
   three thousand men, on a sudden sally were panic-struck and turned their
   backs. And it was certainly expedient for the whole body that twenty or
   thirty thousand should have spread in all directions in foraging parties. We
   may add, that even the act of slaying, though no resistance were offered,
   was of itself sufficient to wear out a small body of troops. Therefore, when
   the three thousand or thereabouts were repulsed, it was only a just
   recompense for their confidence and sloth. The Holy Spirit, however,
   declares that fewness of numbers was not the cause of the discomfiture, and
   ought not to bear the blame of it. The true cause was the secret counsel of
   God, who meant to show a sign of his anger, but allowed the number to be
   small in order that the loss might be less serious. And it was certainly a
   rare display of mercy to chastise the people gently and without any great
   overthrow, with the view of arousing them to seek an instant remedy for the
   evil. Perhaps, too, the inhabitants of Ai would not have dared to make an
   attack upon the Israelites had they advanced against the city in full force.
   The Lord therefore opened a way for his judgment, and yet modified it so as
   only to detect the hidden crime under which the people might otherwise have
   been consumed as by a lingering disease.

   But although there is nothing wonderful in the defeat of the Israelites, who
   fought on disadvantageous terms on lower ground, it was, however, perfectly
   obvious that they were vanquished by fear and the failure of their courage
   before they came to close quarters; for by turning their backs they gave up
   the higher ground and retired to the slope of a valley. The enemy, on the
   other hand, showed how thoroughly they despised them by the confidence and
   boldness with which they ventured to pursue the fugitives at full speed in
   the direction of their camp. In the camp itself, such was the trepidation
   that all hearts melted. I admit, indeed, that there was cause for fear when,
   after having gained so many victories as it were in sport, they saw
   themselves so disgracefully defeated. In unwonted circumstances we are more
   easily disturbed. But it was a terror from heaven which dismayed them more
   than the death of thirty men and the flight of three thousand.

   6. And Joshua rent his clothes, etc Although it was easy to throw the blame
   of the overthrow or disgrace which had been sustained on others, and it was
   by no means becoming in a courageous leader to be so much cast down by the
   loss of thirty men, especially when by increasing his force a hundred-fold
   it would not have been difficult to drive back the enemy now weary with
   their exertions, it was not, however, without cause that Joshua felt the
   deepest sorrow, and gave way to feelings bordering on despair. The thought
   that the events of war are doubtful — a thought which sustains and
   reanimates the defeated — could not be entertained by him, because God had
   promised that they would always be victorious. Therefore when the success
   did not correspond to his hopes, the only conclusion he could draw was, that
   they had fought unsuccessfully merely because they had been deprived of the
   promised assistance of God.

   Accordingly, both he and the elders not only gave themselves up to sorrow
   and sadness, but engage in solemn mourning, as used in the most calamitous
   circumstances, by tearing their garments and throwing dust on their heads.
   That mode of expressing grief was used also by the heathen, but was
   specially appropriate in the pious worshippers of God in suppliantly
   deprecating his wrath. The rending of the garments and other accompanying
   acts contained a profession of repentance, as may also be inferred from the
   annexed prayer, which, however, is of a mixed nature, dictated partly by
   faith and the pure spirit of piety, and partly by excessive perturbation. In
   turning straightway to God and acknowledging that in his hand, by which the
   wound was inflicted, the cure was prepared, they are influenced by faith;
   but their excessive grief is evidently carried beyond all proper bounds.
   Hence the freedom with which they expostulate, and hence the preposterous
   wish, Would God we had remained in the desert! [70]

   It is not a new thing, however, for pious minds, when they aspire to seek
   God with holy zeal, to obscure the light of faith by the vehemence and
   impetuosity of their affections. And in this way all prayers would be
   vitiated did not the Lord in his boundless indulgence pardon them, and
   wiping away all their stains receive them as if they were pure. And yet
   while in thus freely expostulating, they cast their cares upon God, though
   this blunt simplicity needs pardon, it is far more acceptable than the
   feigned modesty of hypocrites, who, while carefully restraining themselves
   to prevent any confident expression from escaping their lips, inwardly swell
   and almost burst with contumacy.

   Joshua oversteps the bounds of moderation when he challenges God for having
   brought the people out of the desert; but he proceeds to much greater
   intemperance when, in opposition to the divine promise and decree, he utters
   the turbulent wish, Would that we had never come out of the desert! That was
   to abrogate the divine covenant altogether. But as his object was to
   maintain and assert the divine glory, the vehemence which otherwise might
   have justly provoked God was excused.

   We are hence taught that saints, while they aim at the right mark, often
   stumble and fall, and that this sometimes happens even in their prayers, in
   which purity of faith and affections framed to obedience ought to be
   especially manifested. That Joshua felt particularly concerned for the
   divine glory, is apparent from the next verse, where he undertakes the
   maintenance of it, which had been in a manner assigned to him. What shall I
   say, he asks, when it will be objected that the people turned their backs?
   And he justly complains that he is left without an answer, as God had made
   him the witness and herald of his favor, whence there was ground to hope for
   an uninterrupted series of victories. Accordingly, after having in the
   loftiest terms extolled the divine omnipotence in fulfillment of the office
   committed to him, it had now become necessary for him, from the adverse
   course of events, to remain ignominiously silent. We thus see that nothing
   vexes him more than the disgrace brought upon his calling. He is not
   concerned for his own reputation, but fears lest the truth of God might be
   endangered in the eyes of the world. [71] In short, as it was only by the
   order of God that he had brought the people into the land of Canaan, he now
   in adversity calls upon him as author and avenger, just as if he had said,
   Since thou has brought me into these straits, and I am in danger of seeming
   to be a deceiver, it is for thee to interfere and supply me with the means
   of defense.

   9. For the Canaanites and all the inhabitants, etc He mentions another
   ground of fear. All the neighboring nations, who, either subdued by
   calamities or terrified by miracles, were quiet, will now resume their
   confidence and make a sudden attack upon the people. It was indeed probable,
   that as the divine power had crushed their spirit and filled them with
   dismay, they would come boldly forward to battle as soon as they knew that
   God had become hostile to the Israelites. He therefore appeals to God in
   regard to the future danger, entreating him to make speedy provision against
   it, as the occasion would be seized by the Canaanites, who, though hitherto
   benumbed with terror, will now assume the aggressive, and easily succeed in
   destroying a panic-struck people.

   It is manifest, however, from the last clause, that he is not merely
   thinking of the safety of the people, but is concerned above all for the
   honor of the divine name, that it may remain inviolable, and not be trampled
   under foot by the petulance of the wicked, as it would be if the people were
   ejected from the inheritance so often promised. We know the language which
   God himself employed, as recorded in the song of Moses, (Deuteronomy 32:26,
   27)

   “I would scatter them into corners, I would make the remembrance of them
   cease among men; were it not that I feared the wrath (pride) of the enemy,
   lest their adversaries should behave themselves strangely, and lest they
   should say, Our hand is high, and the Lord has not done all this.”

   The very thing, then, which God declares that he was, humanly speaking,
   afraid of, Joshua wishes now to be timelessly prevented; otherwise the
   enemy, elated by the defeat of the people, will grow insolent and boast of
   triumphing over God himself.
     _________________________________________________________________

   [69] Calvin’s Latin as well as the French version omit the concluding clause
   of this verse, “Make not the whole people to labor thither: for they are
   few.” The omission, for which no reason is assigned, is the more remarkable,
   as there appears to be no doubt as to the genuineness of the original
   clause, and its meaning is very exactly given not only in the Septuagint but
   other versions, such as Luther’s, with which Calvin was well acquainted. —
   Ed.

   [70] French, “O que je voudrove que nous eussions prins a plaisir de
   demeurer au dela du Jordain;” “O how I wish that we had been pleased to
   remain beyond the Jordan.” — Ed.

   [71] French, “Soit revoquee en doute, ou moins estimee devant le monde;” “Be
   called in question, or less esteemed before the world.” — Ed.
     _________________________________________________________________

   Joshua 7:10-18

   10. And the LORD said unto Joshua, Get thee up; wherefore liest thou thus
   upon thy face?

   10. Tunc dixit Jehova ad Josuam, Surge. Ut quid tu ita procidis super faciem
   tuam?

   11. Israel has sinned, and they have also transgressed my covenant which I
   commanded them: for they have even taken of the accursed thing, and have
   also stolen, and dissembled also, and they have put it even among their own
   stuff.

   11. Peccavit Israel, atque adeo transgressi sunt pactum meum quod praecepi
   illis, atque etiam tulerunt de anathemate, atque etiam furati sunt, atque
   etiam mentiti, atque etiam reposuerunt in vasa sua.

   12. Therefore the children of Israel could not stand before their enemies,
   but turned their backs before their enemies, because they were accursed:
   neither will I be with you any more, except you destroy the accursed from
   among you.

   12. Itaque non potuerunt filii Israel stare coram inimicis suis: cervicem
   vertent coram inimicis suis: [72] quia sunt in anathema, non perseverabo
   esse vobiscum, nisi deleatis anathema e medio vestri.

   13. Up, sanctify the people, and say, Sanctify yourselves against to morrow:
   for thus says the LORD God of Israel, There is an accursed thing in the
   midst of thee, O Israel: thou canst not stand before thine enemies, until
   you take away the accursed thing from among you.

   13. Surge, sanctifica populum et dicas, Sanctificate vos in crastinum: sic
   enim dicit Jehova Deus Israel, Anathema est in medio tui Israel: non poteris
   stare coram inimicis tuis, donec abstuleris anathema e medio vestri.

   14. In the morning therefore you shall be brought according to your tribes:
   and it shall be, that the tribe which the LORD takes shall come according to
   the families thereof; and the family which the LORD shall take shall come by
   households; and the household which the LORD shall take shall come man by
   man.

   14. Accedetis ergo mane per tribus vestras, et tribus quam deprehendet
   Jehvoa accedet per domos: et domus quam deprehendet Jehova accedet per
   viros.

   15. And it shall be, that he that is taken with the accursed thing shall be
   burnt with fire, he and all that he has: because he has transgressed the
   covenant of the LORD, and because he has wrought folly in Israel.

   15. Qui autem deprehensus fuerit in anathemate, comburetur igni, ipse, et
   omnia quae ejus sunt: quod transgressus fuerit pactum Jehovae, et quod
   fecerit nefas in Israel.

   16. So Joshua rose up early in the morning, and brought Israel by their
   tribes; and the tribe of Judah was taken:

   16. Surrexit igitur Josue mane, et accedere fecit Israelem per tribus suas,
   et deprehensa est tribus Juda.

   17. And he brought the family of Judah; and he took the family of the
   Zarhites: and he brought the family of the Zarhites man by man; and Zabdi
   was taken:

   17. Tunc applicuit cognationes Juda, et deprehendit cognationem Zari,
   applicuit deinde familiam Zari per viros, et deprehensa est familia Zabdi.

   18. And he brought his household man by man; and Achan, the son of Carmi,
   the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

   18. Et applicuit domum ejus per viros, et deprehensus est Achan filius
   Carmi, filii Zabdi, filii Zera, de tribu Juda.


   10. And the Lord said unto Joshua, etc God does not reprimand Joshua
   absolutely for lying prostrate on the ground and lamenting the overthrow of
   the people, since the true method of obtaining pardon from God was to fall
   down suppliantly before him; but for giving himself up to excessive sorrow.
   The censure, however, ought to be referred to the future rather than to the
   past; for he tells him to put an end to his wailing, just as if he had said,
   that he had already lain too long prostrate, and that all sloth must now be
   abandoned, as there was need of a different remedy. But he first shows the
   cause of the evil, and then prescribes the mode of removing it. He therefore
   informs him that the issue of the battle was disastrous, because he was
   offended with the wickedness of the people, and had cast off their defense.

   We formerly explained why the punishment of a private sacrilege is
   transferred to all; because although they were not held guilty in their own
   judgment or that of others, yet the judgment of God, which involved them in
   the same condemnation, had hidden reasons into which, though it may perhaps
   be lawful to inquire soberly, it is not lawful to search with prying
   curiosity. At the same time we have a rare example of clemency in the fact,
   that while the condemnation verbally extends to all, punishment is inflicted
   only on a single family actually polluted by the crime. What follows tends
   to show how enormous the crime was, and accordingly the particle גם is not
   repeated without emphasis; as they might otherwise have extenuated its
   atrocity. Hence, when it is said that they have also transgressed the
   covenant, the meaning is, that they had not sinned slightly. The name of
   covenant is applied to the prohibition which, as we saw, had been given;
   because a mutual stipulation had been made, assigning the spoils of the
   whole land to the Israelites, provided He received the first fruits. Here,
   then, he does not allude to the general covenant, but complains that he was
   defrauded of what had been specially set apart; and he accordingly adds
   immediately after, by way of explanation, that they had taken of the devoted
   thing, and that not without sacrilege, inasmuch as they had stolen that
   which he claimed as his own. The term lying is here used, as in many other
   passages, for frustrating a hope entertained, or for deceiving. The last
   thing mentioned, though many might at first sight think it trivial, is set
   down, not without good cause, as the crowning act of guilt, namely, that
   they had deposited the forbidden thing among their vessels. Persons who are
   otherwise not wholly wicked are sometimes tempted by a love of gain; but in
   the act of hiding the thing, and laying it up among other goods, a more
   obstinate perseverance in evil doing is implied, as the party shows himself
   to be untouched by any feelings of compunction. In the last part of the 12th
   verse, the term anathema is used in a different sense for execration;
   because it was on account of the stolen gold that the children of Israel
   were cursed, and almost devoted to destruction.

   13. Up, sanctify the people, etc Although the word קדש has a more extensive
   meaning, yet as the subject in question is the expiation of the people, I
   have no doubt that it prescribes a formal rite of sanctification. Those,
   therefore, who interpret it generally as equivalent to prepare, do not, in
   my judgment, give it its full force. Nay, as they were now to be in a manner
   brought into the divine presence, there was need of purification that they
   might not come while unclean. It is also to be observed in regard to the
   method of sanctifying, that Joshua intimates to the people a legal
   purgation. But though the ceremony might be in itself of little consequence,
   it had a powerful tendency to arouse a rude people. The external offering
   must have turned their thoughts to spiritual cleanness, while their
   abstinence from things otherwise lawful reminded them of the very high and
   unblemished purity which was required. And they are forewarned of what is to
   take place, in order that each may be more careful in examining himself.
   Nay, the Lord proceeds step by step, as if he meant to give intervals for
   repentance; for it is impossible to imagine any other reason for descending
   from tribe to family, and coming at length to the single individual.

   In all this we see the monstrous stupor of Achan. Overcome perhaps by shame,
   he doubles his impudence, and putting on a bold front, hesitates not to
   insult his Maker. For why, when he sees himself discovered, does he not
   voluntarily come forward and confess the crime, instead of persisting in his
   effrontery till he is dragged forward against his will? But such is the just
   recompense of those who allow themselves to be blinded by the devil. Then
   when first by the taking of his tribe and next by that of his family, he
   plainly perceived that he was urged and held fast by the hand of God, why
   does he not then at least spring forward, and by a voluntary surrender
   deprecate punishment? It appears, then, that after he had hardened himself
   in his wickedness, his mind and all his senses were charmed by the devil.

   Though God does not bring all guilty actions to light at the very moment,
   nor always employ the casting of lots for this purpose, he has taught us by
   this example that there is nothing so hidden as not to be revealed in its
   own time. The form of disclosure will, indeed, be different; but let every
   one reflect, for himself, that things which escape the knowledge of the
   whole world are not concealed from God, and that to make them public depends
   only on his pleasure. For though a sin may seem as it were to have fallen
   asleep, it is however awake before the door, and will beset the miserable
   man till it overtake and crush him.
     _________________________________________________________________

   [72] The English version puts the verb in the past tense, and translates
   “turned their backs;” Calvin’s “vertent cervicem,” “will turn their neck;”
   making the expression not a declaration of what had taken place, but a
   denunciation of what was still to take place, is truer to the original, and
   has also the sanction of the Septuagint, which has auchena hupostrepsousin.
   Luther even adds to the force of the expression by saying, “muffen ihren
   Feinven ven Ruden fehren;” “must turn the back on their enemies.” Calvin’s
   punctuation of the same verse is peculiar. By making a colon at enemies, he
   separates the words “quia sunt in anathema,” from the end of the first, and
   makes it the beginning of the second clause, which accordingly reads thus:
   “Because they are in anathema, (have taken of the accursed thing,) I will
   not continue to go with you,” etc. — Ed.
     _________________________________________________________________

   Joshua 7:19-26

   19. And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD
   God of Israel, and make confession unto him; and tell me now what thou has
   done; hide it not from me.

   19. Tunc dixit Josue ad Achan, Fili mi, da nunc gloriam Jehovae Deo Israel,
   et ede ei confessionem, atque indica mihi quid feceris, ne abscondas a me.

   20. And Achan answered Joshua, and said, Indeed I have sinned against the
   LORD God of Israel, and thus and thus have I done:

   20. Respondit Achan ad Josuam, et ait, Vere ego peccavi Jehovae Deo Israel,
   et sic et sic feci.

   21. When I saw among the spoils a goodly Babylonish garment, and two hundred
   shekels of silver, and a wedge of gold of fifty shekels weight, then I
   coveted them, and took them; and, behold, they are hid in the earth in the
   midst of my tent, and the silver under it.

   21. Vidi inter spolia pallium, Babylonicum bonum, et ducentos siclos
   argenteos, et ligulam auream unam, cujus pondus erat quinquaginta siclorum,
   quae concupivi et abstuli; et ecce abscondita sunt in terra, in medio
   tabernaculi mei, et argentum subtus.

   22. So Joshua sent messengers, and they ran unto the tent; and, behold, it
   was hid in his tent, and the silver under it.

   22. Misit itaque Josue nuncios qui currerunt ad tabernaculum; ecce
   absconditum erat in tabernaculo ejus et argentum sub eo.

   23. And they took them out of the midst of the tent, and brought them unto
   Joshua, and unto all the children of Israel, and laid them out before the
   LORD.

   23. Acceperuntque ea e medio tabernaculi, et attulerunt ea ad Josuam et ad
   omnes filios Israel, statueruntque coram Jehova.

   24. And Joshua, and all Israel with him, took Achan the son of Zerah, and
   the silver, and the garment, and the wedge of gold, and his sons, and his
   daughters, and his oxen, and his asses, and his sheep, and his tent, and all
   that he had: and they brought them unto the valley of Achor.

   24. Tollensque igitur Josue Achan filium Zera, et argentum, et pallium, et
   ligulam auream, et filios ejus, et filias ejus, et boves ejus, et asinos
   ejus, et pecudes ejus, et tabernaculum ejus, et omnia quae erant ejus,
   simulque universus Israel cum eo deduxerunt in vallem Achor.

   25. And Joshua said, Why has thou troubled us? the LORD shall trouble thee
   this day. And all Israel stoned him with stones, and burned them with fire,
   after they had stoned them with stones.

   25. Et dixit Josue, Cur turbasti nos? Turbet te Jehova hodie, et obruerunt
   eum universus Israel lapidibus combusseruntque eos igni postquam
   lapidaverunt eos lapidibus.

   26. And they raised over him a great heap of stones unto this day. So the
   LORD turned from the fierceness of his anger. Wherefore the name of that
   place was called, The valley of Achor, unto this day.

   26. Et statuerunt super eum acervum lapidum magnum usque ad hunc diem, et
   aversus est Jehova ab ira excandescentiae suae; ideo vocarunt nomen loci
   illius vallem Achor usque in hunc diem.


   19. And Joshua said unto Achan, etc Although only by lot, which seems to
   fall out fortuitously, Achan is completely caught; yet, as God has declared
   that he will point out the guilty party, as if with the finger, Joshua
   interrogates without having any doubt, and when the discovery is made, urges
   Achan to confess it. It is probable, indeed, that this was the usual form of
   adjuration, as we read in John’s Gospel, (John 9:24) that the scribes and
   priests used the same words in adjuring the blind man whose sight our Savior
   had restored, to answer concerning the miracle. But there was a special
   reason why Joshua exhorted Achan to give God the glory, because by denying
   or equivocating he might have impaired the credit of the decision. The
   matter had already been determined by lot. Joshua, therefore, simply orders
   him to subscribe to the divine sentence, and not aggravate the crime by vain
   denials.

   He calls him son, neither ironically nor hypocritically, but truly and
   sincerely declares that he felt like a father toward him whom he had already
   doomed to death. By this example, judges are taught that, while they punish
   crimes, they ought so to temper their severity as not to lay aside the
   feelings of humanity, and, on the other hand, that they ought to be merciful
   without being reckless and remiss; that, in short, they ought to be as
   parents to those they condemn, without substituting undue mildness for the
   sternness of justice. Many by fawning kindness throw wretched criminals off
   their guard, pretending that they mean to pardon them, and then, after a
   confession has been extracted, suddenly hand them over to the executioner,
   while they were flattering themselves with the hope of impunity. But Joshua,
   satisfied with having cited the criminal before the tribunal of God, does
   not at all flatter him with a vain hope of pardon, and is thus more at
   liberty to pronounce the sentence which God has dictated.

   20. And Achan answered Joshua, etc As he was now struck with astonishment,
   he neither employs subterfuge, nor palliates the crime, nor endeavors to
   give any coloring to it, but rather ingeniously details the whole matter.
   Thus the sacred name of God was more effectual in extorting a confession
   than any tortures could have been. Nor was the simplicity he thus displayed
   a sure indication of repentance; being, as it were, overcome with terror, he
   openly divulged what he would willingly have concealed. And it is no new
   thing for the wicked, after they have endeavored for some time to escape,
   and have even grown hardened in vice, to become voluntary witnesses against
   themselves, not properly of their own accord, but because God drags them
   against their will, and, in a manner, drives them headlong. The open answer
   here given will condemn the hypocrisy of many who obscure the clear light by
   their subterfuges. The expression is emphatic — thus and thus did I; meaning
   that each part of the transaction was explained distinctly and in order. Nor
   does he only acknowledge the deed, but by renouncing all defense, and
   throwing aside all pretext, he condemns himself in regard to its atrocity. I
   have sinned, he says; this he would not have said had he not been conscious
   of sacrilege, and hence it appears that he did not pretend mistake or want
   of thought.

   22. So Joshua sent messengers, etc Although it is not singular for
   messengers to prove their obedience by running and making haste, yet the
   haste which is here mentioned, shows how intent all were to have the work of
   expiation performed as speedily as possible, as they had been filled with
   the greatest anxiety in consequence of the stern denunciation — I will not
   be with you until you are purged of the anathema. They therefore ran
   swiftly, not merely to execute the commands of Joshua, but much more to
   appease the Lord. The things carried off by stealth, when placed before
   their eyes, were more than sufficient to explain the cause of the disgrace
   and overthrow which had befallen them.

   It had been said that they had turned their backs on the enemy, because,
   being polluted with the accursed thing, they were deprived of the wonted
   assistance of God; it is now easy to infer from the sight of the stolen
   articles, that the Lord had deservedly become hostile to them. At the same
   time, they were reminded how much importance God attached to the delivery of
   the first-fruits of the whole land of Canaan in an untainted state, in order
   that his liberality might never perish from their memory. They also learned
   that while the knowledge of God penetrates to the most hidden recesses, it
   is in vain to employ concealment’s for the purpose of eluding his judgment.
   [73]

   24. And Joshua, and all Israel with him, etc Achan is led without the camp
   for two reasons; first, that it might not be tainted and polluted by the
   execution, (as God always required that some trace of humanity should
   remain, even in the infliction of legitimate punishments,) and secondly,
   that no defilement might remain among the people. It was customary to
   inflict punishment without the camp, that the people might have a greater
   abhorrence at the shedding of blood: but now, a rotten member is cut off
   from the body, and the camp is purified from pollution. We see that the
   example became memorable, as it gave its name to the spot.

   If any one is disturbed and offended by the severity of the punishment, he
   must always be brought back to this point, that though our reason dissent
   from the judgments of God, we must check our presumption by the curb of a
   pious modesty and soberness, and not disapprove whatever does not please us.
   It seems harsh, nay, barbarous and inhuman, that young children, without
   fault, should be hurried off to cruel execution, to be stoned and burned.
   That dumb animals should be treated in the same manner is not so strange, as
   they were created for the sake of men, and thus deservedly follow the fate
   of their owners. Everything, therefore, which Achan possessed perished with
   him as an accessory, but still it seems a cruel vengeance to stone and burn
   children for the crime of their father; and here God publicly inflicts
   punishment on children for the sake of their parents, contrary to what he
   declares by Ezekiel. But how it is that he destroys no one who is innocent,
   and visits the sins of fathers upon children, I briefly explained when
   speaking of the common destruction of the city of Jericho, and the
   promiscuous slaughter of all ages. The infants and children who then
   perished by the sword we bewail as unworthily slain, as they had no apparent
   fault; but if we consider how much more deeply divine knowledge penetrates
   than human intellect can possibly do, we will rather acquiesce in his
   decree, than hurry ourselves to a precipice by giving way to presumption and
   extravagant pride. It was certainly not owing to reckless hatred that the
   sons of Achan were pitilessly slain. Not only were they the creatures of
   God’s hand, but circumcision, the infallible symbol of adoption, was
   engraved on their flesh; and yet he adjudges them to death. What here
   remains for us, but to acknowledge our weakness and submit to his
   incomprehensible counsel? It may be that death proved to them a medicine;
   but if they were reprobate, then condemnation could not be premature. [74]

   It may be added, that the life which God has given he may take away as often
   as pleases him, not more by disease than by any other mode. A wild beast
   seizes an infant and tears it to pieces; a serpent destroys another by its
   venomous bite; one falls into the water, another into the fire, a third is
   overlain by a nurse, a fourth is crushed by a falling stone; nay, some are
   not even permitted to open their eyes on the light. It is certain that none
   of all these deaths happens except by the will of God. But who will presume
   to call his procedure in this respect in question? Were any man so insane as
   to do so, what would it avail? We must hold, indeed, that none perish by his
   command but those whom he had doomed to death. From the enumeration of
   Achan’s oxen, asses, and sheep, we gather that he was sufficiently rich, and
   that therefore it was not poverty that urged him to the crime. It must
   therefore be regarded as a proof of his insatiable cupidity, that he coveted
   stolen articles, not for use but for luxury.

   25. And Joshua said, etc The invective seems excessively harsh; as if it had
   been his intention to drive the wretched man to frantic madness, when he
   ought rather to have exhorted him to patience. I have no doubt that he spoke
   thus for the sake of the people, in order to furnish a useful example to
   all, and my conclusion, therefore, is, that he did not wish to overwhelm
   Achan with despair, but only to show in his person how grievous a crime it
   is to disturb the Church of God. It may be, however, that the haughty Achan
   complained that his satisfaction, by which he thought that he had
   sufficiently discharged himself, was not accepted, [75] and that Joshua
   inveighed thus bitterly against him with the view of correcting or breaking
   his contumacy. The question seems to imply that he was expostulating, and
   when he appeals to God as judge, he seems to be silencing an obstinate man.
   The throwing of stones by the whole people was a general sign of
   detestation, by which they declared that they had no share in the crime
   which they thus avenged, and that they held it in abhorrence. The heap of
   stones was intended partly as a memorial to posterity, and partly to prevent
   any one from imprudently gathering particles of gold or silver on the spot,
   if it had remained unoccupied. For although the Lord had previously ordered
   that the gold of Jericho should be offered to him, he would not allow his
   sanctuary to be polluted by the proceeds of theft.
     _________________________________________________________________

   [73] French, “C’est folie de chercher couverture et deguisement pour
   eschapper son jugement et l’abuser;” “It is folly to seek cover and disguise
   in order to escape his judgement and deceive him.” — Ed.

   [74] These admirable remarks are well fitted to satisfy every candid mind,
   not only as to the nature of this very remarkable execution, but also as to
   its expediency and strict justice, notwithstanding its admitted severity.
   Several expositors, however, continue to be dissatisfied, and to bring it
   more into accordance with their views, attempt to explain parts of it away
   by means of a minute and forced criticism. On finding this process not very
   successful, they endeavor to supply its deficiency by extraordinary
   conjectures. First, with regard to the criticism, it is said that in the
   directions which the Lord gives to Joshua, (ver. 10-15,) he receives no
   authority to put any person to death, except the one who should be found to
   have actually committed the crime. When the words of the 15^th verse, “he
   and all that he has,” are quoted in opposition to this view, the answer is,
   that the expressions does not necessarily mean more than the man himself,
   his cattle, and other property, and therefore may not have included his
   family, properly so called, or the persons who formed his household. Another
   criticism, still more extraordinary, would scarcely be deserving of notice
   had it not received the countenance of so distinguished a name as that of
   Grotius, who insists that Achan was the only person who actually suffered
   death, though his children were taken out to the place of execution and
   verse, in which it is said that “All Israel stoned him (Achan) with stones,
   and burned them with fire;” i.e., as he explains, stoned Achan only, and
   then burnt his dead body, and his cattle, and other effects designated by
   them. Such are specimens of the criticism which this transaction has called
   forth, and it would almost be an insult to the reader to give a serious
   refutation of them. The conjectures to which we have referred are equally
   extravagant. One of them is given in the Cyclopaedia of Biblical Literature,
   under the article Achan, and as the writer appears both to have invented it,
   and to plume himself on the invention, it is but fair to give it in his own
   words; — “We prefer the supposition that they (Achan’s family) were included
   in the doom by one of those sudden impulses of indiscriminate popular
   vengeance, to which the Jewish people were exceedingly prone, and which, in
   this case, it would not have been in the power of Joshua to control by any
   authority which he could, under such circumstances, exercise.” — Ed.

   [75] French, “Combien qu’il se peut faire, qu’Achan estant fier se soit
   plaint de ce qu’on ne se contentoit pas de la reparation, et payement qu’il
   avoit fait, par lequel il pensoit s’estre bien acquitte, et avoir grand
   devoir;” “Although it may be that Achan complained of their not being
   contented with the reparation and payment which he had made, and by which he
   thought that he had acquitted himself well, and performed a great duty.” —
   Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 8
     _________________________________________________________________

   Joshua 8:1-29

   1. And the LORD said unto Joshua, Fear not, neither be thou dismayed: take
   all the people of war with thee, and arise, go up to Ai: see, I have given
   into thy hand the king of Ai, and his people, and his city, and his land:

   1. Dixitque Jehova ad Josuam, Netimeas, nec formides, sume tecum omnem
   populum bellicosum, et surge, ascende in Hai. Vide, dedi in manu tua regem
   Hai, ac populum ejus, urbem ejus, et terram ejus.

   2. And thou shall do to Ai and her king as thou did unto Jericho and her
   king: only the spoil thereof, and the cattle thereof, shall you take for a
   prey unto yourselves: lay thee an ambush for the city behind it.

   2. Faciesque Hai, et regi ejus, quemadmodum fecisti Jericho, et regi ejus;
   tamen spolia ejus, et animalia ejus praedabimini vobis. Colloca autem
   insidias urbi a tergo ejus.

   3. So Joshua arose, and all the people of war, to go up against Ai: and
   Joshua chose out thirty thousand mighty men of valor, and sent them away by
   night.

   3. Surrexit itaque Josue, et omnis populus bellicosus, ut ascenderunt in
   Hai, et elegit Josue trigintamillia virorum fortium robore, misitque eos
   nocte.

   4. And he commanded them, saying, Behold, you shall lie in wait against the
   city, even behind the city: go not very far from the city, but be you all
   ready:

   4. Ac praecepit eis, dicendo, Attendite vos, Insidiabimini urbi a tergo
   ejus, nec removeatis vos ab ea procul, sed estote omnes vos parati.

   5. And I, and all the people that are with me, will approach unto the city:
   and it shall come to pass, when they come out against us, as at the first,
   that we will flee before them,

   5. Et ego et omnis populus, qui mecum est, accedemus ad urbem: quum autem
   egredientur in occursum nostrum, sicut prius, fugiemus ante eos:

   6. (For they will come out after us) till we have drawn them from the city;
   for they will say, They flee before us, as at the first: therefore we will
   flee before them.

   6. Tunc egredientur post nos donec avellamus eos ab urbe: dicent enim,
   Fugiunt ante nos, ut prius: et fugiemus ante eos.

   7. Then you shall rise up from the ambush, and seize upon the city: for the
   LORD your God will deliver it into your hand.

   7. Vos autem surgetis ex insidiis, et expelletis habitotores urbis,
   tradetque eam Jehova Deus vester in manu vestra.

   8. And it shall be, when you have taken the city, that you shall set the
   city on fire: according to the commandment of the LORD shall you do. See, I
   have commanded you.

   8. Quum ceperitis urbem, succendetis eam igni, secundum sermonem Jehovae
   facietis. Videte, praecepi vobis.

   9. Joshua therefore sent them forth: and they went to lie in ambush, and
   abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that
   night among the people.

   9. Misitque itaque eos Josue, et perrexerunt ad insidias, manseruntque inter
   Bethel et Hai, ab occidente Hai. Mansit autem Josue nocte illa in medio
   populi.

   10. And Joshua rose up early in the morning, and numbered the people, and
   went up, he and the elders of Israel, before the people to Ai.

   10. Postea surrexit Josue summo mane, recensuitque populum, atque ascendit
   ipse et seniores Israel ante populum versus Hai.

   11. And all the people, even the people of war that were with him, went up,
   and drew nigh, and came before the city, and pitched on the north side of
   Ai: now there was a valley between them and Ai.

   11. Omnisque populus bellicosus, qui erat cum eo ascenderunt et
   appropinquarunt, veneruntque e regione urbis, et castrametati sunt ab
   aquilone Hai. Vallis autem erat inter ipsum et Hai.

   12. And he took about five thousand men, and set them to lie in ambush
   between Bethel and Ai, on the west side of the city.

   12. Tulitque praeterea circiter quinque millia virorum, quos locavit in
   insidiis inter Bethel et Hai ab occidente urbi.

   13. And when they had set the people, even all the host that was on the
   north of the city, and their liers in wait on the west of the city, Joshua
   went that night into the midst of the valley.

   13. Et propius accessit populus tota castra quae erant ab aquilone urbi, et
   insidiae ejus ab occidente ipsi urbi, perrexitque Josue nocte illa in medium
   vallis.

   14. And it came to pass, when the king of Ai saw it, that they hasted and
   rose up early, and the men of the city went out against Israel to battle, he
   and all his people, at a time appointed, before the plain; but he wist not
   that there were liers in ambush against him behind the city.

   14. Porro quum videret rex Hai, festinaverunt et mane surrexerunt, atque
   egressi sunt homines urbis in occursum Israel ad praelium, ipse et universus
   populus ejus ad tempus constitutum ante campestria: nesciebat autem quod
   insidiae sibi essent a tergo urbis.

   15. And Joshua and all Israel made as if they were beaten before them, and
   fled by the way of the wilderness.

   15. Et profligati sunt Josue, et universus Israel ante eos, et fugerunt per
   viam deserti.

   16. And all the people that were in Ai were called together to pursue after
   them: and they pursued after Joshua, and were drawn away from the city.

   16. Et congregati sunt totus populus qui in urbe erat, ut persequeretur eos.
   Et persequuti sunt Josuam, abstractique sunt ab urbe.

   17. And there was not a man left in Ai or Bethel, that went not out after
   Israel: and they left the city open, and pursued after Israel.

   17. Neque remansit quisquam ex Hai et Bethel, qui non egressus sit post
   Israel, et reliquerunt urbem apertam, et persequuti sunt Israelem.

   18. And the LORD said unto Joshua, Stretch out the spear that is in thy hand
   toward Ai; for I will give it into thine hand. And Joshua stretched out the
   spear that he had in his hand toward the city.

   18. Dixit autem Jehova ad Josuam, Eleva hastam quae est in manu tua contra
   Hai, quia in manu tua dabo eam. Et elevavit Josue hastem quae erat in manu
   sua contra urbem.

   19. And the ambush arose quickly out of their place, and they ran as soon as
   he had stretched out his hand: and they entered into the city, and took it,
   and hasted and set the city on fire.

   19. Tum insidiae surrexerunt repente e loco suo, et cucurrerunt quum
   elevasset manum suam, veneruntque ad urbem, et ceperunt eam, et festinarunt
   urbem succendere igni.

   20. And when the men of Ai looked behind them, they saw, and, behold, the
   smoke of the city ascended up to heaven, and they had no power to flee this
   way or that way: and the people that fled to the wilderness turned back upon
   the pursuers.

   20. Vertentes autem sese viri Hai viderunt, et ecce ascendebat fumus urbis
   in coelum, neque erant eis spatia ad fugiendum huc et illuc. Populus autem
   qui fugerat in desertum versus est contra persequentes.

   21. And when Joshua and all Israel saw that the ambush had taken the city,
   and that the smoke of the city ascended, then they turned again, and slew
   the men of Ai.

   21. Josue itaque et universus Israel ubi viderunt quod insidiae cepissent
   urbem, ascendissetque fumus urbis, reversi sunt, et percusserunt viros Hai.

   22. And the other issued out of the city against them; so they were in the
   midst of Israel, some on this side, and some on that side: and they smote
   them, so that they let none of them remain or escape.

   22. Illi praeterea egressi sunt ex urbe in occursum eorum, fueruntque Israel
   in medio, isti hinc, et illi inde, et percusserunt eos, donec nemo remaneret
   eis superstes et evasor.

   23. And the king of Ai they took alive, and brought him to Joshua.

   23. Regem quoque Hai ceperunt vivum, et stiterunt eum coram Josue.

   24. And it came to pass, when Israel had made an end of slaying all the
   inhabitants of Ai in the field, in the wilderness wherein they chased them,
   and when they were all fallen on the edge of the sword, until they were
   consumed, that all the Israelites returned unto Ai, and smote it with the
   edge of the sword.

   24. Quum autem finem fecisset Israel caedendi omnes habitatores Hai in
   deserto quo persequuti fuerant eos, et cecidissent omnes ipsi acie gladii
   donec consumerentur, reversus est universus Israel ad Hai, et percusserunt
   eam acie gladii.

   25. And so it was, that all that fell that day, both of men and women, were
   twelve thousand, even all the men of Ai.

   25. Fuitque numerus omnium qui ceciderunt die illa a viro usque ad mulierem
   circiter duodecim millia, omnes viri Hai.

   26. For Joshua drew not his hand back, wherewith he stretched out the spear,
   until he had utterly destroyed all the inhabitants of Ai.

   26. Porro Josue non reduxit manum suam quam elevaverat ad laceam, donec
   interficeret omnes habitatores Hai.

   27. Only the cattle and the spoil of that city Israel took for a prey unto
   themselves, according unto the word of the LORD which he commanded Joshua.

   27. Tantum animalia et spolia urbis ejus sibi praedati sunt filii Israel
   secundum sermonem Jehovae, quem praeceperat ipsi Josue.

   28. And Joshua burnt Ai, and made it an heap for ever, even a desolation
   unto this day.

   28. Succendit igitur Josue Hai et posuit eam acervum sempiternum vastitatum
   usque ad hunc diem.

   29. And the king of Ai he hanged on a tree until eventide: and as soon as
   the sun was down, Joshua commanded that they should take his carcass down
   from the tree, and cast it at the entering of the gate of the city, and
   raise thereon a great heap of stones, that remaineth unto this day.

   29. Regem vero Hai suspendit in ligno usque ad tempus vespertinum: cumque
   occubuisset sol, praecepit Josue, et deposuerunt cadaver ejus e ligno, et
   projecerunt illud ad introitum portae urbis, et statuerunt super illud
   acervum lapidum grandem usque ad hunc diem.


   1. And the Lord said unto Joshua, etc It was of great consequence to Joshua,
   as well as the people, to inspire new courage, that they might prepare with
   confidence to assault the city of Ai, from which they had lately been
   repulsed with loss and greater disgrace. God, therefore, to inspire them
   with intrepidity on this expedition, promises that he will give them the
   city. With the same view he enjoins them to fight by stratagem more than
   open war, to entice the enemy out, and to select a secret place for an
   ambuscade which might take them by surprise. A few thousands might without
   any difficulty have been overthrown by an immense host attacking the city
   suddenly and unexpectedly. But as we formerly saw that the hearts of all had
   melted away, God consulted for their weakness by laying no greater burden
   upon them than they were able to bear, until they had recovered from their
   excessive panic, and could execute his commands with alacrity.

   It is true, indeed, that he now used their own exertion, partly that they
   might not always keep looking for miracles, and so give themselves up to
   laziness, and partly that in different and unequal modes of acting they
   might nevertheless recognize that his power is the same. But care must be
   taken not to omit the special reason, namely, that not having yet recovered
   from their terror, they could scarcely have been induced to engage in an
   open conflict, had they not seen stratagem employed as a subsidiary aid. The
   first place, however, is due to the promise, Fear not, for I have delivered
   it into thy hands: for although it is verbally directed to Joshua, it
   belongs in common to the whole people, as it was most necessary that all to
   a man should be freed from anxiety and furnished with new confidence. The
   order to burn the city like Jericho, appears to be a concession to the
   popular feeling, the vengeance thus taken serving to wipe out the
   remembrance of their disgrace. At the same time that they may engage in the
   expedition more willingly, the spoils are left to them as the reward of
   victory.

   13. Joshua went that night, etc It is not probable that all were called out
   from the camp, but the army was composed of those who were more accustomed
   to war. That it was sufficiently numerous appears from the fact, that five
   thousand were withdrawn from it for ambuscade. At first thirty-five thousand
   appear to be enumerated, but it is clear from the context that the number
   was not so great. I am rather inclined to conjecture that thirty thousand
   were led out for open fight, and that five thousand were specially set apart
   for an ambuscade. Joshua hastens to execute the task assigned to him,
   commencing his march in the morning, and in this haste we see how effectual
   the promise had proved. Had not the mind of all been freed from fear he
   never could have found them so prompt to obey.

   Apparently, indeed, little prudence is shown in sending so large a body to
   proceed by hidden paths to a place suitable for ambuscade. For with whatever
   silence and composure they might proceed, the mere movement of their feet
   must have caused a considerable noise. Should any one say that there was
   nobody to meet them, as all the inhabitants of the district had deserted the
   fields and taken refuge in the city, we will find it mentioned shortly
   after, that before the Israelites came near to the city their arrival was
   known by the king of Ai; and this could scarcely have been without scouts.
   But granting that they met no one in the fields, it was certainly a
   difficult matter to pass by, to select a suitable place during night for an
   ambuscade, and to take possession of it without giving some indication of
   their presence. With regard to the procedure of Joshua, though he might see
   that the business could be accomplished by a smaller force, he seems to have
   been compelled by the recent trepidation of the people to be very careful
   not to engage them in any enterprise of danger. For had only a few of the
   army been dispatched they would perhaps have declined a part by which they
   were to be particularly exposed.

   The Lord meanwhile displays the greatest indulgence to his people in
   delivering up an enemy that was to be so easily conquered. His wonderful
   favor especially appears in blinding all of them, so that they have no
   suspicion of the ambuscade. I have no doubt that when it is said they knew
   not of it, the writer of the history means to draw attention to the rare and
   extraordinary kindness of God in so covering, as it were, with the shadow of
   his hand, first, the thirty thousand who accompanied Joshua, and then the
   five thousand, that they all escaped the notice of the enemy. When mention
   is now made of five thousand, I do not understand it to mean that Joshua
   furnished a new ambuscade, as if the number, already excessive, were not
   sufficient, but that the writer now merely shows how the thirty-five
   thousand whom Joshua had armed were distributed. For to what end would so
   small a reinforcement have been given to so great a multitude? Besides, the
   place where they are ordered to halt is the same as that which had been
   previously pointed out; this could not apply to two separate bodies of
   troops.

   15. And Joshua and all Israel made as if they were beaten, etc This is
   another stratagem. By pretending flight they draw off the enemy to a
   distance, leaving them no retreat afterwards into the city, which was in
   flames before they suspected that any disaster was to be apprehended in
   their rear. Hence, while the king of Ai pursues the Israelites as
   vanquished, the part of the army which lay hid towards Bethel had sufficient
   time to take the city, and make it too late for the inhabitants to perceive
   that they were utterly undone. For after they had been already repulsed, and
   were everywhere slaughtered, they were overwhelmed with despair on beholding
   the flames of the city, and so completely surrounded that not an individual
   could escape.

   The question here asked by some, as to whether it is lawful to overcome an
   enemy by wiles and stratagem, originates in gross ignorance. First, it is
   certain that wars are carried on not merely by striking blows; for those are
   considered the best commanders who accomplish more by art and counsel than
   by mere violence; and secondly, the longer any one has served so as to
   acquire experience, the better soldier he makes. If war, then, is lawful, it
   is beyond all controversy that the usual methods of conquering may be
   lawfully employed, provided always that there be no violation of faith once
   pledged either by truce or in any other way.

   17. And there was not a man left in Ai, etc It will be clear from the
   context that some were taken in the city and slain, and therefore we must
   hold that the sally was not by all universally, and that the old men and
   women and many others unfit for war, did not rush forth into the fields; the
   meaning simply is, that no garrison was left to defend the city. The same
   thing is said of Bethel, and hence we may easily conjecture that Bethel, as
   it was a small unimportant town, belonged to another power. The inhabitants,
   however, from being unable to defend their own city, abandoned it, and
   offered their whole force to the king of Ai, to whom they were perhaps
   tributaries. It is uncertain whether they went to the king of Ai before the
   arrival of the Israelites, to unite their forces with his in the contest,
   but the probability is, that as they were unable to resist they had come by
   agreement into a fortified and more populous city. They thought that they
   could not, possibly be safe unless they were preserved under the shadow of a
   neighboring city superior to their own.

   18. And the Lord said unto Joshua, etc This passage shows, that owing either
   to the strong fortifications of the city, or the valor of its inhabitants,
   or the trepidation of the Israelites, the victory was difficult, since God
   promises that he himself would take it by the lifting up of a spear. Had
   success been beyond doubt, the symbol would have been superfluous; their
   minds must therefore have been anxious and perplexed, since the Lord, to
   prevent them from fainting, raises up a banner of confidence in the hand of
   Joshua. It is true, indeed, that shortly after a different motive for
   raising the spear is mentioned, when it is said, that in this way a signal
   was given to the ambuscade, which accordingly rushed forth. But if it really
   was so used as a signal, it will scarcely do to regard the spear as a
   manifestation of the victorious power of God dispelling all doubt. Still,
   however, as it is not expressly said that the spear was the cause which
   brought forth the soldiers who had been placed in ambuscade, the truth may
   be that they came forth of their own accord, either because it was the
   suitable time, or because the shouting and noise made them aware that the
   battle had actually commenced. For it is scarcely possible to believe that
   the spear was seen by them, when we consider the long space which
   intervened, and more especially that Joshua was standing in a valley.
   Moreover, if we hold that the lifting up of the spear, though intended for a
   different purpose, had also the effect of inspiring them with additional
   courage, there will be no absurdity in it.

   This much ought to be regarded as certain, first, that by this solemn badge
   they were rendered more certain of the happy issue of the battle; and
   secondly, that Joshua had no other intention than to incite his troops
   according to the command of God. For it is at last added, that Joshua did
   not draw back his hand until the city was taken, the enemy everywhere
   destroyed, and the war itself terminated. Hence it appears that he exhibited
   it in the middle of the conflict as an ensign of triumph, that the
   Israelites might have no doubt of success. For although he ordered them to
   engage and use their arms bravely, he at the same time distinctly declared
   that they had already conquered.

   The course of the battle is rendered somewhat obscure by the same thing
   being told twice, but the substance is sufficiently plain. The children of
   Israel retreated feigning fear, and the battle had not actually commenced
   before the inhabitants of Ai were precluded from returning and defending
   their city. After the two armies had come to close quarters, the ambuscade
   arose and made such haste that the flames of the conflagration were rising
   from the city when the enemy turned their backs. From this we may infer that
   the city was in the possession of the Israelites, but that the chief
   slaughter took place when those who were in the city came forth to take part
   in the battle, because the inhabitants, hemmed in on all sides, found
   resistance and flight equally unavailing. They were thus seized with
   despair, and, huddled together in a narrow space, were everywhere cut down.

   The statement, that the slaughter did not take place in the city before
   those who had feigned flight returned, I understand to mean, that the whole
   troops uniting their forces rushed in, seized the prey, and slew all who
   might have been left. If any one objects that the city was burnt while the
   battle was going on, I answer, that the fire was indeed applied so as to let
   both armies know that the city was in possession of the Israelites, but it
   was not actually destroyed by fire. It was not practicable in a moment of
   time to seize and carry off the booty, nay, to bring the vessels and a large
   part of the property without the walls; and it would have been absurd
   voluntarily to destroy spoils which God had granted. We see, then, that the
   first fire was not kindled for the purpose of destroying the whole city, but
   was merely a partial conflagration giving intimation of its capture, and
   that the Israelites entered at the open gates without bloodshed or a
   struggle. This is confirmed shortly after, when the burning is ascribed to
   Joshua himself, not only because it was burnt under his command, but because
   he was careful, after returning from the battle, to see that it was utterly
   destroyed; as it is immediately added that he made it a heap of stones in
   order that it might be a perpetual desolation. [76]

   25. And so it was that all that fell that day, etc The meaning is not that
   all the slain were inhabitants of Ai, but that all who dwelt in it were
   slain, that not one escaped. It has already been seen that the inhabitants
   of Bethel were mingled along with them; and as no mention of that city is
   afterwards made, it may be conjectured with some probability that they had
   abandoned their own town, which was little fortified, and betaken themselves
   for greater safety to one which they hoped could be easily defended. The
   words, therefore, simply mean, that all who had come out of the city and all
   who were found in it were slain to a man. If any are rather disposed to
   think that this number of those whose slaughter took place within the walls
   is confined to the aged, the sick, the women and the children, I will not
   dispute the matter. Still, if we consider that only a small town was
   conjoined with a city of no great extent or population, it is more probable
   that the number comprehends those also who fell in battle.

   26. For Joshua drew not his hand back, etc As by raising the spear he gave
   sign and pledge of hope as it were from heaven, he did not cease to keep the
   minds of his followers fixed upon it until they were masters of the city. By
   thus persevering he sufficiently proved how far removed he was from
   ambition; how free from doing anything in the way of vain ostentation. For
   it was just as if he had resigned the office of leader, and transferred the
   whole praise of the victory to God. How intrepid a warrior he was is plain
   from other passages. He might now, too, have willingly discharged his
   military functions, and thus done what was far better fitted to promote his
   reputation and glory. But as if his hand had been fastened to the spear, he
   exhorts the soldiers to look to God alone, to whom he resigns the success of
   the battle. By thus standing aloof he profited more than if he had in all
   directions, and by his own hand, struck down heaps of the enemy: at the same
   time his remaining at ease was more praiseworthy than any degree of agility
   could have been.

   29. And the king of Ai he hanged, etc Though he seems to have treated the
   king with great severity in order to satisfy the hatred of the people, I
   cannot doubt that he studied faithfully to execute the divine judgment.
   Conquerors, indeed, are wont to spare captive kings, because their rank
   seems to carry something venerable along with it, but the condition of kings
   was different among those nations in which God wished particularly to show
   how greatly he detested the wickedness which he had so long tolerated. For
   while all were doomed to destruction, the divine vengeance justly displayed
   itself with greater sternness and severity on the leaders, with whom the
   cause of destruction originated.

   We may add, that the ignominious punishment inflicted on the king rendered
   it still less necessary to deal leniently with the common people, and thus
   prevented the Israelites from indulging an unseasonable mercy, which might
   have made them more sluggish or careless in executing the work of universal
   extermination.

   God purposely delivered the king alive into the hand of Joshua, that his
   punishment might be more marked and thus better adapted for an example. Had
   he fallen in the conflict promiscuously with others, he would have been
   exempted from this special mark of infamy; but now even after his death, the
   divine vengeance pursues his corpse. Nay, after being hung, he is thrown
   forth at the gate of the city where he had sat on his throne in judgment,
   and a monument is erected for the purpose of perpetuating his ignominy to
   posterity. His burial, however, is mentioned to let us know that nothing was
   done through tumultuous impetuosity, as Joshua carefully observed what Moses
   had prescribed in the Law, (Deuteronomy 21:23) namely, that those hung on
   gibbets should be taken down before sunset, as a spectacle of the kind was
   held in abomination. And, certainly, while it is humane to bury the dead
   under ground, it is inhumanly cruel to cast them forth to be torn by wild
   beasts or birds. Therefore, that the people might not be accustomed to
   barbarity, God allowed criminals to be hung, provided they did not hang
   unburied for more than one day. And that the people might be more attentive
   to this duty, which otherwise might readily have been neglected, Moses
   declares that every one who hangs on a tree is accursed; as if he had said,
   that the earth is contaminated by that kind of death, if the offensive
   object be not immediately taken away.
     _________________________________________________________________

   [76] Ai and its apparently tributary town Bethel, thus subjected to a
   fearful destruction, were situated about twelve miles north from Jerusalem,
   and seventeen miles west-north-west from Jericho, and had previously been
   brought under the notice of the Israelites in very different circumstances.
   For they had read in the interesting narrative of Moses how Abraham had
   pitched his tent on a mountain, “having Bethel on the west and Hai (Ai) on
   the east; and there he built an alter unto the Lord, and called upon the
   name of the Lord,” (Genesis 12:8; Genesis 13:3;) and how Bethel, formerly
   called Luz, had changed its name, because Jacob, on awaking out of his
   wonderful dream, had declared it to be “none other but the house of God,”
   and “the gate of heaven.” (Genesis 28:11-19.) Notwithstanding of the doom
   pronounced and executed upon Ai, it appears to have been rebuilt, was
   occupied by the Benjamites after their return from the captivity, (Nehemiah
   7:32; Nehemiah 11:31; Ezra 2:28,) is mentioned by Josephus under the name of
   Aina, and still exhibits some indications of its site. — Ed.
     _________________________________________________________________

   Joshua 8:30-35

   30. Then Joshua built an altar unto the LORD God of Israel in mount Ebal,

   30. Tunc aedificavit Josue altare Jehovae Deo Israel in monte Ebal,

   31. As Moses the servant of the LORD commanded the children of Israel, as it
   is written in the book of the law of Moses, an altar of whole stones, over
   which no man has lift up any iron: and they offered thereon burnt offerings
   unto the LORD, and sacrificed peace offerings.

   31. Quemadmodum praeceperat Moses servus Jehovae filiis Israel: sicut
   scriptum est in libro legis Mosis, altare ex lapidibus integris, super quos
   non levaverant ferrum: et immolaverunt super illud holocausta Jehovae, et
   sacrificaverunt hostias prosperitatum.

   32. And he wrote there upon the stones a copy of the law of Moses, which he
   wrote in the presence of the children of Israel.

   32. Scripsit quoque ibi in lapidibus repetitam legem Mosis, quam scripsit
   coram filiis Israel.

   33. And all Israel, and their elders, and officers, and their judges, stood
   on this side the ark and on that side before the priests the Levites, which
   bare the ark of the covenant of the LORD, as well the stranger, as he that
   was born among them; half of them over against mount Gerizim, and half of
   them over against mount Ebal; as Moses the servant of the LORD had commanded
   before, that they should bless the people of Israel.

   33. Universus autem Israel, et seniores ejus, et praefecti, et Judices ejus
   stabant hinc et inde ad arcam coram sacerdotibus Levitis portantibus arcam
   foederis Jehovae, tam peregrinus quam indigena: dimidia pars ejus contra
   montem Garizin, et dimidia pars ejus contra montem Ebal: quemadmodum
   praeceperat Moses servus Jehovae, ut benediceret populo Israel primum.

   34. And afterward he read all the words of the law, the blessings and
   cursings, according to all that is written in the book of the law.

   34. Et post haec legit omnia verba legis, benedictionem et maledictionem,
   secundum id totum quod scriptum est in libro legis.

   35. There was not a word of all that Moses commanded, which Joshua read not
   before all the congregation of Israel, with the women, and the little ones,
   and the strangers that were conversant among them.

   35. Non fuit quidquam ex omnibus quae praeceperat Moses quod non legerit
   Josue coram universo coetu Israel, et mulieribus, et parvulis, et peregrinis
   versantibus in medio ipsorum.


   30. Then Joshua built an altar, etc God had been pleased that this should be
   the first extraordinary sacrifice offered to him in the land of Canaan, that
   thus the people might attest their gratitude, and the land begin to be
   consecrated in regular form. It was not possible for the people to do it
   before freely and on their own soil, till they had obtained possession of
   some vacant region. [77] Now, God had at the same time given them two
   commands — first, that they should erect an altar on Mount Ebal; and
   secondly, that they should set up two stones plastered over with lime, on
   which they should write the Law, in order that every passer by might be able
   to see it and read it. We now read that both were faithfully performed. A
   third command related to the recitation of blessings and cursings: this,
   too, Joshua performed with no less care.

   To begin with the altar, — it is said, that according to the divine command,
   it was formed of unhewn stones. For entire stones on which the masons’ iron
   has not been employed, are called rough and unworked. [78] This is specially
   said in Deuteronomy 27, of the altar, of which mention is now made. But the
   same thing had before been said in general of all others. Some expounders,
   in searching for the reason, needlessly have recourse to allegory, and
   allege that the hand and industry of men are forbidden, because the moment
   we introduce any devices of our own, the worship of God is vitiated. This is
   indeed truly and wisely said, but it is out of place, as the divine
   intention simply was to prohibit the perpetuity of altars. For we know, that
   in order to sacrifice duly, it was enjoined that all should have one common
   altar, in order both to cherish mutual agreement, and to obviate all sources
   of corruption from the introduction of an adventitious superstition; in
   short, in order that religion might remain one and simple, as a variety of
   altars would soon have led to discord, thereby distracting the people and
   putting sincere piety to flight.

   Then it was not left to the choice of the people to select a place, but God
   uniformly in the books of Moses claims this for himself. He therefore
   confines the exercises of piety to that place where he may have put the
   remembrance of his name. Moreover, as the divine will was not immediately
   manifested, nor the place designated, that worship might not in the mean
   time cease, it was permitted to build an altar where the ark should happen
   to be stationed, but an altar formed only of a rude pile of stones, or of
   turf, that it might be only temporary.

   Let the reader observe that an option was given to the people to make it of
   rough stones, that its form might not attract veneration, or of earth, which
   would crumble away of its own accord. In one word, this arrangement tended
   to give a pre-eminence to the perpetual altar, after God made choice of
   Mount Zion for its locality. Hence it is said in the Psalm, I was glad
   because our feet will stand in thy courts, O Jerusalem! (Psalm 122:1, 2)
   What other translators render peace offerings, I have, not without cause,
   rendered by sacrifices of prosperity, because they were offered up either to
   solicit successful results, or to render thanks; and the Hebrew term is not
   unsuitable, as the reader will find more fully explained in my commentaries
   on the books of Moses.

   32. And he wrote there upon the stones, etc A different rule is applicable
   to the stones here mentioned, on which God wished that a memorial of his Law
   should always appear, in order that, a kind of barrier might be interposed
   to protect the pure religion against the superstitions of Egypt. They were
   therefore covered with lime, that they might be more conspicuous, and the
   writing upon them more distinct. I willingly subscribe to the opinion of
   those who understand by the repeated Law a written form, or what is commonly
   called a copy or duplicate. I cannot, however, believe that the whole volume
   was traced upon it; for no stones however large could suffice to contain all
   the details. I therefore think that by the term Law only its substance and
   sanctions [79] are denoted. This made it palpable even to strangers entering
   the land what God was worshipped in it, and all excuse for error was taken
   away, when the Law was not treasured up in a book, but made manifest to the
   eyes of all. In short, though the priests should have been dumb, the stones
   themselves spoke clearly.

   33. And all Israel, and their elders, etc The third instance of obedience
   was the placing all the tribes on Mount Gerizim and Mount Ebal to stand in
   six rows each over against each other. For they were so arranged that six
   stood on Mount Ebal, and an equal number on the opposite Mount Gerizim. The
   intervening space was occupied by the Levites with the ark of the covenant,
   that the Lord might be surrounded on all sides by his own people. It is said
   that Joshua stood that he might first bless the people, as it was the
   purpose of God to allure the people to himself by sweetness and winning
   condescension. For although Moses, to rebuke the obstinacy of the people,
   makes mention of curses only, it is certain that these were in a manner
   accidental, because the genuine method was to employ blessings as a means of
   gaining over to obedience those who might otherwise have proved refractory.
   But when humane invitation proved unavailing, curses were added as a new
   resource and remedy.

   God had promised ample rewards to his servants who should obey the Law. On
   the other hand, curses were denounced in order to deter transgressors. Each
   is now forced to subscribe his own condemnation, while an amen is responded
   to every single sentence. For in this way they not only hear themselves
   condemned by the mouth of God, but as if they had been heralds sent by him,
   they denounce the punishment which may await themselves. A similar
   promulgation was made in the plain of Moab beyond the Jordan, but now they
   are bound more solemnly, and acknowledge on what condition they are to dwell
   in the land of Canaan. It added no little weight to the whole, that the
   children also were admitted as witnesses.
     _________________________________________________________________

   [77] The 29^th verse concludes the account of the destruction of Ai, and the
   30^th opens abruptly with the building of an alter on Mount Ebal. The
   distance between the two places is not less than twenty miles, Ai being only
   twelve and Ebal thirty miles north from Jerusalem. The journey of so many
   miles by the whole body of the Israelites, and through a country which, at
   least up to the victory of Ai, was in undisputed possession of the enemy,
   must have occupied a considerable time, and have been accomplished with no
   small labor and difficulty. How comes it that not one word is said in regard
   to it, and that we are led at once from Ai to Ebal just as if the two
   places, instead of being widely separated, had been actually contiguous to
   each other? Were the incidents of the journey so unimportant as not to
   require the slightest notice? Or is the narrative contained in the Book of
   Joshua so very succinct that even transactions which might occupy a large
   place in a more copious work have been purposely excluded from it? If both
   these questions are answered in the negative, and it would seem that they
   must be so answered, the only other question is, Has the order of time been
   observed? In other words, have we not in the interesting account now about
   to be given of one of the most wonderful national conventions on record,
   another instance of anticipation of narrative similar to that which we have
   already seen in the first chapter? Assuming this to be the case, the
   continuation of the narrative is to be looked for in the ninth chapter,
   while the account of the transaction on Mounts Ebal and Gerizim is to be
   regarded in the light of an episode. It is very remarkable that the whole
   episode is omitted by the Septuagint at this place, and not introduced
   before giving the account of the league of the Amorites, contained in the
   beginning of the ninth chapter. — Ed.

   [78] French, “Car quand il est parle de pierres entrieres sur lesquelles le
   fur n’avoit point passe, cela signifie des pierres, telles qu’elles viennent
   de la carriere, qui ne sont point polies ni accoustrees par artifice;” “For
   when mention is made of entire stones on which no tool had passed, it means
   stones as they are when they come from the quarry, without having been
   polished or hewn artificially.” — Ed.

   [79] French, “Le sommaire, et les defenses et commandemens;” “The summary,
   and the prohibitions and commands.” — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 9
     _________________________________________________________________

   Joshua 9:1-15

   1. And it came to pass, when all the kings which were on this side Jordan,
   in the hills, and in the valleys, and in all the coasts of the great sea
   over against Lebanon, the Hittite, and the Amorite, the Canaanite, the
   Perizzite, the Hivite, and the Jebusite, heard thereof,

   1. Quum autem audissent omnes reges qui erant trans Jordanem in monte, et in
   planitie, et in toto tractu marls magni e regione Libani, Hitthaeus,
   Amorrhaeus, Chananaeus, Pherisaeus, Hivaeus, et Jebusaeus,

   2. That they gathered themselves together, to fight with Joshua and with
   Israel, with one accord.

   2. Congregaverunt se pariter ad pugnandum cum Josue et Israel uno consensu.

   3. And when the inhabitants of Gibeon heard what Joshua had done unto
   Jericho and to Ai,

   3. Habitatores vero Gibeon au-dientes quod fecerat Josue urbi Jericho et
   Hai,

   4. They did work wilily, and went and made as if they had been ambassadors,
   and took old sacks upon their asses, and wine-bottles, old, and rent, and
   bound up;

   4. Egerunt etiam ipsi callide. Nam abierunt et finxerunt se legatos esse, et
   tulerunt saccos vetustos, in suis asinis, et utres vini vestustos, et ruptos
   ac colligatos,

   5. And old shoes and clouted upon their feet, and old garments upon them;
   and all the bread of their provision was dry and mouldy.

   5. Et calceamenta vetusta, et resarta in pedibus suis, et vestes re. tustas
   super se, et torus panis viatici eorum aridus ac mucidus.

   6. And they went to Joshua unto the camp at Gilgal, and said unto him, and
   to the men of Israel, We be come from a far country; now therefore make yea
   league with us.

   6. Perrexerunt ergo ad Josuam in castra in Gilgal, dixeruntque ei et viris
   Israel, E terra longinqua venimus, itaque nunc percutite nobiscum foedus.

   7. And the men of Israel said unto the Hivites, Peradventure you dwell among
   us; and how shall we make a league with you?

   7. Tune responderunt viri Israel ad Hivaeum, Forte in medio mei tu habitas,
   et quomodo percutiam tocum foedus?

   8. And they said unto Joshua, We are thy servants. And Joshua said unto
   them, Who are you? and from whence come you?

   8. At illi dixerunt ad Josuam, Servi tui sumus. Quibus ait Josua, Quinam
   estis, et unde venistis?

   9. And they said unto him, From a very far country thy servants are come
   because of the name of the Lord thy God: for we have heard the fame of him,
   and all that he did in Egypt,

   9. Responderunt ei, E terra longinqua valde venerunt servi tui in nomine
   Jehovae Dei tui. Audivimus enim famam ejus, et quaecunque fecit in AEgypto,

   10. And all that he did to the two kings of the Amorites, that were beyond
   Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at
   Ashtaroth.

   10. Quaecunque item fecit duobus regibus Amorrhaei, qui erant trans
   Jordanem, Sihon regi Hesebon, et Og regi Basan in Astaroth.

   11. Wherefore our elders, and all the inhabitants of our country, spoke to
   us, saying, Take victuals with you for the journey, and go to meet them, and
   say unto them, We are your servants: therefore now make yea league with us.

   11. Dixeruntque nobis seniores nostri, et emnes habitatores terrae nostrae,
   Tollite in manu vestra escam pro itinere, et ite in occursum eorum, ac
   dicite illis, Servi vestri sumus, et nunc percutite nobiscum foedus.

   12. This our bread we took hot for our provision out of our houses on the
   day we came forth to go unto you; but now, behold, it is dry, and it is
   mouldy:

   12. Iste est panis noster, calidum pro viatico paravimus e domibus nostris
   quo die egressi sumus ut veniremus ad vos, nunc autem aruit, et siccus est.

   13. And these bottles of wine which we filled were new; and, behold, they be
   rent: and these our garments and our shoes are become old by reason of the
   very long journey.

   13. Et isti sunt utres vini, quos impleverimus novos, et ecce rupti sunt. Et
   ista vestimenta nostra, et calceamenta nostra vetustate attrita sunt ob
   longum iter.

   14. And the men took of their victuals, and asked not counsel at the mouth
   of the Lord.

   14. Sumpserunt ergo viri de viatico eorum, et os Jehovae non
   interrogaverunt.

   15. And Joshua made peace with them, and made a league with them, to let
   them live: and the princes of the congregation swear unto them.

   15. Et fecit cum eis Josue pa-cem, et percussit cum eis foedus quod sineret
   cos vivere, juraveruntque eis principes congregationis.


   1. And it came to pass when all the kings, etc. As the arrival of the people
   was well known to these kings from the very first, it is certain that their
   minds were intoxicated from above with security or lethargy, so that they
   did not forthwith league together to oppose them. It implied excessive
   stupor not to provide for themselves till they were violently roused to
   exertion by the overthrow of two cities. [80] For as the war was common, it
   was a kind of voluntary surrender to send no aid to their neighbors, nay, to
   have no army ready, which might make a powerful impression for their
   defense. But in this way God spared the weakness of his people, to whom the
   combined forces of so many nations would have caused no small fear.

   It is certain, then, that by the sloth and torpor of their enemies, the
   Israelites were rendered more expeditious. For an interval was, in the
   meanwhile, given them to compose themselves, and thus those whom the mere
   name of enemies might have alarmed, prepare leisurely to encounter them.
   [81] In the same way, although the reprobate are desirous, by every possible
   device, to destroy the Church, God, to take away their power of hurting her,
   scatters and confounds their counsels, nay, destroys their spirit. [82] On
   the other hand, these nations display their frantic audacity. Instead of
   being overcome by manifest miracle, they continue to rage like wild beasts
   against the unassailable power of God. A report of the taking of Jericho had
   reached them. Had it been overthrown by the counsel, or the acting, or the
   prowess, or the engines of men? Nay, the walls had fallen of their own
   accord. With what confidence then can they league to take up arms against
   heaven?

   3. And when the inhabitants of Gibeon heard, etc. The inhabitants of Gibeon
   alone rejecting the proposal to make war have recourse to fraud, and
   endeavor to obtain peace by pretending to live at a great distance. To make
   such an attempt, was very odious to their neighbors, because it was, in a
   manner, to make a schism among them, to open a door to the Israelites, and
   weaken the strength of their allies. And though blame is justly due to the
   foolish credulity of Joshua and the rulers, who were under no obligation to
   bargain rashly in regard to a matter not properly investigated, yet the
   Lord, who is wont to bring light out of darkness, turned it to the advantage
   of his people; for it procured them an interval of relaxation, while they
   halted in a tranquil district.

   The Gibeonites, indeed, judged rightly and prudently, when they resolved to
   bear anything sooner than provoke God more against them, by a vain
   resistance. But the employment of fraud and illicit arts, to circumvent
   those whose favor and protection they desired to enjoy, was no less absurd
   and ridiculous than at variance with reason and equity. For what could be
   the stability of a league which was founded in nothing but gross fraud? They
   pretend that they are foreigners who had come from a far distant country.
   Joshua, therefore, is bargaining with mere masks, and contracts no
   obligation except in accordance with their words. Hence the craft by which
   they insinuated themselves ought not to have availed them. Still, as a great
   degree of integrity yet existed among men, they deemed it enough to obtain
   an oath even extorted by fraud, feeling fully persuaded, that the people of
   Israel would not violate it.

   The expression, that they too acted cunningly, is erroneously supposed by
   some to contain an allusion to the stratagem which Joshua had employed in
   deceiving the citizens of Ai no less inaccurately do others make it refer to
   the time of Jacob, whose sons, Simeon and Levi, [83] had treacherously
   destroyed the Sichemites. (Genesis 34) The antithesis is merely between the
   hostile preparations of the kings and the secret wiles with which the
   Gibeonites accosted Joshua. Accordingly, after it is stated, that some had
   leagued with the intention of trying the result of open war, the trick of
   the Gibeonites is subjoined, and hence the meaning is, that Joshua had to do
   not only with professed enemies, who had gathered themselves together to
   battle, but with the crafty dissimulation of one nation.

   It is asked, however, why the Gibeonites labored so anxiously in a matter
   which was not at all necessary? For we shall see elsewhere that the
   Israelites were ordered to offer peace to all, that they might thereafter
   have a just and legitimate cause for declaring war. But as it was everywhere
   rumored, that they were seeking a permanent settlement in the land of
   Canaan, (which they could not obtain except by expelling the inhabitants,)
   the Gibeonites conclude that there is no means of binding them to mercy
   except by imposing upon them in some way or other; as they would never have
   spontaneously and knowingly allowed the land which they had invaded to be
   occupied by others. Nay, as it was known that they had been commanded to
   destroy all, they had no alternative left but to have recourse to fraud, as
   all hope of obtaining safety was otherwise taken away. And for this reason
   they shortly after ask pardon for a fraud wrung from them by necessity.

   Here, however, a question arises; as the Israelites object that they are not
   at liberty to make any paction with the nations of Canaan, but are bound to
   exterminate them utterly. There is certainly a discrepancy between the two
   things — to exhort to submission, and at the same time refuse to admit
   suppliants and volunteers. But although God required that the laws of war
   should be observed according to use and wont, and that, therefore, peace
   should be offered on condition of submitting, he merely wished to try the
   minds of those nations, that they might bring destruction upon themselves by
   their own obstinacy. At the same time, it was intimated to the Israelitish
   people, that they must destroy them; and hence the conclusion necessarily
   followed, that those who dwelt in the land of Canaan could not be tolerated,
   and that it was unlawful to make a covenant with them.

   We shall afterwards find both things distinctly expressed, viz., that all
   persisted in carrying on war, because it had been the divine intention that
   their hearts should be hardened, and that they should perish. It was,
   therefore, a legitimate inference that those who were doomed to death could
   not be preserved. If any one object that the Gibeonites, who voluntarily
   applied for peace, were therefore exceptions, I answer, that the Israelites
   were not at present considering that formal custom which produced no result,
   but are merely attending to the promise and the command of God. Hence it is,
   that they allow no hope to remain, because they had been simply and
   precisely commanded to purge the land by putting every individual to death,
   and to succeed to the place of those they had slain.

   6. And they went to Joshua, etc. I have said that in strict law, a covenant
   of this description was null and void. For when they obtain their prayer,
   what is stipulated but just that they should be kept safe, provided they
   come from a distant and remote region of the globe? And the oftener they
   reiterate the same falsehood, the more do they annul a compact elicited by
   fraud, since its true meaning only amounts to this, that the Israelites will
   offer no molestation to a foreign people, living at a remote distance. This
   is shown to be more especially the meaning, from the fact, that the
   Israelites expressly exclude all the inhabitants of the land of Canaan. They
   could not, therefore, gain anything by the fraud. Nor are they more assisted
   by making a fallacious pretext of the name of God, and thus throwing a kind
   of mist over the mind of Joshua. They pretend that they had come in the name
   of God; as if they were professing to give glory to God, even the God of
   Israel; inasmuch as there is a tacit rejection of the superstitions to which
   they had been accustomed. For if it is true, that they had come, moved by
   the faith of the miracles which had been performed in Egypt, they concede
   supreme power to the God of Israel, though to them a God unknown.

   14. And the men took of their victuals, etc. Some commentators here have
   recourse to the insipid fictions that they ate the bread, to ascertain from
   the taste whether it were stale from age, or that they confirmed the
   covenant by a feast. The words rather, in my opinion, are an indirect
   censure of their excessive credulity in having, on slight grounds acquiesced
   in a fabulous narrative, and in having attended merely to the bread, without
   considering that the fiction was devoid of color. And, certainly, had not
   their senses been blunted, many things would have instantly occurred to
   refute the Gibeonites. [84] But as it sometimes happens, that the most
   piercing eyes are dazzled by an empty spectacle, they are more severely
   condemned for not having ascertained the pleasure of God. The remedy was at
   hand, had they attempted nothing without consulting the oracle. It was a
   matter deserving of careful inquiry, and it was therefore a sign of gross
   carelessness, when a priest was ready to seek an answer from God, by means
   of Urim and Thummim, to decide rashly in an obscure case, as if they had no
   means of obtaining advice. Their rashness was the less excusable, from being
   combined with such supine neglect of the grace of God.
     _________________________________________________________________

   [80] French, “Car c’estoit une stupidite par trop grande de ne se point
   tenir sur ses gardes, jusqu’a tant quils fussent resveillez comme par force
   de leur paresse oyans la ruine et le sac de deux villes;” “For it implied
   excessive stupidity not to stand upon their guard, until they were awakened,
   as if by force, from their indolence, on hearing of the run and sacking of
   two towns.” — Ed.

   [81] To encounter them.” Latin, “Ad eos excipiendos.” French, “To give them
   a good reception, and repulse them bravely.” — Ed.

   [82] French, “Dissippe et renverse leur conseils, entreprises, et
   machinations: et mesme il leur oste le sens et l’entendement;” “Dissipates
   and overturns their counsels, enterprises, and machinations; and even
   deprives them of sense and understanding.” — Ed.

   [83] French, “Duquel les trois enfans, assavoir, Ruben, Levi et Simeon;”
   “Whose three sons, Reuben, Levi, and Simeon.” — Ed.

   [84] Nothing could be more gross than the imposition thus practiced. The
   capital of the Gibeonites was not above fourteen miles west from Jericho,
   and scarcely half that distance south-west from Ai, where the Israelites had
   recently gained so signal a victory, and it is therefore not improbable that
   the Israelites, while pursuing the fugitives, had actually been within the
   territory which their leaders now ignorantly believe to be so very distant,
   as to be altogether beyond the limits of the promised land. The compliments
   paid to their prowess so flattered their pride, and the alliance of a
   powerful though distant nation held out the hope of so many advantages in
   the further prosecution of their conquests, that they fell at once into the
   snare, as if they had almost been willing to be deceived. — Ed.
     _________________________________________________________________

   Joshua 9:16-27

   16. And it came to pass, at the end of three days after they had made a
   league with them, that they heard that they were their neighbors, and that
   they dwelt among them.

   16. Post tres autem dies a foedere cum illis inito audierunt, quod
   pro-pinqui essent ipsis, et in medio ipso-rum habitarent.

   17. And the children of Israel journeyed, and came unto their cities on the
   third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and
   Kirjathjearim.

   17. Profectique sunt filii Israel, et venerunt ad urbes ipsorum die tertio.
   Urbes autem eorum erant Gibeon, Chephirat, Beeroth, Ciriatjearlm.

   18. And the children of Israel smote them not, because the princes of the
   congregation had sworn unto them by the Lord God of Israel. And all the
   congregation murmured against the princes.

   18. Et non percusserunt eos filii Israel, eo quod jurassent eis princi-pes
   congregationis per Jehovam Deum Israel: et murmuravit tota congregatio
   contra principes.

   19. But all the princes said unto all the congregation, We have sworn unto
   them by the Lord God of Israel: now therefore we may not touch them.

   19. Tunc dixerunt omnes principes ad totam congregationem, Nos juravimus eis
   per Jehovam Deum Israel, ideo mine non possumus attingere eos.

   20. This we will do to them; we will even let them live, lest wrath be upon
   us, because of the oath which we swear unto them.

   20. Hoc faciemus eis, servabimus eos vivos, ne sit contra nos ira propter
   jusjurandum quod juravimus eis.

   21. And the princes said unto them, Let them live; but let them be hewers of
   wood, and drawers of water, unto all the congregation; as the princes had
   promised them.

   21. Dixerunt itaque illis principes, Vivant, et caedant ligna, et fodiant
   aquam toti congregationi, quemadmodum loquuti sunt eis cuncti principes.

   22. And Joshua called for them, and he spoke unto them, saying, Wherefore
   have you beguiled us, saying, We are very far from you; when you dwell among
   us?

   22. Vocavit itaque cos Josue, et loquutus est ad eos, dicendo: Ut quid
   decepistis nos, dicendo, Remoti sumus a vobis valde, cum in medio nostri
   habitefts?

   23. Now therefore you are cursed; and there shall none of you be freed from
   being bond-men, and hewers of wood, and drawers of water, for the house of
   my God.

   23. Nunc ergo maledicti estis, nec delebuntur ex vobis servi, et caedentes
   ligna, et fodientes aquam pro domo Dei met.

   24. And they answered Joshua, and said, Because it was certainly told thy
   servants, how that the Lord thy God commanded his servant Moses to give you
   all the land, and to destroy all the inhabitants of the land from before
   you, therefore we were sore afraid of our lives because of you, and have
   done this thing.

   24. Qui responderunt ad Josuam, atque dixerunt, Cum renunciando renunciatum
   fuit servis tuis quomodo praeceperat Jehova Deus tuus Most servo suo ut
   daret vobis terram, et disperderet omnes habitatores terrae a facie vestra,
   timuimus valde animabus nostris a facie vestra, et fecimus istud.

   25. And now, behold, we are in thine hand: as it seems good and right unto
   thee to do unto us, do.

   25. Et nunc ecce sumus in manu tua, sicut placet, et sicut rectum est in
   oculis tuis, ut facias nobis, facies.

   26. And so did he unto them, and delivered them out of the hand of the
   children of Israel, that they slew them not.

   26. Et fecit eis ita, liberavitque eos de manu filiorum Israel, nec
   interfecerunt eos.

   27. And Joshua made them that day hewers of wood, and drawers of water, for
   the congregation, and for the altar of the Lord, even unto this day, in the
   place which he should choose.

   27. Constituitque eos Josue eo die caesores lignorum, et haustores aquaq
   congregationi, et altari Jehovae usque in huuc diem in loco quem elegerit.


   16. And it came to pass, etc. The chastisement of their levity by the
   discovery of the fraud, three days after, must, by the swiftness of the
   punishment, have made them more sensible of the shame and disgrace. For it
   was thus known, that through sloth and lethargy, they had very stupidly
   fallen into error from not having taken the trouble to inquire into a matter
   almost placed before their eyes. Their marching quietly through that region,
   entering cities without trouble, and finding free means of sustenance, was
   owing to the paternal indulgence of God, who not only pardons their fault,
   but causes that which might justly have been injurious to turn out to their
   good. Here it is related that the children of Israel did not act in a
   hostile manner in that region, because the Gibeonites had received a promise
   of safety confirmed by an oath.

   Now two questions arise — first, Whether the children of Israel, who had no
   intention whatever to pledge their faith to impostors, had contracted any
   obligation? and, secondly, Whether it was not in the option of the people to
   rescind a promise which their leaders had foolishly and erroneously made? In
   regard to the general position, the obligation of an oath ought to be held
   in the greatest sacredness, so that we may not, under the pretext of error,
   resile from pactions, even from those in which we have been deceived, since
   the sacred name of God is more precious than the wealth of a whole world.
   [85] Hence though a man may have sworn with little consideration, no loss or
   expense will free him from performance. I have no doubt, that in this sense
   David says, (Psalm 15:4,) that the true worshippers of God, if they have
   sworn to their hurt, change not, because they will bear loss sooner than
   expose the name of God to contempt, by retracting their promises.

   I conclude, therefore, that if a private interest only is to be affected,
   everything which we may have promised by oath must be performed. And it is
   apparent from the words, that the Israelites were afraid lest they should
   expose the name of their God to disgrace among the nations of Canaan. For I
   think there is an emphasis in the expression — because they had sworn by the
   God of Israel. But a special reason left the Israelites at liberty to recede
   from the deceitful compact; for they had not only given up their own right,
   but improperly departed from the command of God, with which it was not
   lawful to interfere in the smallest iota. It was not in their power either
   to spare the vanquished or enact laws of surrender, whereas they now
   transact as if the business had been committed to them. We see, accordingly,
   that they twice profaned the name of God, while, under pretence of the oath,
   they persevered in defending what they had foolishly promised.

   In the deference which the common people pay to their leaders, by abstaining
   from all violence to the Gibeonites, we behold the integrity of the age.
   Elsewhere it would have readily occurred to elude the promise by asserting
   that a whole people were not bound by the agreement of a few individuals, as
   the Romans did, in repudiating the Caudine peace, to which only the consuls,
   legates, and tribunes had sworn without the orders of the senate and people.
   The more praise, therefore, is due to that rude simplicity in which the
   religious obligation prevailed more than the too subtle arguments which the
   greater part of men in the present day approve and applaud. The people are
   indeed indignant that their leaders had taken more upon them than they were
   entitled to do, but their moderation does not allow them to proceed beyond
   murmur and noise. [86]

   20. This we will do to them, etc. Although, according to agreement, they
   give the Gibeonites their lives, they ratify the whole covenant only in
   part. For while the Gibeonites were entitled to be made perfectly secure,
   they are deprived of liberty, which is dearer than life. From this we infer
   that Joshua and the others had, as in a case of doubt and perplexity,
   devised a kind of middle course, so as not to make the oath altogether void.
   The principal object of this device was to appease the multitude: at the
   same time, while they were indignant at having been imposed upon by the
   Gibeonites, they punished the fraud, and did not allow impunity to increase
   their derision. It was a harsh condition, in this arrangement, that the
   Gibeonites were not only doomed to servile labors but withdrawn from their
   homes, to lead a vagrant and wandering life. The office of scullions imposed
   on them was no less mean than laborious, but the worst, of all was to hew
   wood and draw water, wherever God should be pleased to station the ark.

   22. And Joshua called for them, etc. As he was to deliver a sad and severe
   sentence, he premises that the resolution involves no injustice, because
   nothing would be more unbecoming than to allow tricks and wiles to be
   profitable to those who employ them. He therefore first expostulates with
   them for having warded off danger by falsehood, and then immediately
   pronounces them cursed. By this I understand that he throws the blame of
   their servitude upon themselves, because they bear nothing worse than they
   have deserved by their guile or perfidy; as if he had said that the ground
   of the condemnation which he pronounces is in themselves. It is hard,
   indeed, that no end is assigned to the labors to which they are doomed, for
   this is implied in the words, Slaves shall never cease from among you: but
   he declares that no injustice is done them, as they were cursed of their own
   accord, or by their own fault. They, indeed, extenuate the offense, by
   alleging the necessity which compelled them, and yet they decline not the
   punishment, which they acknowledge to be justly inflicted. It may indeed be,
   that overcome with fear, they refused nothing, nay, calmly and flatteringly
   [87] acquiesced in the terms imposed on them. For what could they gain by
   disputing? I have no doubt, however, that as they were conscious of having
   done wrong, and had no means of completely exculpating themselves, they
   considered themselves very humanely dealt with, so long as their lives were
   saved, [88]
     _________________________________________________________________

   [85] Calvin was well qualified, by his legal education, to discuss the
   important question here raised, and it is impossible to dispute the
   soundness of his general positions in regard to it, both here and in the
   previous section of the Commentary on this chapter. There is, however, an
   appearance of inconsistency in some of the statements. In the section
   beginning with the third verse, he says in Latin, “Cum larvis ergo
   paciscitur Josue, nec quidquam obligationis contrahit, nisi secundum eorum
   verba;” or as it is in French, “Josue donques traitte alliance avec des
   masques ou phantosmes et n’est nullement oblige, sinon suivant leurs
   paroles;” “Joshua, then, makes an alliance with masks or phantoms, and is in
   no way bound, except according to their words.” Again, in the section
   beginning with verse the sixth, he says, “Dixi summo jure evanidum et
   irritum fuisse ejusmodi foedus,” or as it is in French, “J’ay dit qu’a la
   rigueur de droit une telle alliance estoit nulle et cassee;” “I have said,
   that in strict law such an alliance was null and void.” And he gives the
   reason in the form of a question, when he asks, “What do they (the
   Gibeonites) gain when their request is granted, but just that they are to be
   kept safe, provided they have come from a distant country?” But if the
   Gibeonites did not gain, or, in other words, were not entitled to demand
   anything, it is perfectly obvious that the Israelites could not be bound to
   grant anything. They were the two parties to a mutual contract, in which the
   claims of the one party were exactly the counterpart or measure of the
   obligations of the other. It might have been expected, therefore, that after
   Calvin had decided that the Gibeonites had no claim, he would, of course,
   have decided that the Israelites had incurred no obligation. Here, however,
   when considering this latter point, he seems to change his ground, by
   distinctly asserting, that we may not resile even from pactions in which we
   have been deceived. The inconsistency, however, is only apparent. He does
   not say that we are bound by such pactions, as if they were valid in
   themselves, but he adverts to circumstances which may lay us under a formal
   obligation to act as if we were bound by them. In other words, he removes
   the case from a court of law into the court of conscience, and thus brings
   it under the class of cases to which St. Paul referred, when he drew a
   distinction between things lawful and things expedient. Joshua and the
   elders had sworn rashly, but having by so doing put the honor of the God of
   Israel, so to speak, in pledge, they were bound, at whatever cost, to redeem
   it. — Ed.

   [86] French, “Quand il ne passe point outre le murmure, et qu’il se contente
   de cela;” “When they do not proceed beyond murmuring, and rest contented
   with it.” — Ed.

   [87] Latin, “Nec sine assentatione;” “Nor without flattery.” French, “et
   sans flatterie;” “And without flattery.” — Ed.

   [88] Among the many pernicious consequences resulting form this arrangement,
   was the formation of a degraded caste in the heart of the Israelitish
   commonwealth, and the consequent introduction of domestic slavery, in one of
   its worst forms. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 10
     _________________________________________________________________

   Joshua 10:1-14

   1. Now it came to pass, when Adonizedek king of Jerusalem had heard how
   Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho
   and her king, so he had done to Ai and her king; and how the inhabitants of
   Gibeon had made peace with Israel, and were among them;

   1. Quum audisset Adoni-zedec rex Jerusalem quod cepisset Josue Hai, et eam
   perdidisset (quemadmodum feceret Jericho, et regi ejus, quod sic fecisset
   Hai et regi ejus) et quod pacem fecissent habitatores Gibeon cum Israel, et
   essent inter ipsos:

   2. That they feared greatly, because Gibeon was a great city, as one of the
   royal cities, and because it was greater than Ai, and all the men thereof
   were mighty.

   2. Tunc timuerunt valde, quod civitas magna esset Gibeon tanquam una e
   civitatibus regiis, quia major erat quam Hai, omnesque viri ejus fortes.

   3. Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron,
   and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto
   Debir king of Eglon, saying,

   3. Propterea misit Adoni-zedec rex Jerusalem ad Hoham regem Hebron et ad
   Piram regem Jarmuth, et ad Japhiam regem Lachis, et ad Debir regem Eglon,
   dicendo,

   4. Come up unto me, and help me, that we may smite Gibeon: for it has made
   peace with Joshua and with the children of Israel.

   4. Ascendite ad me et suppetias ferte mihi, ut percutiamus Gibeon qui pacem
   fecit cum Josue et filiis Israel.

   5. Therefore the five kings of the Amorites, the king of Jerusalem, the king
   of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon,
   gathered themselves together, and went up, they and all their hosts, and
   encamped before Gibeon, and made war against it.

   5. Congregati sunt itaque, et ascenderunt quinque reges Amorrhaei, rex
   Jerusalem, rex Hebron, rex Jarmuth, rex Lachis, rex Eglon, ipsi et omnes
   exercitus eorum, et castrametati sunt juxta Gibeon, pugnaveruntque adversus
   eam.

   6. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying,
   Slack not thy hand from thy servants; come up to us quickly, and save us,
   and help us: for all the kings of the Amorites that dwell in the mountains
   are gathered together against us.

   6. Miserunt ergo viri Gibeon ad Josuam ad castra in Gilgal, dicendo, Ne
   contrahas manus tuas a servis tuis: ascende ad nos cito, et serva nos, atque
   auxiliare nobis: congregati enim sunt contra nos omnes reges Amorrhaei
   habitantes in monte.

   7. So Joshua ascended from Gilgal, he, and all the people of war with him,
   and all the mighty men of valor.

   7. Ascendit itaque Josue de Gilgal, ipse, et universus populus bellator cum
   eo, omnes potentes viribus.

   8. And the LORD said unto Joshua, Fear them not: for I have delivered them
   into thine hand; there shall not a man of them stand before thee.

   8. Dixit autem Jehova ad Josue, Ne timeas ab eis: in manum enim tuam tradidi
   eos, nec consistet quisquam ex eis in conspectu tuo.

   9. Joshua therefore came unto them suddenly, and went up from Gilgal all
   night.

   9. Et venit ad eos Josue repente: tota enim nocte ascendit de Gilgal.

   10. And the LORD discomfited them before Israel, and slew them with a great
   slaughter at Gibeon, and chased them along the way that goeth up to
   Bethhoron, and smote them to Azekah, and unto Makkedah.

   10. Et contrivit eos Jehova coram Israel, percussitque eos plaga magna in
   Gibeon, et persequutus est eos per viam ascensus Beth-horon, et percussit
   eos usque Azecah et usque Makedah.

   11. And it came to pass, as they fled from before Israel, and were in the
   going down to Bethhoron, that the LORD cast down great stones from heaven
   upon them unto Azekah, and they died: they were more which died with
   hailstones than they whom the children of Israel slew with the sword.

   11. Dum autem fugerent a facie Israel, et essent in descensu Beth-horon,
   Jehova demisit super eos lapides magnos e coelo usque ad Azecah, et mortui
   sunt, plures mortui sunt lapidibus grandinis, quam quos interfecerunt filii
   Israel gladio.

   12. Then spoke Joshua to the LORD in the day when the LORD delivered up the
   Amorites before the children of Israel, and he said in the sight of Israel,
   Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

   12. Tunc loquutus est Josue ad Jehovam die qua tradidit Jehova Amorrhaeum
   coram filiis Israel. [89] Dixitque in oculis Israel, Sol in Gibeon expecta,
   et Luna in valle Ajalon.

   13. And the sun stood still, and the moon stayed, until the people had
   avenged themselves upon their enemies. Is not this written in the book of
   Jasher? So the sun stood still in the midst of heaven, and hasted not to go
   down about a whole day.

   13. Et expectavit Sol, et luna constitit donec ulcisceretur se gens de
   inimicis suis. Annon hoc scriptum est in libro Jasar? (vel, recti) Stetit
   ergo sol in medio coeli, nec festinavit occumbere circiter die una integra.

   14. And there was no day like that before it or after it, that the LORD
   hearkened unto the voice of a man: for the LORD fought for Israel.

   14. Et non fuit sicut dies illa ante eam nec post eam, qua exaudivit Jehova
   vocem viri: Jehova enim pugnabat pro Israel.


   1. Now it came to pass, etc He had formerly briefly glanced at, but now more
   fully details the conspiracy of the kings, who dwelt both in the mountains
   and in the plain. For after mentioning that they were struck with fear, and
   leagued together to make common war, he had broken off abruptly, and
   proceeded to speak of the Gibeonites. But what he had previously said of the
   kings in general, he now applies only to one individual; not because
   Adoni-zedek alone was afraid, but because he stirred up all the others, and
   was the principal originator and leader in carrying on the war against the
   Israelites. This is sufficiently expressed by the plural number of the verb;
   for it is said, When Adoni-zedek had heard — they feared greatly. From this
   it appears that they were all of the same mind, but that while some of them
   held back from fear, he who possessed greater authority, and was nearer the
   danger, invited the four others to arms. [90]

   In the beginning of the chapter it is again told, how the five kings formed
   an alliance to meet the Israelites, and ward off the overthrow with which
   they were all threatened. But as the Gibeonites had meanwhile surrendered,
   they first turned their arms against them, both that by inflicting
   punishment upon them, as the betrayers of their country, they might make
   them an example to all their neighbors, and that by striking terror into
   those vanquished enemies, they might also inspire their own soldiers with
   confidence. They resolve, therefore, to attack the Gibeonites who, by their
   embassy, had made a disruption and opened a passage to the Israelites. They
   had, indeed, a fair pretext for war, in resolving to punish the effeminacy
   of those who had chosen to give their sanction to strangers, about to lay
   the whole country waste, rather than faithfully defend their neighbors. And
   the Gibeonites experienced how useless their crafty counsel must have been,
   had they not been saved in pity by the Israelites. Meanwhile the Lord
   allowed them to be involved in danger, in order that, being twice freed,
   they might more willingly and meekly submit to the yoke.

   6. And the men of Gibeon sent unto Joshua, etc The course of the narrative
   is inverted; for the Gibeonites certainly did not wait till they were
   besieged, but on seeing an army levied and prepared, and having no doubt
   that they would have to sustain the first onset, as they had incurred
   general hatred, they anticipate the attack, and hasten to have recourse to
   the protection of Joshua. [91] To desert those to whom life had been given,
   would have been at once unlawful, unjust, and inhumane. Nay, as their
   surrender had been consequent on the agreement, they were entitled to be
   defended against violence and injury. With justice, therefore, they implore
   the Israelites, under whose protection they were; and there is no hesitation
   on the part of Joshua, who judges it to be his duty to defend those whose
   submission he had agreed to accept. They had deceived him, it is true, but
   after the fraud had been detected, and they had confessed it, interposing
   some palliating circumstances, they had obtained pardon.

   Equity and a sense of duty thus did not allow the Israelites to abandon the
   Gibeonites to their fate. Still, Joshua is entitled to praise for his
   promptitude in complying with the request, and sending assistance without
   delay. He is said to have marched during the whole night, and thus could not
   have proceeded with greater haste had the safety of the whole people been at
   stake. Had the same sincerity always been evinced by profane nations, they
   would rather have assisted their allies in due time than avenged their
   disasters after they had suffered them. The term suddenly ought not,
   however, to be confined to a single day, as if Joshua had accomplished three
   days’ journey in a single night, and made his appearance among the
   Gibeonites next morning. All that is meant to be expressed is his great
   speed, and his not delaying his departure till next day. [92]

   Though the Israelites moved their camp from Ai or that neighborhood, it was
   the third day before they entered the confines of the Gibeonites. Granting
   that they then proceeded slowly in order of battle, Joshua was still at some
   distance when application is made to him to assist the Gibeonites. We have
   seen that Gilgal was the first station after crossing the Jordan, and
   therefore more remote than Jericho. If any one deems it absurd, that after
   receiving the submission of several cities, he should have turned backwards,
   and left an empty district, the recovery of which from the enemy might again
   cost new labor, I answer, there was no ground to fear that the enemy would
   come forward to occupy it, and engage in an expedition attended with great
   danger and difficulty. It is probable that when a body of troops was
   selected to attack Jericho, the women, children, and all others unfit for
   war remained in that quiet corner, where they might have the protection of
   those of the Reubenites, Gadites, and half tribe of Manasseh, who had been
   left on the opposite bank of the Jordan. For to what end would they have
   carried with them into their battles children and women heavy with child, or
   nursing babes at their breasts? How, during the incursions of the enemy,
   could food be found for such a multitude, or water sufficient to supply all
   their flocks and herds? I conclude, therefore, that Joshua and his soldiers
   returned to their tents that they might refresh themselves for a little with
   their wives and children, and there deposit the spoils with which they had
   been enriched.

   8. And the Lord discomfited them, etc It is uncertain whether the Lord
   anticipated the movement, and armed Joshua by his oracle, drawing him forth
   from Gilgal before he had taken any step, or whether he only confirmed him
   after he had made his preparations for setting out. It seems to me more
   likely that Joshua did not rush forth as soon as he was asked without
   consulting God, but at length, after being informed of his will, took up
   arms boldly and speedily. As he had lately been chastised for excessive
   facility, it is at least a probable conjecture that in this case of
   difficulty, he attempted nothing except in so far as he had a divine
   command. The Lord, therefore, had respect to the wretched Gibeonites when he
   did not allow them to remain destitute without the assistance of his people.

   Joshua is made confident of victory in order that he may succor them; for
   God stimulates us more powerfully to the performance of duty by promising
   than by ordering. That which is here promised to one belongs to all, but for
   the sake of honoring Joshua, it is specially deposited with him that he may
   afterwards be the bearer of it to his army. For God does not speak from
   heaven indiscriminately to all sorts of persons, but confers the honor only
   on excellent servants and chosen prophets.

   It is moreover worthy of notice that Joshua did not abuse the divine promise
   by making it an excuse for sluggishness, but felt the more vehemently
   inflamed after he was assured of a happy issue. Many, while they
   ostentatiously express their faith, become lazy and slothful from perverse
   security. Joshua hears that victory is in his hand, and that he may gain it,
   runs swiftly to battle. For he knew that the happy issue was revealed, not
   for the purpose of slackening his pace or making him more remiss, but of
   making him exert himself with greater zeal. Hence it was that he took the
   enemy by surprise.

   10. And the Lord discomfited them, etc In the first slaughter the Lord
   exerted his own might, but used the swords of the people. Hence we infer
   that whenever he works by men, nothing is detracted from his glory, but
   whatever is done redounds to him alone. For when he employs the co-operation
   of men, he does not call in allies as a subsidiary force, or borrow anything
   from them; but as he is able to accomplish whatever he pleases by a mere
   nod, he uses men also as instruments to show that they are ruled by his hand
   and will. Meanwhile it is said with truth in either way, that the enemy were
   routed and crushed by God, or by the Israelites, inasmuch as God crushed
   them by the instrumentality of the Israelites.

   In the second slaughter the hand of God appeared more clearly, when the
   enemy were destroyed by hail. And it is distinctly stated that more were
   destroyed by hail than were slain by the sword, that there might be no doubt
   of the victory having been obtained from heaven. Hence again it is gathered
   that this was not common hail, such as is wont to fall during storms. For,
   in the first place, more would have been wounded or scattered and dispersed
   than suddenly destroyed; and secondly, had not God darted it directly, part
   would have fallen on the heads of the Israelites. Now, when the one army is
   attacked separately, and the other, kept free from injury, comes forward as
   it were to join auxiliary troops, it becomes perfectly clear that God is
   fighting from heaven. To the same effect it is said that God threw down
   great stones of hail from heaven: for the meaning is that they fell with
   extraordinary force, and were far above the ordinary size. If at any time,
   in common battles, a storm has suddenly arisen, and has proved useful to one
   of the parties, God has seemed to give that party a token of his favor and
   hence the line, Dearly beloved of heaven is he on whose side the elements
   are enlisted. [93] Here we have the account of a more distinguished miracle,
   in which the omnipotence of God was openly displayed.

   12. Then spoke Joshua to the Lord, etc Such is the literal reading, but some
   expound it as meaning before Jehovah: for to speak to God, who, as piety
   dictates, is to be suppliantly petitioned, seems to be little in accordance
   with the modesty of faith, and it is immediately subjoined that Joshua
   addressed his words to the sun. I have no doubt that by the former clause
   prayer or vow is denoted, and that the latter is an expression of confidence
   after he was heard: for to command the sun to stand if he had not previously
   obtained permission, would have been presumptuous and arrogant. He first,
   then, consults God and asks: having forthwith obtained an answer, he boldly
   commands the sun to do what he knows is pleasing to God.

   And such is the power and privilege of the faith which Christ inspires,
   (Matthew 17:20; Luke 17:6) that mountains and seas are removed at its
   command. The more the godly feel their own emptiness, the more liberally
   does God transfer his power to them, and when faith is annexed to the word,
   he in it demonstrates his own power. In short, faith borrows the confidence
   of command from the word on which it is founded. Thus Elias, by the command
   of God, shut and opened the heaven, and brought down fire from it; thus
   Christ furnished his disciples with heavenly power to make the elements
   subject to them.

   Caution, however, must be used, lest any one may at his own hand presume to
   give forth rash commands. Joshua did not attempt to delay and check the
   course of the sun before he was well instructed as to the purpose of God.
   And although, when he is said to have spoken with God, the words do not
   sufficiently express the modesty and submission which become the servant of
   God in giving utterance to his prayers, let it suffice us briefly to
   understand as implied, that Joshua besought God to grant what he desired,
   and on obtaining his request, became the free and magnanimous herald of an
   incredible miracle unlike any that had previously taken place. He never
   would have ventured in the presence of all to command the sun so
   confidently, if he had not been thoroughly conscious of his vocation. Had it
   been otherwise, he would have exposed himself to a base and shameful
   affront. When, without hesitation, he opens his mouth and tells the sun and
   the moon to deviate from the perpetual law of nature, it is just as if he
   had adjured them by the boundless power of God with which he was invested.
   Here, too, the Lord gives a bright display of his singular favor toward his
   Church. As in kindness to the human race he divides the day from the night
   by the daily course of the sun, and constantly whirls the immense orb with
   indefatigable swiftness, so he was pleased that it should halt for a short
   time till the enemies of Israel were destroyed. [94]

   13. And the sun stood still, etc The question how the sun stood in Gibeon,
   is no less unseasonably raised by some than unskillfully explained by
   others. [95] For Joshua did not subtlety place the sun in any particular
   point, making it necessary to feign that the battle was fought at the summer
   solstice, but as it was turning towards the district of Ajalon as far as the
   eye could discern, Joshua bids it stay and rest there, in other words,
   remain above what is called the horizon. In short, the sun, which was
   already declining to the west, is kept from setting. [96]

   I do not give myself any great anxiety as to the number of the hours;
   because it is enough for me that the day was continued through the whole
   night. Were histories of that period extant, they would doubtless celebrate
   this great miracle; lest its credibility, however, should be questioned, the
   writer of this book mentions that an account of it was given elsewhere,
   though the work which he quotes has been lost, and expounders are not well
   agreed as to the term Jazar. Those who think Moses is meant, insist on
   referring the example which is here given to general predictions. As Moses
   applies this name to the chosen people, it is more congruous to hold that
   commentaries on the events in their history are meant. I, for my part,
   understand by it either God or Israel, rather than the author of a history.
   [97]

   14. And there was no day like that, etc We read in Isaiah and in the Sacred
   History, that the course of the sun was afterwards changed as a favor to
   King Hezekiah. (Isaiah 38:5-8) For to assure him that his life was still to
   be prolonged fifteen years, the shadow of the sun was carried back over ten
   degrees on which it had gone down. It is not, therefore, absolutely denied
   that anything similar had ever been conceded to any other person, but the
   miracle is extolled as singular. The rendering of the word שמע, by obeyed,
   as adopted by some, I reject as too harsh. For although it is said in the
   Psalm, that the Lord does according to the desire of his servants, which may
   be held to be equivalent to obeying, it is better to avoid anything which
   seems to give a subordinate office to God. [98] Simply, therefore, the
   excellence of the miracle is praised, as nothing like it had been seen
   before or had happened after. The second clause of the verse celebrates the
   kindness and condescension of God in hearing Joshua, as well as his paternal
   favor towards the people, for whom he is said to have fought.
     _________________________________________________________________

   [89] An additional clause not found in the original, and excluded by the
   common versions, is here inserted in the Septuagint in the following terms,
   “hēnika sunetripsen autous en Gabaōn kai sunetribēsan apo prosōpou huiō̑n
   Israēl;” “When he crushed them in Gibeon, and they were crushed before the
   face of the children of Israel.” — Ed.

   [90] French, “Appela et suscita les autres a prendre les armes;” “Called
   upon, and stirred up the others to take up arms.” Jerusalem was only about
   five miles S.S.E. from Gibeon, while the other towns, situated S.S.W., were
   at distances varying from twenty to thirty miles. — Ed.

   [91] The conjecture that the narrative is here inverted, seems somewhat
   gratuitous. Lachish, the most remote of the towns, was not more than thirty
   miles distant, and Jerusalem, as has been mentioned, was only five; and,
   therefore, in so far as distance merely is concerned, there is nothing to
   prevent us from holding in accordance with the literal purport of the
   narrative, that the kings had suddenly advanced against Gibeon, and were
   actually besieging it when the Gibeonites dispatched their embassy to
   Joshua.

   [92] Here, again, apparently from exaggerating the distance, Calvin thinks
   it necessary to resort to an ingenious explanation, and give a kind of
   coloring to the narrative. The distance from Gilgal to Gibeon was more than
   eighteen miles, and this might certainly be accomplished by a forced march
   in the course of a single night. Calvin says we are not to suppose that
   “Joshua accomplished three days’ journey in a single night.” But it is
   nowhere said that Gibeon was three days’ journey from Gilgal. The words are,
   “The Israelites journeyed and came into the cities on the third day.”
   (Joshua 9:17). In other words, the Israelites, on this particular occasion,
   employed three days, or rather, if we adopt the common Hebrew mode of
   computation, part of a first, the whole of a second, and part of a third
   day. Such a statement scarcely justifies the inference that the average time
   of making the journey between the two places was three days. — Ed.

   [93] The passage here inserted is a quotation from the Latin poet Claudian,
   who, in his panegyric on Theodosius, referring to a victory of that emperor,
   in which the elements seem to war in his favor, exclaims — O nimium dilecte
   Deo, tibi militat aether,
   Et conjurati veniunt ad classica venti!— Ed.

   [94] One might almost suspect from this concluding sentence, that Calvin was
   a stranger to the Copernican system, and still continued to believe that it
   was not the earth but the sun that revolved. As we know, however, that he
   was before his age in many points, so we cannot believe that he was behind
   it in this. — Ed.

   [95] The rebuke here administered to those who attempt to explain the
   miracle applies with double force to those who attempt to explain it away.
   It is rather strange that among this number are some of the most
   distinguished Jewish rabbis as Levi-ben-Gerson and Maimonides, both of whom
   maintain that there was no miracle, but only something very like one. Their
   chief inducement to adopt this very extraordinary view, is zeal for the
   honor of Moses, which they think would be seriously impugned by admitting
   that a miracle which he never performed was performed by the instrumentality
   of his successor Joshua. — Ed.

   [96] French “En somme, le soleil remonte estant ja commence a se coucher;”
   “In a word, the sun remounts after he had begun to set.” — Ed.

   [97] French, “Quant a moy, pour dire la verite, je le prends comme s’il
   estoit parle de Dieu ou du peuple d’Israel, plutost que de celuy qui a
   escrit Phistoire;” “For my part, to tell the truth, I understand it as it
   were spoken of God, or of the people of Israel, rather than of him who wrote
   the history.” The view here adopted as to the meaning of Jasher has the
   sanction of many expositors of eminence, both ancient and modern, who
   consider it to have been some record in which an account of the leading
   events in the history of the chosen people was regularly inserted, and which
   might thus come to be commonly spoken of as the Book of the Just, very much
   in the same way as we are accustomed to speak of the Book of Worthies, the
   Book of Martyrs, etc. The only other allusion to the Book of Jasher is in 2
   Samuel 1:18, where it is referred to as containing, or at least in
   connection with David’s lament over Saul and Jonathan. Founding on this
   reference, De Wette and other rationalists argue that the Book of Joshua is
   not of the early date usually ascribed to it, and must have been written
   after the time of David. This argument assumes that Jasher is the name of an
   author living in the time, or subsequently to the time, of David, and, but
   for this assumption, for which no good grounds are shown, is utterly
   destitute of plausibility. — Ed.

   [98] French, “Neantmoins si est ce meilleur d’eviter toujours toutes facons
   de parler derogantes a la majeste de Dieu, comme s’il estoit question de la
   ranger;” “Nevertheless it is better to avoid all modes of speaking
   derogatory to the majesty of God, as if it were intended to make him
   subordinate.” — Ed.
     _________________________________________________________________

   Joshua 10:15-28

   15. And Joshua returned, and all Israel with him, unto the camp to Gilgal.

   15. Reversus autem est Josue et universus Israel cum eo ad castra in Gilgal.

   16. But these five kings fled, and hid themselves in a cave at Makkedah.

   16. Fugerant vero ipsi reges, et absconderant se in spelunca in Makeda.

   17. And it was told Joshua, saying, The five kings are found hid in a cave
   at Makkedah.

   17. Et nuntiatum est Josue his verbis, Inventi sunt quinque reges absconditi
   in spelunca in Makeda.

   18. And Joshua said, Roll great stones upon the mouth of the cave, and set
   men by it for to keep them:

   18. Tunc dixit Josue, Devolvite saxa magna ad os speluncae, et constituite
   juxta eam viros ut custodiant eos.

   19. And stay you not, but pursue after your enemies, and smite the hindmost
   of them; suffer them not to enter into their cities: for the LORD your God
   has delivered them into your hand.

   19. Vos autem persequimini [99] inimicos vestros, et caudam eorum caedite,
   nec sinatis eos ingredi urbes suas: tradidit enim eos Jehova Deus vester in
   manum vestram.

   20. And it came to pass, when Joshua and the children of Israel had made an
   end of slaying them with a very great slaughter, till they were consumed,
   that the rest which remained of them entered into fenced cities.

   20. Quum autem finem fecisset Josue, et filii Israel percutiendi plaga magna
   valde, donec consumerentur, et superstites qui evaserant ex ipsis ingressi
   essent urbes munitas.

   21. And all the people returned to the camp to Joshua at Makkedah in peace:
   none moved his tongue against any of the children of Israel.

   21. Reversi sunt universus populus ad castra ad Josue in Makeda in pace: non
   movit contra filios Israel quisquam linguam suam.

   22. Then said Joshua, Open the mouth of the cave, and bring out those five
   kings unto me out of the cave.

   22. Tunc dixit Josue, Aperite os speluncae, et adducite ad me quinque illos
   reges de spelunca.

   23. And they did so, and brought forth those five kings unto him out of the
   cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the
   king of Lachish, and the king of Eglon.

   23. Atque ita fecerunt, nempe adduxerunt ad eum quinque illos reges de
   spelunca, regem Jerusalem, regem Hebron, regem Jarmuth, regem Lachis, regem
   Eglon.

   24. And it came to pass, when they brought out those kings unto Joshua, that
   Joshua called for all the men of Israel, and said unto the captains of the
   men of war which went with him, Come near, put your feet upon the necks of
   these kings. And they came near, and put their feet upon the necks of them.

   24. Quumque eduxissent quinque reges illos ad Josue, vocavit Josue omnes
   viros Israel, dixitque ducibus virorum bellatorum, qui profecti erant secum,
   Accedite, ponite pedes vestros super colla regum istorum. Et accesserunt,
   posueruntque pedes suos super colla ipsorum.

   25. And Joshua said unto them, Fear not, nor be dismayed, be strong and of
   good courage: for thus shall the LORD do to all your enemies against whom
   you fight.

   25. Tunc dixit ad eos Josue, Ne timeatis, et ne paveatis, fortes estoate, et
   roborate vos: sic enim faciet Jehova omnibus inimicis vestris contra quos
   pugnatis.

   26. And afterward Joshua smote them, and slew them, and hanged them on five
   trees: and they were hanging upon the trees until the evening.

   26. Posthaec percussit eos Josue, et interfecit eos, et suspendit in quinque
   lignis, fueruntque suspensi in lignis usque ad vesperum.

   27. And it came to pass at the time of the going down of the sun, that
   Joshua commanded, and they took them down off the trees, and cast them into
   the cave wherein they had been hid, and laid great stones in the cave’s
   mouth, which remain until this very day.

   27. Fuit praeterea tempore quo occumbit sol praecepit Josue, et deposuerunt
   eos e lignis, projeceruntque eos in speluncam in qua se absconderant, et
   posuerunt lapides magnos ad os speluncae usque in hunc diem.

   28. And that day Joshua took Makkedah, and smote it with the edge of the
   sword, and the king thereof he utterly destroyed, them, and all the souls
   that were therein; he let none remain: and he did to the king of Makkedah as
   he did unto the king of Jericho.

   28. Makedam vero cepit Josue eo die, et percussit eam acie gladii, et regem
   ejus occidit una cum illis, et nullam animam quae esset in ea reliquit
   superstitem, fecitque regi Makeda quemadmodum fecerat regi Jericho.


   15. And Joshua returned, etc This verse is not inserted in its proper place,
   [100] for shortly after the end of the battle is added, and the punishment
   inflicted on the kings, which was subsequent to the battle. We are then told
   of the encampment in Makkedah, and at last, in the end of the chapter, the
   return to Gilgal, which was introduced at the beginning without regard to
   the order of time, is repeated. Hence the narrative of the flight and
   concealment of the kings is connected with the former transactions. For
   having been informed during the heat of the battle that they were hiding in
   a cave, Joshua, fearing that if he were to set about capturing them, the
   others might escape, prudently contented himself with ordering the mouth of
   the cave to be blocked up with large stones, and setting sentinels over
   them, that being thus shut up, as it were in prison, they might at a fit
   time be brought forth and put to death. Hence, too, it appears that the army
   of the enemy was very large, because although the Israelites pressed closely
   upon them in their flight, and the sun himself gave an additional period for
   slaying them, it was impossible, notwithstanding, to prevent numbers of them
   from escaping into fortified cities. The divine assistance afforded to the
   Israelites was, however, sufficiently attested by the fact that they
   continued till they were wearied slaying at will all whom they met, and then
   returned safe. For the expression, that no one dared to move the tongue,
   implies that the Israelites gained a bloodless victory, [101] as if they had
   gone forth not to fight, but merely to slay.

   18. And Joshua said, Roll, etc The enemy having been completely routed,
   Joshua is now free, and, as it were, at leisure, to inflict punishment on
   the kings. In considering this, the divine command must always be kept in
   view. But for this it would argue boundless arrogance and barbarous atrocity
   to trample on the necks of kings, and hang up their dead bodies on gibbets.
   It is certain that they had lately been raised by divine agency to a sacred
   dignity, and placed on a royal throne. It would therefore have been contrary
   to the feelings of humanity to exult in their ignominy, had not God so
   ordered it. But as such was his pleasure, it behooves us to acquiesce in his
   decision, without presuming to inquire why he was so severe.

   At the same time, we must recollect, as I formerly hinted, first, that all
   from the least even to the greatest were deserving of death, because their
   iniquity had reached the highest pitch, and the kings, as more criminal than
   the others, deserved severer punishment; and secondly, that it was expedient
   to give an example of inexorable rigor in the person of the kings, whom the
   people, from a perverse affectation of clemency, might have been too much
   disposed to pardon. It was the will of God that all should be destroyed, and
   he had imposed the execution of this sentence on his people. Had he not
   stimulated them strongly to the performance of it, they might have found
   specious pretexts for giving pardon. But a mercy which impairs the authority
   of God at the will of man, is detestable. [102] Now, however, when regal
   honor is not spared, all handle for humanity to the plebeians and common
   vulgar is cut off.

   By this instance, the Lord shows us the great interest he takes in his elect
   people; for it was an instance of rare condescension to place kings under
   their feet, and allow them to insult over their dignity, as if they had been
   petty robbers; as it is said in the Psalm, A two-edged sword is in their
   hand to execute vengeance on the nations, to bind their kings with fetters,
   and their nobles with chains of iron; to execute the judgment written: this
   honor have all the saints. (Psalm 149:6-9) That fearful sight had at the
   same time the effect of striking terror, so as to prevent the Israelites
   from imitating the manners of nations whose crimes they had seen so severely
   punished. Accordingly, we repeatedly meet in the books of Moses with this
   warning, You have seen how God took vengeance on the nations who were in the
   land of Canaan before you. Beware, therefore, of provoking the wrath of your
   God by their perverse doings. In one word, that God might be worshipped with
   greater sanctity, he ordered the land to be purged of all pollutions, and as
   the inhabitants had been excessively wicked, he willed that his curse should
   rest upon them in a new and unwonted manner.

   25. And Joshua said unto them, Fear not, etc Joshua now triumphs in the
   persons of the five kings over all the others who remained. For he exhorts
   his own people to confidence, just as if those who still stood unsubdued
   were actually prostrate under their feet. Hence we gather, that by the
   trampling down of a few, the whole people were so elated, that they looked
   down with contempt on all the others, as if they were already overthrown.
   And, certainly, we have here a brighter display of the divine power, which
   could thus inspire confidence for the future.

   It is to be observed, however, that the kings were hung up, not for the
   purpose of exercising greater severity upon them, but merely by way of
   ignominy, as they were already slain. It was expedient that this memorable
   act of divine vengeance should be openly displayed in the view of all.
   Perhaps, also, it was the divine purpose to infuriate the other nations by
   despair, and drive them to madness, that they might bring down swifter
   destruction on themselves, whetting the wrath of the Israelites by their
   obstinacy. The same ignominy is inflicted on the king of Makkedah, though he
   had not led out his forces, and a similar destruction is executed on the
   whole people, who had kept quiet within their walls. [103] It is probable,
   indeed, that they had made some hostile attempt, but the special reason was,
   that God had passed the same sentence upon all. Why the dead bodies were
   thrown into the cave at evening, I have elsewhere explained. Moreover, this
   whole history holds up to us as in a mirror, how, when the Lord is seated on
   his tribunal, all worldly splendor vanishes before him, and the glory of
   those who seemed to excel is turned by his judgment into the greatest
   disgrace.
     _________________________________________________________________

   [99] The words “stay you not,” contained in the original, and in the
   Septuagint, the English, and other versions, are omitted in Calvin’s Latin.
   — Ed.

   [100] It is altogether omitted in the Septuagint. — Ed.

   [101] “A bloodless victory.” Latin, “Incruenta victoria.” French, “De la
   part des Israelites ils ont acquis la victoire sans qu’il leur ait couste la
   vie d’un seul homme;” “On the part of the Israelites they gained the victory
   without its having cost them the life of a single man.” — Ed.

   [102] French, “Or c’este une misericorde qui merite d’estre deteestee, quand
   elle derogue a l’authorite de Dieu, et qu’elle la deminue selon qu’il semble
   bon aux hommes;” “Now it is a mercy which deserves to be detested, when it
   derogates from the authority of God, and lessens it according as it seems
   good to men.” — Ed.

   [103] French, “Tout le peuple qui n’estoit point sorti de la ville n’en a
   pas eut meilleur conte;” “All the people who had not come out from the town
   did not get easier off.” — Ed.
     _________________________________________________________________

   Joshua 10:29-43

   29. Then Joshua passed from Makkedah, and all Israel with him, unto Libnah,
   and fought against Libnah:

   29. Transivit deinde Josue et universus Israel cum eo de Makeda in Libna, et
   oppugnavit Libna.

   30. And the LORD delivered it also, and the king thereof, into the hand of
   Israel; and he smote it with the edge of the sword, and all the souls that
   were therein; he let none remain in it; but did unto the king thereof as he
   did unto the king of Jericho.

   30. Tradiditque Jehova illam etiam in manum Israel, et regem ejus, et
   percussit eam acie gladii, omnemque animam quae erat in ea: non reliquit in
   ea superstitem, fecitque regi ejus quemadmodum fecerat regi Jericho.

   31. And Joshua passed from Libnah, and all Israel with him, unto Lachish,
   and encamped against it, and fought against it:

   31. Postea transivit Josue, et universus Israel cum eo de Libna in Lachis,
   et castrametatus est juxta eam, et oppugnavit eam.

   32. And the LORD delivered Lachish into the hand of Israel, which took it on
   the second day, and smote it with the edge of the sword, and all the souls
   that were therein, according to all that he had done to Libnah.

   32. Deditque Jehova Lachis in manum Israel, et cepit eam die secunda, et
   percussit eam acie gladii, omnemque animam quae erat in ea prorsus ut
   fecerat Libna.

   33. Then Horam king of Gezer came up to help Lachish; and Joshua smote him
   and his people, until he had left him none remaining.

   33. Ascendit autem Horam rex Geser ad opem ferendam Lachis, et percussit eum
   Josue ac populum ejus, ut non reliquerit ei superstitem.

   34. And from Lachish Joshua passed unto Eglon, and all Israel with him; and
   they encamped against it, and fought against it:

   34. Transivit insuper Josue et universus Israel cum eo de Lachis in Eglon,
   et castrametati sunt contra eam, et oppugnaverunt eam.

   35. And they took it on that day, and smote it with the edge of the sword,
   and all the souls that were therein he utterly destroyed that day, according
   to all that he had done to Lachish.

   35. Ceperuntque eam die illo, et percusserunt acie gladii, et omnem animam
   quae illic erat, die illa interfecit prorsus ut fecerat Lachis.

   36. And Joshua went up from Eglon, and all Israel with him, unto Hebron; and
   they fought against it:

   36. Ascendit postea Josue et universus Israel cum eo ab Eglon in Hebron, et
   oppugnaverunt eam.

   37. And they took it, and smote it with the edge of the sword, and the king
   thereof, and all the cities thereof, and all the souls that were therein; he
   left none remaining, according to all that he had done to Eglon; but
   destroyed it utterly, and all the souls that were therein.

   37. Et ceperunt eam, et percusserunt acie gladii, et regem ejus, et omnia
   oppida ejus, atque omnem animam quae illic erat: non reliquit superstitem
   prorsus ut fecerat Eglon. Perdidit ergo eam atque omnem animam quae illic
   erat.

   38. And Joshua returned, and all Israel with him, to Debir; and fought
   against it:

   38. Postea reversus est Josue, et universus Israel cum eo in Debir, et
   oppugnavit eam.

   39. And he took it, and the king thereof, and all the cities thereof; and
   they smote them with the edge of the sword, and utterly destroyed all the
   souls that were therein; he left none remaining: as he had done to Hebron,
   so he did to Debir, and to the king thereof; as he had done also to Libnah,
   and to her king.

   39. Et ceperunt eam, et percusserunt acie gladii, et regem ejus, et omnia
   oppida ejus, percusseruntque eos acie gladii, atque interfecerunt omnem
   animam quae illic erat. Non reliquit superstitem, quemadmodum fecerat
   Hebron, sic fecit Debir, et regi ejus: et quemadmodum fecerat Libna, et regi
   ejus.

   40. So Joshua smote all the country of the hills, and of the south, and of
   the vale, and of the springs, and all their kings: he left none remaining,
   but utterly destroyed all that breathed, as the LORD God of Israel
   commanded.

   40. Percussit itaque Josue omnem terram montanam, et meridianam, et
   campestrem, descensus acclives, et omnes reges earum: non reliquit
   superstitem: et omnem animam interfecit, quemadmodum praeceperat Jehova Deus
   Israel.

   41. And Joshua smote them from Kadeshbarnea even unto Gaza, and all the
   country of Goshen, even unto Gibeon.

   41. Percussit itaque Josue a Cades Barne usque ad Asa, et universam terram
   Gosen usque ad Gibeon.

   42. And all these kings and their land did Joshua take at one time, because
   the LORD God of Israel fought for Israel.

   42. Cunctos vero reges istos, et terram eorum cepit Josue simul: quia Jehova
   Deus Israelis pugnabat pro Israele.

   43. And Joshua returned, and all Israel with him, unto the camp to Gilgal.

   43. Inde reversus est Josue et universus Israel cum eo in castra in Gilgal.


   29. Then Joshua. passed, etc We have now a description of the taking of the
   cities, out of which the army of the enemy had been raised; and herein God
   displayed his power no less wonderfully than in the open field, especially
   when the rapidity is considered. For although those who had fled hither in
   trepidation might have produced some degree of panic, still, when the fear
   was allayed, they might be useful for defense. [104] The garrison had been
   increased by their numbers. When, therefore, in a short period of time,
   Joshua takes all the cities, and gains possession of the smaller towns, the
   presence of God was conspicuously manifested in a success no less incredible
   than unexpected. For had they, when attacked, only shut their gates, as
   Joshua had not brought either ladders by which he might scale the walls, or
   engines by which he might throw them down, each siege might have been
   attended with considerable fatigue and delay. Therefore, when he takes one
   the following day, and another the very day after attacking it, these
   continued, easy, and rapid victories, are evidently beyond human agency.

   Not without cause, then, in the end of the chapter, is the goodness of God
   expressly celebrated, as it had been made manifest that he was fighting for
   Israel, when Joshua at once took and vanquished so many kings, with their
   territories. Indeed, he could never, even in a course of inspection, have
   passed so quickly from city to city, had not a passage been divinely opened
   by the removal of obstacles. The miracle was increased when the king of
   Geser, who had come to the help of others, doubtless with full confidence in
   the result, was suddenly put to rout, almost without an effort, and did not
   even delay the advance of the Israelites. Those who were slain in the cities
   represent, as in a mirror, those whose punishment the Almighty holds
   suspended, while he actually takes vengeance on others. For though they
   plume themselves on the reprieve thus afforded them, their condition is
   worse than if they were immediately dragged to death. [105] It looks as if
   it would have been a dire calamity to fall in the field of battle; and
   making their escape, they seek safety within their walls. But what awaited
   them there was much more dreadful. Their wives and their children are
   butchered in their sight, and their own death is more ignominious than if
   they had perished sword in hand. Hence there is no reason to envy the
   reprobate the short time which the Lord sometimes grants them, because when
   they have begun to promise themselves safety, sudden destruction will come
   upon them. (1 Thessalonians 5:3.) [106] Meanwhile, let us learn not to abuse
   the patience of God when he defers to execute his judgment, and, instead of
   indulging in self-complacency when we seem to have been delivered from any
   danger, or when means of escape from it present themselves, let us reflect
   on the words of Jeremiah, (Jeremiah 24:2) that while the basket of early
   figs [107] had at least some savor, the other was so sour that they could
   not be eaten.

   40. So Joshua smote all the country, etc Here the divine authority is again
   interposed in order completely to acquit Joshua of any charge of cruelty.
   Had he proceeded of his own accord to commit an indiscriminate massacre of
   women and children, no excuse could have exculpated him from the guilt of
   detestable cruelty, cruelty surpassing anything of which we read as having
   been perpetrated by savage tribes scarcely raised above the level of the
   brutes. But that at which all would otherwise be justly horrified, it
   becomes them to embrace with reverence, as proceeding from God. Clemency is
   justly praised as one of the principal virtues; but it is the clemency of
   those who moderate their wrath when they have been injured, and when they
   would have been justified, as individuals, in shedding blood. But as God had
   destined the swords of his people for the slaughter of the Amorites, Joshua
   could do nothing else than obey his command.

   By this fact, then, not only are all mouths stopped, but all minds also are
   restrained from presuming to pass censure. When any one hears it said that
   Joshua slew all who came in his way without distinction, although they threw
   down their arms and suppliantly begged for mercy, the calmest minds are
   aroused by the bare and simple statement, but when it is added, that so God
   had commanded, there is no more ground for obloquy against him, than there
   is against those who pronounce sentence on criminals. Though, in our
   judgment at least, the children and many of the women also were without
   blame, let us remember that the judgment-seat of heaven is not subject to
   our laws. Nay, rather when we see how the green plants are thus burned, let
   us, who are dry wood, fear a heavier judgment for ourselves. And certainly,
   any man who will thoroughly examine himself, will find that he is deserving
   of a hundred deaths. Why, then, should not the Lord perceive just ground for
   one death in any infant which has only passed from its mother’s womb? In
   vain shall we murmur or make noisy complaint, that he has doomed the whole
   offspring of an accursed race to the same destruction; the potter will
   nevertheless have absolute power over his own vessels, or rather over his
   own clay. [108]

   The last verse [109] confirms the observation already made, that the fixed
   station of the whole people was in Gilgal; and that the soldiers who had
   gone out to war, returned thither, both that they might rest from their
   fatigues, and place their booty in safety. It would not have been proper to
   allow them to be more widely scattered till the casting of the lot had shown
   where each was to have his permanent abode.
     _________________________________________________________________

   [104] French, “Ils pourroyentt servir de defense pour garder les villes;”
   “They might serve for defense to guard the towns.” — Ed.

   [105] Latin, “Quam si mox ad mortem traherentur.” French, “Que s’ils
   estoyent depeschez soudainement sur le champ;” “Than if they were dispatched
   suddenly on the spot.” — Ed.

   [106] The original text had the reference to 2 Thessalonians 5:3, an obvious
   typesetting error. —fj.

   [107] Latin, “Ficus praecoces.” French, “Les figues hastives;” “Precocious
   figs, or figs too hastily ripened.” — Ed.

   [108] French, “Car cela n’empeschera point que le potier n’ait puissance de
   faire de ses pots tout ce qu’il luy plaira;” “For that will not hinder the
   potter from having power to make of his pots whatever he pleases.” — Ed.

   [109] This verse is also omitted by the Septuagint. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 11
     _________________________________________________________________

   Joshua 11:1-15

   1. And it came to pass, when Jabin king of Hazor had heard those things,
   that he sent to Jobab king of Madon, and to the king of Shimron, and to the
   king of Achshaph,

   1. Quum autem Jabim rex Hasor, misit ad Jobab regem Madam, et ad regem
   Simeron, et ad regem Achsaph,

   2. And to the kings that were on the north of the mountains, and of the
   plains south of Chinneroth, and in the valley, and in the borders of Dor on
   the west,

   2. Ad reges quoque qui habitabunt ab aquilone in montanis, et in planitie ad
   meridiem Cineroth, et in planitie in Naphoth-Dor ab occidente.

   3. And to the Canaanite on the east and on the west, and to the Amorite, and
   the Hittite, and the Perizzite, and the Jebusite in the mountains, and to
   the Hivite under Hermon in the land of Mizpeh.

   3. Ad Chananaeum ab oriente et occidente, et Amorrhaeum, et Hitthaeum, et
   Pherisaeum, et Jebusaeum in montanis, et Hivaeum sub Hermon in terra
   Mispath.

   4. And they went out, they and all their hosts with them, much people, even
   as the sand that is upon the sea shore in multitude, with horses and
   chariots very many.

   4. Et egressi sunt ipsi, et omnes exercitus eorum cum ipsis, populus multus
   tanquam arena quae est juxta littus maris, prae multitudine, et equi, et
   currus multi valde.

   5. And when all these kings were met together, they came and pitched
   together at the waters of Merom, to fight against Israel.

   5. Congregati sunt omnes reges isti, et venientes castrametati sunt pariter
   ad aquas Merom, ut pugnarent cum Israele.

   6. And the LORD said unto Joshua, Be not afraid because of them: for to
   morrow about this time will I deliver them up all slain before Israel: thou
   shall hough their horses, and burn their chariots with fire.

   6. Dixit autem Jehova ad Josuam, Ne timeas a facie eorum: cras enim hoc
   tempore tradam omnes istos occisos coram Israele, equos eorum subnervabis,
   et currus eorum combures igni.

   7. So Joshua came, and all the people of war with him, against them by the
   waters of Merom suddenly; and they fell upon them.

   7. Venit itaque Josue, et cunctus populus bellator cum eo adversus ipsos ad
   aquam Merom repente, et irruerunt in eos.

   8. And the LORD delivered them into the hand of Israel, who smote them, and
   chased them unto great Zidon, and unto Misrephothmaim, and unto the valley
   of Mizpeh eastward; and they smote them, until they left them none
   remaining.

   8. Et tradidit eos Jehova in manum Israelis, percusseruntque eos, et
   persequuti sunt usque ad Sidonem magnam, et usque ad fervores aquarum, et
   usque ad campum Mispe ad orientem: ac percusserunt eos donec non reliquerit
   eis superstitem.

   9. And Joshua did unto them as the LORD bade him: he houghed their horses,
   and burnt their chariots with fire.

   9. Fecitque eis Josue quemadmodum dixerat eis Jehova, equos eorum
   subnervavit, et currus eorum combussit igni.

   10. And Joshua at that time turned back, and took Hazor, and smote the king
   thereof with the sword: for Hazor beforetime was the head of all those
   kingdoms.

   10. Et reversus Josue eodem tempore cepit Hasor, et regem ejus percussit
   gladio, aHasor enim antea fuerat caput omnium istorum regnorum.

   11. And they smote all the souls that were therein with the edge of the
   sword, utterly destroying them: there was not any left to breathe: and he
   burnt Hazor with fire.

   11. Percusserunt quoque omnem animam quae illic erat, acie gladii perdendo:
   non remansit ulla anima: et Hasor combussit igni.

   12. And all the cities of those kings, and all the kings of them, did Joshua
   take, and smote them with the edge of the sword, and he utterly destroyed
   them, as Moses the servant of the LORD commanded.

   12. Omnes urbes regum istorum, et universos reges earum cepit Josue,
   percussitque eos acie gladii, perdendo eos sicuti praeceperat Moses servus
   Jehovae.

   13. But as for the cities that stood still in their strength, Israel burned
   none of them, save Hazor only; that did Joshua burn.

   13. Tantummodo omnes urbes quae manebant in statu suo non combussit Israel,
   praeter Hasor solam quam combussit Josue.

   14. And all the spoil of these cities, and the cattle, the children of
   Israel took for a prey unto themselves; but every man they smote with the
   edge of the sword, until they had destroyed them, neither left they any to
   breathe.

   14. Et omnia spolia urbium istarum, et jumenta praedati sunt sibi filii
   Israel: veruntamen omnes homines percusserunt acie gladii quousque perderent
   eos: non reliquerunt ullam animam.

   15. As the LORD commanded Moses his servant, so did Moses command Joshua,
   and so did Joshua; he left nothing undone of all that the LORD commanded
   Moses.

   15. Quemadmodum praeceperat Jehova Mosi servo suo: sic praecepit Moses
   Josue, et Josue sic fecit, ut non omitteret quidquam ex omnibus quae
   praeceperat Jehova Mosi.


   1. And it came to pass when Jabin, etc In this new league also we have a
   bright manifestation of the more than paternal care of God, in warding off
   dangers from his people, and also in assisting their weakness by kindness
   and indulgence. Had Jabin, with the confederates of whom mention is now
   made, openly declared himself the ally of the neighboring kings, a much more
   formidable war would have broken out against the Israelites, and greater
   solicitude and anxiety must have seized their minds. It would, indeed, have
   been easy for the Lord, as well to put all their forces at once to the rout,
   as to dissipate all fear and dread of them. He was unwilling, however, to
   press beyond measure his own people, who were otherwise feeble, lest the
   excessive numbers of the enemy should strike them with terror, and drive
   them to despair. He therefore kept the many nations, whose interest it was
   to have rushed hastily to arms, in a state of lethargy and amazement, until
   the chosen people had been animated by signal victories, to carry on the
   wars which still remained. They pillage and devastate a large territory, and
   leave it destitute of inhabitants and stript of resources. None of the
   neighboring powers, who were afterwards to act on the offensive, makes the
   least movement. The Israelites revisit their wives and children in safety.
   When they had gathered courage, and were ready for a new war, suddenly a
   very large army appears, composed of different nations, who had hitherto, by
   remaining quiet, furnished opportunity for victory. Their coming thus
   forward at a later period, was the same as if they had entered into a truce.
   Thus God not only fought for his chosen people, but by dividing the enemy,
   increased their strength manifold.

   How formidable must the onset have been, had not the Israelites been
   gradually trained to confidence in battle, and at the same time experienced
   the manifest assistance of God? First, their numbers are compared to the
   sand of the sea, and then they have horses and chariots. As the Israelites
   were altogether destitute of cavalry, it is strange that they were not
   terrified at this array. Therefore they were gradually brought forward till
   they were able to bear it. For, in their former battles, he had only
   exercised them by a kind of pleasing preludes. [110] It may be added, that
   the Lord had, by several victories, ever and anon borne testimony to his
   power, that they might not think more lightly of it than was meet. Had all
   their enemies been routed at once, they might, indeed, have magnificently
   celebrated the praises of God, but they might also have easily lost the
   remembrance of them. It was necessary, therefore, that repeated proofs
   distinct and apart from each other, should be held forth to their view, lest
   they might attribute one victory to a stroke of fortune.

   6. And the Lord said unto, Joshua, etc The greater the labor and difficulty
   of destroying an army, so numerous and so well equipped, the more necessary
   was it to inspire them with new confidence. The Lord, therefore, appears to
   his servant Joshua, and promises the same success as he had previously given
   him on several occasions. It is to be carefully observed, that as often as
   he reiterates his promises men are reminded of their forgetfulness, or their
   sloth, or their fickleness. For unless new nourishment is every now and then
   given to faith, they forthwith faint and fall away. [111] And yet such is
   our perverse fastidiousness, that to hear the same thing twice is usually
   felt to be irksome. Wherefore let us learn, as often as we are called to
   engage in new contests, to recall the remembrance of the divine promises,
   which may correct our languor, or rouse us from our sloth. And especially
   let us make an application of that which is here said in general, to our
   daily practice; as the Lord now intimates, that that which he had declared
   concerning all nations would be specially sure and stable on the present
   occasion.

   We infer from the account of the time employed, that these kings had marched
   a considerable distance, in order to attack Joshua and the people in Gilgal.
   For immediately after the divine intimation, mention is made of the
   expedition used by Joshua. [112] He is promised the victory on the following
   day. Hence they were not far distant. And the lake of Merom, where they had
   pitched their camp, is contiguous to the Jordan, and much nearer to Gilgal
   than Gennesaret, from which district some of the enemy had come. [113] It is
   said that this lake diminishes or increases according to the freezing of the
   snow on the mountains, or to its melting. Moreover, the command given to
   Joshua and the people, to cut the legs or thighs of the horses, and to burn
   the chariots, was undoubtedly intended to prevent them from adopting those
   more studied modes of warfare which were in use among profane nations. It
   was indeed necessary that they should serve as soldiers, and fight
   strenuously with the enemy, but still they were to depend only on the Lord,
   to consider themselves strong only in his might, and to recline on him
   alone.

   This could scarcely have been the case, if they had been provided with
   cavalry, and an array of chariots. For we know how such showy equipment
   dazzles the eye, and intoxicates the mind with overweening confidence.
   Moreover, a law had been enacted, (Deuteronomy 17:16) that their kings were
   not to provide themselves with horses and chariots, obviously because they
   would have been extremely apt to ascribe to their own military discipline
   that which God claimed for himself. Hence the common saying, (Psalm 20:7)

   “Some trust in chariots and some in horses,
   but we will remember the name of the Lord our God.”

   God wished to deprive them of all stimulants to audacity, in order that they
   might live quietly contented with their own limits, and not unjustly attack
   their neighbors. And experience showed, that when a bad ambition had
   impelled their kings to buy horses, they engaged in wars not less rashly
   than unsuccessfully. It was necessary, therefore, to render the horses
   useless for war, by cutting their sinews, and to destroy the chariots, in
   order that the Israelites might not become accustomed to the practices of
   the heathen.

   8. And the Lord delivered them, etc The greatness of the overthrow may be
   inferred from this, that the slaughter continued as far as Sidon, which was
   far distant from the lake of Merom. Sidon is called great, from its
   celebrity as a commercial emporium and the great number of its inhabitants.
   There is no comparison instituted between it and a minor town of same name.
   The Hebrew noun Mozerephoth, which some retain without change as a proper
   name, we have preferred to translate “the boiling of the waters,” because it
   is probable that there were thermal springs there, which boiled. Moreover,
   as the panic which hurried them away into such a scattered flight, plainly
   shows that they were driven headlong by the secret terror of the Lord. So it
   is certain that the Israelites who dared to follow the fugitives through so
   many dangers were carried to a higher pitch of valor than human by celestial
   agency.

   Praise is bestowed on Joshua as well for his abstinence as for his prompt
   obedience. Nor would he have submitted so willingly to the loss of so many
   horses and chariots, had not the fear of God overawed him. For such is our
   ingenuity in devising pretexts, it would have been plausible to allege, that
   though he could not fit them for military use, still their value was by no
   means to be despised. But he thought that he had no right to take anything
   into consideration but the pleasure of God. Then, as he had succeeded by his
   own good conduct, in making the people willing and obedient, he, as an
   individual, justly received the praise of what had been performed generally
   by all.

   12. And all the cities of those kings, etc Having routed the army, they
   began to plunder and lay waste the country, and to take and demolish the
   towns. From its being said that the cities which remained entire were not
   burned, it may be inferred with some probability, that some were taken by
   force and assault, and so razed. Hazor, alone, after the siege was over, and
   the heat of the struggle had cooled, was destroyed by fire, because it had
   held forth the torch which enkindled the war. But in accordance with the
   explanation already given, it is repeatedly and more clearly stated in this
   passage, that Joshua did not give loose reins to his passion, when he slew
   all from the least to the greatest. For there is now a distinct statement of
   what had not yet been expressed, namely, that Joshua faithfully performed
   his part, by fulfilling everything which the Lord had enjoined by Moses. It
   is just as if he had placed his hands at the disposal of God, when he
   destroyed those nations according to his command. And so ought we to hold
   that, though the whole world should condemn us, it is sufficient to free us
   from all blame, that we have the authority of God. [114] Meanwhile, it
   becomes us prudently to consider what each man’s vocation requires, lest any
   one, by giving license to his zeal, as wishing to imitate Joshua, may be
   judged cruel and sanguinary, rather than a strict servant of God.
     _________________________________________________________________

   [110] Latin, “Judundis praeludiis.” French “Escarmouches plaisantes;”
   “Pleasing skirmishes.” — Ed.

   [111] French, “Elle secoule et evanouist; “It” (faith) “melts and
   vanishes.” — Ed.

   [112] Latin, “Oraculo enim subnectitur expeditio Josue.” French, “Car
   l’expedition de Josue est conjointe avec l’avertissement que Dieu luy
   donne;” “For the expedition of Joshua is conjoined with the intimation which
   God gives him.” — Ed.

   [113] Latin, “Et lacus Merom, ubi castra locaverant, qui Jordani contiguns
   est, longe propius accedit ad Gilgal quam Gennesara ex cujus tractu pars
   hostium profecta erat.” French, “Et le lac de Merom ou ils s’estoyent
   campez, qui est contigu au Jourdain, approche beaucoup plus pres de Gilgal
   que ne fait Genesara, du rivage duquel ume partie des ennemis s’estoit
   levee;” “And the lake of Merom, where they had encamped, which is contiguous
   to the Jordan, approaches much nearer to Gilgal than Gennesaret does, on the
   shores of which a part of the enemy had been raised.” The geographical
   details here given, and more especially those relating to the lake of Merom,
   are both defective and inaccurate. The impression left by the Commentary is,
   that after the kings, composing this formidable league, had united their
   forces, they began to march southwards, and had arrived within a moderate
   distance of Gilgal, where they probably expected to come suddenly on Joshua,
   and take him by surprise. Meanwhile they encamped by the lake of Merom, and
   Joshua having, in consequence of a divine intimation, set out hastily with
   his army, gives them the surprise which they expected to have given him.
   According to this view, the lake of Merom was comparatively near to Gilgal,
   and hence this is distinctly asserted in the Latin and French quotation
   which commences this note. The French says plainly, that there was a shorter
   distance to Gilgal from the lake of Merom than from that of Gennesaret. And
   the Latin, though not free from ambiguity, says, either the same thing or
   something still more inaccurate, namely, that the lake of Merom was nearer
   to Gilgal than to the lake of Gennesaret. On the contrary, it is now well
   known that the lake of Merom, the modern El Hule, is situated ten miles to
   the north of the lake of Gennesaret, and consequently is exactly that number
   of miles farther from Gilgal than the lake of Gennesaret is, the distances
   of the lakes from Gilgal being respectively, for Merom, about seventy-five,
   and for Gennesaret sixty-five miles. Such being the fact, it is obvious that
   Joshua could not have been at Gilgal when he was honored with a divine
   communication, promising him the victory on the following day. The true
   state of the case seems to be, that after Joshua had conquered the central
   and southern parts of the country, a number of kings or chiefs, whose
   territories extended over the whole of the north of the promised land,
   entered into a common league, and appointed the lake of Merom as their place
   of rendezvous. Joshua, well informed of the league, and alive to its
   formidable nature, did not wait to give the enemy time to mature their
   schemes, or remain inert till they were actually within a day’s march of his
   camp, but set out with a determination to act on the offensive, and with
   this view had advanced far to the north, into the very heart of the enemy’s
   country, when any fears which their formidable array might have produced,
   either in himself or his army, were completely removed by the assurance of
   speedy and signal success. — Ed.

   [114] Latin, “Deum habere authorem.” French, “Que nous ayons Dieu pour
   garant et autheur de ce que nous faisons;” “That we have God as guarantee
   and author of what we do.” — Ed.
     _________________________________________________________________

   Joshua 11:16-23

   16. So Joshua took all that land, the hills, and all the south country, and
   all the land of Goshen, and the valley, and the plain, and the mountain of
   Israel, and the valley of the same;

   16. Et cepit Josue omnem terram istam montanam, et omnem australem, omnemque
   Gosen et planitiem atque campestria, montem quoque Israel et planitiem ejus.

   17. Even from the mount Halak, that goeth up to Seir, even unto Baalgad in
   the valley of Lebanon under mount Hermon: and all their kings he took, and
   smote them, and slew them.

   17. A monte Laevi qui assurgit versus Seir usque ad Baalgad in campo Libani
   sub monte Hermon: omnes quoque reges eorum cepit, et percussit eos et
   interfecit.

   18. Joshua made war a long time with all those kings.

   18. Diebus multis gessit Josue cum omnibus regibus istis bellum.

   19. There was not a city that made peace with the children of Israel, save
   the Hivites the inhabitants of Gibeon: all other they took in battle.

   19. Non fuit urbs quae pacem fecerit cum filiis Israel praeter Hivaeos
   habitatores Gibeon: omnes coeperunt praelio.

   20. 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 favor, but that he might destroy them, as the LORD commanded
   Moses.

   20. Quia a Jehova fuit, ut induraretcor eorum in occursum belli cum Israel:
   ut deleret eos, nec restaret illis misericordia: sed ut disperderet eos,
   sicut praeceperat Jehova Mosi.

   21. And at that time came Joshua, and cut off the Anakims from the
   mountains, from Hebron, from Debir, from Anab, and from all the mountains of
   Judah, and from all the mountains of Israel: Joshua destroyed them utterly
   with their cities.

   21. Venit autem Josue tempore illo, et excidit Anakim e montanis: ex Hebron,
   ex Debir, ex Anab, et ex omni monte Jehuda, et ex omni monte Israel: una cum
   urbibus eorum delevit eos Josue.

   22. There was none of the Anakims left in the land of the children of
   Israel: only in Gaza, in Gath, and in Ashdod, there remained.

   22. Non remansit ex Anakim in terra filiorum Israel: tantum in Gad et in
   Asdod residui fuerunt.

   23. So Joshua took the whole land, according to all that the LORD said unto
   Moses; and Joshua gave it for an inheritance unto Israel according to their
   divisions by their tribes. And the land rested from war.

   23. Accepit itaque Josue totam terram prorsus ut dixerat Jehova Mosi, et
   tradidit eam in haereditatem Israeli secundum divisiones eorum per tribus
   suas: et terra quievit a bello.


   16. So Joshua took all that land, etc In the uninterrupted series of
   victories, when the land, of its own accord, spewed out its old inhabitants,
   to give free possession to the Israelites, it was visibly manifest, as is
   said in the Psalm, (Psalm 44:3)

   “They got not the land in possession by their own sword, neither did their
   own arm save them; but thy right hand, and thine arm, and the light of thy
   countenance, because thou had a favor unto them.”

   The design of enumerating the places and districts is to let us know that
   the work which God had begun he continued to carry on without interruption.
   But it is a mistake to suppose: as some do, that by the name Israel a
   certain mountain is meant. For it will be plain, from the end of the
   chapter, (Joshua 11:21) that the term is applied indiscriminately to the
   mountainous part of Israel and Judah. There is therefore an enlarge in the
   enumeration, because the mountains of the ten tribes are tacitly compared
   with the mountains of Judah. Accordingly, an antithesis is to be understood.
   In the other mountain (Joshua 11:17) the surname is ambiguous. Some
   understand it to mean division, as if it had been cut in two; [115] others
   to mean smooth, as it was destitute of trees, just as a head is rendered
   smooth by baldness. As the point is uncertain, and of little importance, the
   reader is at liberty to make his choice.

   18. Joshua made war a long time, etc Before, he had, in a short time, and,
   as it were, with the swiftness of running, seized possession of five
   kingdoms; in the others the case was different, not from hesitation, or
   weariness, or sloth, but because the Lord exercised his people variously,
   that he might give a brighter display of his manifold grace, which usually
   loses its value in our eyes, if it is exhibited only in one and the same
   way. Therefore, as the divine power had formerly been signally manifested by
   incredible facility of accomplishment, when the enemy were routed in an
   instant, so a lingering warfare now furnished numerous proofs of heavenly
   aid. [116] Nor did this happen suddenly and unexpectedly; for God had
   foretold by Moses that so it would be, lest, if the land were at once
   converted into a desert, the wild beasts might gain the ascendancy.
   (Deuteronomy 7:22) In short, we here perceive, as in a mirror, that whatever
   the Lord had promised by Moses was accomplished in reality, and by no
   dubious event. But while we recognize the certainty of the promises of God,
   we ought also to meditate on the favor confirmed towards his chosen people,
   in that he acted as the provident head of a family, not neglecting or
   omitting anything which tended to their advantage.

   19. There was not a city that made peace, etc This sentence appears, at
   first sight, contradictory to what is everywhere said in the books of Moses,
   that the Israelites were not to enter into any league with those nations, or
   make any terms of peace with them, but, on the contrary, to destroy them
   utterly, and wipe out their race and name. (Exodus 23:32; Deuteronomy 7:2)
   [117] Seeing the nations were thus excluded from the means of making any
   paction, and would in vain have made any proposals for peace, it seems
   absurd to ascribe the destruction, which they had not even the means of
   deprecating, to their obstinacy.

   For, let us suppose that they had sent ambassadors before them with olive
   branches in their hands, and had been intent on pacific measures, Joshua
   would at once have answered that he could not lawfully enter into any
   negotiation, as the Lord had forbidden it. Wherefore, had they made a
   hundred attempts to avoid war, they must, nevertheless, have perished. Why,
   then, are they blamed for not having sought peace, as if they had not been
   driven by necessity to right, after they saw they had to do with an
   implacable people? But if it was not free to them to act otherwise, it is
   unjust to lay any blame upon them when they acted under compulsion in
   opposing the fury of their enemy.

   To this objection, I answer, that the Israelites, though they were forbidden
   to show them any mercy, were met in a hostile manner, in order that the war
   might be just. And it was wonderfully arranged by the secret providence of
   God, that, being doomed to destruction, they should voluntarily offer
   themselves to it, and by provoking the Israelites be the cause of their own
   ruin. The Lord, therefore, besides ordering that pardon should be denied
   them, also incited them to blind fury, that no room might be left for mercy.
   And it behooved the people not to be too wise or prying in this matter. For
   while the Lord, on the one hand, interdicted them from entering into any
   covenant, and, on the other, was unwilling that they should take hostile
   measures without being provoked, a too anxious discussion of the procedure
   might have greatly unsettled their minds. Hence the only way of freeing
   themselves from perplexity was to lay their care on the bosom of God. And he
   in his incomprehensible wisdom provided that when the time for action
   arrived, his people should not be impeded in their course by any obstacle.
   Thus the kings beyond the Jordan, as they had been the first to take up
   arms, justly suffered the punishment of their temerity. For the Israelites
   did not assail them with hostile arms until they had been provoked. In the
   same way, also, the citizens of Jericho, by having shut their gates, were
   the first to declare war. The case is the same with the others, who, by
   their obstinacy, furnished the Israelites with a ground for prosecuting the
   war.

   It now appears how perfectly consistent the two things are. The Lord
   commanded Moses to destroy the nations whom he had doomed to destruction;
   and he accordingly opened a way for his own decree when he hardened the
   reprobate. In the first place, then, stands the will of God, which must be
   regarded as the principal cause. For seeing their iniquity had reached its
   height, he determined to destroy them. This was the origin of the command
   given to Moses, a command, however, which would have failed of its effect
   had not the chosen people been armed to execute the divine judgment, by the
   perverseness and obstinacy of those who were to be destroyed. God hardens
   them for this very end, that they may shut themselves out from mercy. [118]
   Hence that hardness is called his work, because it secures the
   accomplishment of his design. Should any attempt be made to darken so clear
   a matter by those who imagine that God only looks down from heaven to see
   what men will be pleased to do, and who cannot bear to think that the hearts
   of men are curbed by his secret agency, what else do they display than their
   own presumption? They only allow God a permissive power, and in this way
   make his counsel dependent on the pleasure of men. But what says the Spirit?
   That the hardening is from God, who thus precipitates those whom he means to
   destroy.

   21. And at that time came Joshua, etc Of the sons of Anak we have spoken
   elsewhere. They were a race of giants, with the account of whose mighty
   stature the spies so terrified the people, that they refused to proceed into
   the land of Canaan. Therefore, seeing they were objects of so much dread, it
   was of importance that they should be put out of the way, and the people
   made more alert by their good hopes of success. It would have been
   exceedingly injurious [119] to keep objects which filled them with alarm and
   anxiety always present before their minds, inasmuch as fear obscured the
   glory ascribed to God for former victories, and overthrew their faith, while
   they reflected that the most difficult of all their contests still awaited
   them. Therefore, not without cause is it mentioned among the other instances
   of divine aid, that by purging the land of such monsters, it was rendered a
   fit habitation for the people. The less credible it seemed that they could
   be warred against with success, the more illustriously was the divine power
   displayed.

   23. So Joshua took the whole land, [120] etc Although it was far from being
   true that Joshua had actually acquired the whole land, yet he is truly said
   to have obtained it as God had declared to Moses, the latter clause
   restricting the meaning of the general sentence. For it had been expressly
   added that the conquest which God had promised would be made gradually, lest
   it should afterwards become necessary to war with the ferocious wild beasts
   of the woods, if they pressed forward into a desert waste. Therefore, we are
   at liberty to say, that though the Lord had not yet placed his people in
   possession of the promised land, yet he had virtually performed what he had
   agreed to do, inasmuch as he gave a commodious habitation, and one which was
   sufficient for the present time. And the words used imply that other
   district, which had not yet come into their full and actual possession, are
   included; for it is said that that which they had acquired was distributed
   according to families. And, in short, we afterwards see in the division that
   the lands were divided into lots which were not actually subdued by the
   people till Joshua was dead, nay, till many ages after. [121] The meaning of
   the words, which is now plain, is simply this, that while Joshua was still
   alive, a certain specimen of the promise was exhibited, making him feel
   perfectly secure in dividing the land by lot. [122]
     _________________________________________________________________

   [115] Latin, “Dissectus.” French, “Couppee ou fendue;” “Cut, or cleft.” —
   Ed.

   [116] According to Josephus, (Antiquit., 5:2,) the time which Joshua spent
   in his wars was five years; others make it seven, and justify their estimate
   by the following calculation: — In Joshua 14:7-10, Caleb says that he was
   forty years old when he was sent from Kadesh-Barnea to spy out the land, and
   that since then to the present time (apparently that when the wars had just
   terminated) forty-five years had elapsed. Of these forty-five years,
   thirty-eight were spent in the desert, and consequently the remaining seven
   constitute the whole period which had elapsed from the passage of the Jordan
   up to the time when Caleb made his statement. — Ed.

   [117] The Septuagint, as if influenced by considerations similar to those
   here mentioned, has evaded the apparent inconsistency, by rendering the
   19^th verse (Joshua 11:19) as follows, “And there was not a city which
   Israel did not take: they took all in war.” There is a various reading,
   however, which correspond almost verbatim with the common rendering. — Ed.

   [118] French, “Dieu les endurcit, afin qu’ils se monstrent indigne de toute
   pitie et compassion qu’on eust peu avoir d’eux;” “God hardens them in order
   that they may show themselves unworthy of all pity and compassion which
   might have been felt for them.” — Ed.

   [119] Latin, “Perquam noxium.” French, “Fort dangereuse;” “Very
   dangerous.” — Ed.

   [120] The Latin text of the 23rd verse, (Joshua 11:23), beginning thus,
   “Accepit itaque Josue totam terram prorsus ut dixerat Jehova Mosi;” “Joshua,
   therefore received the whole land entirely, as the Lord had said to
   Moses,” removes the apparent inaccuracy, but it is only by a sacrifice of
   the literal meaning, which is perfectly rendered by the English version. “So
   (And) Joshua took the whole land, according to all that the Lord said unto
   Moses.” This is certainly superior to the Latin, which endeavors to obtain
   by a gloss that which the English equally well obtains by a literal
   rendering. In the commentary, the words of the 23^rd verse, (Joshua 11:23),
   as quoted, are, Et cepit Josue. This makes it not improbable that the
   Accepit of the text is only a misprint of Et cepit — Ed.

   [121] French, “Or en la division nous verrons puis apres, que les regions
   qui furent assujetties a l’empire de peuple apres la mort de Josue, voire
   plusieurs siecles depuis, furent mises en sort pour voir a qui elles
   escherroyent;” “Now, in the division, we shall afterwards see that the
   countries which are subjected to the dominion of the people after the death
   of Joshua, nay, several ages after, were put into the lot, in order to see
   to whom they should fall.”

   [122] Latin, “Exhibitum fuisse certum specimen promissionis ut secure
   licuerit terram sorte dividere.” French, “La promesse fut tellement
   ratifice, et si bien eprouvee par effect, qu’il leur fut loisible de diviser
   la terre par sort;” “The promise was so far ratified and proved by fact,
   that they were able to leisure to divide the land by lot.” — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 12
     _________________________________________________________________

   Joshua 12:1-24

   1. Now these are the kings of the land, which the children of Israel smote,
   and possessed their land on the other side Jordan toward the rising of the
   sun, from the river Arnon unto mount Hermon, and all the plain on the east:

   1. Hi sunt reges terrae quos percusserunt filii Israel, et quorum
   possederunt terram trans Jordanem, ad ortum solis a torrente Arnon usque ad
   montem Hermon, et omnem planitiem orientalem.

   2. Sihon king of the Amorites, who dwelt in Heshbon, and ruled from Aroer,
   which is upon the bank of the river Arnon, and from the middle of the river,
   and from half Gilead, even unto the river Jabbok, which is the border of the
   children of Ammon;

   2. Sihon rex Aemorrhaeus qui habitabat in Hesbon, qui dominabatur ab Arnon,
   et ad medium torrentis, et ad mediam partem Gilead, usque ad Jabbok
   torrentem, qui est terminus filiorum Ammon.

   3. And from the plain to the sea of Chinneroth on the east, and unto the sea
   of the plain, even the salt sea on the east, the way to Bethjeshimoth; and
   from the south, under Ashdothpisgah:

   3. Et a planitie usque ad mare Cineroth ad orientem, et usque ad mare
   deserti, mare salis ad orientem per viam Beth-hagesimoth, et ab austro sub
   effusionibus Pisga.

   4. And the coast of Og king of Bashan, which was of the remnant of the
   giants, that dwelt at Ashtaroth and at Edrei,

   4. Terminus praeterea Og regis Basan ex residuo Raphaim qui habitabat in
   Astaroth, et in Hedrei.

   5. And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the
   border of the Geshurites and the Maachathites, and half Gilead, the border
   of Sihon king of Heshbon.

   5. Qui dominabatur in monte Hermon, et in Salchah, et in toto Basan, usque
   ad terminum Gessuri, et Maachati: et mediam partem Gilead, terminus Sihon
   regis Hesbon.

   6. Them did Moses the servant of the LORD and the children of Israel smite:
   and Moses the servant of the LORD gave it for a possession unto the
   Reubenites, and the Gadites, and the half tribe of Manasseh.

   6. Moses servus Jehovae, et filii Israel percusserunt eos, et dedit eam
   Moses servus Jehovae in possessionem Rubenitis, et Gaditis, et dimidiae
   tribui Manasse.

   7. And these are the kings of the country which Joshua and the children of
   Israel smote on this side Jordan on the west, from Baalgad in the valley of
   Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave
   unto the tribes of Israel for a possession according to their divisions;

   7. Isti autem sunt reges terrae quos percussit Josue, et filii Israel trans
   Jordanem ad occidentem, a Ballgad in campo Libani, usque ad montem Laevem
   qui assurgit in Seir, et tradidit eam Josue tribubus Israel in possessionem
   secundum partes eorum.

   8. In the mountains, and in the valleys, and in the plains, and in the
   springs, and in the wilderness, and in the south country; the Hittites, the
   Amorites, and the Canaanites, the Perizzites, the Hivites, and the
   Jebusites:

   8. In montanis, et in planitie, et in campestribus, et in Asdoth, et in
   deserto, et in austro: Hitthaeus, Aemorrhaeus, Chananaeus, Pherisaeus,
   Hivaeus, et Jebusaeus.

   9. The king of Jericho, one; the king of Ai, which is beside Bethel, one;

   9. Rex Jericho unus, rex Ali, qui erat e latere Bethel unus.

   10. The king of Jerusalem, one; the king of Hebron, one;

   10. Rex Jerusalem unus, rex Hebron unus.

   11. The king of Jarmuth, one; the king of Lachish, one;

   11. Rex Jarmuth unus, rex Lachis unus.

   12. The king of Eglon, one; the king of Gezer, one;

   12. Rex Eglon unus, rex Jeser unus.

   13. The king of Debir, one; the king of Geder, one;

   13. Rex Debir unus, rex Jeder unus.

   14. The king of Hormah, one; the king of Arad, one;

   14. Rex Hormah unus, rex Arad unus.

   15. The king of Libnah, one; the king of Adullam, one;

   15. Rex Libna unus, rex Adullam unus.

   16. The king of Makkedah, one; the king of Bethel, one;

   16. Rex Makeda unus, rex Beth-el unus.

   17. The king of Tappuah, one; the king of Hepher, one;

   17. Rex Tapua unus, rex Epher unus.

   18. The king of Aphek, one; the king of Lasharon, one;

   18. Rex Aphek unus, rex Lasaron unus.

   19. The king of Madon, one; the king of Hazor, one;

   19. Rex Madon unus, rex Asor unus.

   20. The king of Shimronmeron, one; the king of Achshaph, one;

   20. Rex Simron-Meron unus, rex Achsaph unus.

   21. The king of Taanach, one; the king of Megiddo, one;

   21. Rex Taanach unus, rex Megiddo unus.

   22. The king of Kedesh, one; the king of Jokneam of Carmel, one;

   22. Rex Kedesch unus, rex Jocnam ad Carmelum unus.

   23. The king of Dor in the coast of Dor, one; the king of the nations of
   Gilgal, one;

   23. Rex Dor ad Naphath-dor unus, rex Goim in Gilgal unus.

   24. The king of Tirzah, one: all the kings thirty and one.

   24. Rex Thirsa unus: omnes reges triginta et unus.


   1. NOW these are the kings, etc This chapter does not need a lengthened
   exposition, as it only enumerates the kings of whose territories the
   Israelites gained possession. Two of them are beyond the Jordan, Og and
   Sihon, whose rule was extensive; in the land of Canaan there are thirty-one.
   But though each of those now summarily mentioned was previously given more
   in detail, there is very good reason for here placing before our eyes as it
   were a living picture of the goodness of God, proving that there had been a
   complete ratification and performance of the covenant made with Abraham as
   given in the words, “Unto thy seed will I give this land.” (Genesis 12:7;
   Genesis 13:15; Genesis 15:18) This living image of the grace of God is here
   set before us as if the reality were actually present. [123] Joshua was
   eighty years of age when he entered the land. In this aged man how could
   there be so much vigor [124] as to fit him for carrying on so many wars and
   enduring the fatigues of warfare, had not celestial virtue furnished him
   with more than mortal strength? And were not his uninterrupted career of
   victory, his success under all circumstances, the ease, free from doubt and
   uncertainty, with which he stormed cities, the rapidity of his movements,
   and his inflexible firmness — were not all these clear evidences of the hand
   of God, just as if it had appeared from heaven?

   The object of defining the countries by their boundaries was to give a
   better display of the divine power by setting forth their extent; but this
   of course was only for those to whom their site was known. Hence, for any
   one not acquainted with the geography to dwell upon the names, would be vain
   and foolish curiosity. I admit, indeed, that it is useful to pay attention
   to the places with which, from their being often mentioned in Scripture, our
   knowledge ought to be somewhat more familiar, as when the boundaries are
   fixed by the brook Jabok, in the district of Lebanon and the lake of
   Gennesaret, here called the Sea of Cineroth, and elsewhere Cinereth. For a
   slight attention will help us to understand the narrative. If we cannot go
   farther, let us leave those who are better skilled to give a more searching
   discussion of what is beyond our reach. [125] But although the dominions of
   these petty kings were narrow and not very populous, we shall however see
   that many towns were annexed to their principal cities; their number may be
   ascertained especially from what is said of the lot of the Levites. On the
   other hand, if we reflect how one small territory could receive and maintain
   old men, women, and children, nay, a great part of the people with their
   domestic animals, we cannot fail to admire the inestimable goodness of God
   which prevented all things from being thrown into complete and irremediable
   confusion. [126]
     _________________________________________________________________

   [123] Latin, “Quam si nos Deus in rem praesentem adduceret.” French, “Comme
   si Dieu nous mettoit presentement sur le faict, pour nous faire voire la
   chose de nos yeux;” “As if God were putting us actually upon the spot to
   make us see the thing with our own eyes.” — Ed.

   [124] French, “Comment un povre vieillard pouvoit-il estre si vigoureux;”
   “How could a poor old man be so vigorous.” — Ed.

   [125] It is evident from these remarks, that though in some other passages
   Calvin seems to speak rather disparagingly of the elucidation which the
   Scripture narrative may receive from geography, he did not so much underrate
   its importance as lament its imperfection at the period when he wrote. All
   complaint on this head has now been happily removed; and it may safely be
   affirmed, that nothing has done more to clear up obscurities in the Sacred
   Volume and triumphantly establish its strict and literal accuracy, then the
   labors and discoveries of recent travelers.

   [126] Latin, “Ne horribili confusione, omnia miscerentur.” French, “Que tout
   ne vint a estre brouille pesle mesle d’une confusion horrible;” “That every
   thing was not hurled pell-mell into horrible confusion.” — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 13
     _________________________________________________________________

   Joshua 13:1-14

   1. Now Joshua was old and stricken in years; and the LORD said unto him,
   Thou art old and stricken in years, and there remaineth yet very much land
   to be possessed.

   1. Quum autem senuisset Josue, et venisset in dies, dixit ei Jehova, Tu
   senuisti, venisti in dies, et multa terra admodum superest ad possidendum.

   2. This is the land that yet remaineth: all the borders of the Philistines,
   and all Geshuri,

   2. Haec est terra quae residua est, omnes limites Philisthinorum, et omnis
   Gessuri.

   3. From Sihor, which is before Egypt, even unto the borders of Ekron
   northward, which is counted to the Canaanite: five lords of the Philistines;
   the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the
   Ekronites; also the Avites:

   3. A Nilo qui est e regione AEgypti usque ad terminum Ecron, qui est ab
   aquilone, quae Chananeae reputatur, quinque principatus Philisthinorum,
   Azathaeus, Asdodaeus, Ascalonaeus, Gitthaeus et Ekronaeus et Auaei.

   4. From the south, all the land of the Canaanites, and Mearah that is beside
   the Sidonians, unto Aphek, to the borders of the Amorites:

   4. Ab austro universa terra Chananaei et Meara, quae est Sidoniorum usque ad
   Paera, usque ad terminum Aemorrhaei.

   5. And the land of the Giblites, and all Lebanon, toward the sunrising, from
   Baalgad under mount Hermon unto the entering into Hamath.

   5. Et terra Gibli, et totus Libanus ad ortum solis a Baal-gad sub monte
   Hermon, donec pervenias Hemath.

   6. All the inhabitants of the hill country from Lebanon unto Misrephothmaim,
   and all the Sidonians, them will I drive out from before the children of
   Israel: only divide thou it by lot unto the Israelites for an inheritance,
   as I have commanded thee.

   6. Omnes habitotores montis a Libano usque ad fervores aquarum: omnes
   Sidonios ego expellam a facie filiorum Israel: tantum jacias sortem, ut sit
   in haereditatem Israel, sicut praecepi tibi.

   7. Now therefore divide this land for an inheritance unto the nine tribes,
   and the half tribe of Manasseh;

   7. Nunc ergo divide terram istam in haereditatem novem tribubus, et dimidiae
   tribui Manasse.

   8. With whom the Reubenites and the Gadites have received their inheritance,
   which Moses gave them, beyond Jordan eastward, even as Moses the servant of
   the LORD gave them;

   8. Praeter eam Rubenitae, et Gaditae acceperunt partes suas, quas dedit iis
   Moses trans Jordanem ad orientem, sicut dedit eis Moses servus Jehovae.

   9. From Aroer, that is upon the bank of the river Arnon, and the city that
   is in the midst of the river, and all the plain of Medeba unto Dibon;

   9. Ab Aroer quae est juxta ripam fluminis Arnon, et urbem ipsam quae est in
   medio vallis, et totam planitiem Medeba usque ad Dibon.

   10. And all the cities of Sihon king of the Amorites, which reigned in
   Heshbon, unto the border of the children of Ammon;

   10. Et omnes urbes Sihon regis Aemorrhaei, qui regnabat in Hesbon, usque ad
   terminum filiorum Ammon.

   11. And Gilead, and the border of the Geshurites and Maachathites, and all
   mount Hermon, and all Bashan unto Salcah;

   11. Et Gilead et terminum Gessuri, et Maachati, et totum montem Hermon, et
   universum Basan usque ad Salchah.

   12. All the kingdom of Og in Bashan, which reigned in Ashtaroth and in
   Edrei, who remained of the remnant of the giants: for these did Moses smite,
   and cast them out.

   12. Universum regnum Og in Basan, qui regnabat in Astaroth, et in Edrei: hic
   supererat ex residuo Rephaim, quos percussit Moses et expulit.

   13. Nevertheless the children of Israel expelled not the Geshurites, nor the
   Maachathites: but the Geshurites and the Maachathites dwell among the
   Israelites until this day.

   13. Non expulerunt autem filii Israel Gessuri et Maachati: propterea
   habitavit Gessur et Maachat in medio Israel usque ad hunc diem.

   14. Only unto the tribe of Levi he gave none inheritance; the sacrifices of
   the LORD God of Israel made by fire are their inheritance, as he said unto
   them.

   14. Tantum tribui Levi non dedit haereditatem, sacrificia Jehovae Dei Israel
   sunt hereditas ejus, quemadmodum loquutus est de ea.


   1. Now Joshua was old, etc [127] Since we have seen above that the land was
   pacified by the subjugation of thirty-one kings, it is probable that some
   cessation now took place for the purpose of resting from their fatigues,
   lest the people should be worn out by continual service. Nor could that
   justly be blamed, provided they rested only for a time and continued always
   intent on the goal set before them. But lest that intermission which was
   given for the purpose of recruiting new vigor might prove an occasion of
   sloth, the Lord employs a new stimulus to urge them to proceed. For he
   orders the whole inheritance to be divided into tribes, and the whole line
   of the Mediterranean coast which was possessed by the enemy to be put into
   the lot. A division of this kind might indeed seem absurd and ludicrous,
   nay, a complete mockery, seeing they were dealing among themselves with the
   property of others just as if it had been their own. But the Lord so
   appointed for the best of reasons. First, they might have cast away the hope
   of the promise and been contented with their present state. Nay, although
   after the lot was cast they had security in full for all that God had
   promised, they by their own cowardice, as far as in them lay, destroyed the
   credit of his words. Nor was it owing to any merit of theirs that his
   veracity did not lie curtailed and mutilated. The allocation by lot must
   therefore have been to them an earnest of certain possession so as to keep
   them always in readiness for it. Secondly, Those who happened to have their
   portion assigned in an enemy’s country, inasmuch as they were living in the
   meanwhile as strangers on precarious hospitality beyond their own
   inheritance, must have acted like a kind of task-masters spurring on the
   others. And it surely implied excessive stupor to neglect and abandon what
   had been divinely assigned to them.

   We now see to what intent the whole land behooved to be divided by lot, and
   the seat of each tribe allocated. It was also necessary that this should be
   done while Joshua was alive, because after his death the Israelites would
   have been less inclined to obedience, for none of his successors possessed
   authority sufficient for the execution of so difficult a task. Moreover, as
   God had already by the mouth of Moses commanded it to be done, had he not
   performed the business thus committed to him, the whole work might have gone
   to wreck when the lawful minister was removed. Although the exact time is
   not stated, still it is probable that as there was no hope that while Joshua
   continued alive the people would again take up arms with the view of giving
   a wider extent to their boundaries, he then only attempted to divide the
   land, as if he were proclaiming and promising, by a solemn attestation, that
   the distribution would certainly be carried into effect, because the truth
   of God could not fail in consequence of the death of any man.

   2. This is the land, etc The ancient boundaries long ago fixed by God, are
   recalled to remembrance, in order that Joshua. and the people may feel fully
   persuaded that the covenant made with Abraham would be fulfilled in every
   part. Wherefore they are enjoined to make it their study to acquire the
   parts still remaining to be possessed. The inference will be appropriate if
   we make a practical application of this perseverance to that which is
   required of us, viz., to forget the things which are behind, and reach forth
   unto those that are before, and press toward the mark for the prize of our
   high calling. (Philippians 3:14.) [128] For it would be of no use to run in
   the race without endeavoring to reach the goal.

   The boundary commenced with a river separating Egypt toward the sea from the
   Holy Land, and most probably the river Nile, as we interpret it according to
   the received opinion, or a small stream which flowed past the town of
   Rhinocornea, believed by many to be Raphia or Raphane. [129] It is indeed
   beyond dispute that the inheritance of the people commencing in that quarter
   was contiguous to Egypt. But although I have followed the opinion of the
   majority of expositors, that the boundaries were not extended further than
   to the less cultivated and in a manner desert land, lest greater proximity
   might have been injurious by leading to too close familiarity with the
   Egyptians, I by no means repudiate a different opinion.

   The third verse raises a question. After it is said that the territories
   towards the sea-coast were five, a sixth is added, namely, that of the
   Avites. Some think that it is not counted among the five because it was an
   insignificant province. But I would have my readers to consider whether
   there may not be an indirect antithesis between a free people, their own
   masters, and five territories ruled by sovereigns. Hence the Avites being in
   different circumstances are mentioned separately, the plural number being
   used for the sake of distinction. In the enumeration of the sovereignties
   they are not arranged in the order of their dignity or opulence, but the
   first place is given to Aza because of its nearness to Egypt, and the same
   remark applies to Ashdod and the others.

   The Septuagint translators, according to their usual custom, employ the
   Greek g (gamma) to express the Hebrew ע (ain), and thus give the name of
   Gaza to that which in Hebrew is Aza, in the same way as they convert Amorrha
   into Gomorrha. [130] This sufficiently exposes the mistake of those who
   suppose that its name is Persian, and derived from its resources [131] in
   consequence of Cambyses, when about to carry on war in Greece, having made
   it the depot of his treasures. But as in the Acts, (Acts 8:26,) Luke speaks
   of “Gaza which is desert,” it appears that a city of the same name was
   erected near it, but on a different site. Ashdod is the same as that which
   the Greeks called Azotus. The whole of this tract, which is either on the
   sea-coast or verging towards it, extends as far as Sidon. And there are some
   who think that the Phoenicians were once masters both of Gaza and Azotus.
   How far Lebanon extends is sufficiently known. [132] For it sometimes
   comprehends Mount Hermon; and on account of its length part of it is
   surnamed Antilibanus. [133] The reader will find the subject of Mount Hermon
   considered in the fourth chapter of Deuteronomy. Towards the east is Hamath,
   which is also Antioch of Syria.

   6. All the inhabitants of the hill country, etc Joshua is again admonished,
   though the Israelites do not yet possess those regions, not to defer the
   partition, but trust to the promise of God, because it would detract
   injuriously from his honor if there were any doubt as to the event. It is
   accordingly said: Only do what is thy duty in the distribution of the land;
   nor let that which the enemy still hold securely be exempted from the lot;
   for it will be my care to fulfil what I have promised. Hence let us learn in
   undertaking any business, so to depend on the lips of God as that no doubt
   can delay us. It is not ours, indeed, to fabricate vain hopes for ourselves;
   but when our confidence is founded on the Lord, let us only obey his
   commands, and there is no reason to fear that the event will disappoint us.

   He afterwards assigns the land of Canaan to nine tribes and a half tribe,
   because the portion of the Reubenites, Gadites, and half tribe of Manasseh
   had already been assigned beyond the Jordan. Though there is a seeming
   tautology in the words, Which Moses gave them, as Moses gave them, there is
   nothing superfluous, because in the second clause the donation is confirmed;
   as if God were ordering that which was done to be ratified, or saying, in
   other words, As Moses gave them that land, so let them remain tranquil in
   the possession of it. [134] For this reason also he is distinguished by the
   title of servant of God, as if it were said, Let no one interfere with that
   decree which a faithful minister has pronounced on the authority of God. It
   was certainly necessary to provide by anticipation against the disputes
   which otherwise must have daily arisen.

   14. Only unto the tribe of Levi, etc This exception was also necessary, lest
   the Levites might allege that they were unjustly disinherited, and thus
   excite great commotions in regard to their right. He therefore reminds them
   that Moses was the author of this distinction, and, at the same time, shows
   that they have no reason to complain of having been in any way defrauded,
   because an excellent compensation was given them. For although the
   sacrifices were not equally divided among the Levites, their subsistence was
   sufficiently provided for by all the first-fruits and the tithes. Moreover,
   as God allures them by hire to undertake the charge of sacred things, so he
   exhorts the people in their turn to be faithful in paying the sacred
   oblations by declaring that their sacrifices are the maintenance of the
   Levites. [135]
     _________________________________________________________________

   [127] The words, “old and stricken in years,” do not contain a tautology,
   but accurately express the period of life according to a division which was
   long familiar to the Jews, and may have been not unknown to them even at
   this early period. According to this division, old age consisted of three
   stages, — the first extending from the sixtieth to the seventieth year,
   constituting the commencement of old age properly so called; the second
   extending from the seventieth to the eightieth year, and constituting what
   was called hoary, or hoary-headed age; and the third extending from the
   eightieth year to the end of life, and constituting what was called advanced
   age, and caused the person who had reached it to be described as one
   stricken in years. At this closing stage Joshua had now arrived. — Ed.

   [128] The original text had the reference to Philippians 2:14, an obvious
   typesetting error. —fj.

   [129] The opinion generally entertained in Calvin’s time, that the river
   here meant was the Nile, or at least one of its branches, was founded partly
   on the meaning of the word sihor, which is literally black, and was
   explained by expositors as equivalent to turbid, a term strictly applicable
   to the Nile; and partly from a passage in Jeremiah, (Jeremiah 2:18) in which
   the Prophet asks, “What has thou to do in the way of Egypt to drink the
   waters of Sihor?” — Sihor being here undoubtedly used as a proper name for
   the Nile. The second opinion mentioned by Calvin is now almost universally
   admitted to be the only one tenable. Even the description here given of
   Sihor, (Joshua 13:3,) as “before Egypt,” is totally inapplicable to the Nile
   which, instead of being before Egypt, or on its frontiers, flows nearly
   through its center. The river meant and expressly referred to both by Moses
   (Numbers 34:5) and by Joshua (Joshua 15:4) under the name of the river of
   Egypt, is now called the Wady El-Arisch, from the town of that name situated
   near its mouth, and not far from the site of the ancient Rhinocolura, or
   perhaps more properly Rhinocorura. Calvin spells Rhinocornea, which if it
   had not been repeated by the French, might seem to be a misprint. — Ed.

   [130] It is here assumed that the only genuine sound represented by the
   Hebrew letter Ain is that of a. Is this the fact? Gesenius, on the contrary,
   while repudiating the modern Jewish pronunciation of it by the nasal gn or
   ng as decidedly false, says that its hardest sound is that of a g referring
   to Gaza and Gomorrha, the two words referred to by Calvin in illustration of
   the contrary. See Gesenius’s Hebrew Grammar. (Bagster, 1852.)

   [131] The French adds, “Et qu’il signifie Richesses;” “And that it means
   Riches.” — Ed.

   [132] French, “Quant au Liban, c’est une chose assez notoire quelle longeur
   d’etendue il a;” “As to Lebanon it is sufficiently well known what length of
   extent it has.”

   [133] This is certainly incorrect. Antilibanus received its name, not from
   its length, but from its being a mountain chain opposite and parallel to
   Libanus or Lebanon proper, from which it is separated by the beautiful
   valley known to the Greeks and Romans by the names of Coele-Syria, or rather
   Koile (Hollow) Syria, and watered by the Leontes. — Ed.

   [134] The Septuagint avoids the appearance of tautology, both by abridging
   the verse and adopting a different punctuation, rendering it thus: “To
   Reuben and Gad the Lord gave (an inheritance) on the other side of the
   Jordan; towards the sun-rising did Moses the servant of the Lord give it to
   them.” This, however, is not the only alteration made by the Septuagint
   version. For immediately before the verse now quoted, it interpolates
   another in the following terms, “From the Jordan unto the Great Sea on the
   west shall thou give it: the Great Sea will be the boundary of the two
   tribes and of the half tribe of Manasse.” — Ed.

   [135] To the end of this verse the Septuagint adds the following clause:
   “kai outos ho katamerismos hon katemerise Mōnsōs tois huiois Israēl en
   Arabōth Mōab en tō peran tou Iordanou kata Ierichō;” “And this is the
   division which Moses divided to the children of Israel in Araboth-Moab
   beyond Jordan opposite to Jericho.” — Ed.
     _________________________________________________________________

   Joshua 13:15-33

   15. And Moses gave unto the tribe of the children of Reuben inheritance
   according to their families.

   15. Dedit ergo Moses tribui filiorum Ruben per familias suas:

   16. And their coast was from Aroer, that is on the bank of the river Arnon,
   and the city that is in the midst of the river, and all the plain by Medeba;

   16. Fuitque illis terminus ab Aroer, quae est juxta ripam torrentis Arnon,
   et urbs quae est in medio vallis, et universa planities quae est juxta
   Medeba.

   17. Heshbon, and all her cities that are in the plain; Dibon, and
   Bamothbaal, and Bethbaalmeon,

   17. Hesbon et omnes urbes ejus, quae erant in planitie: Dibon et
   Bamoth-baal, et Beth-baalmeon.

   18. And Jahazah, and Kedemoth, and Mephaath,

   18. Et Jahassah, et Cedemoth, et Mephaath.

   19. And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,

   19. Et Ciriathaim, et Sibmah, et Sereth-sahar in monte vallis.

   20. And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,

   20. Et Beth-peor, et Asdoth-Pisgah, et Beth-jesimoth.

   21. And all the cities of the plain, and all the kingdom of Sihon king of
   the Amorites, which reigned in Heshbon, whom Moses smote with the princes of
   Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of
   Sihon, dwelling in the country.

   21. Et omnes urbes planitiei, et universum regnum Sihon regis Aemorrhaei,
   qui regnabat in Hesbon, quem percussit Moses: et principes Midian, Evi, et
   Rekem, et Sur, et Hur, et Reba duces Sihon habitatores terrae.

   22. Balaam also the son of Beor, the soothsayer, did the children of Israel
   slay with the sword among them that were slain by them.

   22. Et Bileam filium Beor divinatorem occiderunt filii Israel gladio cum
   interfectis eorum.

   23. And the border of the children of Reuben was Jordan, and the border
   thereof. This was the inheritance of the children of Reuben after their
   families, the cities and the villages thereof.

   23. Fuit autem terminus filiorum Ruben, Jordanes et terminus. Haec est
   haereditas filiorum Ruben per familias suas, urbes et villae earum.

   24. And Moses gave inheritance unto the tribe of Gad, even unto the children
   of Gad according to their families.

   24. Deditque Moses tribui Gad, filiis Gad per familias suas.

   25. And their coast was Jazer, and all the cities of Gilead, and half the
   land of the children of Ammon, unto Aroer that is before Rabbah;

   25. Et fuit eis terminus Jazer, et omnes urbes Gilead, et dimidium terrae
   filiorum Ammon usque ad Aroer, quae est coram Rabbah.

   26. And from Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto
   the border of Debir;

   26. Et ab Hesbon usque ad Ramath ipsuis Mispe, et Bethonim: et a Mahanaim
   usque ad terminum ipsius Debir.

   27. And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon,
   the rest of the kingdom of Sihon king of Heshbon, Jordan and his border,
   even unto the edge of the sea of Chinnereth on the other side Jordan
   eastward.

   27. Et in valle Beth-haram, et Beth-nimrah, et Succoth, et Saphon: residuum
   regni Sihon, regis Hesbon, Jordanem, et confinium, usque ad extremum maris
   Chinnereth, trans Jordanem ad orientem.

   28. This is the inheritance of the children of Gad after their families, the
   cities, and their villages.

   28. Haec est haereditas filiorum Gad per familias suas, urbes et villae
   earum.

   29. And Moses gave inheritance unto the half tribe of Manasseh: and this was
   the possession of the half tribe of the children of Manasseh by their
   families.

   29. Dedit praeterea Moses dimidiae tribui Manasse: fuitque dimidiae tribui
   filiorum Manasse per familias suas:

   30. And their coast was from Mahanaim, all Bashan, all the kingdom of Og
   king of Bashan, and all the towns of Jair, which are in Bashan, threescore
   cities:

   30. Fuit, inquam, terminus eorum a Mahanaim omnis Basan totius regni Og
   regis Basan, et omnes Havoth-Jair, quae sunt in Basan, sexaginta urbes.

   31. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og
   in Bashan, were pertaining unto the children of Machir the son of Manasseh,
   even to the one half of the children of Machir by their families.

   31. Et dimidium Gilead, et Astaroth, et Edrei, urbes regni Og in Basan,
   filiorum Machir, filii Manasse, dimidiae parti filiorum Machir, per familias
   suas.

   32. These are the countries which Moses did distribute for inheritance in
   the plains of Moab, on the other side Jordan, by Jericho, eastward.

   32. Istae sunt hereditates quas tradidit Moses in campestribus Moab a
   transitu Jordanis ipsi Jericho ad orientem.

   33. But unto the tribe of Levi Moses gave not any inheritance: the LORD God
   of Israel was their inheritance, as he said unto them.

   33. Tribui autem Levi non dedit Moses haereditatem: Jehova Deus Israel ipse
   est haereditas eorum, quemadmodum dixit illis.


   15. And Moses gave unto the tribe, etc What he seemed to have said with
   sufficient clearness he now follows more fully in detail, not only that the
   reading might incite the people to gratitude, seeing the divine goodness
   recorded in public documents, and, as it were, constantly before their eyes,
   but also that each might enjoy his inheritance without molestation and
   quarrel. For we know how ingenious human cupidity is in devising pretexts
   for litigation, so that no one can possess his right in safety unless a
   plain and perspicuous definition of his right make it impossible to call it
   in question. That country had been given without casting lots. It was
   therefore open to others to object that the just proportion had not been
   kept, and that the inequality behooved to be corrected. Therefore, that no
   unseasonable dispute might ever disturb the public peace, the boundaries are
   everywhere fixed by the authority of God, and disputes of every kind are
   removed by setting up landmarks. God does not by one single expression
   merely adjudge the whole kingdom of Sihon to the tribe of Reuben, but he
   traces their extreme limit from Aroer to the banks of the Arnon, and thus,
   making an entire circuit, contracts or widens their territory so as not to
   leave the possession of a single acre ambiguous. Moreover, how useful this
   exact delineation was may be learned from profane history, where we
   everywhere meet, not only with invidious but pernicious disputes among
   neighbors as to their boundaries.

   We may add that the care which the Lord condescended to take in providing
   for his people, and in cherishing mutual peace among them, demonstrates his
   truly paternal love, since he omitted nothing that might conduce to their
   tranquillity. And, indeed, had not provision been thus early made, they
   might have been consumed by intestine quarrels. [136]

   I again beg my readers to excuse me if I do not labor anxiously in
   describing the situation of towns, and am not even curious in regard to
   names. Nay, I will readily allow those names which it was thought proper to
   leave as proper nouns in Hebrew to be used appellatively, and so far altered
   as to give them a Latin form. [137]

   It is worthy of notice, that when the land of the Midianites is referred to,
   the princes who ruled over it are called Satraps of Sihon, to let us know
   that they shared in the same overthrow, because they had involved themselves
   in an unjust war, and belonged to the government of Sihon, an avowed enemy.
   And to make it still more clear that they perished justly, it is told that
   among the slain was Balaam, by whose tongue they had attempted to wound the
   Israelites more grievously than by a thousand swords; [138] just as if it
   had been said that in that slaughter they found the hostile banner, by which
   they had declared themselves at open war with the Israelites. When it is
   said that the Jordan was a boundary, and a boundary, it will be proper, in
   order to prevent useless repetition, to interpret that Jordan was a boundary
   to them according to its limits. [139]

   24. And Moses gave inheritance unto the tribe of Gad, etc The observation
   made above applies also to the tribe of Gad, namely, that their legitimate
   boundaries were carefully defined in order to prevent disputes as to their
   possession. Meanwhile God is extolled for his liberality in having expelled
   nations of great celebrity, and substituted them in their stead. This is
   expressed more clearly in regard to the half tribe of Manasseh, when sixty
   cities are enumerated as included in their inheritance. Hence, too, it is
   manifest that Moses was not munificent through mistake, because it was well
   known to God how many cities he was giving them out of his boundless
   liberality. In a short clause the tribe of Levi is again excluded, that the
   Levites might not be able at some future period to pretend that the grant
   which the Reubenites, Gadites, and half tribe of Manasseh had obtained
   without the casting of lots, belonged in common to them also; for they are
   expressly forbidden to share with their brethren. This made it easy for them
   to interpret shrewdly for their advantage, that they were entitled to share
   with others. Here, however, it is not the sacrifices, as a little before,
   but God Himself that is said to be their inheritance; if they are not
   satisfied with it, they only convict themselves of excessive pride and
   insufferable fastidiousness. [140]
     _________________________________________________________________

   [136] French, “Et de faict, s’il n’euste pourveu a cela de bonne heure, ils
   se fussent mangez et consumez les uns les autres en debatant entre eux;”
   “And in fact, had not this been provided for in good time, they would have
   eaten and consumed one another while debating among themselves.” — Ed.

   [137] French, “Qui plus est, je suis content qu’on traduise en d’autres
   langues certains noms, qu’il m’a semble bon de laisser ici en la langue
   Hebraique comme noms propres;” “Moreover, I am content that certain words
   which I have thought good to leave here in the Hebrew tongue as proper names
   be translated into other languages.” — Ed.

   [138] The curious contradictions in the behavior of this remarkable man
   whose fate is here recorded, and analogous exemplification’s of them in
   ordinary life, are admirably delineated by Bishop Butler in a sermon on the
   subject. — Ed.

   [139] Latin, “Terminum illis fuisse Jordanem secundum suos fines.” French,
   “Que le Jordain estoit leur borne selon ses limites;” “That the Jordan was
   their boundary according to its limits.” The repetition is omitted by the
   Septuagint. — Ed.

   [140] The thirty-third verse is entirely omitted by the Septuagint. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 14
     _________________________________________________________________

   Joshua 14:1-15

   1. And these are the countries which the children of Israel inherited in the
   land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the
   heads of the fathers of the tribes of the children of Israel, distributed
   for inheritance to them.

   1. Haec sunt quae in haereditatem acceperunt filii Israel in terra Chanaan,
   quae illis tradiderunt in haereditatem Eleazar sacerdos, et Josue filius
   Nun, et capita tribuum filiorum Israel.

   2. By lot was their inheritance, as the LORD commanded by the hand of Moses,
   for the nine tribes, and for the half tribe.

   2. Per sortem haereditatis eorum, sicut praeceperat Jehova per manum Mosis,
   ut daret novem tribubus, et dimidiae tribui.

   3. For Moses had given the inheritance of two tribes and an half tribe on
   the other side Jordan: but unto the Levites he gave none inheritance among
   them.

   3. Dederat enim Moses duabustribubus, et dimidiae tribui citra Jordanem:
   Levitis autem non dederat haereditatem in medio eorum.

   4. For the children of Joseph were two tribes, Manasseh and Ephraim:
   therefore they gave no part unto the Levites in the land, save cities to
   dwell in, with their suburbs for their cattle and for their substance.

   4. Fuerunt enim filii Joseph duae tribus Manasse et Ephraim: ideo non
   dederunt partem Levitis in terra praeter urbes ad habitandum, et suburbana
   earum pro armentis et gregibus ipsorum.

   5. As the LORD commanded Moses, so the children of Israel did, and they
   divided the land.

   5. Quemadmodum praeceperat Moses sic fecerunt filii Israel, et diviserunt
   terram.

   6. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son
   of Jephunneh the Kenezite said unto him, Thou knowest the thing that the
   LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.

   6. Accesserunt autem filii Juda ad Josuam in Gilgal, dixitque ad eum Caleb
   filius Jephune Kenisaeus, Tu nosti verbum quod loquutus est Jehova ad Mosen
   virum Dei de me, et de te, in Cades-barnea:

   7. Forty years old was I when Moses the servant of the LORD sent me from
   Kadeshbarnea to espy out the land; and I brought him word again as it was in
   mine heart.

   7. Quadragenarius eram quando misit me Moses servus Jehovae de Cades-barnea
   ad explorandam terram, et retuli ei rem sicuti erat in corde meo.

   8. Nevertheless my brethren that went up with me made the heart of the
   people melt: but I wholly followed the LORD my God.

   8. Et quum fratres mei qui descenderant mecum dissolverent cor populi, ego
   perseveranter sequutus sum Jehovam Deum meum.

   9. And Moses swear on that day, saying, Surely the land whereon thy feet
   have trodden shall be thine inheritance, and thy children’s for ever,
   because thou has wholly followed the LORD my God.

   9. Et juravit Moses illo die, dicendo, Si non terra quam calcavit pes tuus,
   tua erit in haereditatem et filiis tuis in aeternum, quia perseveranter
   sequutus es Jehovam Deum meum.

   10. And now, behold, the LORD has kept me alive, as he said, these forty and
   five years, even since the LORD spoke this word unto Moses, while the
   children of Israel wandered in the wilderness: and now, lo, I am this day
   fourscore and five years old.

   10. Nunc autem Jehova concessit mihi vitam sicuti dixerat. Jam quadraginta
   quinque anni sunt, ex quo tempore pronunciavit Jehova hanc rem Mosi, ex quo
   ambulavit Israel per desertum: et nunc quidem hodie sum quinque et octoginta
   annorum.

   11. As yet I am as strong this day as I was in the day that Moses sent me:
   as my strength was then, even so is my strength now, for war, both to go
   out, and to come in.

   11. Et adhuc sum hodie vegetus ut eo die, quo misit me Moses: quantus erat
   tunc vigor meus, tantus, hodie est vigor meus ad praelium, et ad exeundum,
   et ad ingrediendum:

   12. Now therefore give me this mountain, whereof the LORD spoke in that day;
   for thou heardest in that day how the Anakims were there, and that the
   cities were great and fenced: if so be the LORD will be with me, then I
   shall be able to drive them out, as the LORD said.

   12. Nunc ergo da mihi montem istum, ut loquutus est Jehova eo die. Tu enim
   audivisit eo die quod Anakim sint ibi, et urbes magnae et munitae: forte
   Jehova erit mecum, et expellam eos quemadmodum dixit Jehova.

   13. And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron
   for an inheritance.

   13. Et benedixit ei Josue, deditque Hebron ipsi Caleb filio Jephune in
   haereditatem.

   14. Hebron therefore became the inheritance of Caleb the son of Jephunneh
   the Kenezite unto this day, because that he wholly followed the LORD God of
   Israel.

   14. Idcirco fuit Hebron ipsuis Caleb filii Jephune Kenisaei, in
   haereditatem, usque ad diem hunc, eo quod perseveranter sequutus est Jehovam
   Deum Israel.

   15. And the name of Hebron before was Kirjatharba; which Arba was a great
   man among the Anakims. And the land had rest from war.

   15. Nomen autem Hebron antea fuit Ciriath-arba, qui Arba homo magnus inter
   Anakim fuit: et terra quievit a bello.


   1. And these are the countries, etc He now proceeds to the land of Canaan,
   from which nine tribes and a half were to obtain their lots. And he will
   immediately break off the thread of the narrative, as we shall see. Yet the
   transition is seasonably made from that region whose situation was
   different, to let the reader know that the discourse was to be concerning
   the land of Canaan, which was to be divided by lot. We have said that Joshua
   and Eleazar not only divided what the Israelites had already acquired, but
   trusting in the promise of God, confidently included whatever he had
   promised to his people, just as if they had been in actual possession of it.
   We shall see, indeed, that the division was not all at once made complete,
   but when the first lot turned up in favor of Judah, the turns of the others
   were left in hope.

   Here a difficult question arises. How can it be said that the distribution
   of the land was made by Joshua, Eleazar, and the princes, if lots were cast?
   For the lot is not regulated by the opinion or the will or the authority of
   man. Should any one answer, that they took charge and prevented any fraud
   from being committed, the difficulty is not removed, nay, this evasion will
   be refuted from the context. It is to be known, therefore, that they were
   not selected simply to divide the land by lot, but also afterwards to
   enlarge or restrict the boundaries of the tribes by giving to each its due
   proportion. That this business could not be accomplished by a naked lot is
   very apparent. For while, according to human ideas, nothing is more
   fortuitous than the result of a lot, it was not known whether God might
   choose to place the half tribe of Manasseh where the tribe of Judah obtained
   its settlement, or whether Zebulun might not occupy the place of Ephraim.
   Therefore they were not at liberty at the outset to proceed farther than to
   divide the land into ten districts or provinces. In this way, however, the
   space belonging to each would remain indefinite. For had an option been
   given to each, some would have chosen to fix themselves in the center,
   others would have preferred a quiet locality, while others would have been
   guided in their choice by the fertility of the soil, or the climate and
   beauty of the scenery. But the lot placed the tribe of Judah, as it were, at
   the head, while it sent that of Zebulun away to the seashore, placed the
   tribe of Benjamin adjacent to that of Judah, and removed that of Ephraim to
   a greater distance. In short, the effect of the lot was that ten divisions
   fell out from Egypt towards Syria, and from the north quarter to the
   Mediterranean Sea, making some neighbors to the Egyptians, and giving to
   others maritime positions, to others hilly districts, to others intervening
   valleys.

   This being understood, the office remaining for the rulers of the people was
   to trace out the boundaries on all sides in accordance with the rules of
   equity. It remained, therefore, for them to calculate how many thousand
   souls there were in every tribe, and to assign more or less space to each,
   according to the greatness or the smallness of their numbers. For in
   conformity to the divine command, a due proportion was to be observed, and a
   larger or narrower district was to be assigned, according as the census
   which was taken had ascertained the numbers to be. (Numbers 26) To the
   judgment of the princes was it in like manner left to shape the territories,
   regulating the length and breadth as circumstances might require. It is
   necessary also to bear in mind what is said in Numbers 26, that the ten who
   are here called heads of families were appointed to execute this office, not
   by the suffrages of men, but by the voice of God. Thus each tribe had its
   own overseers to prevent either fraud or violence from being committed. Then
   it would have been impious to have any suspicion of those who had been
   nominated by God. Such is the manner in which Joshua may be said to have
   distributed the land, though it was portioned out by lot.

   4. They gave no part unto the Levites, etc It is here repeated for the third
   time with regard to the Levites, that they were not included in the number,
   so as to have the portion of a tribe assigned to them; but it is mentioned
   for a different purpose, for it is immediately after added, that the sons of
   Joseph were divided into two tribes, and were thus privileged to obtain a
   double portion. Thus had Jacob prophesied, (Genesis 49) or rather, like an
   arbiter appointed by God, he had in this matter preferred the sons of Joseph
   to the others. God therefore assumed the Levites to himself as a peculiar
   inheritance, and in their stead substituted one of the two families of
   Joseph.

   6. Then the children of Judah came, etc Here the account which had been
   begun as to the partition of the land is broken off to make way for the
   insertion of a narrative, namely, that Caleb requested Mount Hebron to be
   given to him as he had been promised by Moses. This happened a long time
   before the people had ceased from making war, and it became necessary to
   cast lots. It is stated to be the fifth year since their entrance into the
   land, and he does not ask for a locality to be given up to him which was
   already subdued and cleared of the enemy, but in the midst of the noise and
   heat of warfare, he asks to be permitted to acquire it by routing and
   slaying its giants. He only seeks to provide, that when his valor has
   subdued the giants, he is not to be defrauded of the reward of his labor.
   The method of so providing, is to prevent its being included in the common
   lot of a tribe. Accordingly, he does not put forth the claim by himself
   alone, but the members of his tribe, the sons of Judah also concur with him,
   because the effect of conferring this extraordinary benefit on one family
   was so far to make an addition to all. Hence though Caleb alone speaks, all
   the tribe whose interest it was that his request should be granted were
   present.

   I am not clear why the surname of Kenite was given to Caleb. He is so called
   also in Numbers 32. I am not unaware of the conjecture of some expositors,
   that he was so surnamed from Kenas, because either he himself or some one of
   his ancestors dwelt among the Kenites. But I see no solid foundation for
   this. What if he gained this title by some illustrious deed, just as victors
   sometimes assume a surname from the nations they have subdued? As the
   promise had not been inserted into any public record, and Joshua was the
   only witness now surviving, he makes his application to him. And it is
   probable that when the ten spies made mention of the names of the Anakim,
   with the view of terrifying the people, Caleb, to refute their dishonesty,
   answered with truth, that when he beheld them on Mount Hebron, they were so
   far from being terrible, that he would attack them at his own hand, provided
   that on their expulsion he should succeed to their lands; and that on these
   conditions Moses ceded to him a habitation in that locality which he should
   have acquired by his own prowess.

   7. Forty years old was I, etc He seems to talk of his own virtue in rather
   loftier terms than becomes a pious and modest man. But let us remember that,
   seeing the thing was in itself invidious and liable to many objections, it
   stood in need of special commendation as a means of suppressing envy. He
   therefore mentions that he had acted in good faith in bringing back an
   account of what he had learned concerning the land. For the expression, “As
   it was in my heart,” evidently denotes sincerity, the heart being thus
   opposed to deceitful words. It is a ridiculous fiction to imagine that he
   had said it in his heart, because from fear of being killed by his
   companions he had not ventured to mention anything of the kind by the way.
   Nothing more is meant than simply this, that he acted honestly according to
   the command given him, without gloss or dissimulation. He enlarges on the
   merit of his integrity, because though he was opposed by all his colleagues,
   with the exception of Joshua, he did not yield to their malice, nor was
   dispirited by their iniquitous conspiracy, but steadfastly pursued his
   purpose. The words taken in their most literal sense are, I filled or
   fulfilled to go after thy God; but the obvious meaning is, that he was not
   seduced from a faithful discharge of his duty by the wicked machination of
   ten men, however difficult it was to resist them, because he followed God
   with inflexible perseverance, feeling perfectly assured that God was the
   author of the expedition, from which those perfidious men were endeavoring
   to draw off the people.

   Let us learn from this passage, first, that unless the last part corresponds
   to the first, good beginnings vanish away; secondly, that constancy is
   deserving of praise only when we follow God.

   9. And Moses swear on that day, etc Here, then, is one fruit of the embassy
   honestly and faithfully performed — to gain possession of an inheritance of
   which the whole people is deprived. For although long life is justly
   accounted one of the mercies of God, the end proposed by it is here added,
   viz., that Caleb may obtain the inheritance which is denied to others. This
   was no ordinary privilege. He next extols the faithfulness of God in having
   prolonged his life, and not only so, but supplied vigor and strength, so
   that though he was now above eighty years of age, he was not a whit feebler
   than when in the flower of his youth. Others, too, had a green old age, but
   they were few in number, and then in their case there was not added to the
   even tenor of their days a manly vigor, remaining wholly unimpaired up to
   their eighty-fifth year. For he lays claim not only to the skill and valor
   of a leader, but also to the physical strength of a soldier.

   He next adds the other offices and actions of his life. For to go out and in
   is equivalent in Hebrew to the observance and execution of all parts of our
   duty. And this Caleb confirms by fact, when he demands it as his task to
   assail and expel the giants. He is not, however, elated by stolid pride to a
   confident assurance of victory, but hopes for a prosperous event from the
   assistance of God. There seems, indeed, to be an incongruous expression of
   doubt in the word Perhaps, as if he were begirding himself fortuitously for
   the fight. [141] Those expositors who think that he is distrusting himself
   from a feeling of modesty and considering his own weakness, say something to
   the point, but do not say the whole. They certainly omit what is of
   principal import, viz., that this Perhaps refers to the common feelings
   which men would entertain on taking a view of the actual state of matters.

   The first thing necessary is duly to consider what his design is. Had he
   asked the gift of a mountain, which he could have seized without any great
   exertion, it would have been more difficult to obtain it. But now when the
   difficulty of the task is plainly set forth, he gains the favor of Joshua
   and the princes, because in assenting to his prayer, they grant him nothing
   but the certainty of an arduous, doubtful, and perilous contest. Knowing,
   then, that the children of Israel trembled and were in terror at the very
   name of the giants, he speaks according to their opinion as of a matter
   attended with doubt and uncertainty. As regards himself, the words clearly
   demonstrate how far he was from viewing that which had been said to him with
   a dubious or vacillating mind. I shall drive them out, he says, as the Lord
   has declared. Shall we say that when he utters the declaration of God, he is
   in doubt whether or not God will do what he promised? It is quite plain that
   he only reminded them how dangerous the business was, in order that he might
   the more easily obtain their assent. Although it is not uncommon in Hebrew
   to employ this term to denote difficulty merely, without meaning to imply
   that the mind is agitated by distrust or disquietude. How very difficult it
   was to drive out the giants from that fastness, [142] may be inferred from
   the fact that the death of Joshua took place before Caleb ventured to attack
   them.

   13. And Joshua blessed him, etc He prayed thus earnestly to show the delight
   he felt. For it was expedient by way of example to extol his valor, by which
   others might be incited to surmount all their fears. For it was just as if
   he had gained an eminence from which he could look down upon the giants. The
   blessing of Caleb, therefore, includes in it praise which may have the
   effect of an exhortation to the people. In the end of the chapter it is
   said, that the name of Hebron was Ciriath-Arba, (Kirjath-Arba.) Here it is
   to be observed, that it is not the mountain itself that is meant, but the
   principal city, of which there is frequent mention in Scripture. It is said
   to have received the surname from a giant famous for his stature. And this
   refutes the imagination of those expositors who insist that it was so called
   from having been the burial-place of four patriarchs — Adam, Abraham, Isaac,
   and Jacob.

   It is plain that Caleb, in making the request, had not been looking to
   present ease or private advantage, since he does not aspire to the place
   that had been given him till many years after. Wherefore it was no less the
   interest of the whole people than of one private family, that that which as
   yet depended on the incomprehensible grace of God, and was treasured up
   merely in hope, should be bestowed as a special favor. A grant which could
   not take effect without a wonderful manifestation of divine agency could
   scarcely be invidious.

   A question, however, arises. Since Hebron not only became the portion of the
   Levites, but was one of the cities of refuge, how could the grant stand
   good? If we say that Caleb was contented with other towns, and resigned his
   right to the Levites, it is obvious that the difficulty is not solved,
   because Caleb is distinctly appointed owner of that city. But if we reflect
   that the right of dwelling in the cities was all that was granted to the
   Levites, there will be no inconsistency. Meanwhile, no small praise is due
   to the moderation of Caleb, who, in a locality made his own by extraordinary
   privilege, did not refuse an hospitable reception to the Levites. [143]
     _________________________________________________________________

   [141] French, “Il est vrai que ce mot Peut estre, qui est une marque
   ordinaire de doute, semble estre estrange et ne convenir point, comme s’il
   se preparoit au combat a l’adventure;” “It is true, indeed, that this word
   Perhaps, which is an ordinary mark of doubt, seems strange and unsuitable,
   as if he were preparing himself for the combat at hap-hazard.” — Ed.

   [142] Latin, “Ea munitione.” French, “Cette forteresse si bien munie;” “That
   stronghold so well fortified.” — Ed.

   [143] According to the explanation here given, the Levites held Hebron only
   by a kind of precarious tenure, dependent on the good will of Caleb, who
   gave them an hospitable reception, but might have declined it. It would
   seem, however, from other passages, and more particularly from Joshua 20:7,
   and Joshua 21:9-13, that their right to Hebron was as complete and absolute
   as that which they possessed to any of their other cities. Moreover, as
   these cities were allocated by lot, or in other words, by divine
   arrangement, no injustice was done to Caleb, and it would have been
   strangely inconsistent with all that we have previously learned of his
   conduct and character, had he on this occasion offered any remonstrance. —
   Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 15
     _________________________________________________________________

   Joshua 15:1-13

   1. This then was the lot of the tribe of the children of Judah by their
   families; even to the border of Edom the wilderness of Zin southward was the
   uttermost part of the south coast.

   1. Fuitque sors tribui filiorum Jehuda per familias eorum juxta terminum
   Edom, et desertum Sin ad austrum ab extremo austri.

   2. And their south border was from the shore of the salt sea, from the bay
   that looketh southward:

   2. Fuitque ejus terminus meridici ab extremo maris salis, hoc est a petra
   quae respicit ad meridiem.

   3. And it went out to the south side to Maalehacrabbim, and passed along to
   Zin, and ascended up on the south side unto Kadeshbarnea, and passed along
   to Hezron, and went up to Adar, and fetched a compass to Karkaa:

   3. Et egreditur versus meridiem Maale-acrabim, et illinc transit in Sin:
   progrediens autem a meridie in Cades-barnea transit illinc in Esron, et
   rursum ascendit in Adar, unde circuit in Carcaa.

   4. From thence it passed toward Azmon, and went out unto the river of Egypt;
   and the goings out of that coast were at the sea: this shall be your south
   coast.

   4. Inde transit in Asmon, et egreditur ad torrentem AEgypti: suntque
   egressus hujus termini ad occidentem: iste erit vobis terminus ad meridiem.

   5. And the east border was the salt sea, even unto the end of Jordan. And
   their border in the north quarter was from the bay of the sea at the
   uttermost part of Jordan:

   5. Terminus vero ad orientem, est mare salis usque ad extremitatem Jordanis,
   terminus autem anguli aquilonaris a petra maris ab extremo Jordanis.

   6. And the border went up to Bethhogla, and passed along by the north of
   Betharabah; and the border went up to the stone of Bohan the son of Reuben:

   6. Ascenditque terminus iste in Beth-hoglah, et transit ab aquilone ad
   Betharaba, atque illinc ascendit terminus iste ad lapidem Bohan filii Ruben.

   7. And the border went up toward Debir from the valley of Achor, and so
   northward, looking toward Gilgal, that is before the going up to Adummim,
   which is on the south side of the river: and the border passed toward the
   waters of Enshemesh, and the goings out thereof were at Enrogel:

   7. Ascendit praeterea terminus iste in Debir a valle Achor, et versus
   aquilonem respicit ad Gilgal, quae est e regione ascensus Adummim, quae
   quidem est ab austro torrenti: et transit terminus iste ad aquas En-semes,
   suntque exitus ejus ad En-rogel.

   8. And the border went up by the valley of the son of Hinnom unto the south
   side of the Jebusite; the same is Jerusalem: and the border went up to the
   top of the mountain that lieth before the valley of Hinnom westward, which
   is at the end of the valley of the giants northward:

   8. Et ascendit terminus iste ad vallem filii Hinnom, ad latus Jebusaei a
   meridie, ipsa est Jerusalem: ascendit insuper terminus iste ad verticem
   montis qui est e regione vallis Hinnom ad occidentem, quae quidem est in
   extremitate vallis Rephaim ad aquilonem.

   9. And the border was drawn from the top of the hill unto the fountain of
   the water of Nephtoah, and went out to the cities of mount Ephron; and the
   border was drawn to Baalah, which is Kirjathjearim:

   9. Circuit autem terminus a vertice ipsius montis, ad fontem aquae
   Nephthoeh, et egreditur ad urbes montis Ephron, circuitque terminus iste in
   Baala, ipsa est Cirjath-jearim.

   10. And the border compassed from Baalah westward unto mount Seir, and
   passed along unto the side of mount Jearim, which is Chesalon, on the north
   side, and went down to Bethshemesh, and passed on to Timnah:

   10. Et illinc gyrat terminus iste a Baala ad occidentem ad montem Seir, et
   illinc pertransit ad latus montis Jearim ab aquilone, ipsa est Chesalon,
   descenditque in Bethsemes, et pertransit in Timna.

   11. And the border went out unto the side of Ekron northward: and the border
   was drawn to Shicron, and passed along to mount Baalah, and went out unto
   Jabneel; and the goings out of the border were at the sea.

   11. Egrediturque terminus ad latus Ecron ad Aquilonem, et circuit terminus
   iste ad Sichron, pertransitque ad montem Baala, et illinc egreditur in
   Jabneel, suntque exitus hujus termini ad mare.

   12. And the west border was to the great sea, and the coast thereof. This is
   the coast of the children of Judah round about according to their families.

   12. Porro terminus occidentalis ad mare magnum, et terminum, iste est
   terminus filiorum Jehuda per circuitum, per familias suas.

   13. And unto Caleb the son of Jephunneh he gave a part among the children of
   Judah, according to the commandment of the LORD to Joshua, even the city of
   Arba the father of Anak, which city is Hebron.

   13. Caleb autem filio Jephune dedit partem in medio filiorum Jehuda,
   secundum sermonem Jehovae ad Josue, Cirjath-arba patris Anac, ipsa est
   Hebron.


   1. I have already premised, that I would not be very exact in delineating
   the site of places, and in discussing names, partly because I admit that I
   am not well acquainted with topographical or chorographic science, and
   partly because great labor would produce little fruit to the reader; [144]
   nay, perhaps the greater part of readers would toil and perplex themselves
   without receiving any benefit. With regard to the subject in hand, it is to
   be observed, that the lot of the tribe of Judah not only falls on elevated
   ground, the very elevation of the territory, indicating the dignity of the
   future kingdom, but a similar presage is given by its being the first lot
   that turns up. What had already been obtained by arms, they begin to divide.
   The names of the ten tribes are cast into the urn. Judah is preferred to all
   the others. Who does not see that it is raised to the highest rank, in order
   that the prophecy of Jacob may be fulfilled? Then within the limits here
   laid down, it is well known that there were rich pastures, and vineyards
   celebrated for their productiveness and the excellence of their wines. In
   this way, while the lot corresponds with the prophecy of Jacob, it is
   perfectly clear that it did not so happen by chance; the holy patriarch had
   only uttered what was dictated by the Spirit.

   If any are better skilled in places, a more minute investigation will be
   pleasant and useful to them. But lest those who are less informed feel it
   irksome to read unknown names, let them consider that they have obtained
   knowledge of no small value, provided they bear in mind the facts to which I
   have briefly and summarily adverted — that the tribe of Judah was placed on
   elevated ground, that it might be more conspicuous than the others, until
   the scepter should arise from it — and that a region of fruitful vineyards
   and rich pastures was assigned to his posterity — and, finally, all this was
   done, in order that the whole people might recognize that there was nothing
   of the nature of chance in the turning up of a lot, which had been foretold
   three centuries before. Besides, it is easy for the unlearned to infer from
   the long circuit described, that the territory thus allocated to one tribe
   was of great extent. [145] For although some diminution afterwards took
   place, its dominions always continued to be the largest.

   It is necessary, however, to bear in mind what I formerly observed, that
   nothing else was determined by the lot than that the boundary of the
   children of Judah was to be contiguous to the land of Edom and the children
   of Sin, and that their boundary, in another direction, was to be the river
   of Egypt and the Mediterranean Sea — that those who had been selected to
   divide the country proceeded according to the best of their judgment, in
   proportioning the quantity of territory allotted to the number of their
   people, without extending their boundaries any farther — and that they
   followed the same method in other cases, as vicinity or other circumstances
   demanded.

   Any error into which they fell, did not at all affect the general validity
   of their decision. For as they were not ashamed partly to recall any
   partition that might have been made without sufficient consideration, so the
   people in their turn, while they acknowledged that they had acted in the
   matter with the strictest good faith and honesty, submitted the more
   willingly to whatever they determined. Thus, notwithstanding any particular
   error, their general arrangements received full effect.

   It will be worth while to make one remark on the city Jebus, whose name was
   afterwards Jerusalem. Although it had been already chosen, by the secret
   counsel of God, for his sanctuary, and the seat of the future kingdom, it
   however continued in the possession of the enemy down to the time of David.
   In this long exclusion from the place on which the sanctity, excellence, and
   glory of the rest of the land were founded, there was a clear manifestation
   of the divine curse inflicted to punish the people for their sluggishness:
   since it was virtually the same as if the land had been deprived of its
   principal dignity and ornament. But on the other hand, the wonderful
   goodness of God was conspicuous in this, that the Jebusites who, from the
   long respite which had been given them, seemed to have struck their roots
   most deeply, were at length torn up, and driven forth from their secure
   position.

   13. And unto Caleb the son of Jephunneh, etc Were we to judge from the
   actual state of matters, it would seem ridiculous repeatedly to celebrate an
   imaginary grant from which Caleb received no benefit while Joshua was alive.
   But herein due praise is given both to the truth of God, and to the faith of
   his saint in resting on his promise. Therefore, although sneering men, and
   the inhabitants of the place itself, if the rumor had reached them, might
   have derided the vain solicitude of Caleb, and the empty liberality of
   Joshua, the contempt thus expressed would only have proved them to be
   presumptuous scoffers. God at length evinced the firmness of his decree by
   the result, and Caleb, though he saw himself unable to obtain access to the
   mountain, testified that he was contented with the mere promise of God, the
   true exercise of faith, consisting in a willingness to remain without the
   fruition of things which have been promised till the period actually arrive.
   Moreover, this passage, and others similar to it, teach us that the giants
   who are usually called Enakim, were so named after their original
   progenitor, Enac, and that the word is hence of Gentile origin. The time
   when Caleb routed the sons of Enac we shall see in a short time. This
   passage also shows us that Caleb, when he brought forward the name of Moses,
   did not make a mere pretence, or utter anything that was not strictly true;
   for it is now plainly declared, that Moses had so appointed, in conformity
   with the command of God.
     _________________________________________________________________

   [144] French, “Jai desia par ci devant adverti que je ne seroye point
   curieux a desrire ou peindre la situation des lieux, et a espulcher tous les
   noms, en partie parce que je confesse franchement que je ne suis pas bien
   exerce a faire descriptions de lieux ou de regions; en partie d’autant que
   d’un grand travail qu’il faudroit prendre, il n’en reviendroit que bien peu
   de fruict aux lecteurs;” “I have already before this intimated that I would
   not be curious in describing or painting the situation of places, and in
   expiscating all the names, partly because, I frankly confess, that I am not
   much experienced in making descriptions of places or countries, partly
   because from the great labor which it would be necessary to take, very
   little benefit would redound to the reader.” It may be added that these
   descriptions of boundaries, how minutely soever they may be detailed, must,
   from their very nature, leave a very vague impression on the mind of the
   most careful reader, and are much less adapted for the ear than for the eye,
   which, by a single glance at a map, furnishes information much more vivid,
   distinct, and accurate than can be obtained from pages of description. At
   the same time it ought to be remembered, that accurate and detailed
   descriptions of the boundaries of the different tribes were absolutely
   indispensable to the Israelites themselves, to whom they formed a kind of
   title-deeds, vindicating their right of possession, and securing them
   against encroachment. — Ed.

   [145] As originally laid out, it contained nearly a third of the whole
   Israelitish territory west of the Jordan. — Ed.
     _________________________________________________________________

   Joshua 15:14-63

   14. And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and
   Talmai, the children of Anak.

   14. Expulit inde Caleb tres filios Enac, Sezadi, et Ahiman, et Thalmai qui
   fuerunt filii Enac.

   15. And he went up thence to the inhabitants of Debir: and the name of Debir
   before was Kirjathsepher.

   15. Ascenditque inde ad habitatores Debir, cujus nomen antea fuit
   Ciriath-sepher.

   16. And Caleb said, He that smiteth Kirjathsepher, and takes it, to him will
   I give Achsah my daughter to wife.

   16. Dixitque Caleb, qui percusserit Ciriath-sepher, et ceperit eam, dabo ei
   Achsa filiam meam in uxorem.

   17. And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave
   him Achsah his daughter to wife.

   17. Cepit autem eam Othniel filius Cenas fratris Caleb: deditque ei Achsa
   filiam suam in uxorem.

   18. And it came to pass, as she came unto him, that she moved him to ask of
   her father a field: and she lighted off her ass; and Caleb said unto her,
   What would thou?

   18. Fuitque quum veniret ipsa suasit illi, ut peteret a patre suo agrum, et
   descendit de asino, dixitque ei Caleb, Quid tibi est?

   19. Who answered, Give me a blessing; for thou has given me a south land;
   give me also springs of water. And he gave her the upper springs, and the
   nether springs.

   19. Illa respondit, Da mihi benedictionem: quandoquidem terram aridam
   dedisti mihi, da mihi fontes aquarum. Et dedit ei fontes superiores, et
   fontes inferiores.

   20. ¶ This is the inheritance of the tribe of the children of Judah
   according to their families.

   20. Ista est haereditas tribus filiorum Jehuda per familias suas.

   21. And the uttermost cities of the tribe of the children of Judah toward
   the coast of Edom southward were Kabzeel, and Eder, and Jagur,

   21. Fuerunt autem urbes in extremitate tribus filiorum Jehudae juxta
   terminum Edom ad meridiem, Cabseel, et Eder, et Jagur.

   22. And Kinah, and Dimonah, and Adadah,

   22. Et Cina, et Dimona, et Adada,

   23. And Kedesh, and Hazor, and Ithnan,

   23. Et Cedes, et Hasor, et Ithnan,

   24. Ziph, and Telem, and Bealoth,

   24. Ziph, et Telem, et Bealoth,

   25. And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor,

   25. Et Hasor in Hadatha, et Cerioth, Hesron, ipsa est Hasor,

   26. Amam, and Shema, and Moladah,

   26. Amam, et Sema, et Molada,

   27. And Hazargaddah, and Heshmon, and Bethpalet,

   27. Et Hasar-gadda, et Hesmon, Beth-phelet,

   28. And Hazarshual, and Beersheba, and Bizjothjah,

   28. Et Hasar-sual, et Beerseba, et Bizjotheja,

   29. Baalah, and Iim, and Azem,

   29. Baala, et Iim, et Asem,

   30. And Eltolad, and Chesil, and Hormah,

   30. Et Eltholad, et Chesil, et Horma,

   31. And Ziklag, and Madmannah, and Sansannah,

   31. Et Siclag, et Madmannah, et Sensannah,

   32. And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty
   and nine, with their villages:

   32. Et Lebaoth, et Silhim, et Ain, et Rimon: omnes urbes viginti et novem,
   et villae earum.

   33. And in the valley, Eshtaol, and Zoreah, and Ashnah,

   33. In planitie Esthaol, et Sora, et Asnah,

   34. And Zanoah, and Engannim, Tappuah, and Enam,

   34. Et Zanoah, et Engannim, et Taphuah, et Enam,

   35. Jarmuth, and Adullam, Socoh, and Azekah,

   35. Jarmuth, et Adulam, Socoh, et Azecah,

   36. And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities
   with their villages:

   36. Et Saaraim, et Adithaim, et Gederah, et Gederothaim: urbes quatuordecim,
   et villae earum.

   37. Zenan, and Hadashah, and Migdalgad,

   37. Senam, et Hadasa, et Migdalgad,

   38. And Dilean, and Mizpeh, and Joktheel,

   38. Et Dilan, et Mispeh, et Jocteel,

   39. Lachish, and Bozkath, and Eglon,

   39. Lachis, et Boscath, et Eglon,

   40. And Cabbon, and Lahmam, and Kithlish,

   40. Et Chabbon, et Lahmam, et Chithlis,

   41. And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with
   their villages:

   41. Et Gederoth, Beth-dagon, et Naamah, et Makeda: urbes sexdecim, et villae
   earum.

   42. Libnah, and Ether, and Ashan,

   42. Libna, et Ether, et Asan,

   43. And Jiphtah, and Ashnah, and Nezib,

   43. Et Jeptha, et Asna, et Nesib,

   44. And Keilah, and Achzib, and Mareshah; nine cities with their villages:

   44. Et Cheila, et Achzib, et Maresah: urbes novem et villae earum.

   45. Ekron, with her towns and her villages:

   45. Ecron, et oppida ejus et villae ejus.

   46. From Ekron even unto the sea, all that lay near Ashdod, with their
   villages:

   46. Ab Ecron, et ad mare, omnes quae sunt ad latus Asdod, et villae earum.

   47. Ashdod with her towns and her villages, Gaza with her towns and her
   villages, unto the river of Egypt, and the great sea, and the border
   thereof:

   47. Asdod, oppida ejus, et villae ejus: Azza, oppida ejus et villae ejus
   usque ad torrentem AEgypti, et mare magnum, et terminus,

   48. And in the mountains, Shamir, and Jattir, and Socoh,

   48. Et in monte, Samir, et Jathir, et Sochoh,

   49. And Dannah, and Kirjathsannah, which is Debir,

   49. Et Dannah, et Ciriath-sannah, ipsa est Debir,

   50. And Anab, and Eshtemoh, and Anim,

   50. Et Anab, et Eshtemoh, et Anim,

   51. And Goshen, and Holon, and Giloh; eleven cities with their villages:

   51. Et Gosan, et Holon, et Giloh: urbes undecim, et villae earum.

   52. Arab, and Dumah, and Eshean,

   52. Arab, et Dumah, et Esan,

   53. And Janum, and Bethtappuah, and Aphekah,

   53. Et Janum, et Beth-thappuah, et Aphecah,

   54. And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with
   their villages:

   54. Et Huntha, et Ciriath-arba, ipsa est Hebron, et Sior: urbes novem, et
   villae earum.

   55. Maon, Carmel, and Ziph, and Juttah,

   55. Mahon, Carmel, et Ziph, et Juttah,

   56. And Jezreel, and Jokdeam, and Zanoah,

   56. Et Jezrael, et Jocdean, et Zaura,

   57. Cain, Gibeah, and Timnah; ten cities with their villages:

   57. Cain, Giba, et Thimna: urbes decem, et villae earum.

   58. Halhul, Bethzur, and Gedor,

   58. Hal-hul, et Beth-sur, et Gedor,

   59. And Maarath, and Bethanoth, and Eltekon; six cities with their villages:

   59. Et Maarath, et Bethanoth, et Elthecon: urbes sex, et villae earum.

   60. Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their
   villages:

   60. Ciriath-baal, ipsa est Ciriath-jearim, et Rabba: urbes duae, et villae
   earum.

   61. In the wilderness, Betharabah, Middin, and Secacah,

   61. In deserto, Beth-arabah, Middin, et Sech-acha,

   62. And Nibshan, and the city of Salt, and Engedi; six cities with their
   villages.

   62. Et Nibsan, et urbs salis, et Engedi: urbes sex, et villae earum.

   63. As for the Jebusites the inhabitants of Jerusalem, the children of Judah
   could not drive them out: but the Jebusites dwell with the children of Judah
   at Jerusalem unto this day.

   63. Porro Jebusaeos habitatores Jerusalem non potuerunt filii Jehuda
   expellere: itaque habitavit Jebusaeus cum filiis Jehuda in Jerusalem usque
   ad diem hanc.


   Here we have a narrative of what plainly appears from the book of Joshua to
   have taken place subsequent to the death of Joshua; but lest a question
   might have been raised by the novelty of the procedure, in giving a fertile
   and well watered field as the patrimony of a woman, the writer of the book
   thought proper to insert a history of that which afterwards happened, in
   order that no ambiguity might remain in regard to the lot of the tribe of
   Judah. First, Caleb is said, after he had taken the city of Hebron, to have
   attacked Debir or Ciriath-sepher, and to have declared, that the person who
   should be the first to enter it, would be his son-in-law. And it appears,
   that when he held out this rare prize to his fellow-soldiers for taking the
   city, no small achievement was required. This confirms what formerly seemed
   to be the case, that it was a dangerous and difficult task which had been
   assigned him, when he obtained his conditional grant. Accordingly, with the
   view of urging the bravest to exert themselves, he promises his daughter in
   marriage as a reward to the valor of the man who should first scale the
   wall.

   It is afterwards added that Othniel who was his nephew by a brother, gained
   the prize by his valor. I know not how it has crept into the common
   translation that he was a younger brother of Caleb; for nothing in the least
   degree plausible can be said in defense of the blunder. Hence some
   expositors perplex themselves very unnecessarily in endeavoring to explain
   how Othniel could have married his niece, since such marriage was forbidden
   by the law. It is easy to see that he was not the uncle, but the cousin of
   his wife.

   But here another question arises, How did Caleb presume to bargain
   concerning his daughter until he was made acquainted with her inclinations?
   [146] Although it is the office of parents to settle their daughters in
   life, they are not permitted to exercise tyrannical power and assign them to
   whatever husbands they think fit without consulting them. For while all
   contracts ought to be voluntary, freedom ought to prevail especially in
   marriage that no one may pledge his faith against his will. But Caleb was
   probably influenced by the belief that his daughter would willingly give her
   consent, as she could not modestly reject such honorable terms; [147] for
   the husband to be given her was no common man, but one who should excel all
   others in warlike prowess. It is quite possible, however, that Caleb in the
   heat of battle inconsiderately promised what it was not in his power to
   perform. It seems to me, however, that according to common law, the
   agreement implied the daughter’s consent, and was only to take effect if it
   was obtained. [148] God certainly heard the prayer of Caleb, when he gave
   him a son-in-law exactly to his mind. For had the free choice been given
   him, there was none whom he would have preferred.

   18. And it came to pass as she came unto him, etc Although we may conjecture
   that the damsel Acsa was of excellent morals and well brought up, as
   marriage with her had been held forth as the special reward [149] of
   victory, yet perverse cupidity on her part is here disclosed. She knew that
   by the divine law women were specially excluded from hereditary lands, but
   she nevertheless covets the possession of them, and stimulates her husband
   by unjust expostulation. In this way ambitious and covetous wives cease not
   to molest their husbands until they force them to forget shame, modesty, and
   equity. For although the avarice of men also is insatiable, yet women are
   apt to be much more precipitate. The more carefully ought husbands to be on
   their guard against being set as it were on flame by the blast of such
   importunate counsels. [150]

   But a greater degree of intemperance is displayed when she acquires
   additional boldness from the facility of her husband and the indulgence of
   her father. Not contented with the field given to her, she demands for
   herself a well-watered district. And thus it is when a person has once
   overleaped the bounds of rectitude and honesty, the fault is forthwith
   followed up by impudence. Moreover, her father in refusing her nothing gives
   proof of his singular affection for her. But it does not therefore follow
   that the wicked thirst of gain which blinds the mind and perverts right
   judgment is the less hateful. In regard to Acsa’s dismounting from the ass,
   some interpreters ascribe it to dissimulation and craft, as if she were
   pretending inability to retain her seat from grief. In this way her
   dismounting or falling off is made an indication of criminality and
   defective character. It is more simple, however, to suppose that she placed
   herself at her father’s feet with the view of accosting him as a suppliant.
   Be this as it may, by her craft and flattery she gained his consent, and in
   so far diminished the portion of her brothers. [151]

   20. This is the inheritance, etc He had formerly, indeed, traced out the
   boundaries of the children of Judah; but it is now shown for a different
   reason how large and fertile the territory was which the Lord in his great
   liberality had bestowed upon them. One hundred and thirteen cities with
   their towns and villages are enumerated. The number attests not only the
   populousness, but also the fertility of the country. And there cannot be a
   doubt that by the divine blessing a new degree of fertility was imparted to
   it. The goodness of God was, however, manifested in the very nature of the
   land selected for his people, a land abounding in all kinds of advantages.
   If we attend to the number of souls in the tribe, we shall find that one
   half of the country would have been amply sufficient for their habitation.
   For when eight hundred were allocated in each of the cities, the remainder
   had the towns and the villages. It is no doubt true that a portion was
   afterwards withdrawn and given to the tribe of Simeon. For in this was
   accomplished the dispersion of which Jacob had prophesied,

   “I will divide them in Jacob, and scatter them in Israel.”
   (Genesis 49:7)

   They were accordingly admitted by the children of Judah as a kind of guests.

   63. As for the Jebusites, etc This furnishes no excuse for the people, nor
   is it set down with that view; for had they exerted themselves to the full
   measure of their strength, and failed of success, the dishonor would have
   fallen on God himself, who had promised that he would continue with them as
   their leader until he should give them full and free possession of the land,
   and that he would send hornets to drive out the inhabitants. Therefore, it
   was owing entirely to their own sluggishness that they did not make
   themselves masters of the city of Jerusalem. This they were not able to do;
   but their own torpor, their neglect of the divine command from a love of
   ease, were the real obstacles.

   This passage is deserving of notice: we ought to learn from it to make
   vigorous trial of our strength in attempting to accomplish the commands of
   God, and not to omit any opportunity, lest while we are idly resting the
   door may be shut. A moderate delay might have been free from blame; but a
   long period of effeminate ease in a manner rejected the blessing which God
   was ready to bestow. [152]
     _________________________________________________________________

   [146] If we are to indulge in conjectures on the subject, this question
   might be answered by another, How do we know that Caleb had not consulted
   her inclinations, and instead of resting satisfied with the vague imaginings
   here ascribed to him, actually obtained her consent to the proposal which he
   was about to make? It may not have been, as Calvin supposes, a sudden
   thought which struck him in the heat of battle, but a calm resolve formed
   before he set out on his expedition against Debir, and intended to reward
   the most valiant of those who had assisted him in his war against the
   giants. And it is even not impossible that both he and his daughter, to whom
   Othniel, from his near relationship, must have been well known, had no doubt
   from the prowess he had previously exhibited, that he would outstrip all his
   competitors and carry off the prize. These, of course, are mere conjectures,
   but they are at least as plausible as those indulged in by other expositors,
   who, after raising the question, appear to have given themselves much
   unnecessary trouble in attempting to solve it. — Ed.

   [147] French, “Pource qu’un tel partie et condition si honorable ne pouvoit
   estre refusee honnestement et sans impudence;” “Because such a party and so
   honorable a condition could not be refused honestly (honorably) and without
   impudence.” — Ed.

   [148] In other words, Caleb promises his daughter not absolutely to the man
   who should take the city, but to the man who, in addition to the prowess
   exerted in taking it, should also have the address to gain the daughter’s
   consent. It is difficult to believe that the promise made was either so
   meant by Caleb, or so interpreted by his followers. He very probably and, as
   the event showed, justly judged that his influence as a parent would either
   win or command his daughter’s consent. — Ed.

   [149] French, “Pour un salaire exquis et precieux;” “As an exquisite and
   precious recompense.” — Ed.

   [150] Latin, “Foeminae tamen magis praecipites feruntur.” French, “Les
   femmes sont beaucoup plus bouillantes, et se laissent transporter plus
   aisement. Et d’autant plus sogneusement les maris se doyvent donner garde,
   de peur que par leurs conseils importuns, qui sont comme des soufflets, ils
   ne soyent embrasez;” “Women are much more fervid, and allow themselves to be
   more easily carried away. And so much the more carefully should husbands be
   on their guard, lest by their importunate counsels, which are like bellows,
   they be blown into flame.” — Ed.

   [151] French, “Quoy qu’il en soit, cette femme attira a soy par astuce et
   flatteries le droit d’autruy, et par ce moyen, la part et portion de ses
   freres en fut d’autant amoindrie;” “Be this as it may, this woman attracted
   to herself by craft and flattery the right of another, and by this means the
   part and portion of her brothers was so far lessened.” The censure here
   passed upon Achsah is rather more severe than the circumstances seem to
   warrant. It ought to be remembered, that in cases of succession the
   preference given to males is only conventional, and that by natural law her
   brothers’ title was not a whit better than her own. — Ed.

   [152] Some of the Jewish expositors, unwilling to admit the cowardice and
   sluggishness of their countrymen, fable that the Jebusites were permitted to
   remain in possession because they were descendants of Abimelech, and in
   consequence of the covenant made between him and Abraham, (Genesis 21:22,
   32,) could not be lawfully expelled. — Ed.
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 16
     _________________________________________________________________

   Joshua 16:1-10

   1. And the lot of the children of Joseph fell from Jordan by Jericho, unto
   the water of Jericho on the east, to the wilderness that goeth up from
   Jericho throughout mount Bethel,

   1. Egressa est autem sors filiis Joseph a Jordane Jericho, ad aquas Jericho
   ad orientem, ad desertum quod ascendit a Jericho in montem Beth-el.

   2. And goeth out from Bethel to Luz, and passes along unto the borders of
   Archi to Ataroth,

   2. Egrediturque a Beth-el in Luz, et hinc pertransit ad terminum
   Archi-Atoroth.

   3. And goeth down westward to the coast of Japhleti, unto the coast of
   Bethhoron the nether, and to Gezer: and the goings out thereof are at the
   sea.

   3. Postea ascendit ad mare, ad terminum Japhleti usque ad terminum
   Beth-horon inferiorem et usque ad Gazer, suntque exitus ejus ad mare.

   4. So the children of Joseph, Manasseh and Ephraim, took their inheritance.

   4. Itaque haereditatem acceperunt ilii Joseph, Manasses et Ephraim.

   5. And the border of the children of Ephraim according to their families was
   thus: even the border of their inheritance on the east side was
   Atarothaddar, unto Bethhoron th