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           Title: Commentary on the Whole Bible Volume II (Joshua to Esther)
      Creator(s): Henry, Matthew
     Print Basis: 1706-1721
          Rights: Public domain. May be copied and distributed freely.
   CCEL Subjects: All; Bible; Classic; Proofed
      LC Call no: BS490.H4
     LC Subjects:

                  The Bible

                  Works about the Bible
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Matthew Henry's

                         Commentary on the Whole Bible

    Unabridged


  Volume 2

Joshua to Esther
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P R E F A C E.

Joshua to Esther
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   This second volume of methodized and practical expositions of the
   inspired writings ventures abroad with fear and trembling in the same
   plain and homely dress with the former on the Pentateuch. Ornari res
   ipsa negat; contenta doceri--the subject requires no ornament; to have
   it apprehended is all. But I trust, through grace, it proceeds from the
   same honest design to promote the knowledge of the scripture, in order
   to the reforming of men's hearts and lives. If I may but be
   instrumental to make my readers wise and good, wiser and better, more
   watchful against sin and more careful of their duty both to God and
   man, and, in order thereto, more in love with the word and law of God,
   I have all I desire, all I aim at. May he that ministereth seed to the
   sower multiply the seed sown, by increasing the fruits of our
   righteousness, 2 Cor. ix. 10. It is the history of the Jewish church
   and nation that fills this volume, from their first settlement in the
   promised land, after their 430 years' bondage in Egypt and their forty
   years' wandering in the wilderness, to their re-settlement there after
   their seventy years' captivity in Babylon--from Joshua to Nehemiah. The
   five books of Moses were taken up more with their laws, institutes, and
   charters; but all these books are purely historical, and in this way of
   writing a great deal of very valuable learning and wisdom has been
   conveyed from one generation to another. The chronology of this
   history, and the ascertaining of the times when the several events
   contained in it happened, would very much illustrate the history, and
   add to the brightness of it; it is therefore well worthy the search of
   the curious and ingenious, and they may find both pleasure and profit
   in perusing the labours of many learned men who have directed their
   studies that way. I confess I could willingly have entertained myself
   and reader, in this preface, with a calculation of the times through
   which this history passes; but I consider that such a babe in knowledge
   as I am could not pretend either to add to or correct what has been
   done by so many great writers, much less to decide the controversies
   that have been agitated among them. I had indeed some thoughts of
   consulting my worthy and ever-honoured friend Mr. Tallents of
   Shrewsbury, the learned author of the "View of Universal History," and
   of begging some advice and assistance from him in methodizing the
   contents of this history; but, in the very week in which I put my last
   hand to this part, it pleased God to put an end to his useful life (and
   useful it was to the last) and to call him to his rest, in the
   eighty-ninth year of his age: so that purpose was broken off, that
   thought of my heart. But that elaborate performance of his commonly
   called his "Chronological Tables" gives great light to this, as indeed
   to all other parts of history. And Dr. Lightfoot's "Chronology of the
   Old Testament," and Mr. Cradock's "History of the Old Testament
   Methodized," may also be of great use to such readers as I write for.
   As to the particular chronological difficulties which occur in the
   thread of this history, I have not been large upon them, because many
   times I could not satisfy myself, and how then could I satisfy my
   reader concerning them? I have not indeed met with any difficulties so
   great but that solutions might be given of them sufficient to silence
   the atheists and antiscripturists, and roll away from the sacred
   records all the reproach of contradiction and inconsistency with
   themselves; for, to do that, it is enough to show that the difference
   may be accommodated either this way or that, when at the same time one
   cannot satisfy one's self which way is the right. But it is well that
   these are things about which we may very safely and very comfortably be
   ignorant and unresolved. What concerns our salvation is plain enough,
   and we need not perplex ourselves about the niceties of chronology,
   genealogy, or chorography. At least my undertaking leads me not into
   those labyrinths. What is profitable for doctrine, for reproof, for
   correction, and for instruction in righteousness, is what I intend to
   observe, and I would endeavour to open what is dark and hard to be
   understood only in order to that. Every author must be taken in his way
   of writing; the sacred penman, as they have not left us formal systems,
   so they have not left us formal annals, but useful narratives of things
   proper for our direction in the way of duty, which some great judges of
   common writers have thought to be the most pleasant and profitable
   histories, and most likely to answer the end. The word of God
   manifestis pascit, obscuris exercet (Aug. in Joh. Tract. 45), as one of
   the ancients expresses it, that is, it has enough in it that is easy to
   nourish the meanest to life eternal, yet enough that is difficult to
   try the industry and humility of the greatest. There are several things
   which should recommend this part of sacred writ to our diligent and
   constant search.

   I. That it is history, and therefore entertaining and very pleasant,
   edifying and very serviceable to the conduct of human life. It
   gratifies the inquisitive with the knowledge of that which the most
   intense speculation could not discover any other way. By a retirement
   into ourselves, and a serious contemplation of the objects we are
   surrounded with, close reasoning may advance many excellent truths
   without being beholden to any other. But for the knowledge of past
   events we are entirely indebted (and must be so) to the reports and
   records of others. A notion or hypothesis of man's own framing may gain
   him the reputation of a wit, but a history of man's own framing will
   lay him under the reproach of a cheat any further than as it respects
   that which he himself is an eye or ear-witness of. How much are we
   indebted then to the divine wisdom and goodness for these writings,
   which have made things so long since past as familiar to us as any of
   the occurrences of the age and place we live in! History is so edifying
   that parables and apologues have been invented to make up the
   deficiencies of it for our instruction concerning good and evil; and,
   whatever may be said of other history, we are sure that in this history
   there is no matter of fact recorded but what has its use and will help
   either to expound God's providence or guide man's prudence.

   II. That it is true history, and what we may rely upon the credit of,
   and need not fear being deceived in. That which the heathens reckoned
   tempus adelon (which they knew nothing at all of) and tempus mythikon
   (the account of which was wholly fabulous) is to us tempus historikon,
   what we have a most authentic account of. The Greeks were with them the
   most celebrated historians, and yet their successors in learning and
   dominion, the Romans, put them into no good name for their credibility,
   witness that of the poet: Et quicquid Gręcia mendax audet in
   historia--All that lying Greece has dared to record, Juv. Sat. 10. But
   the history which we have before us is of undoubted certainty, and no
   cunningly devised fable. To be well assured of this is a great
   satisfaction, especially since we meet with so many things in it truly
   miraculous, and many more great and marvellous.

   III. That it is ancient history, far more ancient than was ever
   pretended to come from any other hand. Homer the most ancient genuine
   heathen writer now entirely extant, is reckoned to have lived at the
   beginning of the Olympiads, near the time when it is computed that the
   city of Rome was founded by Romulus, which was but about the reign of
   Hezekiah king of Judah. And his writings pretend not to be historical,
   but poetical fiction all over: rhapsodies indeed they are, and the very
   Alcoran of paganism. The most ancient authentic historians now extant
   are Herodotus and Thucydides, who were contemporaries with the latest
   of our historians, Ezra and Nehemiah, and could not write with any
   certainty of events much before their own time. The obscurity,
   deficiency, and uncertainty of all ancient history, except that which
   we find in the scripture, is abundantly made out by the learned bishop
   Stillingfleet, in that most useful book, his Origines Sacrę, lib. i.
   Let the antiquity of this history not only recommend it to the curious,
   but recommend to us all that way of religion it directs us in, as the
   good old way, in which if we walk we shall find rest for our souls,
   Jer. vi. 16.

   IV. That it is church history, the history of the Jewish church, that
   sacred society, incorporated for religion, and the custody of the
   oracles and ordinances of God, by a charter under the broad seal of
   heaven, a covenant confirmed by miracles. Many great and mighty nations
   there were at this time in the world, celebrated it is likely for
   wisdom, and learning, and valour, illustrious men and illustrious
   actions; yet the records of them are all lost, either in silence or
   fables, while that little inconsiderable people of the Jews that dwelt
   alone, and was not reckoned among the nations (Num. xxiii. 9), makes so
   great a figure in the best known, most ancient, and most lasting of all
   histories; and no notice is taken in it of the affairs of other
   nations, except only as they fall in with the affairs of the Jews: for
   the Lord's portion is his people; Jacob is the lot of his inheritance,
   Deut. xxxii. 8, 9. Such a concern has God for his church in every age,
   and so dear have its interests been to him. Let them therefore be so to
   us, that we may be followers of him as dear children.

   V. That it is a divine history, given by inspiration of God, and a part
   of that blessed book which is to be the standing rule of our faith and
   practice. And we are not to think it a part of it which might have been
   spared, or which we may now pass over or cast a careless eye upon, as
   if it were indifferent whether we read it or no; but we are to read it
   as a sacred record, preserved for our benefit on whom the ends of the
   world have come. 1. This history is of great use for the understanding
   of some parts of the Old Testament. The account we have here of David's
   life and reign, and especially of his troubles, is a key to many of his
   Psalms; and much light is given to most of the prophecies by these
   histories. 2. Though we have not altogether so many types of Christ
   here as we had in the history and the law of Moses, yet even here we
   meet with many who were figures of him that was to come, such as
   Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was
   typical of the kingdom of the Messiah and the covenant of royalty made
   with him, a dark representation of the covenant of redemption made with
   the eternal Word; nor know we how to call Christ the son of David
   unless we be acquainted with this history nor how to receive the
   declaration that John Baptist was the Elias that was to come, Mt. xi.
   14. 3. The state of the Jewish church which is here set before us was
   typical of the gospel church and the state of that in the days of the
   Messiah; and as the prophecies which related to it looked further to
   the latter days, so did the histories of it; and still these things
   happened to them for ensamples, 1 Cor. x. 11. By the tenour of this
   history we are given to understand these three things concerning the
   church (for the thing that hath been is that which shall be, Eccl. i.
   9):--(1.) That we are not to expect the perfect purity and unity of the
   church in this world, and therefore not to be stumbled, though we are
   grieved, at its corruptions, distempers, and divisions; we are not to
   think it strange concerning them, as though some strange thing
   happened, much less to think the worse of its laws and constitutions
   for the sake of them or to despair of its perpetuity. What wretched
   stains of idolatry, impiety, and immorality, appear on the Jewish
   church, and what a woeful breach was there between Judah and Ephraim!
   yet God took them (as I may say) with all their faults, and never
   wholly rejected them till they rejected the Messiah. Israel hath not
   been forsaken, nor Judah, of their God, though their land was filled
   with sin against the Holy One of Israel, Jer. li. 5. (2.) That we are
   not to expect the constant tranquillity and prosperity of the church.
   It was then often oppressed and afflicted from its youth, had its years
   of servitude as well as its days of triumph, was often obscured,
   diminished, impoverished, and brought low; and yet still God secured to
   himself a remnant, a holy seed, which was the substance thereof, Isa.
   vi. 13. Let us not then be surprised to see the gospel church sometimes
   under hatches, and driven into the wilderness, and the gates of hell
   prevailing far against it. (3.) That yet we need not fear the utter
   extirpation of it. The gospel church is called the Israel of God (Gal.
   vi. 16), and the Jerusalem which is above (Gal. iv. 26), the heavenly
   Jerusalem; for as Israel after the flesh, and the Jerusalem that then
   was, by the wonderful care of the divine Providence, outrode all the
   storms with which they were tossed and threatened, and continued in
   being till they were made to resign all their honours to the gospel
   church, which they were the figures of, so shall that also,
   notwithstanding all its shocks, be preserved, till the mystery of God
   shall be finished, and the kingdom of grace shall have its perfection
   in the kingdom of glory. 4. This history is of great use to us for our
   direction in the way of our duty; it was written for our learning, that
   we may see the evil we should avoid and be armed against it, and the
   good we should do and be quickened to it. Though they are generally
   judges, and kings, and great men, whose lives are here written, yet in
   them even those of the meanest rank may see the deformity of sin and
   hate it, and the beauty of holiness and be in love with it; nay, the
   greater the person is the more evident are both these; for, if the
   great be good, it is their goodness that makes their greatness
   honourable; if bad, their greatness does but make their badness the
   more shameful. The failings even of good people are also recorded here
   for our admonition, that he who thinks he stands may take heed lest he
   fall, and that he who has fallen may not despair of forgiveness if he
   recover himself by repentance. 5. This history, as it shows what God
   requires of us, so it shows what we may expect from his providence,
   especially concerning states and kingdoms. By the dealings of God with
   the Jewish nation it appears that, as nations are, so they must expect
   to fare--that while princes and people serve the interests of God's
   kingdom among men he will secure and advance their interests, but that
   when they shake off his government, and rebel against him, they can
   look for no other than an inundation of judgments. It was so all along
   with Israel; while they kept close to God they prospered; when they
   forsook him every thing went cross. That great man archbishop Tillotson
   (Vol. 1. Serm. 3. on Prov. xiv. 34) suggests that though, as to
   particular persons, the providences of God are promiscuously
   administered in this world, because there is another world of rewards
   and punishments for them, yet it is not so with nations as such, but
   national virtues are ordinarily rewarded with temporal blessings and
   national sins punished with temporal judgments, because, as he says,
   public bodies and communities of men, as such, can be rewarded and
   punished only in this world, for in the next they will all be
   dissolved. So plainly are God's ways of disposing kingdoms laid before
   us in the glass of this history that I could wish Christian statesmen
   would think themselves as much concerned as preachers to acquaint
   themselves with it; they might fetch as good maxims of state and rules
   of policy from this as from the best of the Greek and Roman historians.
   We are blessed (as the Jews were) with a divine revelation, and make a
   national profession of religion and relation to God, and therefore are
   to look upon ourselves as in a peculiar manner under a divine regimen,
   so that the things which happened to them were designed for ensamples
   to us.

   I cannot pretend to write for great ones. But if what is here done may
   be delightful to any in reading and helpful in understanding and
   improving this sacred history, and governing themselves by the dictates
   of it, let God have all the glory and let all the rivers return to the
   ocean whence they came. When I look back on what is done I see nothing
   to boast of, but a great deal to be ashamed of; and, when I look
   forward on what is to be done, I see nothing in myself to trust to for
   the doing of it. I have no sufficiency of my own; but by the grace of
   God I am what I am, and that grace will, I trust, be sufficient for me.
   Surely in the Lord have I righteousness and strength. That blessed
   epichoregia which the apostle speaks of (Phil. i. 19), that continual
   supply or communication of the Spirit of Jesus Christ, is what we may
   in faith pray for, and depend upon, to furnish us for every good word
   and work. The pleasantness of the study has drawn me on to the writing
   of this, and the candour with which my friends have been pleased to
   receive my poor endeavours on the Pentateuch encourages me to publish
   it; it is done according to the best of my skill, not without some care
   and application of mind, in the same method and manner with that; I
   wish I could have done it in less compass, that it might have been more
   within reach of the poor of the flock. But then it would not have been
   so plain and full as I desire it may be for the benefit of the lambs of
   the flock. Brevis esse laboro, obscurus fio--labouring to be concise I
   become obscure. With a humble submission to the divine providence and
   its disposals, and a humble reliance on the divine grace and its
   guidance and operation, I purpose still to proceed, as I have time, in
   this work. Two volumes more will, if God permit, conclude the Old
   Testament; and then if my friends encourage me, and my God spare me and
   enable me for it, I intend to go on to the New Testament. For though
   many have taken in hand to set forth in order a declaration of those
   parts of scripture which are yet before us (Luke i. 1), whose works
   praise them in the gates and are likely to outlive mine, yet while the
   subject is really so copious as it is and the manner of handling it may
   possibly be so various, and while one book comes into the hands of some
   and another into the hands of others, and all concur in the same design
   to advance the common interests of Christ's kingdom, the common faith
   once delivered to the saints, and the common salvation of precious
   souls (Tit. i. 4; Jude 3), I hope store of this kind will be thought no
   sore. I make bold to mention my purpose to proceed thus publicly in
   hopes I may have the advice of my friends in it, and their prayers for
   me that I may be made more ready and mighty in the scriptures, that
   understanding and utterance may be given to me, and that I may obtain
   mercy of the Lord Jesus to be found his faithful servant, who am less
   than the least of all that call him Master.

            M. H.
               Chester,
         June 2, 1708.
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Joshua
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE BOOK OF

J O S H U A.
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   I. We have now before us the history of the Jewish nation in this book
   and those that follow it to the end of the book of Esther. These books,
   to the end of the books of the Kings, the Jewish writers call the first
   book of the prophets, to bring them within the distribution of the
   books of the Old Testament, into the Law, the Prophets, and the
   Chetubim, or Hagiographa, Luke xxiv. 44. The rest they make part of the
   Hagiographa. For, though history is their subject, it is justly
   supposed that prophets were their penmen. To those books that are
   purely and properly prophetical the name of the prophet is prefixed,
   because the credibility of the prophecies depended much upon the
   character of the prophets; but these historical books, it is probable,
   were collections of the authentic records of the nation, which some of
   the prophets (and the Jewish church was for many ages more or less
   continually blessed with such) were divinely directed and helped to put
   together for the service of the church to the end of the world; as
   their other officers, so their historiographers, had their authority
   from heaven.--It should seem that though the substance of the several
   histories was written when the events were fresh in memory, and written
   under a divine direction, yet, under the same direction, they were put
   into the form in which we now have them by some other hand, long
   afterwards, probably all by the same hand, or about the same time. The
   grounds of the conjecture are, 1. Because former writings are so often
   referred to, as the Book of Jasher (Josh. x. 13, and 2 Sam. i. 18), the
   Chronicles of the Kings of Israel and Judah, and the books of Gad,
   Nathan, and Iddo. 2. Because the days when the things were done are
   spoken of sometimes as days long since passed; as 1 Sam. ix. 9, He that
   is now called a prophet was formerly called a seer. And, 3. Because we
   so often read of things remaining unto this day; as stones (Josh. iv.
   9; vii. 26; viii. 29; x. 27; 1 Sam. vi. 18), names of places (Josh. v.
   9; vii. 26; Judg. i. 26; xv. 19; xviii. 12; 2 Kings xiv. 7), rights and
   possessions (Judg. i. 21; 1 Sam. xxvii. 6), customs and usages (1 Sam.
   v. 5; 2 Kings xvii. 41), which clauses have been since added to the
   history by the inspired collectors for the confirmation and
   illustration of it to those of their own age. And, if one may offer a
   mere conjecture, it is not unlikely that the historical books, to the
   end of the Kings, were put together by Jeremiah the prophet, a little
   before the captivity; for it is said of Ziklag (1 Sam. xxvii. 6) that
   it pertains to the kings of Judah (which style began after Solomon and
   ended in the captivity) unto this day. And it is still more probable
   that those which follow were put together by Ezra the scribe, some time
   after the captivity. However, though we are in the dark concerning
   their authors, we are in no doubt concerning their authority; they were
   a part of the oracles of God, which were committed to the Jews, and
   were so received and referred to by our Saviour and the apostles.

   In the five books of Moses we had a very full account of the rise,
   advance, and constitution, of the Old-Testament church, the family out
   of which it was raised, the promise, that great charter by which it was
   incorporated, the miracles by which it was built up, and the laws and
   ordinances by which it was to be governed, from which one would
   conceive and expectation of its character and state very different from
   what we find in this history. A nation that had statutes and judgments
   so righteous, one would think, should have been very holy; and a nation
   what had promises so rich should have been very happy. But, alas! a
   great part of the history is a melancholy representation of their sins
   and miseries; for the law made nothing perfect, but this was to be done
   by the bringing in of the better hope. And yet, if we compare the
   history of the Christian church with its constitution, we shall find
   the same cause for wonder, so many have been its errors and
   corruptions; for neither does the gospel make any thing perfect in this
   world, but leaves us still in expectation of a better hope in the
   future state.

   II. We have next before us the book of Joshua, so called, perhaps, not
   because it was written by him, for that is uncertain. Dr. Lightfoot
   thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua
   wrote it himself. However that be, it is written concerning him, and,
   if any other wrote it, it was collected out of his journals or memoirs.
   It contains the history of Israel under the command and government of
   Joshua, how he presided as general of their armies, 1. In their
   entrance into Canaan, ch. i.-v. 2. In their conquest of Canaan, ch.
   vi.-xii. 3. In the distribution of the land of Canaan among the tribes
   of Israel, ch. xiii.-xxi. 4. In the settlement and establishment of
   religion among them, ch. xxii.-xxiv. In all which he was a great
   example of wisdom, courage, fidelity, and piety, to all that are in
   places of public trust. But this is not all the use that is to be made
   of this history. We may see in it, 1. Much of God and his
   providence--his power in the kingdom of nature, his justice in
   punishing the Canaanites when the measure of their iniquity was full,
   his faithfulness to his covenant with the patriarchs, and his kindness
   to his people Israel, notwithstanding their provocations. We may see
   him as the Lord of Hosts determining the issues of war, and as the
   director of the lot, determining the bounds of men's habitations. 2.
   Much of Christ and his grace. Though Joshua is not expressly mentioned
   in the New Testament as a type of Christ, yet all agree that he was a
   very eminent one. He bore our Saviour's name, as did also another type
   of him, Joshua the high priest, Zech. vi. 11, 12. The LXX., giving the
   name of Joshua a Greek termination, call him all along Iesous, Jesus,
   and so he is called Acts vii. 45, and Heb. iv. 8. Justin Martyr, one of
   the first writers of the Christian church (Dialog. cum Tryph. p. mihi
   300), makes that promise in Exod. xxiii. 20, My angel shall bring thee
   into the place I have prepared, to point at Joshua; and these words, My
   name is in him, to refer to this, that his names should be the same
   with that of the Messiah. It signifies, He shall save. Joshua saves
   God's people from the Canaanites; our Lord Jesus saves them from their
   sins. Christ, as Joshua, is the captain of our salvation, a leader and
   commander of the people, to tread Satan under their feet, to put them
   in possession of the heavenly Canaan, and to give them rest, which (it
   is said, Heb. iv. 8) Joshua did not.
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J O S H U A

  CHAP. I.

   The book begins with the history, not of Joshua's life (many remarkable
   passages of that we had before in the books of Moses) but of his reign
   and government. In this chapter, I. God appoints him to the government
   in the stead of Moses, gives him an ample commission, full
   instructions, and great encouragements, ver. 1-9. II. He accepts the
   government, and addresses himself immediately to the business of it,
   giving orders to the officers of the people in general, ver. 10, 11,
   and particularly to the two tribes and a half, ver. 12-15. III. The
   people agree to it, and take an oath of fealty to him, ver. 16-18. A
   reign which thus began with God could not but be honourable to the
   prince and comfortable to the subject. The last words of Moses are
   still verified, "Happy art thou, O Israel! Who is like unto thee, O
   people?" Deut. xxxiii. 29.

    Joshua Directed and Encouraged. (b. c. 1451.)

   1 Now after the death of Moses the servant of the Lord it came to pass,
   that the Lord spake unto Joshua the son of Nun, Moses' minister,
   saying,   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.   3 Every place that the sole of
   your foot shall tread upon, that have I given unto you, as I said unto
   Moses.   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.   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.   6 Be strong and of a good courage: for unto
   this people shalt thou divide for an inheritance the land, which I
   sware unto their fathers to give them.   7 Only be thou strong and very
   courageous, that thou mayest 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 mayest prosper whithersoever thou goest.
     8 This book of the law shall not depart out of thy mouth; but thou
   shalt meditate therein day and night, that thou mayest observe to do
   according to all that is written therein: for then thou shalt make thy
   way prosperous, and then thou shalt have good success.   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
   goest.

   Honour is here put upon Joshua, and great power lodged in his hand, by
   him that is the fountain of honour and power, and by whom kings reign.
   Instructions are given him by Infinite Wisdom, and encouragements by
   the God of all consolation. God had before spoken to Moses concerning
   him (Num. xxvii. 18), but now he speaks to him (v. 1), probably as he
   spoke to Moses (Lev. i. 1) out of the tabernacle of the congregation,
   where Joshua had with Moses presented himself (Deut. xxxi. 14), to
   learn the way of attending there. Though Eleazar had the breast-plate
   of judgment, which Joshua was directed to consult as there was occasion
   (Num. xxvii. 21), yet, for his greater encouragement, God here speaks
   to him immediately, some think in a dream or vision (as Job xxxiii.
   15); for though God has tied us to instituted ordinances, in them to
   attend him, yet he has not tied himself to them, but that he may
   without them make himself known to his people, and speak to their
   hearts otherwise than by their ears. Concerning Joshua's call to the
   government observe here,

   I. The time when it was given him: After the death of Moses. As soon as
   ever Moses was dead, Joshua took upon him the administration, by virtue
   of his solemn ordination in Moses's life-time. An interregnum, though
   but for a few days, might have been of bad consequence; but it is
   probable that God did not speak to him to go forward towards Canaan
   till after the thirty days of mourning for Moses were ended; not, as
   the Jews say, because the sadness of his spirit during those days
   unfitted him for communion with God (he sorrowed not as one that had no
   hope), but by this solemn pause, and a month's adjournment of the
   public councils, even now when time was so very precious to them, God
   would put an honour upon the memory of Moses, and give time to the
   people not only to lament their loss of him, but to repent of their
   miscarriages towards him during the forty years of his government.

   II. The place Joshua had been in before he was thus preferred. He was
   Moses's minister, that is, an immediate attendant upon his person and
   assistant in business. The LXX. translates it hypourgos, a workman
   under Moses, under his direction and command. Observe, 1. He that was
   here called to honour had been long bred to business. Our Lord Jesus
   himself took upon him the form of a servant, and then God highly
   exalted him. 2. He was trained up in subjection and under command.
   Those are fittest to rule that have learnt to obey. 3. He that was to
   succeed Moses was intimately acquainted with him, that he might fully
   know his doctrine and manner of life, his purpose and long-suffering (2
   Tim. iii. 10), might take the same measures, walk in the same spirit,
   in the same steps, having to carry on the same work. 4. He was herein a
   type of Christ, who might therefore be called Moses's minister, because
   he was made under the law and fulfilled all the righteousness of it.

   III. The call itself that God gave him, which is very full.

   1. The consideration upon which he was called to the government: Moses
   my servant is dead, v. 2. All good men are God's servants; and it is no
   disparagement, but an honour, to the greatest of men to be so: angels
   themselves are his ministers. Moses was called to extraordinary work,
   was a steward in God's house, and in the discharge of the trusts
   reposed in him he served not himself but God who employed him; he was
   faithful as a servant, and with an eye to the Son, as is intimated,
   Heb. iii. 5, where what he did is said to be for a testimony of the
   things that should be spoken after. God will own his servants, will
   confess them in the great day. But Moses, though God's servant, and one
   that could ill be spared, is dead; for God will change hands, to show
   that whatever instruments he uses he is not tied to any. Moses, when he
   has done his work as a servant, dies and goes to rest from his labours,
   and enters into the joy of his Lord. Observe, God takes notice of the
   death of his servants. It is precious in his sight, Ps. cxvi. 15.

   2. The call itself. Now therefore arise. (1.) "Though Moses is dead,
   the work must go on; therefore arise, and go about it." Let not weeping
   hinder sowing, nor the withering of the most useful hands be the
   weakening of ours; for, when God has work to do, he will either find or
   make instruments fit to carry it on. Moses the servant is dead, but God
   the Master is not: he lives for ever. (2.) "Because Moses is dead,
   therefore the work devolves upon thee as his successor, for hereunto
   thou wast appointed. Therefore there is need of thee to fill up his
   place; up, and be doing." Note, [1.] The removal of useful men should
   quicken survivors to be so much the more diligent in doing good. Such
   and such are dead, and we must die shortly, therefore let us work while
   it is day. [2.] It is a great mercy to a people, if, when useful men
   are taken away in the midst of their usefulness, others are raised up
   in their stead to go on where they broke off. Joshua must arise to
   finish what Moses began. Thus the latter generations enter into the
   labours of the former. And thus Christ, our Joshua, does that for us
   which could never be done by the law of Moses,--justifies (Acts xiii.
   39), and sanctifies, Romans viii. 3. The life of Moses made way for
   Joshua, and prepared the people for what was to be done by him. Thus
   the law is a schoolmaster to bring us to Christ: and then the death of
   Moses made room for Joshua; thus we are dead to the law, our first
   husband, that we may be married to Christ, Rom. vii. 4.

   3. The particular service he was now called out to: "Arise, go over
   this Jordan, this river which you have in view, and on the banks of
   which you lie encamped." This was a trial to the faith of Joshua,
   whether he would give orders to make preparation for passing the river
   when there was no visible way of getting over it, at least not at this
   place and at this time, when all the banks were overflown, ch. iii. 15.
   He had no pontoons or bridge of boats by which to convey them over, and
   yet he must believe that God, who had ordered them over, would open a
   way for them. Going over Jordan was going into Canaan; thither Moses
   might not, could not, bring them, Deut. xxxi. 2. Thus the honour of
   bringing the many sons to glory is reserved for Christ the captain of
   our salvation, Heb. ii. 10.

   4. The grant of the land of Canaan to the children of Israel is here
   repeated (v. 2-4): I do give it them. To the patriarchs it was
   promised, I will give it; but, now that the fourth generation had
   expired, the iniquity of the Amorites was full, and the time had come
   for the performance of the promise, it is actually conveyed, and they
   are put in possession of that which they had long been in expectation
   of: "I do give it, enter upon it, it is all your own; nay (v. 3), I
   have given it; though it be yet unconquered, it is as sure to you as if
   it were in your hands." Observe, (1.) The persons to whom the
   conveyance is made: To them, even to the children of Israel (v. 2),
   because they are the seed of Jacob, who was called Israel at the time
   when this promise was made to him, Gen. xxxv. 10, 12. The children of
   Israel, though they had been very provoking in the wilderness, yet, for
   their fathers' sakes, should have the entail preserved. And it was the
   children of the murmurers that God said should enter Canaan, Num. xiv.
   31. (2.) The land itself that is conveyed: From the river Euphrates
   eastward, to the Mediterranean Sea westward, v. 4. Though their sin cut
   them short of this large possession, and they never replenished all the
   country within the bounds here mentioned, yet, had they been obedient,
   God would have given them this and much more. Out of all these
   countries, and many others, there were in process of time proselytes to
   the Jewish religion, as appears, Acts ii. 5, &c. If their church was
   enlarged, though their nation was not multiplied, it cannot be said
   that the promise was of no effect. And, if this promise had not its
   full accomplishment in the letter, believers might thence infer that it
   had a further meaning, and was to be fulfilled in the kingdom of the
   Messiah, both that of grace and that of glory. (3.) The condition is
   here implied upon which this grant is made, in those words, as I said
   unto Moses, that is, "upon the terms that Moses told you of many a
   time, if you will keep my statutes, you shall go in and possess that
   good land. Take it under those provisos and limitations, and not
   otherwise." The precept and promise must not be separated. (4.) It is
   intimated with what ease they should gain the possession of this land,
   if it were not their own fault, in these words, "Every place that the
   sole of your foot shall tread upon (within the following bounds) shall
   be your own. Do but set your foot upon it and you have it."

   5. The promises God here makes to Joshua for his encouragement. (1.)
   That he should be sure of the presence of God with him in this great
   work to which he was called (v. 5): "As I was with Moses, to direct and
   strengthen him, to own and prosper him, and give him success in
   bringing Israel out of Egypt and leading them through the wilderness,
   so I will be with thee to enable thee to settle them in Canaan." Joshua
   was sensible how far he came short of Moses in wisdom and grace; But
   what Moses did was done by virtue of the presence of God with him, and,
   though Joshua had not always the same presence of mind that Moses had,
   yet, if he had always the same presence of God, he would do well
   enough. Note, it is a great comfort to the rising generation of
   ministers and Christians that the same grace which was sufficient for
   those that went before them shall not be wanting to them if they be not
   wanting to themselves in the improvement of it. It is repeated here
   again (v. 9). "The Lord thy God is with thee as a God of power, and
   that power engaged for thee whithersoever thou goest." Note, Those that
   go where God sends them shall have him with them wherever they go and
   they need desire no more to make them easy and prosperous. (2.) That
   the presence of God should never be withdrawn from him: I will not fail
   thee, nor forsake thee, v. 5. Moses had assured him of this (Deut.
   xxxi. 8), that, though he must now leave him, God never would: and here
   God himself confirms that word of his servant Moses (Isa. xliv. 26),
   and engages never to leave Joshua. We need the presence of God, not
   only when we are beginning our work to set us in, but in the progress
   of it to further us with a continual help. If that at any time fail us,
   we are gone; this we may be sure, that the Lord is with us while we are
   with him. This promise here made to Joshua is applied to all believers,
   and improved as an argument against covetousness, Heb. xiii. 5, Be
   content with such things as you have, for he hath said, I will never
   leave thee. (3.) That he should have victory over all the enemies of
   Israel (v. 5): There shall not any man that comes against thee be able
   to stand before thee. Note, There is no standing before those that have
   God on their side. If he be for us, who can be against us? God promises
   him clear success--the enemy should not make any head against him; and
   constant success--all the days of his life. However it might be with
   Israel when he was gone, all his reign should be graced with triumphs.
   What Joshua had himself encouraged the people with long ago (Num. xiv.
   9) God here encourages him with. (4.) That he should himself have the
   dividing of this land among the people of Israel, v. 6. It was a great
   encouragement to him in beginning this work that he was sure to see it
   finished and his labour should not be in vain. Some make it a reason
   why he should arm himself with resolution, and be of good courage,
   because of the bad character of the people whom he must cause to
   inherit that land. He knew well what a froward discontented people they
   were, and how unmanageable they had been in his predecessor's time; let
   him therefore expect vexation from them and be of good courage.

   6. The charge or command he gives to Joshua, which is,

   (1.) That he conform himself in every thing to the law of God, and make
   this his rule v. 7, 8. God does, as it were, put the book of the law
   into Joshua's hand; as, when Joash was crowned, they gave him the
   testimony, 2 Kings xi. 12. And concerning this book he is charged, [1.]
   To meditate therein day and night, that he might understand it and have
   it ready in him upon all occasions. If ever any man's business might
   have excused him from meditation, and other acts of devotion, one would
   think Joshua's might at this time. It was a great trust that was lodged
   in his hands; the care of it was enough to fill him, if he had had ten
   souls, and yet he must find time and thoughts for meditation. Whatever
   affairs of this world we have to mind, we must not neglect the one
   thing needful. [2.] Not to let it depart out of his mouth; that is, all
   his orders to the people, and his judgments upon appeals made to him,
   must be consonant to the law of God; upon all occasions he must speak
   according to this rule, Isa. viii. 20. Joshua was to maintain and carry
   on the work that Moses had begun, and therefore he must not only
   complete the salvation Moses had wrought for them, but must uphold the
   holy religion he had established among them. There was no occasion to
   make new laws; but that good thing which was committed to him he must
   carefully and faithfully keep, 2 Tim. i. 14. [3.] He must observe to do
   according to all this law. To this end he must meditate therein, not
   for contemplation sake only, or to fill his head with notions, or that
   he might find something to puzzle the priests with, but that he might,
   both as a man and as a magistrate, observe to do according to what was
   written therein; and several things were written there which had
   particular reference to the business he had now before him, as the laws
   concerning their wars, the destroying of the Canaanites and the
   dividing of Canaan; &c.; these he must religiously observe. Joshua was
   a man of great power and authority, yet he must himself be under
   command and do as he is bidden. No man's dignity or dominion, how great
   soever, sets him above the law of God. Joshua must not only govern by
   law, and take care that the people observed the law, but he must
   observe it himself, and so by his own example maintain the honour and
   power of it. First, He must do what was written. It is not enough to
   hear and read the word, to commend and admire it, to know and remember
   it, to talk and discourse of it, but we must do it. Secondly, He must
   do according to what was written, exactly observing the law as his
   copy, and doing, not only that which was there required, but in all
   circumstances according to the appointment. Thirdly, He must do
   according to all that was written, without exception or reserve, having
   a respect to all God's commandments, even those which are most
   displeasing to flesh and blood. Fourthly, He must observe to do so,
   observe the checks of conscience, the hints of providence; and all the
   advantages of opportunity. Careful observance is necessary to universal
   obedience. Fifthly, He must not turn from it, either in his own
   practice or in any act of government, to the right hand or to the left,
   for there are errors on both hands, and virtue is in the mean. Sixthly,
   He must be strong and courageous, that he might do according to the
   law. So many discouragements there are in the way of duty that those
   who will proceed and persevere in it must put on resolution. And,
   lastly, to encourage him in his obedience, he assures him that then he
   shall do wisely (as it is in the margin) and make his way prosperous,
   v. 7, 8. Those that make the word of God their rule, and
   conscientiously walk by that rule, shall both do well and speed well;
   it will furnish them with the best maxims by which to order their
   conversation (Ps. cxi. 10); and it will entitle them to the best
   blessings: God shall give them the desire of their heart.

   (2.) That he encourage himself herein with the promise and presence of
   God, and make these his stay (v. 6): Be strong and of a good courage.
   And again (v. 7), as if this was the one thing needful: Only be strong
   and very courageous. And he concludes with this (v. 9): Be strong and
   of a good courage; be not afraid, neither be thou dismayed. Joshua had
   long since signalized his valour, in the war with Amalek, and in his
   dissent from the report of the evil spies; and yet God sees fit thus to
   inculcate this precept upon him. Those that have grace have need to be
   called upon again and again to exercise grace and to improve in it.
   Joshua was humble and low in his own eyes, not distrustful of God, and
   his power, and promise, but diffident of himself, and of his own
   wisdom, and strength, and sufficiency for the work, especially coming
   after so great a man as Moses; and therefore God repeats this so often,
   "Be strong and of a good courage; let not the sense of thy own
   infirmities dishearten thee; God is all-sufficient. Have not I
   commanded thee?" [1.] "I have commanded the work to be done, and
   therefore it shall be done, how invincible soever the difficulties may
   seem that lie in the way." Nay, [2.] "I have commanded, called, and
   commissioned, thee to do it, and therefore will be sure to own thee,
   and strengthen thee, and bear thee out in it." Note, When we are in the
   way of our duty we have reason to be strong and very courageous; and it
   will help very much to animate and embolden us if we keep our eye upon
   the divine warrant, hear God saying, "Have not I commanded thee? I will
   therefore help thee, succeed thee, accept thee, reward thee." Our Lord
   Jesus, as Joshua here, was borne up under his sufferings by a regard to
   the will of God and the commandment he had received from his Father,
   John x. 18.

    Joshua's Address to the Reubenites. (b. c. 1451.)

   10 Then Joshua commanded the officers of the people, saying,   11 Pass
   through the host, and command the people, saying, Prepare you victuals;
   for within three days ye shall pass over this Jordan, to go in to
   possess the land, which the Lord your God giveth you to possess it.
   12 And to the Reubenites, and to the Gadites, and to half the tribe of
   Manasseh, spake Joshua, saying,   13 Remember the word which Moses the
   servant of the Lord commanded you, saying, The Lord your God hath given
   you rest, and hath given you this land.   14 Your wives, your little
   ones, and your cattle, shall remain in the land which Moses gave you on
   this side Jordan; but ye shall pass before your brethren armed, all the
   mighty men of valour, and help them;   15 Until the Lord have given
   your brethren rest, as he hath given you, and they also have possessed
   the land which the Lord your God giveth them: then ye 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.

   Joshua, being settled in the government, immediately applies himself to
   business; not to take state or to take his pleasure, but to further the
   work of God among, the people over whom God had set him. As he that
   desires the office of a minister (1 Tim. iii. 1), so he that desires
   the office of a magistrate, desires a work, a good work; neither is
   preferred to be idle.

   I. He issues out orders to the people to provide for a march; and they
   had been so long encamped in their present post that it would be a work
   of some difficulty to decamp. The officers of the people that commanded
   under Joshua in their respective tribes and families attended him for
   orders, which they were to transmit to the people. Inferior magistrates
   are as necessary and as serviceable to the public good in their places
   as the supreme magistrate in his. What could Joshua have done without
   officers? We are therefore required to be subject, not only to the king
   as supreme, but to governors as to those that are sent by him, 1 Pet.
   ii. 13, 14. By these officers, 1. Joshua gives public notice that they
   were to pass over Jordan within three days. These orders, I suppose,
   were not given till after the return of the spies that were sent to
   bring an account of Jericho, though the story of that affair follows,
   ch. ii. And perhaps that was such an instance of his jealousy, and
   excessive caution, as made it necessary that he should be so often
   bidden as he was to be strong and of a good courage. Observe with what
   assurance Joshua says to the people, because God had said it to him,
   You shall pass over Jordan, and shall possess the land. We greatly
   honour the truth of God. 2. He gives them directions to prepare
   victuals, not to prepare transport vessels. He that bore Egypt upon
   eagle's wings would in like manner bear them into Canaan, to bring them
   to himself, Exod. xix. 4. But those that were desirous to have other
   victuals besides the manna, which had not yet ceased, must prepare it
   and have it ready against the time appointed. Perhaps, though the manna
   did not quite cease till they came into Canaan (ch. v. 12), yet since
   they had come into a land inhabited (Exod. xvi. 35), where they might
   be furnished in part with other provisions, it did not fall so
   plentifully, nor did they gather so much as when they had it first
   given to them in the wilderness, but decreased gradually, and therefore
   they are ordered to provide other victuals, in which perhaps was
   included all other things necessary to their march. And some of the
   Jewish writer, considering that having manna they needed not to provide
   other victuals, understand it figuratively, that they must repent of
   their sins, and make their peace with God, and resolve to live a new
   life, that they might be ready to receive this great favour. See Exod.
   xix. 10, 11.

   II. He reminds the two tribes and a half of the obligations they were
   under to go over Jordan with their brethren, though they left their
   possessions and families on this side. Interest would make the other
   tribes glad to go over Jordan, but in these it was an act of
   self-denial, and against the grain; therefore it was needful to produce
   the agreement which Moses had made with them, when he gave them their
   possession before their brethren (v. 13): Remember the word which Moses
   commanded you. Some of them perhaps were ready to think now that Moses
   was dead, who they thought was too hard upon them in this matter, they
   might find some excuse or other to release themselves from this
   engagement, or might prevail with Joshua to dispense with them; but he
   holds them to it, and lets them know that, though Moses was dead, his
   commands and their promises were still in full force. He reminds them,
   1. Of the advantages they had received in being first settled: "The
   Lord your God hath given you rest. He has given your minds rest; you
   know what you have to trust to, and are not as the rest of the tribes
   waiting the issue of the war first and then of the lot. He has also
   given your families rest, your wives and children, whose settlement is
   your satisfaction. He has given you rest by giving you this land, this
   good land, of which you are in full and quiet possession." Note, When
   God by his providence has given us rest we ought to consider how we may
   honour him with the advantages of it, and what service we may do to our
   brethren who are unsettled, or not so well settled as we are. When God
   had given David rest (2 Sam. vii. 1), see how restless he was till he
   had found out a habitation for the ark, Ps. cxxxii. 4, 5. When God has
   given us rest, we must take heed of slothfulness and of settling upon
   our lees. 2. He reminds them of their agreement to help their brethren
   in the wars of Canaan till God had in like manner given them rest, v.
   14, 15. This was, (1.) Reasonable in itself. So closely were all the
   tribes incorporated that they must needs look upon themselves as
   members one of another. (2.) It was enjoined them by Moses, the servant
   of the Lord; he commanded them to do this, and Joshua his successor
   would see his commands observed. (3.) It was the only expedient they
   had to save themselves from the guilt of a great sin in settling on
   that side Jordan, a sin which would one time or other find them out,
   Num. xxxii. 23. (4.) It was the condition of the grant Moses had made
   them of the land they were possessed of, so that they could not be sure
   of a good title to, or a comfortable enjoyment of, the land of their
   possession, as it is here called (v. 15), if they did not fulfil the
   condition. (5.) They themselves had covenanted and agreed thereunto
   (Num. xxxii. 25): Thy servants will do as my Lord commandeth. Thus we
   all lie under manifold obligations to strengthen the hands one of
   another, and not to seek our own welfare only, but one another's.

    The Reubenites' Answer. (b. c. 1451.)

   16 And they answered Joshua, saying, All that thou commandest us we
   will do, and whithersoever thou sendest us, we will go.   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.   18
   Whosoever he be that doth rebel against thy commandment, and will not
   hearken unto thy words in all that thou commandest him, he shall be put
   to death: only be strong and of a good courage.

   This answer was given not by the two tribes and a half only (though
   they are spoken of immediately before), but by the officers of all the
   people (v. 10), as their representatives, concurring with the divine
   appointment, by which Joshua was set over them, and they did it
   heartily, and with a great deal of cheerfulness and resolution.

   I. They promise him obedience (v. 16), not only as subjects to their
   prince, but as soldiers to their general, of whose particular orders
   they are to be observant. He that hath soldiers under him saith to this
   man, Go, and he goeth; and to another, Come, and he cometh, Matt. viii.
   9. Thus the people of Joshua; "All that thou commandest us we will
   readily do, without murmuring or disputing; and whithersoever thou
   sends us, though upon the most difficult and perilous expedition, we
   will go." We must thus swear allegiance to our Lord Jesus, as the
   captain of our salvation, and bind ourselves to do what he commands us
   by his word, and to go where he sends us by his providence. And since
   Joshua, being humbly conscious to himself how far short he came of
   Moses, feared he should not have such an influence upon the people and
   such an interest in them as Moses had, they here promise that they will
   be as obedient to him as ever they had been to Moses, v. 17. To speak
   truth, they had no reason to boast of their obedience to Moses; he had
   found them a stiff-necked people, Deut. ix. 24. But they meant that
   they would be as observant of Joshua as they should have been, and as
   some of them were (and the generality of them at least sometimes) of
   Moses. Note, We must not so magnify those that are gone, how eminent
   soever they were, either in the magistracy or in the ministry, as to be
   wanting in the honour and duty we owe to those that survive and succeed
   them, though in gifts they may come short of them. Obedience for
   conscience' sake will continue, though Providence change the hands by
   which it rules and acts.

   II. They pray for the presence of God with him (v. 17): "Only the Lord
   thy God be with thee, to bless and prosper thee, and give thee success,
   as he was with Moses." Prayers and supplications are to be made for all
   in authority, 1 Tim. ii. 1, 2. And the best thing we can ask of God for
   our magistrates is that they may have the presence of God with them;
   this will make them blessings to us, so that in seeking this for them
   we consult our own interest. A reason is here intimated why they would
   obey him as they had obeyed Moses, because they believed (and in faith
   prayed) that God's presence would be with him as it was with Moses.
   Those that we have reason to think have favour from God should have
   honour and respect from us. Some understand it as a limitation of their
   obedience: "We will obey only as far as we perceive the Lord is with
   thee, but no further. While thou keepest close to God we will keep
   close to thee; hitherto shall our obedience come, but no further." But
   they were so far from having any suspicion of Joshua's deviating from
   the divine rule that there needed not such a proviso.

   III. They pass an act to make it death for any Israelite to disobey
   Joshua's orders, or rebel against his commandment, v. 18. Perhaps if
   such a law had been made in Moses's time it might have prevented many
   of the rebellions that were formed against him; for most men fear the
   sword of the magistrate more than the justice of God. Yet there was a
   special reason for the making of this law now that they were entering
   upon the wars of Canaan; for in times of war the severity of military
   discipline is more necessary than at other times. Some think that in
   this statute they had an eye to that law concerning the prophet God
   would raise up like unto Moses, which they think, though it refer
   chiefly to Christ, yet takes in Joshua by the way as a type of him,
   that whosoever would not hearken to him should be cut off from his
   people. Deut. xviii. 19, I will require it of him.

   IV. They animate him to go on with cheerfulness in the work to which
   God had called him; and, in desiring that he would be strong and of a
   good courage, they did in effect promise him that they would do all
   they could, by an exact, bold, and cheerful observance of all his
   orders, to encourage him. It very much heartens those that lead in a
   good work to see those that follow follow with a good will. Joshua,
   though of approved valour, did not take it as an affront, but as a
   great kindness, for the people to bid him be strong and of a good
   courage.
     __________________________________________________________________

J O S H U A

  CHAP. II.

   In this chapter we have an account of the scouts that were employed to
   bring an account to Joshua of the posture of the city of Jericho.
   Observe here, I. How Joshua sent them, ver. 1. II. How Rahab received
   them, and protected them, and told a lie for them (ver. 2-7), so that
   they escaped out of the hands of the enemy. III. The account she gave
   them of the present posture of Jericho, and the panic-fear they were
   struck with upon the approach of Israel, ver. 8-11. IV. The bargain she
   made with them for the security of herself and her relations in the
   ruin she saw coming upon her city, ver. 12-21. V. Their safe return to
   Joshua, and the account they gave him of their expedition, ver. 22-24.
   And that which makes this story most remarkable is that Rahab, the
   person principally concerned in it, is twice celebrated in the New
   Testament as a great believer (Heb. xi. 31) and as one whose faith
   proved itself by good works, James ii. 25.

    The Two Spies and Rahab. (b. c. 1451.)

   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 a harlot's house, named Rahab, and lodged there.   2 And it
   was told the king of Jericho, saying, Behold, there came men in hither
   to night of the children of Israel to search out the country.   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: for they be come
   to search out all the country.   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:   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 ye shall overtake them.   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.   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.

   In these verses we have,

   I. The prudence of Joshua, in sending spies to observe this important
   pass, which was likely to be disputed at the entrance of Israel into
   Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies
   (Num. xiii.) Joshua himself was one of them and it proved of ill
   consequence. Yet Joshua now sent spies, not, as the former were sent,
   to survey the whole land, but Jericho only; not to bring the account to
   the whole congregation, but to Joshua only, who, like a watchful
   general, was continually projecting for the public good, and, was
   particularly careful to take the first step well and not to stumble at
   the threshold. It was not fit that Joshua should venture over Jordan,
   to make his remarks incognito--in disguise; but he sends two men (two
   young men, says the LXX.), to view the land, that from their report he
   might take his measures in attacking Jericho. Observe, 1. There is no
   remedy, but great men must see with other people's eyes, which makes it
   very necessary that they be cautious in the choice of those they
   employ, since so much often depends upon their fidelity. 2. Faith in
   God's promise ought not to supersede but encourage our diligence in the
   use of proper means. Joshua is sure he has God with him, and yet sends
   men before him. We do not trust God, but tempt him, if our expectations
   slacken our endeavours. 3. See how ready these men were to go upon this
   hazardous enterprise. Though they put their lives in their hands yet
   they ventured in obedience to Joshua their general, in zeal for the
   service of the camp, and in dependence upon the power of that God who,
   being the keeper of Israel in general, is the protector of every
   particular Israelite in the way of his duty.

   II. The providence of God directing the spies to the house of Rahab.
   How they got over Jordan we are not told; but into Jericho they came,
   which was about seven or eight miles from the river, and there seeking
   for a convenient inn were directed to the house of Rahab, here called a
   harlot, a woman that had formerly been of ill fame, the reproach of
   which stuck to her name, though of late she had repented and reformed.
   Simon the leper (Matt. xxvi. 6), though cleansed from his leprosy, wore
   the reproach of it in his name at long as he lived; so Rahab the
   harlot; and she is so called in the New Testament, where both her faith
   and her good works are praised, to teach us, 1. That the greatness of
   sin is no bar to pardoning mercy if it be truly repented of in time. We
   read of publicans and harlots entering into the kingdom of the Messiah,
   and being welcomed to all the privileged of that kingdom, Matt. xxi.
   31. 2. That there are many who before their conversion were very wicked
   and vile, and yet afterwards come to great eminence in faith and
   holiness. 3. Even those that through grace have repented of the sins of
   their youth must expect to bear the reproach of them, and when they
   hear of their old faults must renew their repentance, and, as an
   evidence of that, hear of them patiently. God's Israel, for aught that
   appears, had but one friend, but one well-wisher in all Jericho, and
   that was Rahab a harlot. God has often served his own purposes and his
   church's interests by men of different morals. Had these scouts gone to
   any other house than this they would certainly have been betrayed and
   put to death without mercy. But God knew where they had a friend that
   would be true to them, though they did not, and directed them thither.
   Thus that which seems to us most contingent and accidental is often
   over-ruled by the divine providence to serve its great ends. And those
   that faithfully acknowledge God in their ways he will guide with his
   eye. See Jer. xxxvi. 19, 26.

   III. The piety of Rahab in receiving and protecting these Israelites.
   Those that keep public-houses entertain all comers, and think
   themselves obliged to be civil to their guests. But Rahab showed her
   guests more than common civility, and went upon an uncommon principle
   in what she did; it was by faith that she received those with peace
   against whom her king and country had denounced war, Heb. xi. 31. 1.
   She bade them welcome to her house; they lodged there, though it
   appears by what she said to them (v. 9) she knew both whence they came
   and what their business was. 2. Perceiving that they were observed
   coming into the city, and that umbrage was taken at it, she hid them
   upon the roof of the house, which was flat, and covered them with
   stalks of flax (v. 6), so that, if the officers should come thither to
   search for them, there they might lie undiscovered. By these stalks of
   flax, which she herself had lain in order upon the roof to dry in the
   sun, in order to the beating of it and making it ready for the wheel,
   it appears she had one of the good characters of the virtuous woman,
   however in others of them she might be deficient, that she sought wool
   and flax, and wrought willingly with her hands, Prov. xxxi. 13. From
   this instance of her honest industry one would hope that, whatever she
   had been formerly, she was not now a harlot. 3. When she was examined
   concerning them, she denied they were in her house, turned off the
   officers that had a warrant to search for them with a sham, and so
   secured them. No marvel that the king of Jericho sent to enquire after
   them (v. 2, 3); he had cause to fear when the enemy was at his door,
   and his fear made him suspicious and jealous of all strangers. He had
   reason to demand from Rahab that she should bring forth the men to be
   dealt with as spies; but Rahab not only disowned that she knew them, or
   knew where they were, but, that no further search might be made for
   them in the city, told the pursuers they had gone away again and in all
   probability might be overtaken, v. 4, 5. Now, (1.) We are sure this was
   a good work: it is canonized by the apostle (James ii. 25), where she
   is said to be justified by works, and this is specified, that she
   received the messengers, and sent them out another way, and she did it
   by faith, such a faith as set her above the fear of man, even of the
   wrath of the king. She believed, upon the report she had heard of the
   wonders wrought for Israel, that their God was the only true God, and
   that therefore their declared design upon Canaan would undoubtedly take
   effect and in this faith she sided with them, protected them, and
   courted their favour. Had she said, "I believe God is yours and Canaan
   yours, but I dare not show you any kindness," her faith had been dead
   and inactive, and would not have justified her. But by this it appeared
   to be both alive and lively, that she exposed herself to the utmost
   peril, even of life, in obedience to her faith. Note, Those only are
   true believers that can find in their hearts to venture for God; and
   those that by faith take the Lord for their God take his people for
   their people, and cast in their lot among them. Those that have God for
   their refuge and hiding-place must testify their gratitude by their
   readiness to shelter his people when there is occasion. Let my outcasts
   dwell with thee, Isa. xvi. 3, 4. And we must be glad of an opportunity
   of testifying the sincerity and zeal of our love to God by hazardous
   services to his church and kingdom among men. But, (2.) There is that
   in it which it is not easy to justify, and yet it must be justified, or
   else it could not be so good a work as to justify her. [1.] It is plain
   that she betrayed her country by harbouring the enemies of it, and
   aiding those that were designing its destruction, which could not
   consist with her allegiance to her prince and her affection and duty to
   the community she was a member of. But that which justifies her in this
   is that she knew the Lord had given Israel this land (v. 9), knew it by
   the incontestable miracles God had wrought for them, which confirmed
   that grant; and her obligations to God were higher than her obligations
   to any other. If she knew God had given them this land, it would have
   been a sin to join with those that hindered them from possessing it.
   But, since no such grant of any land to any people can now be proved,
   this will by no means justify any such treacherous practices against
   the public welfare. [2.] It is plain that she deceived the officers
   that examined her with an untruth--That she knew not whence the men
   were, that they had gone out, that she knew not whither they had gone.
   What shall we say to this? If she had either told the truth or been
   silent, she would have betrayed the spies, and this would certainly
   have been a great sin; and it does not appear that she had any other
   way of concealing them that by this ironical direction to the officers
   to pursue them another way, which if they would suffer themselves to be
   deceived by, let them be deceived. None are bound to accuse themselves,
   or their friends, of that which, though enquired after as a crime, they
   know to be a virtue. This case was altogether extraordinary, and
   therefore cannot be drawn into a precedent; and that my be justified
   here which would be by no means lawful in a common case. Rahab knew, by
   what was already done on the other side Jordan, that no mercy was to be
   shown to the Canaanites, and thence inferred that, if mercy was not
   owing them, truth was not; those that might be destroyed might be
   deceived. Yet divines generally conceive that it was a sin, which
   however admitted of this extenuation, that being a Canaanite she was
   not better taught the evil of lying; but God accepted her faith and
   pardoned her infirmity. However it was in this case, we are sure it is
   our duty to speak every man the truth to his neighbour, to dread and
   detest lying, and never to do evil, that evil, that good may come of
   it, Rom. iii. 8. But God accepts what is sincerely and honestly
   intended, though there be a mixture of frailty and folly in it, and is
   not extreme to mark what we do amiss. Some suggest that what she said
   might possibly be true of some other men.

   8 And before they were laid down, she came up unto them upon the roof;
     9 And she said unto the men, I know that the Lord hath given you the
   land, and that your terror is fallen upon us, and that all the
   inhabitants of the land faint because of you.   10 For we have heard
   how the Lord dried up the water of the Red sea for you, when ye came
   out of Egypt; and what ye did unto the two kings of the Amorites, that
   were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
     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.
     12 Now therefore, I pray you, swear unto me by the Lord, since I have
   shewed you kindness, that ye will also shew kindness unto my father's
   house, and give me a true token:   13 And that ye 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.   14 And the men answered
   her, Our life for yours, if ye utter not this our business. And it
   shall be, when the Lord hath given us the land, that we will deal
   kindly and truly with thee.   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.   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 ye go your way.   17 And
   the men said unto her, We will be blameless of this thine oath which
   thou hast made us swear.   18 Behold, when we come into the land, thou
   shalt bind this line of scarlet thread in the window which thou didst
   let us down by: and thou shalt bring thy father, and thy mother, and
   thy brethren, and all thy father's household, home unto thee.   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.   20 And if thou utter this our
   business, then we will be quit of thine oath which thou hast made us to
   swear.   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.

   The matter is here settled between Rahab and the spies respecting the
   service she was now to do for them, and the favour they were afterwards
   to show to her. She secures them on condition that they should secure
   her.

   I. She gives them, and by them sends to Joshua and Israel, all the
   encouragement that could be desired to make their intended descent upon
   Canaan. This was what they came for, and it was worth coming for.
   Having got clear of the officers, she comes up to them to the roof of
   the house where they lay hid, finds them perhaps somewhat dismayed at
   the peril they apprehended themselves in from the officers, and
   scarcely recovered from the fright, but has that to say to them which
   will give them abundant satisfaction. 1. She lets them know that the
   report of the great things God had done for them had come to Jericho
   (v. 10), not only that they had an account of their late victories
   obtained over the Amorites in the neighbouring country, on the other
   side of the river, but that their miraculous deliverance out of Egypt,
   and passage through the Red Sea, a great way off, and forty years ago,
   were remembered and talked of afresh in Jericho, to the amazement of
   every body. Thus this Joshua and his fellows were men wondered at,
   Zech. iii. 8. See how God makes his wonderful works to be remembered
   (Ps. cxi. 4), so that men shall speak of the might of his terrible
   acts, Ps. cxlv. 6. 2. She tells them what impressions the tidings of
   these things had made upon the Canaanites: Your terror has fallen upon
   us (v. 9); our hearts did melt, v. 11. If she kept a public house, this
   would give her an opportunity of understanding the sense of various
   companies and of travellers from other parts of the country, so that
   they could not know this any way better than by her information; and it
   would be of great use to Joshua and Israel to know it; it would put
   courage into the most cowardly Israelite to hear how their enemies were
   dispirited, and it was easy to conclude that those who now fainted
   before them would infallibly fall before them, especially because it
   was the accomplishment of a promise God had made them, that he would
   lay the fear and dread of them upon all this land (Deut. xi. 25), and
   so it would be an earnest of the accomplishment of all the other
   promises God had made to them. Let not the stout man glory in his
   courage, any more than the strong man in his strength; for God can
   weaken both mind and body. Let not God's Israel be afraid of their most
   powerful enemies; for their God can, when he pleases, make their most
   powerful enemies afraid of them. Let none think to harden their hearts
   against God and prosper; for he that made man's soul can at any time
   make the sword of his terrors approach to it. 3. She hereupon makes
   profession of her faith in God and his promise; and perhaps there was
   not found so great faith (all things considered), no, not in Israel, as
   in this woman of Canaan. (1.) who believes God's power and dominion
   over all the world (v. 11): "Jehovah your God, whom you worship and
   call upon, is so far above all gods that he is the only true God; for
   he is God in heaven above and in earth beneath, and is served by all
   the hosts of both." A vast distance there is between heaven and earth,
   yet both are equally under the inspection and government of the great
   Jehovah. Heaven is not above his power, nor is earth below his
   cognizance. (2.) She believes his promise to his people Israel (v. 9):
   I know that the Lord hath given you the land. The king of Jericho had
   heard as much as she had of the great things God had done for Israel,
   yet he cannot infer thence that the Lord had given them this land, but
   resolves to hold it out against them to the last extremity; for the
   most powerful means of conviction will not of themselves attain the end
   without divine grace, and by that grace Rahab the harlot, who had only
   heard of the wonders God had wrought, speaks with more assurance of the
   truth of the promise made to the fathers than all the elders of Israel
   had done who were eye-witnesses of those wonders, many of whom perished
   through unbelief of this promise. Blessed are those that have not seen,
   and yet have believed; so Rahab did. O woman, great is thy faith!

   II. She engaged them to take her and her relations under their
   protection, that they might not perish in the destruction of Jericho,
   v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of
   her faith concerning the approaching revolution in her country that she
   was so solicitous to make an interest for herself with the Israelites,
   and courted their kindness. She foresaw the conquest of her country,
   and in the belief of that bespoke in time the favour of the conquerors.
   Thus Noah, being moved with fear, prepared an ark to the saving of his
   house, and the condemning of the world, Heb. xi. 7. Those who truly
   believe the divine revelation concerning the ruin of sinners, and the
   grant of the heavenly land to God's Israel, will give diligence to flee
   from the wrath to come, and to lay hold of eternal life, by joining
   themselves to God and to his people. 2. The provision she made for the
   safety of her relations, as well as for her own, is a laudable instance
   of natural affection, and an intimation to us in like manner to do all
   we can for the salvation of the souls of those that are dear to us,
   and, with ourselves, to bring them, if possible, into the bond of the
   covenant. No mention is made of her husband and children, but only her
   parents, and brothers, and sisters, for whom, though she was herself a
   housekeeper, she retained a due concern. 3. Her request that they would
   swear unto her by Jehovah is an instance of her acquaintance with the
   only true God, and her faith in him and devotion towards him, one act
   of which is religiously to swear by his name. 4. Her petition is very
   just and reasonable, that, since she had protected them, they should
   protect her, and since her kindness to them extended to their people,
   for whom they were now negotiating, their kindness to her should take
   in all hers. It was the least they could do for one that had saved
   their lives with the hazard of her own. Note, Those that show mercy may
   expect to find mercy. Observe, She does not demand any preferment by
   way of reward for her kindness to them, though they lay so much at her
   mercy that she might have made her own terms, but only indents for her
   Life, which in a general destruction would be a singular favour. Thus
   God promised Ebed-Melech, in recompence for his kindness to Jeremiah,
   that in the worst of times he should have his life for a prey, Jer.
   xxxix. 18. Yet this Rahab was afterwards advanced to be a princess in
   Israel, the wife of Salmon, and one of the ancestors of Christ, Matt.
   i. 5. Those that faithfully serve Christ and suffer for him he will not
   only protect, but prefer, and will do for them more than they are able
   to ask or think.

   III. They solemnly engaged for her preservation in the common
   destruction (v. 14): "Our life for yours. We will take as much care of
   your lives as of our own, and would as soon hurt ourselves as any of
   you." Nay, they imprecate God's judgments on themselves if they should
   violate their promise to her. She had pawned her life for theirs, and
   now they in requital pawn their lives for hers, and (as public persons)
   with them they pawn the public faith and the credit of their nation,
   for they plainly interest all Israel in the engagement in those words,
   When the Lord has given us the land, meaning not themselves only, but
   the people whose agents they were. No doubt they knew themselves
   sufficiently authorized to treat with Rahab concerning this matter, and
   were confident that Joshua would ratify what they did, else they had
   not dealt honestly; the general law that they should make no covenant
   with the Canaanites (Deut. vii. 2) did not forbid them to take under
   their protection a particular person, that had heartily come into their
   interests and had done them real kindnesses. The law of gratitude is
   one of the laws of nature. Now observe here, 1. The promises they made
   her. In general, "We will deal kindly and truly with thee, v. 14. We
   will not only be kind in promising now, but true in performing what we
   promise; and not only true in performing just what we promise, but kind
   in out-doing thy demands and expectations." The goodness of God is
   often expressed by his kindness and truth (Ps. cxvii. 2), and in both
   these we must be followers of him. In particular, "If a hand be upon
   any in the house with thee, his blood shall be on our head," v. 19. If
   hurt come through our carelessness to those whom we are obliged to
   protect, we thereby contract guilt, and blood will be found a heavy
   load. 2. The provisos and limitations of their promises. Though they
   were in haste, and it may be in some confusion, yet we find them very
   cautious in settling this agreement and the terms of it, not to bind
   themselves to more than was fit for them to perform. Note, Covenants
   must be made with care, and we must swear in judgment, lest we find
   ourselves perplexed and entangled when it is too late after vows to
   make enquiry. Those that will be conscientious in keeping their
   promises will be cautious in making them, and perhaps may insert
   conditions which others may think frivolous. Their promise is here
   accompanied with three provisos, and they were necessary ones. They
   will protect Rahab, and all her relations always, provided, (1.) That
   she tie the scarlet cord with which she was now about to let them down
   in the window of her house, v. 18. This was to be a mark upon the
   house, which the spies would take care to give notice of to the camp of
   Israel, that no soldier, how hot and eager soever he was in military
   executions, might offer any violence to the house that was thus
   distinguished. This was like the blood sprinkled upon the door-post,
   which secured the first-born from the destroying angel, and, being of
   the same colour, some allude to this also to represent the safety of
   believers under the protection of the blood of Christ sprinkled on the
   conscience. The same cord that she made use of for the preservation of
   these Israelites was to be made use of for her preservation. What we
   serve and honour God with we may expect he will bless and make
   comfortable to us. (2.) That she should have all those whose safety she
   had desired in the house with her and keep them there, and that, at the
   time of taking the town, none of them should dare to stir out of doors,
   v. 18, 19. This was a necessary proviso, for Rahab's kindred could not
   be distinguished any other way than by being in her distinguished
   house; should they mingle with their neighbours, there was no remedy,
   but the sword would devour one as well as another. It was a reasonable
   proviso that, since they were saved purely for Rahab's sake, her house
   should have the honour of being their castle, and that, if they would
   not perish with those that believed not, they should thus far believe
   the certainty and severity of the ruin coming upon their city as to
   retire into a place made safe by promise, as Noah into the ark and Lot
   into Zoar, and should save themselves from this untoward generation, by
   separating from them. It was likewise a significant proviso, intimating
   to us that those who are added to the church that they may be saved
   must keep close to the society of the faithful, and, having escaped the
   corruption that is in the world through lust, must take heed of being
   again entangled therein. (3.) That she should keep counsel (v. 14, 20):
   If thou utter this our business, that is, "If thou betray us when we
   are gone, or if thou make this agreement public, so as that others tie
   scarlet lines in their windows and so confound us, then we will be
   clear of thy oath." Those are unworthy of the secret of the Lord that
   know now how to keep it to themselves when there is occasion.

   IV. She then took effectual care to secure her new friends, and sent
   them out another way, James ii. 25. Having fully understood the bargain
   they made with her, and consented to it (v. 21), she then let them down
   by a cord over the city wall (v. 15), the situation of her house
   befriending them herein: thus Paul made his escape out of Damascus, 2
   Cor. xi. 33. She also directed them which way to go for their own
   safety, being better acquainted with the country than they were, v. 16.
   She directs them to leave the high road, and abscond in the mountains
   till the pursuers returned, for till then they could not safely venture
   over Jordan. Those that are in the way of God and their duty may expect
   that Providence will protect them, but this will not excuse them from
   taking all prudent methods for their own safety. God will keep us, but
   then we must not wilfully expose ourselves. Providence must be trusted,
   but not tempted. Calvin thinks that their charge to Rahab to keep this
   matter secret, and not to utter it, was intended for her safety, lest
   she, boasting of her security from the sword of Israel, should, before
   they came to protect her, fall into the hands of the king of Jericho
   and be put to death for treason: thus do they prudently advise her for
   her safety, as she advised them for theirs. And it is good advice,
   which we should at any time be thankful for, to take heed to ourselves.

   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.   23 So the two men
   returned, and descended from the mountain, and passed over, and came to
   Joshua the son of Nun, and told him all things that befell them:   24
   And they said unto Joshua, Truly the Lord hath delivered into our hands
   all the land; for even all the inhabitants of the country do faint
   because of us.

   We have here the safe return of the spies Joshua had sent, and the
   great encouragement they brought with them to Israel to proceed in
   their descent upon Canaan. Had they been disposed to discourage the
   people, as the evil spies did that Moses sent, they might have told
   them what they had observed of the height and strength of the walls of
   Jericho, and the extraordinary vigilance of the king of Jericho, and
   how narrowly they escaped out of his hands; but they were of another
   spirit, and, depending themselves upon the divine promise, they
   animated Joshua likewise. 1. Their return in safety was itself an
   encouragement to Joshua, and a token for good. That God provided for
   them so good a friend as Rahab was in an enemy's country, and that
   notwithstanding the rage of the king of Jericho and the eagerness of
   the pursuers they had come back in peace, was such an instance of God's
   great care concerning them for Israel's sake as might assure the people
   of the divine guidance and care they were under, which should
   undoubtedly make the progress of their arms glorious. He that so
   wonderfully protected their scouts would preserve their men of war, and
   cover their heads in the day of battle. 2. The report they brought was
   much more encouraging (v. 24): "All the inhabitants of the country,
   though resolved to stand it out, yet do faint because of us, they have
   neither wisdom to yield nor courage to fight," whence they conclude,
   "Truly the Lord has delivered into our hands all the land, it is all
   our own; we have nothing to do, in effect, but to take possession."
   Sinners' frights are sometimes sure presages of their fall. If we
   resist our spiritual enemies they will flee before us, which will
   encourage us to hope that in due time we shall be more than conquerors.
     __________________________________________________________________

J O S H U A

  CHAP. III.

   This chapter, and that which follows it, give us the history of
   Israel's passing through Jordan into Canaan, and a very memorable
   history it is. Long afterwards, they are told to remember what God did
   for them between Shittim (whence they decamped, ver. 1) and Gilgal,
   where they next pitched, ch. iv. 19, Mic. vi. 5, that they might know
   the righteousness of the Lord. By Joshua's order they marched up to the
   river's side, (ver. 1), and then almighty power led them through it.
   They passed through the Red Sea unexpectedly, and in their flight by
   night, but they have notice some time before of their passing through
   Jordan, and their expectations raised. I. The people are directed to
   follow the ark, ver. 2-4. II. They are commanded to sanctify
   themselves, ver. 5. III. The priests with the ark are ordered to lead
   the van, ver. 6. IV. Joshua is magnified and made commander in chief,
   ver. 7, 8. V. Public notice is given of what God is about to do for
   them, ver. 9-13. IV. The thing is done, Jordan is divided, and Israel
   brought safely through it, ver. 14-17. This was the Lord's doing, and
   it is marvellous in our eyes.

    Preparation for Passing over the Jordan. (b. c. 1451.)

   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.   2 And it came to pass after three days, that
   the officers went through the host;   3 And they commanded the people,
   saying, When ye see the ark of the covenant of the Lord your God, and
   the priests the Levites bearing it, then ye shall remove from your
   place, and go after it.   4 Yet there shall be a space between you and
   it, about two thousand cubits by measure: come not near unto it, that
   ye may know the way by which ye must go: for ye have not passed this
   way heretofore.   5 And Joshua said unto the people, Sanctify
   yourselves: for to morrow the Lord will do wonders among you.   6 And
   Joshua spake 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.

   Rahab, in mentioning to the spies the drying up of the Red Sea (ch. ii.
   10), the report of which terrified the Canaanites more than anything
   else, intimates that those on that side the water expected that Jordan,
   that great defence of their country, would in like manner give way to
   them. Whether the Israelites had any expectation of it does not appear.
   God often did things for them which they looked not for, Isa. lxiv. 3.
   Now here we are told,

   I. That they came to Jordan and lodged there, v. 1. Though they were
   not yet told how they should pass the river, and were unprovided for
   the passing of it in any ordinary way, yet they went forward in faith,
   having been told (ch. i. 11) that they should pass it. We must go on in
   the way of our duty though we foresee difficulties, trusting God to
   help us through them when we come to them. Let us proceed as far as we
   can, and depend on divine sufficiency for that which we find ourselves
   not sufficient for. In this march Joshua led them, and particular
   notice is taken of his early rising as there is afterwards upon other
   occasions (ch. vi. 12; vii. 16; viii. 10), which intimates how little
   he loved his ease, how much he loved his business, and what care and
   pains he was willing to take in it. Those that would bring great things
   to pass must rise early. Love not sleep, lest thou come to poverty.
   Joshua herein set a good example to the officers under him, and taught
   them to rise early, and to all that are in public stations especially
   to attend continually to the duty of their place.

   II. That the people were directed to follow the ark. Officers were
   appointed to go through the host to give these directions (v. 2), that
   every Israelite might know both what to do and what to depend upon.

   1. They might depend upon the ark to lead them; that is, upon God
   himself, of whose presence the ark was an instituted sign and token. It
   seems, the pillar of cloud and fire was removed, else that would have
   led them, unless we suppose that it now hovered over the ark and so
   they had a double guide: honour was put upon the ark, and a defence
   upon that glory. It is called here the ark of the covenant of the Lord
   their God. What greater encouragement could they have than this, that
   the Lord was their God, a God in covenant with them? Here was the ark
   of the covenant; if God be ours, we need not fear any evil. He was nigh
   to them, present with them, went before them: what could come amiss to
   those that were thus guided, thus guarded? Formerly the ark was carried
   in the midst of the camp, but now it went before them to search out a
   resting-place for them (Num. x. 33), and, as it were, to give them
   livery and seisin of the promised land, and put them in possession of
   it. In the ark the tables of the law were, and over it the mercy-seat;
   for the divine law and grace reigning in the heart are the surest
   pledges of God's presence and favour, and those that would be led to
   the heavenly Canaan must take the law of God for their guide (if thou
   wilt enter into life keep the commandments) and have the great
   propitiation in their eye, looking for the mercy of our Lord Jesus
   Christ unto eternal life.

   2. They might depend upon the priests and Levites, who were appointed
   for that purpose to carry the ark before them. The work of ministers is
   to hold forth the word of life, and to take care of the administration
   of those ordinances which are the tokens of God's presence and the
   instruments of his power and grace; and herein they must go before the
   people of God in their way to heaven.

   3. The people must follow the ark: Remove from your place and go after
   it, (1.) As those that are resolved never to forsake it. Wherever God's
   ordinances are, there we must be; if they flit, we must remove and go
   after them. (2.) As those that are entirely satisfied in its guidance,
   that it will lead in the best way to the best end; and therefore, Lord,
   I will follow thee whithersoever thou goest. This must be all their
   care, to attend the motions of the ark, and follow it with an implicit
   faith. Thus must we walk after the rule of the word and the direction
   of the Spirit in every thing, so shall peace be upon us, as it now was
   upon the Israel of God. They must follow the priests as far as they
   carried the ark, but no further; so we must follow our ministers only
   as they follow Christ.

   4. In following the ark, they must keep their distance, v. 4. They must
   none of them come within a thousand yards of the ark. (1.) They must
   thus express their awful and reverent regard to that token of God's
   presence, lest its familiarity with them should breed contempt. This
   charge to them not to come near was agreeable to that dispensation of
   darkness, bondage, and terror: but we now through Christ have access
   with boldness. (2.) Thus it was made to appear that the ark was able to
   protect itself, and needed not to be guarded by the men of war, but was
   itself a guard to them. With what a noble defiance of the enemy did it
   leave all it its friends half a mile behind except the unarmed priests
   that carried it as perfectly sufficient for its own safety and theirs
   that followed it! (3.) Thus it was the better seen by those that were
   to be led by it: That you may know the way by which you must go, seeing
   it, as it were, chalked out or tracked by the ark. Had they been
   allowed to come near it, they would have surrounded it, and none would
   have had the sight of it but those that were close to it; but, as it
   was put at such a distance before them, they would all have the
   satisfaction of seeing it, and would be animated by the sight. And it
   was with good reason that this provision was made for their
   encouragement: For you have not passed this way heretofore. This had
   been the character of all their way through the wilderness, it was an
   untrodden path, but this especially through Jordan. While we are here
   we must expect and prepare for unusual events, to pass ways that we
   have not passed before, and much more when we go hence; our way through
   the valley of the shadow of death is a way we have not gone before,
   which makes it the more formidable. But, if we have the assurance of
   God's presence, we need not fear; that will furnish us with such
   strength as we never had when we come to do a work we never did.

   III. They were commanded to sanctify themselves, that they might be
   prepared to attend the ark; and with good reason: For to-morrow the
   Lord will do wonders among you, v. 5. See how magnificently he speaks
   of God's works: he doeth wonders, and is therefore to be adored,
   admired, and trusted in. See how intimately acquainted Joshua was with
   the divine counsels: he could tell before-hand what god would do, and
   when. See what preparation we must make to receive the discoveries of
   God's glory and the communications of his grace: we must sanctify
   ourselves. This we must do when we are to attend the ark, and God by it
   is about to do wonders among us; we must separate ourselves from all
   other cares, devote ourselves to God's honour, and cleanse ourselves
   from all filthiness of flesh and spirit. The people of Israel were now
   entering into the holy land, and therefore must sanctify themselves.
   God was about to give them uncommon instances of his favour, which by
   meditation and prayer they must compose their minds to a very careful
   observation of, that they might give God the glory, and take to
   themselves the comfort, of these appearances.

   IV. The priests were ordered to take up the ark and carry it before the
   people, v. 6. It was the Levites' work ordinarily to carry the ark,
   Num. iv. 15. But on this great occasion the priests were ordered to do
   it. And they did as they were commanded, took up the ark, and did not
   think themselves disparaged, went before the people, and did not think
   themselves exposed; the ark they carried was both their honour and
   their defence. And now we may suppose that prayer of Moses used, when
   the ark set forward (Num. x. 35), Rise up, Lord and let they enemies be
   scattered. Magistrates are here instructed to stir up ministers to
   their work, and to make use of their authority for the furtherance of
   religion. Ministers must likewise learn to go before in the way of God,
   and not to shrink nor draw back when dangers are before them. They must
   expect to be most struck at, but they know whom they have trusted.

   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.   8 And thou shalt command the priests
   that bear the ark of the covenant, saying, When ye are come to the
   brink of the water of Jordan, ye shall stand still in Jordan.   9 And
   Joshua said unto the children of Israel, Come hither, and hear the
   words of the Lord your God.   10 And Joshua said, Hereby ye 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.   11 Behold, the ark of the covenant of the Lord of all the
   earth passeth over before you into Jordan.   12 Now therefore take you
   twelve men out of the tribes of Israel, out of every tribe a man.   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 a heap.

   We may observe here how God honours Joshua, and by this wondrous work
   he is about to do designs to make Israel know that he is their
   governor, and then how Joshua honours God and endeavours by it to make
   Israel know that he is their God. Thus those that honour God he will
   honour, and those whom he has advanced should do what they can in their
   places to exalt him.

   I. God speaks to Joshua to put honour upon him, v. 7, 8. 1. It was a
   great honour God did him that he spoke to him as he had done to Moses
   from off the mercy-seat, before the priests removed it with the ark.
   This would make Joshua easy in himself and great among the people, that
   God was pleased to speak so familiarly to him. 2. That he designed to
   magnify him in the sight of all Israel. He had told him before that he
   would be with him (ch. i. 5), and that comforted him, but now all
   Israel shall see it, and this would magnify him. Those are truly great
   with whom God is and whom he employs and owns in his service. God
   magnified him because he would have the people magnify him. Pious
   magistrates are to be highly honoured and esteemed as public blessings,
   and the more we see of God with them the more we should honour them. By
   the dividing of the Red Sea Israel was convinced that God was with
   Moses in bringing them out of Egypt; therefore they are said to be
   baptized unto Moses in the sea, 1 Cor. x. 2. And upon that occasion
   they believed him, Exod. xiv. 31. And now, by the dividing of Jordan,
   they shall be convinced that God is in like manner with Joshua in
   bringing them into Canaan. God had magnified Joshua before on several
   occasions, but now he began to magnify him as the successor of Moses in
   the government. Some have observed that it was at the banks of Jordan
   that God began to magnify Joshua, and at the same place he began to
   magnify our Lord Jesus as Mediator; for John was baptizing at
   Bethabara, the house of passage, and there it was that when our Saviour
   was baptized it was proclaimed concerning him, This is my beloved Son.
   3. That by him he gave orders to the priests themselves, though they
   were his immediate attendants (v. 8): Thou shalt command the priests,
   that is, "Thou shalt make known to them the divine command in this
   matter, and take care that they observe it, to stand still at the brink
   of Jordan while the waters part, that it may appear to be at the
   presence of the Lord, of the mighty God of Jacob, that Jordan is driven
   back," Ps. cxiv. 5, 7. God could have divided the river without the
   priests, but they could not without him. The priests must herein set a
   good example to the people, and teach them to do their utmost in the
   service of God, and trust him for help in time of need.

   II. Joshua speaks to the people, and therein honours God.

   1. He demands attention (v. 9): "Come hither to me, as many as can come
   within hearing, and, before you see the works, hear the words of the
   Lord your God, that you may compare them together and they may
   illustrate each other." He had commanded them to sanctify themselves,
   and therefore calls them to hear the word of God, for that is the
   ordinary means of sanctification, John xvii. 17.

   2. He now tells them, at length, by what way they should pass over
   Jordan, by the stopping of its streams (v. 13): The waters of Jordan
   shall be cut off. God could by a sudden and miraculous frost have
   congealed the surface, so that they might all have gone over upon the
   ice; but that being a thing sometimes done even in that country by the
   ordinary power of nature (Job xxxviii. 30), it would not have been such
   an honour to Israel's God, nor such a terror to Israel's enemies; it
   must therefore be done in such a way as had no precedent but the
   dividing of the Red Sea: and that miracle is here repeated, to show
   that God has the same power to finish the salvation of his people that
   he had to begin it, for he is the Alpha and the Omega; and that the
   word of the Lord (as the Chaldee reads it, v. 7), the essential,
   eternal Word, was as truly with Joshua as he was with Moses. And by the
   dividing of the waters from the waters, and the making of the dry land
   to appear which had been covered, God would remind them of that in
   which Moses by revelation had instructed them concerning the work of
   creation (Gen. i. 6, 9), that by what they now saw their belief of that
   which they there read might be assisted, and they might know that the
   God whom they worshipped was the same God that made the world and that
   it was the same power that was engaged and employed for them.

   3. The people having been directed before to follow the ark are here
   told that it should pass before them into Jordan, v. 11. Observe, (1.)
   The ark of the covenant must be their guide. During the reign of Moses,
   the cloud was their guide, but now, in Joshua's reign, the ark; both
   were visible signs of God's presence and presidency, but divine grace
   under the Mosaic dispensation was wrapt up as in a cloud and covered
   with a veil, while by Christ, our Joshua, it is revealed in the ark of
   the covenant unveiled. (2.) It is called the ark of the covenant of the
   Lord of all the earth. "He that is your God (v. 9), in covenant with
   you, is the Lord of all the earth, has both right and power to command,
   control, use, and dispose of all nations and of all creatures. He is
   the Lord of all the earth, therefore he needs not you, nor can he be
   benefited by you; therefore it is your honour and happiness to have him
   in covenant with you: if he be yours, all the creatures are at your
   service, and when he pleases shall be employed for you." When we are
   praising and worshipping God as Israel's God, and ours through Christ,
   we must remember that he is the Lord of the whole earth, and reverence
   him and trust in him accordingly. Some observe an accent in the
   original, which they think directs us to translate it somewhat more
   emphatically, Behold the ark of the covenant, even the ark of the Lord,
   or even of the covenant of the Lord of all the earth. (3.) They are
   told that the ark should pass before them into Jordan. God would not
   appoint them to go any where but where he himself would go before them
   and go with them; and they might safely venture, even into Jordan
   itself, if the ark of the covenant led them. While we make God's
   precepts our rule, his promises our stay, and his providence our guide,
   we need not dread the greatest difficulties we may meet with in the way
   of duty. That promise is sure to all the seed (Isa. xliii. 2), When
   thou passes through the waters I will be with thee, and through the
   rivers they shall not overflow thee.

   4. From what God was now about to do for them he infers an assurance of
   what he would yet further do. This he mentions first, so much was his
   heart upon it, and so great a satisfaction did it give him (v. 10):
   "Hereby you shall know that the living God (the true God, and God of
   power, not one of the dead gods of the heathen) is among you, though
   you see him not, nor are to have any image of him, is among you to give
   you law, secure your welfare, and receive your homage,--is among you in
   this great undertaking now before you; and therefore you shall, nay, he
   himself will, without fail, drive out from before you the Canaanites."
   So that the dividing of Jordan was intended to be to them, (1.) A sure
   token of God's presence with them. By this they could not but know that
   God was among them, unless their unbelief was as obstinate against the
   most convincing evidence as that of their fathers was, who presently
   after God had divided the Red Sea before them, impudently asked, Is the
   Lord among us, or is he not? Exod. xvii. 7. (2.) A sure pledge of the
   conquest of Canaan. "If the living God is among you, expelling he will
   expel (so the Hebrew phrase is) from before you the Canaanites." He
   will do it certainly, and do it effectually. What should hinder him?
   What can stand in his way before whom rivers are divided and dried up?
   The forcing of the lines was certain presage of the ruin of all their
   hosts: how could they stand their ground when Jordan itself was driven
   back? When they had not courage to dispute this pass, but trembled at
   the approach of the mighty God of Jacob (Ps. cxiv. 7), what opposition
   could they ever make after this? This assurance which Joshua here gives
   them was so well grounded that it would enable one Israelite to chase a
   thousand Canaanites, and two to put ten thousand to flight; and it
   would be abundantly strengthened by remembering the song of Moses,
   dictated forty years before, which plainly foretold the dividing of
   Jordan and the influence it would have upon the driving out of the
   Canaanites. Exod. xv. 15-17, "The inhabitants of Canaan shall melt
   away, and so be effectually driven out; they shall be as still as a
   stone till thy people pass over, and then thou shalt bring them in and
   plant them." Note, God's glorious appearances for his church and people
   ought to be improved by us for the encouragement of our faith and hope
   for the future. As for God, his work is perfect. If Jordan's flood
   cannot keep them out, Canaan's force cannot turn them out again.

   5. He directs them to get twelve men ready, one of each tribe, who must
   be within call to receive such orders as Joshua should afterwards give
   them, v. 12. It does not appear that they were to attend the priests,
   and walk with them when they carried the ark, that they might more
   immediately be witnesses of the wonders done by it, as some think; but
   they were to be at hand for the service they were called to, ch. iv. 4,
   &c.

    The Passage over the Jordan. (b. c. 1451.)

   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;   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 overfloweth all his banks all the
   time of harvest,)   16 That the waters which came down from above stood
   and rose up upon a 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.   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.

   Here we have a short and plain account of the dividing of the river
   Jordan, and the passage of the children of Israel through it. The story
   is not garnished with the flowers of rhetoric (gold needs not to be
   painted), but it tell us, in short, matter of fact.

   I. That this river was now broader and deeper than usually it was at
   other times of the year, v. 15. The melting of the snow on the
   mountains of Lebanon, near which this river had its rise, was the
   occasion that at the time of harvest, barley-harvest, which was the
   spring of the year, Jordan overflowed all his banks. This great flood,
   just at that time (which Providence might have restrained for once, of
   which he might have ordered them to cross at another time of the year)
   very much magnified the power of God and his kindness to Israel. Note,
   Though the opposition given to the salvation of God's people have all
   imaginable advantages, yet God can and will conquer it. Let the banks
   of Jordan be filled to the brink, filled till they run over, it is as
   easy to Omnipotence to divide them, and dry them up, as if they were
   ever so narrow, ever so shallow; it is all one with the Lord.

   II. That as soon as ever the feet of the priests dipped in the brim of
   the water the stream stopped immediately, as if a sluice had been led
   down to dam it up, v. 15, 16. So that the waters above swelled, stood
   on a heap, and ran back, and yet, as it should seem did not spread, but
   congealed, which unaccountable rising of the river was observed with
   amazement by those that live upward upon it many miles off, and the
   remembrance of it remained among them long after: the waters on the
   other side this invisible dam ran down of course, and left the bottom
   of the river dry as far downward, it is likely, as they swelled upward.
   When they passed through the red Sea, the waters were a wall on either
   hand, here only on the right-hand. Note, The God of nature can, when he
   pleases, change the course of nature, and alter its properties, can
   turn fluids into solids, waters into standing rocks, as, on the
   contrary, rocks into standing waters, to serve his own purposes. See
   Ps. cxiv. 5, 8. What cannot God do? What will he not do for the
   perfecting of his peoples, salvation? Sometimes he cleaves the earth
   with rivers (Hab. iii. 9), and sometimes, as here, cleaves the rivers
   without earth. It is easy to imagine how, when the course of this
   strong rapid stream was arrested on a sudden, the waters roared and
   were troubled, so that the mountains seemed to shake with the swelling
   thereof (Ps. xlvi. 3), how the floods lifted up their voice, the floods
   lifted up their waves, while the Lord on high showed himself mightier
   than the noise of these many waters, Ps. xciii. 3, 4. With reference to
   this the prophet asks, Was the Lord displeased against the rivers? was
   thine anger against the rivers? Hab. iii. 8. No, Thou wentest forth for
   the salvation of thy people, v. 13. In allusion to this, it is
   foretold, among the great things God will do for the gospel church in
   the latter days, that the great river Euphrates shall be dried up, that
   the way of the kings of the east may be prepared, Rev. xvi. 12. When
   the time has come for Israel's entrance into the land of promise all
   difficulties shall be conquered, mountains shall become plains (Zech.
   iv. 7) and rivers become dry, for the ransomed of the Lord to pass
   over. When we have finished our pilgrimage through this wilderness,
   death will be like this Jordan between us and the heavenly Canaan, but
   the ark of the covenant has prepare us a way through it; it is the last
   enemy that shall be destroyed.

   III. That the people passed over right against Jericho, which was, 1.
   An instance of their boldness, and a noble defiance of their enemies.
   Jericho was one of the strongest cities, and yet they dared to face it
   at their first entrance. 2. It was an encouragement to them to venture
   through Jordan, for Jericho was a goodly city and the country about it
   extremely pleasant; and, having that in view as their own, what
   difficulties could discourage them from taking possession? 3. It would
   increase the confusion and terror of their enemies, who no doubt
   strictly observed their motions, and were the amazed spectators of this
   work of wonders.

   IV. That the priests stood still in the midst of Jordan while all the
   people passed over, v. 17. There the ark was appointed to be, to show
   that the same power that parted the waters kept them parted as long as
   there was occasion; and had not the divine presence, of which the ark
   was a token, been their security, the waters would have returned upon
   them and buried them. There the priests were appointed to stand still,
   1. To try their faith, whether they could venture to take their post,
   when god assigned it to them, with mountains of water over their heads.
   As they made a bold step when they set the first foot into Jordan, so
   now they made a bold stand when they tarried longest in Jordan; but
   they knew they carried their own protection with them. Note, Ministers
   in times of peril should be examples of courage and confidence in the
   divine goodness. 2. It was to encourage the faith of the people, that
   they might go triumphantly into Canaan, and fear no evil, no, not in
   this valley of the shadow of death (for so the divided river was),
   being assured of God's presence, which interposed between them and the
   greatest danger, between them and the proud waters, which otherwise had
   gone over their souls. Thus in the greatest dangers the saints are
   comforted with his rod and his staff, Ps. xxiii. 4.
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J O S H U A

  CHAP. IV.

   This chapter gives a further account of the miraculous passage of
   Israel through Jordan. I. The provision that was made at that time to
   preserve the memorial of it, by twelve stones set up in Jordan (ver. 9)
   and other twelve stones taken up out of Jordan, ver. 1-8. II. The march
   of the people through Jordan's channel, the two tribes first, then all
   the people, and the priests that bore the ark last, ver. 10-14. III.
   The closing of the waters again upon their coming up with the ark, ver.
   15-19. IV. The erecting of the monument in Gilgal, to preserve the
   remembrance of this work of wonder to posterity, ver. 20-24.

    The Passage over the Jordan. (b. c. 1451.)

   1 And it came to pass, when all the people were clean passed over
   Jordan, that the Lord spake unto Joshua, saying,   2 Take you twelve
   men out of the people, out of every tribe a man,   3 And command ye
   them, saying, Take you hence out of the midst of Jordan, out of the
   place where the priests' feet stood firm, twelve stones, and ye shall
   carry them over with you, and leave them in the lodging place, where ye
   shall lodge this night.   4 Then Joshua called the twelve men, whom he
   had prepared of the children of Israel, out of every tribe a man:   5
   And Joshua said unto them, Pass over before the ark of the Lord your
   God into the midst of Jordan, and take ye up every man of you a stone
   upon his shoulder, according unto the number of the tribes of the
   children of Israel:   6 That this may be a sign among you, that when
   your children ask their fathers in time to come, saying, What mean ye
   by these stones?   7 Then ye 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.   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 spake 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.   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.

   We may well imagine how busy Joshua and all the men of war were while
   they were passing over Jordan, when besides their own marching into an
   enemy's country, and in the face of the enemy, which could not but
   occasion them many thoughts of heart, they had their wives, and
   children, and families, their cattle, and tents, and all their effects,
   bag and baggage, to convey by this strange and untrodden path, which we
   must suppose either very muddy or very stony, troublesome to the weak
   and frightful to the timorous, the descent to the bottom of the river
   and the ascent out of it steep, so that every man must needs have his
   head full of care and his hands full of business, and Joshua more than
   any of them. And yet, in the midst of all his hurry, care must be taken
   to perpetuate the memorial of this wondrous work of God, and this care
   might not be adjourned to a time of greater leisure. Note, How much
   soever we have to do of business for ourselves and our families, we
   must not neglect nor omit what we have to do for the glory of God and
   the serving of his honour, for that is our best business. Now,

   I. God gave orders for the preparing of this memorial. Had Joshua done
   it without divine direction, it might have looked like a design to
   perpetuate his own name and honour, nor would it have commanded so
   sacred and venerable a regard from posterity as now, when god himself
   appointed it. Note, God's works of wonder ought to be kept in
   everlasting remembrance, and means devise for the preserving of the
   memorial of them. Some of the Israelites that passed over Jordan
   perhaps were so stupid, and so little affected with this great favour
   of God to them, that they felt no concern to have it remembered; while
   others, it may be, were so much affected with it, and had such deep
   impressions made upon them by it, that they thought there needed no
   memorial of it to be erected, the heart and tongue of every Israelite
   in every age would be a living lasting monument of it. But God, knowing
   their frame, and how apt they had been soon to forget his works,
   ordered an expedient for the keeping of this in remembrance to all
   generations, that those who could not, or would not, read the record of
   it in the sacred history, might come to the knowledge of it by the
   monument set up in remembrance of it, of which the common tradition of
   the country would be an explication; it would likewise serve to
   corroborate the proof of the matter of fact, and would remain a
   standing evidence of it to those who in after-ages might question the
   truth of it. A monument is to be erected, and, 1. Joshua, as chief
   captain, must five direction about it (v. 1): When all the people had
   clean passed over Jordan, not even the feeble, that were the hindmost
   of them, left behind, so that God had done his work completely, and
   every Israelite got safe into Canaan, then God spoke unto Joshua to
   provide materials for this monument. It is the pious conjecture of the
   learned bishop Patrick that Joshua had gone into some place of
   retirement to return thanks immediately for this wonderful mercy, and
   then God met him, and spoke thus to him. Or, perhaps, it was by Eleazar
   the priest that God gave these and other instructions to Joshua; for,
   though he is not mentioned here, yet, when Joshua was ordained by the
   imposition of hands to this great trust, God appointed that Eleazar
   should ask counsel for him after the judgment of Urim, and at his word
   Joshua and all the children of Israel must go out and come in, Num.
   xxvii. 21. 2. One man out of each tribe, and he a chosen man, must be
   employed to prepare materials for this monument, that each tribe might
   have the story told them by one of themselves, and each tribe might
   contribute something to the glory of God thereby (v. 2, 4): Out of
   every tribe a man. Not the Levites only, but every Israelite must, in
   his place, help to make known to the sons of men God's mighty acts, Ps.
   cxlv. 12. The two tribes, though seated already in their possession,
   yet, sharing in the mercy, must lend a hand to the memorial of it. 3.
   The stones that must be set up for this memorial are ordered to be
   taken out of the midst of the channel (where, probably, there lay
   abundance of great stones), and as near as might be from the very place
   where the priests stood with the ark, v. 3, 5. This intended monument
   deserved to be made of stones curiously cut with the finest and most
   exquisite art, but these stones out of the bottom of the river were
   more natural and more apt indications of the miracle. let posterity
   know by this that Jordan was driven back, for these very stones were
   then fetched out of it. In the institution of signs, God always chose
   that which was most proper and significant, rather than that which is
   pompous or curious; for God hath chosen the foolish things of the
   world. These twelve men, after they got over Jordan, must be sent back
   to the place where the ark stood, being permitted to come near it
   (which others might not) for this service: "Pass over before the ark
   (v. 5), that is, into the presence of the ark, which now stands in the
   midst of Jordan, and thence fetch these stones." 4. The use of these
   stones is here appointed for a sign (v. 6), a memorial, v. 7. They
   would give occasion to the children to ask their parents in time to
   come, How came these stones hither? (probably the land about not being
   stony), and then the parents would inform them, as they themselves had
   been informed, that in this place Jordan was divided by the almighty
   power of God, to give Israel passage into Canaan, as Joshua enlarges on
   this head, v. 22, &c.

   II. According to these orders the thing was done. 1. Twelve stones were
   taken up out of the midst of Jordan, and carried in the sight of the
   people to the place where they had their head-quarters that night, v.
   8. It is probable that the stones they took were as big as they could
   well carry, and as near as might be of a size and shape. But whether
   they went away with them immediately to the place, of whether they
   staid to attend the ark, and kept pace with the solemn procession of
   that, to grace its triumphant entry in to Canaan, is not certain. By
   these stones which they were ordered to take up God did, as it were,
   give them livery and seisin of this good land; it is all their own, let
   them enter and take possession; therefore what these twelve did the
   children of Israel are said to do (v. 8), because they were the
   representatives of their respective tribes. In allusion to this, we may
   observe that when the Lord Jesus, our Joshua, having overcome the
   sharpness of death and dried up that Jordan, had opened the kingdom of
   heaven to all believers, he appointed his twelve apostles according to
   the number of the tribes of Israel, by the memorial of the gospel to
   transmit the knowledge of this to remote places and future ages. 2.
   Other twelve stones (probably much larger than the other, for we read
   not that they were each of them one man's load) were set up in the
   midst of Jordan (v. 9), piled up so high in a heap or pillar as that
   the top of it might be seen above the water when the river was low, or
   seen in the water when it was clear, or at least the noise of commotion
   of the water passing over it would be observable, and the bargemen
   would avoid it, as they do a rock. Some way or other, it is likely, it
   was discernible, so as to notify the very place where the ark stood,
   and to serve for a duplicate to the other monument, which was to set up
   on dry land in Gilgal, for the confirming of its testimony and the
   preserving of its tradition. The sign being doubled, no doubt the thing
   was certain.

   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.   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.   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 spake unto
   them:   13 About forty thousand prepared for war passed over before the
   Lord unto battle, to the plains of 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.   15 And the Lord spake
   unto Joshua, saying,   16 Command the priests that bear the ark of the
   testimony, that they come up out of Jordan.   17 Joshua therefore
   commanded the priests, saying, Come ye up out of Jordan.   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.   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.

   The inspired historian seems to be so well pleased with his subject
   here that he is loth to quit it, and is therefore very particular in
   his narrative, especially in observing how closely Joshua pursued the
   orders God gave him, and that he did nothing without divine direction,
   finishing all that the Lord had commanded him (v. 10), which is also
   said to be what Moses commanded. We read not of any particular commands
   that Moses gave to Joshua about this matter: the thing was altogether
   new to him. It must therefore be understood of the general instructions
   Moses had given him to follow the divine direction, to deliver that to
   the people which he received of the Lord, and to take all occasions to
   remind them of their duty to God, as the best return for his favours to
   them. This which Moses, who was now dead and gone, had said to him, he
   had in mind at this time, and did accordingly. It is well for us to
   have the good instructions that have been given us ready to us when we
   have occasion for them.

   I. The people hasted and passed over, v. 10. Some understand this of
   the twelve men that carried the stones, but it seems rather to be meant
   of the body of the people; for, though an account was given of their
   passing over (v. 1), yet here it is repeated for the sake of this
   circumstance, which was to be added, that they passed over in haste,
   either because Joshua by their officers ordered them to make haste, for
   it was to be but one day's work and they must not leave a hoof behind,
   or perhaps it was their own inclination that hastened them. 1. Some
   hasted because they were not able to trust God. They were afraid the
   waters should return upon them, being conscious of guilt, and diffident
   of the divine power and goodness. 2. Others because they were not
   willing to tempt God to continue the miracle longer than needs must,
   nor would they put the patience of the priests that bore the ark too
   much to the stretch by unnecessary delay. 3. Others because they were
   eager to be in Canaan, and would thus show how much they longed after
   that pleasant land. 4. Those that considered least, yet hasted because
   others did. He that believeth doth not make haste to anticipate God's
   counsels, but he makes haste to attend them, Isa. xxviii. 16.

   II. The two tribes and a half led the van, v. 12, 13. So they had
   promised when they had their lot given them on that side Jordan, Num.
   xxxii. 27. And Joshua had lately reminded them of their promise, ch. i.
   12-15. It was fit that those who had the first settlement should be the
   first in the encounter of difficulties, the rather because they had not
   the incumbrance of families with them as the other tribes had, and they
   were all chose men, and fit for service, ready armed. It was a good
   providence that they had so strong a body to lead them on, and would be
   an encouragement to the rest. And the two tribes had no reason to
   complain: the post of danger is the post of honour.

   III. When all the people had got clear to the other side, the priests
   with the ark came up out of Jordan. This, one would think, should have
   been done of course; their own reason would tell them that now there
   was no more occasion for them, and yet they did not stir a step till
   Joshua ordered them to move, and Joshua did not order them out of
   Jordan till God directed him to do so, v. 15-17. So observant were they
   of Joshua, and he of God, which was their praise, as it was their
   happiness to be under such good direction. How low a condition soever
   God may at any time bring his priests or people to, let them patiently
   wait, till by his providence he shall call them up out of it, as the
   priests here were called to come up out of Jordan, and let them not be
   weary of waiting, while they have the tokens of God's presence with
   them, even the ark of the covenant, in the depth of their adversity.

   IV. As soon as ever the priests and the ark had come up out of Jordan,
   the waters of the river, which had stood on a heap, gradually flowed
   down according to their nature and usual course, and soon filled the
   channel again, v. 18. This makes it yet more evident that the stop
   which had now been given to the river was not from any secret natural
   cause, but purely from the power of God's presence, and for the sake of
   his Israel; for when Israel's turn was served, and the token of God's
   presence was removed, immediately the water went forward again; so that
   if it be asked, What ailed thee, O Jordan! that thou wast driven back?
   It must be answered, It was purely in obedience to the God of Israel,
   and in kindness to the Israel of God. There is therefore none like unto
   the God of Jeshurun; happy also art thou, O Israel! who is like unto
   thee, O people? Some observe here, by way of allusion, that when the
   ark, and the priests that bore it, are removed from any place, the
   flood-gates are drawn up, the defence has departed, and an inundation
   of judgments is to be expected shortly. Those that are unchurched will
   soon be undone. The glory has departed if the ark is taken.

   V. Notice is taken of the honour put upon Joshua by all this (v. 14):
   On that day the Lord magnified Joshua, both by the fellowship he
   admitted him to with himself, speaking to him upon all occasions and
   being ready to be consulted by him, and by the authority he confirmed
   him in over both priests and people. Those that honour God he will
   honour, and when he will magnify a man, as he had said he would magnify
   Joshua (ch. iii. 7), he will do it effectually. Yet it was not for
   Joshua's sake only that he was thus magnified, but to put him in a
   capacity of doing so much the more service to Israel, for hereupon they
   feared him as they feared Moses. See here what is the best and surest
   way to command the respect of inferiors, and to gain their reverence
   and observance, not by blustering and threatening, and carrying it with
   a high hand, but by holiness and love, and all possible indications of
   a constant regard to their welfare, and to God's will and honour. Those
   are feared in the best manner, and to the best purpose, who make it to
   appear that God is with them, and that they set him before them. Those
   that are sanctified are truly magnified, and are worthy of double
   honour. Favourites of heaven should be looked on with awe.

   VI. An account is kept of the time of this great event (v. 19): it was
   on the tenth day of the first month, just forty years since they came
   out of Egypt, wanting five days. God had said in his wrath that they
   should wander forty years in the wilderness, but, to make up that
   forty, we must take in the first year, which was then past, and had
   been a year of triumph in their deliverance out of Egypt, and this
   last, which had been a year of triumph likewise on the other side
   Jordan, so that all the forty were not years of sorrow; and at last he
   brought them into Canaan five days before the forty years were ended,
   to show how little pleasure God takes in punishing, how swift he is to
   show mercy, and that for the elects' sake the days of trouble are
   shortened, Matt. xxiv. 22. God ordered it so that they should enter
   Canaan four days before the annual solemnity of the passover, and on
   the very day when the preparation for it was to begin (Exod. xii. 3),
   because he would have their entrance into Canaan graced and sanctified
   with that religious feast, and would have them then to be reminded of
   their deliverance out of Egypt, that, comparing them together, God
   might be glorified as the Alpha and Omega of their bliss.

   20 And those twelve stones, which they took out of Jordan, did Joshua
   pitch in Gilgal.   21 And he spake unto the children of Israel, saying,
   When your children shall ask their fathers in time to come, saying,
   What mean these stones?   22 Then ye shall let your children know,
   saying, Israel came over this Jordan on dry land.   23 For the Lord
   your God dried up the waters of Jordan from before you, until ye 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:   24 That all the people of
   the earth might know the hand of the Lord, that it is mighty: that ye
   might fear the Lord your God for ever.

   The twelve stones which were laid down in Gilgal (v. 8) are here set up
   either one upon another, yet so as that they might be distinctly
   counted, or one by another in rows; for after they were fixed they are
   not call a heap of stones, but these stones.

   I. It is here taken for granted that posterity would enquire into the
   meaning of them, supposing them intended for a memorial: Your children
   shall ask their fathers (for who else should they ask?) What mean these
   stones? Notes, Those that will be wise when they are old must be
   inquisitive when they are young. Our Lord Jesus, though he had in
   himself the fulness of knowledge, has by his example taught children
   and young people to hear and ask questions, Luke ii. 46. Perhaps when
   John was baptizing in Jordan at Bethabara (the house of passage, where
   the people passed over) he pointed at these very stones, while saying
   (Matt. iii. 9) God is able of these stones (which were at first set up
   by the twelve tribes) to raise up children unto Abraham. The stones
   being the memorial of the miracle, the children's question gave
   occasion for the improvement of it; but our Saviour says (Luke x. 40),
   If the children should hold their peace, the stones would immediately
   cry out; for one way or other the Lord will be glorified in his works
   of wonder.

   II. The parents are here directed what answer to give to this enquiry
   (v. 22): "You shall let your children know that which you have
   yourselves learned from the written word and from your fathers." Note,
   It is the duty of parents to acquaint their children betimes with the
   word and works of God, that they may be trained up in the way they
   should go.

   1. They must let their children know that Jordan was driven back before
   Israel, who went through it upon dry land, and that this was the very
   place where they passed over. They saw how deep and strong a stream
   Jordan now was, but the divine power put a stop to it, even when it
   overflowed all its banks--"and this for you, that live so long after."
   Note, God's mercies to our ancestors were mercies to us; and we should
   take all occasions to revive the remembrance of the great things God
   did for our fathers in the days of old. The place thus marked would be
   a memorandum to them: Israel came over this Jordan. A local memory
   would be of use to them, and the sight of the place remind them of that
   which was done there; and not only the inhabitants of that country, but
   strangers and travellers, would look upon these stones and receive
   instruction. Many, upon the sight of the stones, would go to their
   Bibles, and there read the history of this wondrous work; and some
   perhaps, upon reading the history, though living at a distance, would
   have the curiosity to go and see the stones.

   2. They must take that occasion to tell their children of the drying up
   of the Red Sea forty years before: As the Lord your God did to the Red
   Sea. Note. (1.) It greatly magnifies later mercies to compare them with
   former mercies, for, by making the comparison, it appears that god is
   the same yesterday, to-day, and for ever. (2.) Later mercies should
   bring to remembrance former mercies, and revive our thankfulness for
   them.

   3. They must put them in the way of making a good use of these works of
   wonder, the knowledge whereof was thus carefully transmitted to them,
   v. 24. (1.) The power of God was hereby magnified. All the world was or
   might be convinced that the hand of the Lord is mighty, that nothing is
   too hard for God to do; nor can any power, no, not that of nature
   itself, obstruct what God will effect. The deliverances of God's people
   are instructions to all people, and fair warnings not to contend with
   Omnipotence. (2.) The people of God were engaged and encouraged to
   persevere in his service "That you might fear the Lord your God, and
   consequently do your duty to him, and this for ever," or all days
   (margin), "every day, all the days of your lives, and your seed
   throughout your generations." The remembrance of this wonderful work
   should effectually restrain them from the worship of other gods, and
   constrain them to abide and abound in the service of their own God.
   Note, In all the instructions and informations parents give their
   children, they should have this chiefly in their eye, to teach and
   engage them to fear God for ever. Serious godliness is the best
   learning.
     __________________________________________________________________

J O S H U A

  CHAP. V.

   Israel have now got over Jordan, and the waters which had opened before
   them, to favour their march forward, are closed again behind them, to
   forbid their retreat backward. They have now got footing in Canaan, and
   must apply themselves to the conquest of it, in order to which this
   chapter tells us, I. How their enemies were dispirited, ver. 1. II.
   What was done at their first landing to assist and encourage them. 1.
   The covenant of circumcision was renewed, ver. 2-9. 2. The feast of the
   passover was celebrated, ver. 10. 3. Their camp was victualled with the
   corn of the land, whereupon the manna ceased, ver. 11, 12. 4. The
   captain of the Lord's host himself appeared to Joshua to animate and
   direct him, ver. 13-15.

    The Circumcision of the Israelites. (b. c. 1451.)

   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.   2 At that time the Lord said unto
   Joshua, Make thee sharp knives, and circumcise again the children of
   Israel the second time.   3 And Joshua made him sharp knives, and
   circumcised the children of Israel at the hill of the foreskins.   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.   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.   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 sware that he would not shew them
   the land, which the Lord sware unto their fathers that he would give
   us, a land that floweth with milk and honey.   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.
   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.   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.

   A vast show, no doubt, the numerous camp of Israel made in the plains
   of Jericho, where now they had pitched their tents. Who can count the
   dust of Jacob? That which had long been the church in the wilderness
   has now come up from the wilderness, leaning upon her beloved, and
   looks forth as the morning, fair as the moon, clear as the sun, and
   terrible as an army with banners. How terrible she was in the eyes of
   her enemies we are here told, v. 1. How fair and clear she was made in
   the eyes of her friends, by the rolling away of the reproach of Egypt,
   we are told in the following verses.

   I. Here is the fright which the Canaanites were put into by their
   miraculously passing over Jordan, v. 1. The news of it was soon
   dispersed all the country over, not only as a prodigy in itself, but as
   an alarm to all the kings and kingdoms of Canaan. Now, as when Babylon
   was taken, One post runs to meet another, and one messenger to meet
   another, to carry the amazing tidings to every corner of their land,
   Jer. li. 31. And here we are told what impressions the tidings made
   upon the kings of this land: Their heart melted like wax before the
   fire, neither was there spirit in them any more. This intimates that,
   though the heart of the people generally had fainted before (as Rahab
   owned, ch. ii. 9), yet the kings had till now kept up their spirits
   pretty well, had promised themselves that, being in possession, their
   country populous, and their cities fortified, they should be able to
   make their part good against the invaders; but when they heard not only
   that they had come over Jordan, and that this defence of their country
   was broken through, but that they had come over by a miracle, the God
   of nature manifestly fighting for them, their hearts failed them too,
   they gave up the cause for gone, and were now at their wits' end. And,
   1. They had reason enough to be afraid; Israel itself was a formidable
   body, and much more so when God was its head, a God of almighty power.
   What can make head against them if Jordan be driven back before them?
   2. God impressed these fears upon them, and dispirited them, as he had
   promised (Exod. xxiii. 27), I will send my fear before thee. God can
   make the wicked to fear where no fear is (Ps. liii. 5), much more where
   there is such cause for fear as was here. He that made the soul can,
   when he pleases, make his sword thus to approach to it and kill it with
   his terrors.

   II. The opportunity which this gave to the Israelites to circumcise
   those among them that were uncircumcised: At that time (v. 2), when the
   country about them was in that great consternation, God ordered Joshua
   to circumcise the children of Israel, for at that time it might be done
   with safety even in an enemy's country; their hearts being melted,
   their hands were tied, that they could not take this advantage against
   them as Simeon and Levi did against the Shechemites, to come upon them
   when they were sore. Joshua could not be sure of this, and therefore,
   if he had ordered this general circumcision just at this time of his
   own head, he might justly have been censured as imprudent; for, how
   good soever the thing was in itself, in the eye of reason it was not
   seasonable at this time, and might have been of dangerous consequence;
   but, when God commanded him to do it, he must not consult with flesh
   and blood; he that bade them to do it would, no doubt, protect them and
   bear them out in it. Now observe,

   1. The occasion there was for this general circumcision. (1.) All that
   came out of Egypt were circumcised, v. 5. while they had peace in Egypt
   doubtless they circumcised their children the eighth day according to
   the law. But after they began to be oppressed, especially when the
   edict was made for the destruction of their male infants, the
   administration of this ordinance was interrupted; many of them were
   uncircumcised, of whom there was a general circumcision, either during
   the time of the three days' darkness, as Dr. Lightfoot conjectures, or
   a year after, just before their eating the second passover at Mount
   Sinai, and in order to that solemnity (Num. ix. 2) as many think. And
   it is with reference to that general circumcision that this is called a
   second, v. 2. But the learned Masius thinks it refers to the general
   circumcision of Abraham's family when that ordinance was first
   instituted, Gen. xvii. 23. That first confirmed the promise of the land
   of Canaan, this second was a thankful celebration of the performance of
   that promise. But, (2.) All that were born in the wilderness, namely,
   after their walking in the wilderness, became by the divine sentence a
   judgment upon them for their disobedience, as is intimated by that
   repetition of the sentence, v. 6. All that were born since that fatal
   day on which God swore in his wrath that none of that generation should
   enter into his rest were uncircumcised. But what shall we say to this?
   Had not God enjoined it to Abraham, under a very severe penalty, that
   every man-child of his seed should be circumcised on the eighth day?
   Gen. xvii. 9-14. Was it not the seal of the everlasting covenant? Was
   not so great a stress laid upon it when they were coming out of Egypt
   that when, immediately after the first passover, the law concerning
   that feast was made perpetual, this was one clause of it, that no
   uncircumcised person should eat of it, but should be deemed as a
   stranger? and yet, under the government of Moses himself, to have all
   their children that were born for thirty-eight years together left
   uncircumcised is unaccountable. So great an omission could not be
   general but by divine direction. Now, [1.] Some think circumcision was
   omitted because it was needless: it was appointed to be a mark of
   distinction between the Israelites and other nations, and therefore in
   the wilderness, where they were so perfectly separated from all and
   mingled with none, there was no occasion for it. [2.] Others think that
   they did not look upon the precept of circumcision as obligatory till
   they came to settle in Canaan; for in the covenant made with them at
   Mount Sinai nothing was said about circumcision, neither was it of
   Moses but of the fathers (John vii. 22), and with particular reference
   to the grant of the land of Canaan, Gen. xvii. 8. [3.] Others think
   that God favourably dispensed with the observance of this ordinance in
   consideration of the unsettledness of their state, and their frequent
   removals while they were in the wilderness. It was requisite that
   children after they were circumcised should rest for some time while
   they were sore, and stirring them might be dangerous to them; God
   therefore would have mercy and not sacrifice. This reason is generally
   acquiesced in, but to me it is not satisfactory, for sometimes they
   staid a year in a place (Num. ix. 22), if not much longer, and in their
   removals the little children, though sore, might be wrapped so warm,
   and carried so easy, as to receive no damage, and might certainly be
   much better accommodated than the mothers in travail or while lying in.
   Therefore, [4.] To me it seems to have been a continued token of God's
   displeasure against them for their unbelief and murmuring. Circumcision
   was originally a seal of the promise of the land of Canaan, as we
   observed before. It was in the believing hope of that good land that
   the patriarchs circumcised their children; but when God had sworn in
   his wrath concerning the men of war who came out of Egypt that they
   should be consumed in the wilderness, and never enter Canaan, nor come
   within sight of it (as that sentence is here repeated, v. 6, reference
   being made to it), as a further ratification of that sentence, and to
   be a constant memorandum of it to them, all that fell under that
   sentence, and were to fall by it, were forbidden to circumcise their
   children, by which they were plainly told that, whatever others might,
   they should never have the benefit of that promise of which
   circumcision was the seal. And this was such a significant indication
   of God's wrath as the breaking of the tables of the covenant was when
   Israel had broken the covenant by making the golden calf. It is true
   that there is no express mention of this judicial prohibition in the
   account of that sentence; but an intimation of it in Num. xiv. 33, Your
   children shall bear your whoredoms. It is probable the children of
   Caleb and Joshua were circumcised, for they were excepted out of that
   sentence, and of Caleb it is particularly said, To him will I give the
   land, and to his children (Deut. i. 36), which was the very promise
   that circumcision was the seal of: and Joshua is here told to
   circumcise the people, not his own family. Whatever the reason was, it
   seems that this great ordinance was omitted in Israel for almost forty
   years together, which is a plain indication that it was not of absolute
   necessity, nor was to be of perpetual obligation, but should in the
   fulness of time be abolished, as now it was for so long a time
   suspended.

   2. The orders given to Joshua for this general circumcision (v. 2):
   Circumcise again the children of Israel, not the same person, but the
   body of the people. Why was this ordered to be done now? Answ. (1.)
   Because now the promise of which circumcision was instituted to be the
   seal was performed. The seed of Israel was brought safely into the land
   of Canaan. "Let them therefore hereby own the truth of that promise
   which their fathers had disbelieved, and could not find in their hearts
   to trust to." (2.) Because now the threatening of which the suspending
   of circumcision for thirty-eight years was the ratification was fully
   executed by the expiring of the forty years. That warfare is
   accomplished, that iniquity is pardoned (Isa. xl. 2), and therefore now
   the seal of the covenant is revived again. But why was it not done
   sooner? why not while they were resting some months in the plains of
   Moab? why not during the thirty days of their mourning for Moses? Why
   was it not deferred longer, till they had made some progress in the
   conquest of Canaan, and had gained a settlement there, at least till
   they had entrenched themselves, and fortified their camp? why must it
   be done the very next day after they had come over Jordan? Answ.
   Because divine Wisdom saw that to be the fittest time, just when the
   forty years were ended, and they had entered Canaan; and the reasons
   which human wisdom would have offered against it were easily overruled.
   [1.] God would hereby show that the camp of Israel was not governed by
   the ordinary rules and measures of war, but by immediate direction from
   God, who by thus exposing them, in the most dangerous moments,
   magnified his own power in protecting them even then. And this great
   instance of security, in disabling themselves for action just when they
   were entering upon action, proclaimed such confidence in the divine
   care for their safety as would increase their enemies' fears, much more
   when their scouts informed them not only of the thing itself that was
   done, but of the meaning of it, that it was a seal of the grant of this
   land to Israel. [2.] God would hereby animate his people Israel against
   the difficulties they were now to encounter, by confirming his covenant
   with them, which gave them unquestionable assurance of victory and
   success, and the full possession of the land of promise. [3.] God would
   hereby teach them, and us with them, in all great undertakings to begin
   with God, to make sure of his favour, by offering ourselves to him a
   living sacrifice (for that was signified by the blood of circumcision),
   and then we may expect to prosper in all we do. [4.] The reviving of
   circumcision, after it had been so long disused, was designed to revive
   the observance of other institutions, the omission of which had been
   connived at in the wilderness. This command to circumcise them was to
   remind them of that which Moses had told them (Deut. xxi. 8), that when
   they should have come over Jordan they must not do as they had done in
   the wilderness, but must come under a stricter discipline. It was said
   concerning many of the laws God had given them that they must observe
   them in the land to which they were going, Deut. vi. 1; xii. 1. [5.]
   This second circumcision, as it is here called, was typical of the
   spiritual circumcision with which the Israel of God, when they enter
   into the gospel rest, are circumcised; it is the learned bishop
   Pierson's observation that this circumcision being performed under the
   direction of Joshua, Moses' successor, it points to Jesus as the true
   circumciser, the author of another circumcision than that of the flesh,
   commanded by the law, even the circumcision of the heart (Rom. ii. 29),
   called the circumcision of Christ, Col. ii. 11.

   3. The people's obedience to these orders. Joshua circumcised the
   children of Israel (v. 3), not himself with his own hands, but he
   commanded that it should be done, and took care that it was done: it
   might soon be despatched, for it was not necessary that it should be
   done by a priest or Levite, but any one might be employed to do it. All
   those that were under twenty years old when the people were numbered at
   Mount Sinai, and not being numbered with them fell not by the fatal
   sentence, were circumcised, and by them all the rest might be
   circumcised in a little time. The people had promised to hearken to
   Joshua as they had hearkened to Moses (ch. i. 17), and here they gave
   an instance of their dutifulness by submitting to this painful
   institution, and not calling him for the sake of it a bloody governor,
   as Zipporah because of the circumcision called Moses a bloody husband.

   4. The names given to the place where this was done, to perpetuate the
   memory of it. (1.) It was called the hill of the foreskins, v. 3.
   Probably the foreskins that were cut off were laid on a heap, and
   covered with earth, so that they made a little hillock. (2.) It was
   called Gilgal, from a word which signifies to take away, from that
   which God said to Joshua (v. 9), This day have I rolled away the
   reproach of Egypt. God is jealous for the honour of his people, his own
   honour being so much interested in it; and, whatever reproach they may
   lie under for a time, first or last it will certainly be rolled away,
   and every tongue that riseth up against them he will condemn. [1.]
   Their circumcision rolled away the reproach of Egypt. They were hereby
   owned to be the free-born children of God, having the seal of the
   covenant in their flesh, and so the reproach of their bondage in Egypt
   was removed. They were tainted with the idolatry of Egypt, and that was
   their reproach; but now that they were circumcised it was to be hoped
   they would be so entirely devoted to God that the reproach of their
   affection to Egypt would be rolled away. [2.] Their coming safely to
   Canaan rolled away the reproach of Egypt, for it silenced that spiteful
   suggestion of the Egyptians, that for mischief they were brought out,
   the wilderness had shut them in, Exod. xiv. 3. Their wandering so long
   in the wilderness confirmed the reproach, but now that they had entered
   Canaan in triumph that reproach was done away. When God glorifies
   himself in perfecting the salvation of his people he not only silences
   the reproach of their enemies, but rolls it upon themselves.

    The Ceasing of the Manna. (b. c. 1451.)

   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.
   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.   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.

   We may well imagine that the people of Canaan were astonished, and that
   when they observed the motions of the enemy they could not but think
   them very strange. When soldiers take the field they are apt to think
   themselves excused from religious exercises (they have not time nor
   thought to attend to them), yet Joshua opens the campaign with one act
   of devotion after another. What was afterwards said to another Joshua
   might truly be said to this, Hear now, O Joshua! thou and thy fellows
   that sit before thee are men wondered at (Zech. iii. 8), and yet indeed
   he took the right method. That is likely to end well which begins with
   God. Here is,

   I. A solemn passover kept, at the time appointed by the law, the
   fourteenth day of the first month, and in the same place where they
   were circumcised, v. 10. While they were wandering in the wilderness
   they were denied the benefit and comfort of this ordinance, as a
   further token of God's displeasure; but now, in answer to the prayer of
   Moses upon the passing of that sentence Ps. xc. 15, God comforted them
   again, after the time that he had afflicted them, and therefore now
   that joyful ordinance is revived again. Now that they had entered into
   Canaan it was very seasonable to remember those wondrous works of
   divine power and goodness by which they were brought out of Egypt. The
   finishing of mercies should bring to mind the beginning of them; and
   when it is perfect day we must not forget how welcome the morning-light
   was when we had long waited for it. The solemn passover followed
   immediately after the solemn circumcision; thus, when those that
   received the word were baptized, immediately we find them breaking
   bread, Acts ii. 41, 42. They kept this passover in the plains of
   Jericho, as it were in defiance of the Canaanites that were round about
   them and enraged against them, and yet could not give them any
   disturbance. Thus God gave them an early instance of the performance of
   that promise that when they went up to keep the feasts their land
   should be taken under the special protection of the divine Providence.
   Exod. xxxiv. 24, Neither shall any man desire thy land. He now prepared
   a table before them in the presence of their enemies, Ps. xxiii. 5.

   II. Provision made for their camp of the corn of the land, and the
   ceasing of the manna thereupon, v. 11, 12. Manna was a wonderful mercy
   to them when they needed it. But it was the mark of a wilderness state;
   it was the food of children; and therefore, though it was angel's food,
   and not to be complained of a light bread, yet it would be more
   acceptable to them to eat of the corn of the land, and this they are
   now furnished with.

   1. The country people, having retired for safety into Jericho, had left
   their barns and fields, and all that was in them, which served for the
   subsistence of this great army. And the supply came very seasonably,
   for, (1.) After the passover they were to keep the feast of unleavened
   bread, which they could not do according to the appointment when they
   had nothing but manna to live upon; and perhaps this was one reason why
   it was intermitted in the wilderness. But now they found old corn
   enough in the barns of the Canaanites to supply them plentifully for
   that occasion; thus the wealth of the sinner is laid up for the just,
   and little did those who laid it up think whose all these things should
   be which they had provided. (2.) On the morrow after the
   passover-sabbath they were to wave the sheaf of first-fruits before the
   Lord, Lev. xxiii. 10, 11. And this they were particularly ordered to do
   when they came into the land which God would vice them: and they were
   furnished for this with the fruit of the land that year (v. 12), which
   was then growing and beginning to be ripe. Thus they were well provided
   for, both with old and new corn, as good householders. See Matt. xiii.
   52. And as soon as ever the fruits of this good land came to their
   hands they had an opportunity of honouring God with them, and employing
   them in his service according to his appointment. And thus, behold, all
   things were clean and comfortable to them. Calvin is of opinion that
   they had kept the passover every year in its season during their
   wandering in the wilderness, though it is not mentioned, and that God
   dispensed with their being uncircumcised, as he did, notwithstanding
   that, admit them to offer other sacrifices. But some gather from Amos
   v. 25 that after the sentence passed upon them there were no sacrifices
   offered till they came to Canaan, and consequently no passover was
   kept. And it is observable that after that sentence (Num. 14) the law
   which follows (Num. xv.) concerning sacrifices begins thus: "When you
   shall have come into the land of your habitations" you shall do so and
   so.

   2. Notice is taken of the ceasing of the manna as soon as ever they had
   eaten the old corn of the land, (1.) To show that it did not come by
   chance or common providence, as snow or hail does, but by the special
   designation of divine wisdom and goodness; for, as it came just when
   they needed it, so it continued as long as they had occasion for it and
   no longer. (2.) To teach us not to expect extraordinary supplies when
   supplies may be had in an ordinary way. If God had dealt with Israel
   according to their deserts, the manna would have ceased when they
   called it light bread; but as long as they needed it God continued it,
   though they despised it; and now that they needed it not God withdrew
   it, though perhaps some of them desired it. He is a wise Father, who
   knows the necessities of his children, and accommodates his gifts to
   them, not to their humours. The word and ordinances of God are
   spiritual manna, with which God nourishes his people in this
   wilderness, and, though often forfeited, yet they are continued while
   we are here; but when we come to the heavenly Canaan this manna will
   cease, for we shall no longer have need of it.

    The Captain of the Lord's Host. (b. c. 1451.)

   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?   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
   saith my lord unto his servant?   15 And the captain of the Lord's host
   said unto Joshua, Loose thy shoe from off thy foot; for the place
   whereon thou standest is holy. And Joshua did so.

   We have hitherto found God often speaking to Joshua, but we read not
   till now of any appearance of God's glory to him; now that his
   difficulties increased his encouragements were increased in proportion.
   Observe,

   I. The time when he was favoured with this vision. It was immediately
   after he had performed the great solemnities of circumcision and the
   passover; then God made himself known to him. Note, We may then expect
   the discoveries of the divine grace when we are found in the way of our
   duty and are diligent and sincere in our attendance on holy ordinances.

   II. The place where he had this vision. It was by Jericho; in Jericho,
   so the word is; in it by faith and hope, though as yet he had not begun
   to lay siege to it; in it in thought and expectation; or in the fields
   of Jericho, hard by the city. There, it should seem, he was all alone,
   fearless of danger, because sure of the divine protection. There he was
   (some think) meditating and praying; and to those who are so employed
   God often graciously manifests himself. Or perhaps there he was to take
   a view of the city, to observe its fortifications, and contrive how to
   attack it; and perhaps he was at a loss within himself how to make his
   approaches, when God came and directed him. Note, God will help those
   that help themselves. Vigilantibus non dormientibus succurrit lex--The
   law succours those who watch, not those who sleep. Joshua was in his
   post as a general, when God came and made himself known as
   Generalissimo.

   III. The appearance itself. Joshua, as is usual with those that are
   full of thought and care, was looking downwards, his eyes fixed on the
   ground, when of a sudden he was surprised with the appearance of a man
   who stood before him at some little distance, which obliged him to lift
   up his eyes, and gave a diversion to his musings, v. 13. He appeared to
   him as a man, but a considerable man, and one fit to be taken notice
   of. Now, 1. We have reason to think that this man was the Son of God,
   the eternal Word, who, before he assumed the human nature for a
   perpetuity, frequently appeared in a human shape. So bishop Patrick
   thinks, consonant to the judgment of the fathers. Joshua gave him
   divine honours, and he received them, which a created angel would not
   have done, and he is called Jehovah, ch. vi. 2. 2. He here appeared as
   a soldier, with his sword drawn in his hand. To Abraham in his tent he
   appeared as a traveller; to Joshua in the field as a man of war. Christ
   will be to his people what their faith expects and desires. Christ had
   his sword drawn, which served, (1.) To justify the war Joshua was
   engaging in, and to show him that it was of God, who gave him
   commission to kill and slay. If the sovereign draw the sword, this
   proclaims war, and authorizes the subject to do so too. The sword is
   then well drawn when Christ draws it, and gives the banner to those
   that fear him, to be displayed because of the truth, Ps. lx. 4. (2.) To
   encourage him to carry it on with vigour; for Christ's sword drawn in
   his hand denotes how ready he is for the defence and salvation of his
   people, who through him shall do valiantly. His sword turns every way.

   IV. The bold question with which Joshua accosted him; he did not send a
   servant, but stepped up to him himself, and asked, Art thou for us or
   for our adversaries? which intimates his readiness to entertain him if
   he were for them, and to fight him if he were against them. This shows,
   1. His great courage and resolution. He was not ruffled by the
   suddenness of the appearance, nor daunted with the majesty and bravery
   which no doubt appeared in the countenance of the person he saw; but,
   with a presence of mind that became so great a general, put this fair
   question to him. God had bidden Joshua be courageous, and by this it
   appears that he was so; for what God by his word requires of his people
   he does by his grace work in them. 2. His great concern for the people
   and their cause; so heartily has he embarked in the interests of Israel
   that none shall stand by him with the face of a man but he will know
   whether he be a friend or a foe. It should seem, he suspected him for
   an enemy, a Goliath that had come to defy the armies of the living God,
   and to give him a challenge. Thus apt are we to look upon that as
   against us which is most for us. The question plainly implies that the
   cause between the Israelites and the Canaanites, between Christ and
   Beelzebub, will not admit of a neutrality. He that is not with us is
   against us.

   V. The account he gave of himself, v. 14. "Nay, not for your
   adversaries, you may be sure, but as captain of the host of the Lord
   have I now come, not only for you as a friend, but over you as
   commander in chief." Here were now, as of old (Gen. xxxii. 2),
   Mahanaim, two hosts, a host of Israelites ready to engage the
   Canaanites and a host of angels to protect them therein, and he, as
   captain of both, conducts the host of Israel and commands the host of
   angels to their assistance. Perhaps in allusion to this Christ is
   called the captain of our salvation (Heb. ii. 10), and a leader and
   commander to the people, Isa. lv. 4. Those cannot but be victorious
   that have such a captain. He now came as captain to review the troops,
   to animate them, and to give the necessary orders for the besieging of
   Jericho.

   VI. The great respect Joshua paid him when he understood who he was; it
   is probable that he perceived, not only by what he said but by some
   other sensible indications, that he was a divine person, and not a man.
   1. Joshua paid homage to him: He fell on his face to the earth and did
   worship. Joshua was himself general of the forces of Israel, and yet he
   was far from looking with jealousy upon this stranger, who produced a
   commission as captain of the Lord's host above him; he did not offer to
   dispute his claims, but cheerfully submitted to him as his commander.
   It will become the greatest of men to be humble and reverent in their
   addresses to God. 2. He begged to receive commands and directions from
   him: What saith my Lord unto his servant? His former question was not
   more bold and soldier-like than this was pious and saint-like; nor was
   it any disparagement to the greatness of Joshua's spirit thus to humble
   himself when he had to do with God: even crowned heads cannot bow to
   low before the throne of the Lord Jesus, who is King of kings, Ps. ii.
   10, 11; lxxii. 10, 11; Rev. xix. 16. Observe, (1.) The relation he owns
   between himself and Christ, that Christ was his Lord and himself his
   servant and under his command, Christ his Captain and himself a soldier
   under him, to do as he is bidden, Matt. viii. 9. Note, The foundation
   of all acceptable obedience is laid in a sincere dedication of
   ourselves, as servants to Jesus Christ as our Lord, Ps. xvi. 2. (2.)
   The enquiry he makes pursuant to this relation: What saith my Lord?
   which implies an earnest desire to know the will of Christ, and a
   cheerful readiness and resolution to do it. Joshua owns himself an
   inferior officer, and stands to receive orders. This temper of mind
   shows him fit for the post he was in; for those know best how to
   command that know how to obey.

   VII. The further expressions of reverence which this divine captain
   required from Joshua (v. 15): Loose thy shoe from off thy foot, in
   token of reverence and respect (which with us are signified by
   uncovering the head), and as an acknowledgment of a divine presence,
   which, while it continued there, did in a manner sanctify the place and
   dignify it. We are accustomed to say of a person for whom we have a
   great affection that we love the very ground he treads upon; thus
   Joshua must show his reverence for this divine person, he must not
   tread the ground he stood on with his dirty shoes, Eccl. v. 1. Outward
   expressions of inward reverence, and a religious awe of God, well
   become us, and are required of us, whenever we approach to him in
   solemn ordinances. Bishop Patrick well observes here that the very same
   orders that God gave to Moses at the bush, when he was sending him to
   bring Israel out of Egypt (Exod. iii. 5), he here gives to Joshua, for
   the confirming of his faith in the promise he had lately given him,
   that as he had been with Moses so he would be with him, ch. i. 5. Had
   Moses such a presence of God with him as, when it became sensible,
   sanctified the ground? So had Joshua.

   And (lastly) Hereby he prepares him to receive the instructions he was
   about to give him concerning the siege of Jericho, which this captain
   of the Lord's host had now come to give Israel possession of.
     __________________________________________________________________

J O S H U A

  CHAP. VI.

   Joshua opened the campaign with the siege of Jericho, a city which
   could not trust so much to the courage of its people as to act
   offensively, and to send out its forces to oppose Israel's landing and
   encamping, but trusted so much to the strength of its walls as to stand
   upon its defence, and not to surrender, or desire conditions of peace.
   Now here we have the story of the taking of it, I. The directions and
   assurances which the captain of the Lord's host gave concerning it,
   ver. 1-5. II. The trial of the people's patient obedience in walking
   round the city six days, ver. 6-14. III. The wonderful delivery of it
   into their hands the seventh day, with a solemn charge to them to use
   it as a devoted thing, ver. 15-21 and 24. IV. The preservation of Rahab
   and her relations, ver. 22, 23, 25. V. A curse pronounced upon the man
   that should dare to rebuild this city, ver. 26, 27. An abstract of this
   story we find among the trophies of faith, Heb. xi. 30. "By faith the
   walls of Jericho fell down, after they were compassed about seven
   days."

    The Siege of Jericho. (b. c. 1451.)

   1 Now Jericho was straitly shut up because of the children of Israel:
   none went out, and none came in.   2 And the Lord said unto Joshua,
   See, I have given into thine hand Jericho, and the king thereof, and
   the mighty men of valour.   3 And ye shall compass the city, all ye men
   of war, and go round about the city once. Thus shalt thou do six days.
     4 And seven priests shall bear before the ark seven trumpets of rams'
   horns: and the seventh day ye shall compass the city seven times, and
   the priests shall blow with the trumpets.   5 And it shall come to
   pass, that when they make a long blast with the ram's horn, and when ye
   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.

   We have here a contest between God and the men of Jericho, and their
   different resolutions, upon which it is easy to say whose word shall
   prevail.

   I. Jericho resolves Israel shall not be its master, v. 1. It was
   straitly shut up, because of the children of Israel. It did shut up,
   and it was shut up (so it is in the margin); it did shut up itself,
   being strongly fortified both by art and nature, and it was shut up by
   the obstinacy and resolution of the inhabitants, who agreed never to
   surrender nor so much as sound a parley; none went out as deserters or
   to treat of peace, nor were any admitted in to offer peace. Thus were
   they infatuated, and their hearts hardened to their own
   destruction--the miserable case and character of all those that
   strengthen themselves against the Almighty, Job xv. 25.

   II. God resolves Israel shall be its master, and that quickly, The
   captain of the Lord's host, here called Jehovah, taking notice how
   strongly Jericho was fortified and how strictly guarded, and knowing
   Joshua's thoughts and cares about reducing it, and perhaps his fears of
   a disgrace there and of stumbling at the threshold, gave him here all
   the assurance he could desire of success (v. 2): See, I have given into
   thy hand Jericho. Not, "I will do it, but, I have done it; it is all
   thy own, as sure as if it were already in thy possession." It was
   designed that this city, being the first-fruits of Canaan, should be
   entirely devoted to God, and that neither Joshua nor Israel should ever
   be one mite the richer for it, and yet it is here said to be given into
   their hand; for we must reckon that most our own which we have an
   opportunity of honouring God with and employing in his service. Now. 1.
   The captain of the Lord's host gives directions how the city should be
   besieged. No trenches are to be opened, no batteries erected, nor
   battering rams drawn up, nor any military preparations made; but the
   ark of God must be carried by the priests round the city once a day for
   six days together, and seven times the seventh day, attended by the men
   of war in silence, the priests all the while blowing with trumpets of
   rams' horns, v. 3, 4. This was all they were to do. 2. He assures them
   that on the seventh day before night they should, without fail, be
   masters of the town. Up on a signal given, they must all shout, and
   immediately the wall should fall down, which would not only expose the
   inhabitants, but so dispirit them that they would not be able to make
   any resistance, v. 5. God appointed this way, (1.) To magnify his own
   power, that he might be exalted in his own strength (Ps. xxi. 13), not
   in the strength of instruments. God would hereby yet further make bare
   his own almighty arm for the encouragement of Israel and the terror and
   confusion of the Canaanites. (2.) To put an honour upon his ark, the
   instituted token of his presence, and to give a reason for the laws by
   which the people were obliged to look upon it with the most profound
   veneration and respect. When, long after this, the ark was brought into
   the camp without orders from God, it was looked upon as a profanation
   of it, and the people paid dearly for their presumption, 1 Sam. iv. 3,
   &c. But now that it was done by the divine appointment it was an honour
   to the ark of God, and a great encouragement to the faith of Israel.
   (3.) It was likewise to put honour upon the priests, who were appointed
   upon this occasion to carry the ark and sound the trumpets. Ordinarily
   the priests were excused from war, but that this privilege, with other
   honours and powers that the law had given them, might not be grudged
   them, in this service they are principally employed, and so the people
   are made sensible what blessings they were to the public and how well
   worthy of all the advantages conferred upon them. (4.) It was to try
   the faith, obedience, and patience, of the people, to try whether they
   would observe a precept which to human policy seemed foolish to obey
   and believe a promise which in human probability seemed impossible to
   be performed. They were also proved whether they could patiently bear
   the reproaches of their enemies and patiently wait for the salvation of
   the Lord. Thus by faith, not by force, the walls of Jericho fell down.
   (5.) It was to encourage the hope of Israel with reference to the
   remaining difficulties that were before them. That suggestion of the
   evil spies that Canaan could never be conquered because the cities were
   walled up to heaven (Deut. i. 28) would by this be for ever silenced.
   The strongest and highest walls cannot hold out against Omnipotence;
   they needed not to fight, and therefore needed not to fear, because God
   fought for them.

   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.   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.   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.
   9 And the armed men went before the priests that blew with the
   trumpets, and the rereward came after the ark, the priests going on,
   and blowing with the trumpets.   10 And Joshua had commanded the
   people, saying, Ye 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 ye shout.   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.   12 And Joshua rose early in the morning, and the priests
   took up the ark of the Lord.   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
   rereward came after the ark of the Lord, the priests going on, and
   blowing with the trumpets.   14 And the second day they compassed the
   city once, and returned into the camp: so they did six days.   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.   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 hath given
   you the city.

   We have here an account of the cavalcade which Israel made about
   Jericho, the orders Joshua gave concerning it, as he had received them
   from the Lord and their punctual observance of these orders. We do not
   find that he gave the people the express assurances God had given him
   that he would deliver the city into their hands; but he tried whether
   they would obey orders with a general confidence that it would end
   well, and we find them very observant both of God and Joshua.

   I. Wherever the ark went the people attended it, v. 9. The armed men
   went before it to clear the way, not thinking it any disparagement to
   them, though they were men of war, to be pioneers to the ark of God. If
   any obstacle should be found in crossing the roads that led to the city
   (which they must do in walking round it) they would remove it; if any
   opposition should be made by the enemy, they would encounter it, that
   the priests' march with the ark might be easy and safe. It is an honour
   to the greatest men to do any good office to the ark and to serve the
   interests of religion in their country. The rereward, either another
   body of armed men, or Dan's squadron, which marched last through the
   wilderness, or, as some think, the multitude of the people who were not
   armed or disciplined for war (as many of them as would) followed the
   ark, to testify their respect to it, to grace the solemnity, and to be
   witnesses of what was done. Every faithful zealous Israelite would be
   willing to undergo the same fatigues and run the same hazard with the
   priests that bore the ark.

   II. Seven priests went immediately before the ark, having trumpets in
   their hands, with which they were continually sounding, v. 4, 5, 9, 13.
   The priests were God's ministers, and thus in his name, 1. They
   proclaimed war with the Canaanites, and so stuck a terror upon them;
   for by terrors upon their spirits they were to be conquered and
   subdued. Thus God's ministers, by the solemn declarations of his wrath
   against all ungodliness and unrighteousness of men, must blow the
   trumpet in Zion, and sound an alarm in the holy mountain, that the
   sinners in Zion may be afraid. They are God's heralds to denounce war
   against all those that go on still in their trespasses, but say, "We
   shall have peace, though we go on." 2. They proclaimed God's gracious
   presence with Israel, and so put life and courage into them. It was
   appointed that when they went to war the priests should encourage them
   with the assurance of God's presence with them, Deut. xx. 2-4. And
   particularly their blowing with trumpets was to be a sign to the people
   that they should be remembered before the Lord Their God in the day of
   battle, Num. x. 9. It encouraged Abijah, 2 Chron. xiii. 12. Thus God's
   ministers, by sounding the Jubilee trumpet of the everlasting gospel,
   which proclaims liberty and victory, must encourage the good soldiers
   of Jesus Christ in their spiritual warfare.

   III. The trumpets they used were not those silver trumpets which were
   appointed to be made for their ordinary service, but trumpets of rams'
   horns, bored hollow for the purpose, as some think. These trumpets were
   of the basest matter, dullest sound, and least show, that the
   excellency of the power might be of God. Thus by the foolishness of
   preaching, fitly compared to the sounding of these rams' horns, the
   devil's kingdom is thrown down; and the weapons of our warfare, though
   they are not carnal nor seem to a carnal eye likely to bring any thing
   to pass, are yet mighty through God to the pulling down of
   strong-holds, 2 Cor. x. 4, 5. The word here is trumpets of Jobel, that
   is, such trumpets as they used to blow withal in the year of jubilee;
   so many interpreters understand it, as signifying the complete liberty
   to which Israel was now brought, and the bringing of the land of Canaan
   into the hands of its just and rightful owners.

   IV. All the people were commanded to be silent, not to speak a word,
   nor make any noise (v. 10), that they might the more carefully attend
   to the sound of the sacred trumpets, which they were now to look upon
   as the voice of God among them; and it does not become us to speak when
   God is speaking. It likewise intimates their reverent expectation of
   the event. Zech. ii. 13, Be silent, O all flesh, before the Lord. Exod.
   xiv. 14, God shall fight, and you shall hold your peace.

   V. They were to do this once a day for six days together and seven
   times the seventh day, and they did so, v. 14, 15. God could have
   caused the walls of Jericho to fall upon the first surrounding of them,
   but they must go round them thirteen times before they fall, that they
   might be kept waiting patiently for the Lord. Though they had lately
   come into Canaan, and their time was very precious (for they had a
   great deal of work before them), yet they must linger so many days
   about Jericho, seeming to do nothing, nor to make any progress in their
   business. As promised deliverances must be expected in God's way, so
   they must be expected in his time. He that believes does not make
   haste, not more haste than God would have him make. Go yet seven times,
   before any thing hopeful appears, 1 Kings xviii. 43.

   VI. One of these days must needs be a sabbath day, and the Jews say
   that it was the last, but this is not certain; however, if he that
   appointed them to rest on the other sabbath days appointed them to walk
   on this, that was sufficient to justify them in it; he never intended
   to bind himself by his own laws, but that when he pleased he might
   dispense with them. The impotent man went upon this principle when he
   argued (John v. 11), He that made me whole (and therefore has a divine
   power) said unto me, Take up thy bed. And, in this case here, it was an
   honour to the sabbath day, by which our time is divided into weeks,
   that just seven days were to be spent in this work, and seven priests
   were employed to sound seven trumpets, this number being, on this
   occasion, as well as many others, made remarkable, in remembrance of
   the six day's work of creation and the seventh day's rest from it. And,
   besides, the law of the sabbath forbids our own work, which is servile
   and secular, but this which they did was a religious act. It is
   certainly no breach of the sabbath rest to do the sabbath work, for the
   sake of which the rest was instituted; and what is the sabbath work but
   to attend the ark in all its motions?

   VII. They continued to do this during the time appointed, and seven
   times the seventh day, though they saw not any effect of it, believing
   that at the end the vision would speak and not lie, Hab. ii. 3. If we
   persevere in the way of duty, we shall lose nothing by it in the long
   run. It is probable they walked at such a distance from the walls as to
   be out of the reach of the enemies' arrows and out of the hearing of
   their scoffs. We may suppose the oddness of the thing did at first
   amuse the besieged, but by the seventh day they had grown secure,
   feeling no harm from that which perhaps they looked upon as an
   enchantment. Probably they bantered the besiegers, as those mentioned
   in Neh. iv. 2, "What do these feeble Jews? Is this the people we
   thought so formidable? Are these their methods of attack?" Thus they
   cried peace and safety, that the destruction might be the more terrible
   when it came. Wicked men (says bishop Hall) think God in jest when he
   is preparing for their judgment; but they will be convinced of their
   mistake when it is too late.

   VIII. At last they were to give a shout, and did so, and immediately
   the walls fell, v. 16. This was a shout for mastery, a triumphant
   shout; the shout of a king is among them, Num. xxiii. 21. This was a
   shout of faith; they believed that the walls of Jericho would fall, and
   by this faith the walls were thrown down. It was a shot of prayer, an
   echo to the sound of the trumpets which proclaimed the promise that God
   would remember them; with one accord, as one man, they cry to heaven
   for help, and help comes in. Some allude to this to show that we must
   never expect a complete victory over our own corruptions till the very
   evening of our last day, and then we shall shout in triumph over them,
   when we come to the number and measure of our perfection, as bishop
   Hall expresses it. A good heart (says he) groans under the sense of his
   infirmities, fain would be rid of them, and strives and prays, but,
   when all is done, until the end of the seventh day it cannot be; then
   judgment shall be brought forth unto victory. And at the end of time,
   when our Lord shall descend from heaven with a shout, and the sound of
   a trumpet, Satan's kingdom shall be completely ruined, and not till
   then, when all opposing rule, principality, and power, shall be
   effectually and eternally put down.

    Jericho Destroyed; Preservation of Rahab. (b. c. 1451.)

   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.
   18 And ye, in any wise keep yourselves from the accursed thing, lest ye
   make yourselves accursed, when ye take of the accursed thing, and make
   the camp of Israel a curse, and trouble it.   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.   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.   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.   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 hath, as ye sware unto her.   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.   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.   25 And Joshua saved Rahab
   the harlot alive, and her father's household, and all that she had; and
   she dwelleth in Israel even unto this day; because she hid the
   messengers, which Joshua sent to spy out Jericho.   26 And Joshua
   adjured them at that time, saying, Cursed be the man before the Lord,
   that riseth up and buildeth 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.   27 So the Lord was with Joshua; and his fame
   was noised throughout all the country.

   The people had religiously observed the orders given them concerning
   the besieging of Jericho, and now at length Joshua had told them (v.
   16), "The Lord hath given you the city, enter and take possession."
   Accordingly in these verses we have,

   I. The rules they were to observe in taking possession. God gives it to
   them, and therefore may direct it to what uses and intents, and clog it
   with what provisos and limitations he thinks fit. It is given to them
   to be devoted to God, as the first and perhaps the worst of all the
   cities of Canaan. 1. The city must be burnt, and all the lives in it
   sacrificed without mercy to the justice of God. All this they knew was
   included in those words, v. 17. The city shall be a cherem, a devoted
   thing, at and all therein, to the Lord. No life in it might be ransomed
   upon any terms; they must all be surely put to death, Lev. xxvii. 29.
   So he appoints from whom as creatures they had received their lives,
   and to whom as sinners they had forfeited them; and who may dispute his
   sentence? Is God unrighteous, who thus taketh vengeance? God forbid we
   should entertain such a thought! There was more of God seen in the
   taking of Jericho than of any other of the cities of Canaan, and
   therefore that must be more than any other devoted to him. And the
   severe usage of this city would strike a terror upon all the rest and
   melt their hearts yet more before Israel. Only, when this severity is
   ordered, Rahab and her family are excepted: She shall live and all that
   are with her. She had distinguished herself from her neighbours by the
   kindness she showed to Israel, and therefore shall be distinguished
   from them by the speedy return of that kindness. 2. All the treasure of
   it, the money and plate and valuable goods, must be consecrated to the
   service of the tabernacle, and brought into the stock of dedicated
   things, the Jews say because the city was taken on the sabbath day.
   Thus God would be honoured by the beautifying and enriching of his
   tabernacle; thus preparation was made for the extraordinary expenses of
   his service; and thus the Israelites were taught not to set their
   hearts upon worldly wealth nor to aim at heaping up abundance of it for
   themselves. God had promised them a land flowing with milk and honey,
   not a land abounding with silver and gold; for he would have them live
   comfortably in it, that they might serve him cheerfully, but not covet
   either to trade with distant countries or to hoard for after times. He
   would likewise have them to reckon themselves enriched in the enriching
   of the tabernacle, and to think that which was laid up in God's house
   as truly their honour and wealth as if it had been laid up in their
   own. 3. A particular caution is given them to take heed of meddling
   with the forbidden spoil; for what was devoted to God, if they offered
   to appropriate it to their own use, would prove accursed to them;
   therefore (v. 18) "In any wise keep yourselves from the accursed thing;
   you will find yourselves inclined to reach towards it, but check
   yourselves, and frighten yourselves from having any thing to do with
   it." He speaks as if he foresaw the sin of Achan, which we have an
   account of in the next chapter, when he gives this reason for the
   caution, lest you make the camp of Israel a curse and trouble it, as it
   proved that Achan did.

   II. The entrance that was opened to them into the city by the sudden
   fall of the walls, or at least that part of the wall over against which
   they then were when they gave the shout (v. 20): The wall fell down
   flat, and probably killed abundance of people, the guards that stood
   sentinel upon it, or others that crowded about it, to look at the
   Israelites that were walking round. We read of thousands killed by the
   fall of a wall, 1 Kings xx. 30. That which they trusted to for defence
   proved their destruction. The sudden fall of the wall, no doubt, put
   the inhabitants into such a consternation that they had no strength nor
   spirit to make any resistance, but they became an easy prey to the
   sword of Israel, and saw to how little purpose it was to shut their
   gates against a people that had the Lord on the head of them, Mic. ii.
   13. Note, The God of heaven easily can, and certainly will, break down
   all the opposing power of his and his church's enemies. Gates of brass
   and bars of iron are, before him, but as straw and rotten wood, Isa.
   xlv. 1, 2. Who will bring me into the strong city? Wilt not thou, O
   God? Ps. lx. 9, 10. Thus shall Satan's kingdom fall, nor shall any
   prosper that harden themselves against God.

   III. The execution of the orders given concerning this devoted city.
   All that breathed were put to the sword; not only the men that were
   found in arms, but the women, and children, and old people. Though they
   cried for quarter, and begged ever so earnestly for their lives, there
   was no room for compassion, pity must be forgotten: they utterly
   destroyed all, v. 21. If they had not had a divine warrant under the
   seal of miracles for this execution, it could not have been justified,
   nor can it justify the like now, when we are sure no such warrant can
   be produced. But, being appointed by the righteous Judge of heaven and
   earth to do it, who is not unrighteous in taking vengeance, they are to
   be applauded in doing it as the faithful ministers of his justice. Work
   for God was then bloody work; and cursed was he that did it
   deceitfully, keeping back his sword from blood, Jer. xlviii. 10. But
   the spirit of the gospel is very different, for Christ came not to
   destroy men's lives but to save them, Luke ix. 56. Christ's victories
   were of another nature. The cattle were put to death with the owners,
   as additional sacrifices to the divine justice. The cattle of the
   Israelites, when slain at the altar, were accepted as sacrifices for
   them, but the cattle of these Canaanites were required to be slain as
   sacrifices with them, for their iniquity was not to be purged with
   sacrifice and offering: both were for the glory of God. 2. The city was
   burnt with fire, and all that was in it, v. 24. The Israelites,
   perhaps, when they had taken Jericho, a large and well-built city,
   hoped they should have that for their head-quarters; but God will have
   them yet to dwell in tents, and therefore fires this nest, lest they
   should nestle in it. 3. All the silver and gold, and all those vessels
   which were capable of being purified by fire, were brought into the
   treasury of the house of the Lord; not that he needed it but that he
   would be honoured by it, as the Lord of hosts, of their hosts in
   particular, the God that gave the victory and therefore might demand
   the spoil, either the whole, as here, or, as sometimes, a tenth, Heb.
   vii. 4.

   IV. The preservation of Rahab the harlot, or inn-keeper, who perished
   not with those that believed not, Heb. xi. 31. The public faith was
   engaged for her safety by the two spies, who acted therein as public
   persons; and therefore, though the hurry they were in at the taking of
   the town was no doubt very great, yet Joshua took effectual care for
   her preservation. The same persons that she had secured were employed
   to secure her, v. 22, 23. They were best able to do it who knew her and
   her house, and they were fittest to do it, that it might appear it was
   for the sake of her kindness to them that she was thus distinguished
   and had her life given her for a prey. All her kindred were saved with
   her; like Noah she believed to the saving of her house; and thus faith
   in Christ brings salvation to the house, Acts xvi. 31. Some ask how her
   house, which is said to have been upon the wall (ch. ii. 15), escaped
   falling with the wall; we are sure it did escape, for she and her
   relations were safe in it, either though it joined so near to the wall
   as to be said to be upon it, yet it was so far off as not to fall
   either with the wall or under it; or, rather, that part of the wall on
   which her house stood fell not. Now being preserved alive, 1. She was
   left for some time without the camp to be purified from the Gentile
   superstition, which she was to renounce, and to be prepared for her
   admission as a proselyte. 2. She was in due time incorporated with the
   church of Israel, and she and her posterity dwelt in Israel, and her
   family was remarkable long after. We find her the wife of Salmon,
   prince of Judah, mother of Boaz, and named among the ancestors of our
   Saviour, Matt. i. 5. Having received Israelites in the name of
   Israelites, she had an Israelite's reward. Bishop Pierson observes that
   Joshua's saving Rahab the harlot, and admitting her into Israel, were a
   figure of Christ's receiving into his kingdom, and entertaining there,
   the publicans and the harlots, Matt. xxi. 31. Or it may be applied to
   the conversion of the Gentiles.

   V. Jericho is condemned to a perpetual desolation, and a curse
   pronounced upon the man that at any time hereafter should offer to
   rebuild it (v. 26): Joshua adjured them, that is, the elders and people
   of Israel, not only by their own consent, obliging themselves and their
   posterity never to rebuild this city, but by the divine appointment,
   God himself having forbidden it under the severe penalty here annexed.
   1. God would hereby show the weight of a divine curse; where it rests
   there is no contending with it nor getting from under it; it brings
   ruin without remedy or repair. 2. He would have it to remain in its
   ruins a standing monument of his wrath against the Canaanites when the
   measure of their iniquity was full, and of his mercy to his people when
   the time had come for their settlement in Canaan. The desolations of
   their enemies were witnesses of his favour to them, and would upbraid
   them with their ingratitude to that God who had done so much for them.
   The situation of the city was very pleasant, and probably its nearness
   to Jordan was an advantage to it, which would tempt men to build upon
   the same spot; but they are here told it is at their peril if they do
   it. Men build for their posterity, but he that builds Jericho shall
   have no posterity to enjoy what he builds; his eldest son shall die
   when he begins the work, and if he take not warning by that stroke to
   desist, but will go on presumptuously, the finishing of his work shall
   be attended with the funeral of his youngest, and we must suppose all
   the rest cut off between. This curse, not being a curse causeless, did
   come upon that man who long after rebuilded Jericho (1 Kings xvi. 34),
   but we are not to think it made the place ever the worse when it was
   built, or brought any hurt to those that inhabited it. We find Jericho
   afterwards graced with the presence, not only of those two great
   prophets Elijah and Elisha, but of our blessed Saviour himself, Luke
   xviii. 35; xix. 1; Matt. xx. 29. Note, It is a dangerous thing to
   attempt the building up of that which God will have to be destroyed.
   See Mal. i. 4.

   Lastly, All this magnified Joshua and raised his reputation (v. 27); it
   made him not only acceptable to Israel, but formidable to the
   Canaanites, because it appeared that God was with him of a truth: the
   Word of the Lord was with him, so the Chaldee, even Christ himself, the
   same that was with Moses. Nothing can more raise a man's reputation,
   nor make him appear more truly great, than to have the evidences of
   God's presence with him.
     __________________________________________________________________

J O S H U A

  CHAP. VII.

   More than once we have found the affairs of Israel, even when they were
   in the happiest posture and gave the most hopeful prospects, perplexed
   and embarrassed by sin, and a stop thereby put to the most promising
   proceedings. The golden calf, the murmuring at Kadesh, and the iniquity
   of Peor, had broken their measures and given them great disturbance;
   and in this chapter we have such another instance of the interruption
   given to the progress of their arms by sin. But it being only the sin
   of one person or family, and soon expiated, the consequences were not
   so mischievous as of those other sins; however it served to let them
   know that they were still upon their good behaviour. We have here, I.
   The sin of Achan in meddling with the accursed thing, ver. 1. II. The
   defeat of Israel before Ai thereupon, ver. 2-5. III. Joshua's
   humiliation and prayer on occasion of that sad disaster, ver. 6-9. IV.
   The directions God gave him for the putting away of the guilt which had
   provoked God thus to contend with them, ver. 10-15. V. The discovery,
   trial, conviction, condemnation, and execution, of the criminal, by
   which the anger of God was turned away, ver. 16-26. And by this story
   it appears that, as the laws, so Canaan itself, "made nothing perfect,"
   the perfection both of holiness and peace to God's Israel is to be
   expected in the heavenly Canaan only.

    The Sin of Achan. (b. c. 1451.)

   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.   2 And Joshua sent
   men from Jericho to Ai, which is beside Beth-aven, on the east side of
   Beth-el, and spake unto them, saying, Go up and view the country. And
   the men went up and viewed Ai.   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 labour
   thither; for they are but few.   4 So there went up thither of the
   people about three thousand men: and they fled before the men of Ai.
   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.

   The story of this chapter begins with a but. The Lord was with Joshua,
   and his fame was noised through all that country, so the foregoing
   chapter ends, and it left no room to doubt but that he would go on as
   he had begun conquering and to conquer. He did right, and observed his
   orders in every thing. But the children of Israel committed a trespass,
   and so set God against them; and then even Joshua's name and fame, his
   wisdom and courage, could do them no service. If we lose our God, we
   lose our friends, who cannot help us unless God be for us. Now here is,

   I. Achan sinning, v. 1. Here is only a general mention made of the sin;
   we shall afterwards have a more particular account of it from his own
   mouth. The sin is here said to be taking of the accursed thing, in
   disobedience to the command and in defiance of the threatening, ch. vi.
   18. In the sacking of Jericho orders were given that they should
   neither spare any lives nor take any treasure to themselves; we read
   not of the breach of the former prohibition (there were none to whom
   they showed any mercy), but of the latter: compassion was put off and
   yielded to the law, but covetousness was indulged. The love of the
   world is that root of bitterness which of all others is most hardly
   rooted up. Yet the history of Achan is a plain intimation that he of
   all the thousands of Israel was the only delinquent in this matter. Had
   there been more in like manner guilty, no doubt we should have heard of
   it: and it is strange there were no more. The temptation was strong. It
   was easy to suggest what a pity it was that so many things of value
   should be burnt; to what purpose is this waste? In plundering cities,
   every man reckons himself entitled to what he can lay his hands on. It
   was easy to promise themselves secrecy and impunity. Yet by the grace
   of God such impressions were made upon the minds of the Israelites by
   the ordinances of God, circumcision and the passover, which they had
   lately been partakers of, and by the providences of God which had been
   concerning them, that they stood in awe of the divine precept and
   judgment, and generously denied themselves in obedience to their God.
   And yet, though it was a single person that sinned, the children of
   Israel are said to commit the trespass, because one of their body did
   it, and he was not as yet separated from them, nor disowned by them.
   They did it, that is, by what Achan did guilt was brought upon the
   whole society of which he was a member. This should be a warning to us
   to take heed of sin ourselves, lest by it many be defiled or disquieted
   (Heb. xii. 15), and to take heed of having fellowship with sinners, and
   of being in league with them, lest we share in their guilt. Many a
   careful tradesman has been broken by a careless partner. And it
   concerns us to watch over one another for the preventing of sin,
   because others' sins may redound to our damage.

   II. The camp of Israel suffering for the same: The anger of the Lord
   was kindled against Israel; he saw the offence, though they did not,
   and takes a course to make them see it; for one way or other, sooner or
   later, secret sins will be brought to light; and, if men enquire not
   after them, God will, and with his enquiries will awaken theirs. Many a
   community is under guilt and wrath and is not aware of it till the fire
   breaks out: here it broke out quickly. 1. Joshua sends a detachment to
   seize upon the next city that was in their way, and that was Ai. Only
   3000 men were sent, advice being brought him by his spies that the
   place was inconsiderable, and needed no greater force for the reduction
   of it, v. 2, 3. Now perhaps it was a culpable assurance, or security
   rather that led them to send so small a party on this expedition; it
   might also be an indulgence of the people in the love of ease, for they
   will not have all the people to labour thither. Perhaps the people were
   the less forward to go upon this expedition because they were denied
   the plunder of Jericho; and these spies were willing they should be
   gratified. Whereas when the town was to be taken, though God by his own
   power would throw down the walls, yet they must all labour thither and
   labour there too, in walking round it. It did not bode well at all that
   God's Israel began to think much of their labour, and contrived how to
   spare their pains. It is required that we work out our salvation,
   though it is God that works in us. It has likewise often proved of bad
   consequence to make too light of an enemy. They are but few (say the
   spies), but, as few as they were, they were too many for them. It will
   awaken our care and diligence in our Christian warfare to consider that
   we wrestle with principalities and powers. 2. The party he sent, in
   their first attack upon the town, were repulsed with some loss (v. 4,
   5): They fled before the men of Ai, finding themselves unaccountably
   dispirited, and their enemies to sally out upon them with more vigour
   and resolution than they expected. In their retreat they had about
   thirty-six men cut off: no great loss indeed out of such a number, but
   a dreadful surprise to those who had no reason to expect any other in
   any attack than clear, cheap, and certain victory. And now, as it
   proves, it is well there were but 3000 that fell under this disgrace.
   Had the body of the army been there, they would have been no more able
   to keep their ground, now they were under guilt and wrath, than this
   small party, and to them the defeat would have been much more grievous
   and dishonourable. However, it was bad enough as it was, and served,
   (1.) To humble God's Israel, and to teach them always to rejoice with
   trembling. Let not him that girdeth on the harness boast as he that
   putteth it off. (2.) To harden the Canaanites, and to make them the
   more secure notwithstanding the terrors they had been struck with, that
   their ruin, when it came, might be the more dreadful. (3.) To be an
   evidence of God's displeasure against Israel, and a call to them to
   purge out the old leaven. And this was principally intended in their
   defeat. 3. The retreat of this party in disorder put the whole camp of
   Israel into a fright: The hearts of the people melted, not so much for
   the loss as for the disappointment. Joshua had assured them that the
   living God would without fail drive out the Canaanites from before
   them, ch. iii. 10. How can this event be reconciled to that promise? To
   every thinking man among them it appeared an indication of God's
   displeasure, and an omen of something worse, and therefore no marvel it
   put them into such a consternation; if God turn to be their enemy and
   fight against them, what will become of them? True Israelites tremble
   when God is angry.

   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.   7 And Joshua said, Alas, O
   Lord God, wherefore hast 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!   8 O
   Lord, what shall I say, when Israel turneth their backs before their
   enemies!   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?

   We have here an account of the deep concern Joshua was in upon this sad
   occasion. He, as a public person, interested himself more than any
   other in this public loss, and is therein an example to princes and
   great men, and teaches them to lay much to heart the calamities that
   befal their people: he is also a type of Christ, to whom the blood of
   his subjects is precious, Ps. lxxii. 14. Observe,

   I. How he grieved: He rent his clothes (v. 6), in token of great sorrow
   for this public disaster, and especially a dread of God's displeasure,
   which was certainly the cause of it. Had it been but the common chance
   of war (as we are too apt to express it), it would not have become a
   general to droop thus under it; but, when God was angry, it was his
   duty and honour to feel thus. One of the bravest soldiers that ever was
   owned that his flesh trembled for fear of God, Ps. cxix. 120. As one
   humbling himself under the mighty had of God, he fell to the earth upon
   his face, not thinking it any disparagement to him to lie thus low
   before the great God, to whom he directed this token of reverence, by
   keeping his eye towards the ark of the Lord. The elders of Israel,
   being interested in the cause and influenced by his example, prostrated
   themselves with him, and, in token of deep humiliation, put dust upon
   their heads, not only as mourners, but as penitents; not doubting but
   it was for some sin or other that God did thus contend with them
   (though they knew not what it was), they humbled themselves before God,
   and thus deprecated the progress of his wrath. This they continued
   until even-tide, to show that it was not the result of a sudden
   feeling, but proceeded from a deep conviction of their misery and
   danger if God were any way provoked to depart from them. Joshua did not
   fall foul upon his spies for their misinformation concerning the
   strength of the enemy, nor upon the soldiers for their cowardice,
   though perhaps both were blameworthy, but his eye is up to God; for is
   there any evil in the camp and he has not done it? His eye is upon God
   as displeased, and that troubles him.

   II. How he prayed, or pleaded rather, humbly expostulating the case
   with God, not sullen, as David when the Lord had made a breach upon
   Uzzah, but much affected; his spirit seemed to be somewhat ruffled and
   discomposed, yet not so as to be put out of frame for prayer; but, by
   giving vent to his trouble in a humble address to God, he keeps his
   temper and it ends well. 1. Now he wishes they had all taken up with
   the lot of the two tribes on the other side Jordan, v. 7. He thinks it
   would have been better to have staid there and been cut short than come
   hither to be cut off. This savours too much of discontent and distrust
   of God, and cannot be justified, though the surprise and disappointment
   to one deeply concerned for the public interest may in part excuse it.
   Those words, wherefore hast thou brought us over Jordan to destroy us?
   are too like what the murmurers often said (Exod. xiv. 11, 12; xvi. 3;
   xvii. 3; Num. xiv. 2, 3); but he that searches the heart knew they came
   from another spirit, and therefore was not extreme to mark what he said
   amiss. Had Joshua considered that this disorder which their affairs
   were put into no doubt proceeded from something amiss, which yet might
   easily be redressed, and all set to rights again (as often in his
   predecessor's time), he would not have spoken of it as a thing taken
   for granted that they were delivered into the hands of the Amorites to
   be destroyed. God knows what he does, though we do not; but this we may
   be sure of, he never did nor ever will do us any wrong. 2. He speaks as
   one quite at a loss concerning the meaning of this event (v. 8): "What
   shall I say, what construction can I put upon it, when Israel, thy own
   people, for whom thou hast lately done such great things and to whom
   thou hast promised the full possession of this land, when they turn
   their backs before their enemies" (their necks, so the word is), "when
   they not only flee before them, but fall before them, and become a prey
   to them? What shall we think of the divine power? Is the Lord's arm
   shortened? Of the divine promise? Is his word yea and nay? Of what God
   has done for us? Shall this be all undone again and prove in vain?"
   Note, The methods of Providence are often intricate and perplexing, and
   such as the wisest and best of men know not what to say to; but they
   shall know hereafter, John xiii. 7. 3. He pleads the danger Israel was
   now in of being ruined. He gives up all for lost: "The Canaanites will
   environ us round, concluding that now our defence having departed, and
   the scales being turned in their favour, we shall soon be as
   contemptible as ever we were formidable, and they will cut off our name
   from the earth," v. 9. Thus even good men, when things go against them
   a little, are too apt to fear the worst, and make harder conclusions
   than there is reason for. But his comes in here as a plea: "Lord, let
   not Israel's name, which has been so dear to thee and so great in the
   world, be cut off." 4. He pleads the reproach that would be cast on
   God, and that if Israel were ruined his glory would suffer by it. They
   will cut off our name, says he, yet, as if he had corrected himself for
   insisting upon that, it is no great matter (thinks he) what becomes of
   our little name (the cutting off of that will be a small loss), but
   what wilt thou do for thy great name? this he looks upon and laments as
   the great aggravation of the calamity. He feared it would reflect on
   God, his wisdom and power, his goodness and faithfulness; what would
   the Egyptians say? Note, Nothing is more grievous to a gracious soul
   than dishonour done to God's name. This also he insists upon as a plea
   for the preventing of his fears and for a return of God's favour; it is
   the only word in all his address that has any encouragement in it, and
   he concludes with it, leaving it to this issue, Father, glorify thy
   name. The name of God is a great name, above every name; and, whatever
   happens, we ought to believe that he will, and pray that he would, work
   for his own name, that this may not be polluted. This should be our
   concern more than any thing else. On this we must fix our eye as the
   end of all our desires, and from this we must fetch our encouragement
   as the foundation of all our hopes. We cannot urge a better plea than
   this, Lord, What wilt thou do for thy great name? Let God in all be
   glorified, and then welcome his whole will.

   10 And the Lord said unto Joshua, Get thee up; wherefore liest thou
   thus upon thy face?   11 Israel hath 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.   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 ye destroy the accursed from among
   you.   13 Up, sanctify the people, and say, Sanctify yourselves against
   to morrow: for thus saith 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 ye take away the accursed thing from among you.   14 In
   the morning therefore ye shall be brought according to your tribes: and
   it shall be, that the tribe which the Lord taketh 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.   15 And it shall be, that he that is taken with the
   accursed thing shall be burnt with fire, he and all that he hath:
   because he hath transgressed the covenant of the Lord, and because he
   hath wrought folly in Israel.

   We have here God's answer to Joshua's address, which, we may suppose,
   came from the oracle over the ark, before which Joshua had prostrated
   himself, v. 6. Those that desire to know the will of God must attend
   with their desires upon the lively oracles, and wait at wisdom's gates
   for wisdom's dictates, Prov. viii. 34. And let those that find
   themselves under the tokens of God's displeasure never complain of him,
   but complain to him, and they shall receive an answer of peace. The
   answer came immediately, while he was yet speaking (Isa. lxv. 24), as
   that to Daniel, Dan. ix. 20, &c.

   I. God encourages Joshua against his present despondencies, and the
   black and melancholy apprehensions he had of the present posture of
   Israel's affairs (v. 10): "Get thee up, suffer not thy spirits to droop
   and sink thus; wherefore liest thou thus upon thy face?" No doubt
   Joshua did well to humble himself before God, and mourn as he did,
   under the tokens of his displeasure; but now God told him it was
   enough, he would not have him continue any longer in that melancholy
   posture, for God delights not in the grief of penitents when they
   afflict their souls further than as it qualifies them for pardon and
   peace; the days even of that mourning must be ended. Arise, shake
   thyself from the dust, Isa. liii. 2. Joshua continued his mourning till
   eventide (v. 6), so late that they could do nothing that night towards
   the discovery of the criminal, but were forced to put it off till next
   morning. Daniel (Dan. ix. 21), and Ezra (Ezra ix. 5, 6), continued
   their mourning only till the time of the evening sacrifice; that
   revived them both: but Joshua went past that time, and therefore is
   thus roused: "Get thee up, do not lie all night there." Yet we find
   that Moses fell down before the Lord forty days and forty nights, to
   make intercession for Israel, Deut. ix. 18. Joshua must get up because
   he has other work to do than to lie there; the accursed thing must be
   discovered and cast out, and the sooner the better; Joshua is the man
   that must do it, and therefore it is time for him to lay aside his
   mourning weeds, and put on his judge's robes, and clothe himself with
   zeal as a cloak. Weeping must not hinder sowing, nor one duty of
   religion jostle out another. Every thing is beautiful in its season.
   Shechaniah perhaps had an eye to this in what he said to Ezra upon a
   like occasion. See Ezra x. 2-4.

   II. He informs him of the true and only cause of this disaster, and
   shows him wherefore he contended with them (v. 11): Israel hath sinned.
   "Think not that God's mind is changed, his arm shortened, or his
   promise about to fail; no, it is sin, it is sin, that great
   mischief-maker, that has stopped the current of divine favours and has
   made this breach upon you." The sinner is not named, though the sin is
   described, but it is spoken of as the act of Israel in general, till
   they have fastened it upon the particular person, and their godly
   sorrow have so wrought a clearing of themselves, as theirs did, 2 Cor.
   vii. 11. Observe how the sin is here made to appear exceedingly sinful.
   1. They have transgressed my covenant, an express precept with a
   penalty annexed to it. It was agreed that God should have all the spoil
   of Jericho, and they should have the spoil of the rest of the cities of
   Canaan; but, in robbing God of his part, they transgressed this
   covenant. 2. They have even taken of the devoted thing, in contempt of
   the curse which was so solemnly denounced against him that should dare
   to break in upon God's property, as if that curse had nothing in it
   formidable. 3. They have also stolen; they did it clandestinely, as if
   they could conceal it from the divine omniscience, and they were ready
   to say, The Lord shall not see, or will not miss so small a matter out
   of so great a spoil. Thus thou thoughtest I was altogether such a one
   as thyself. 4. They have dissembled also. Probably, when the action was
   over, Joshua called all the tribes, and asked them whether they had
   faithfully disposed of the spoil according to the divine command, and
   charged them, if they knew of any transgression, that they should
   discover it, but Achan joined with the rest in a general protestation
   of innocency, and kept his countenance, like the adulterous woman that
   eats and wipes her mouth, and says, I have done no wickedness. Nay, 5.
   They have put the accursed thing among their own goods, as if they had
   as good a title to that as to any thing they have, never expecting to
   be called to an account, nor designing to make restitution. All this
   Joshua, though a wise and vigilant ruler, knew nothing of, till God
   told him, who knows all the secret wickedness that is in the world,
   which men know nothing of. God could at this time have told him who the
   person was that had done this thing, but he does not, (1.) To exercise
   the zeal of Joshua and Israel, in searching out the criminal. (2.) To
   give the sinner himself space to repent and make confession. Joshua no
   doubt proclaimed it immediately throughout the camp that there was such
   a transgression committed, upon which, if Achan had surrendered
   himself, and penitently owned his guilt, and prevented the scrutiny,
   who knows but he might have had the benefit of that law which accepted
   of a trespass-offering, with restitution, from those that had sinned
   through ignorance in the holy things of the law? Lev. v. 15, 16. But
   Achan never discovering himself till the lot discovered him evidenced
   the hardness of his heart, and therefore he found no mercy.

   III. He awakens him to enquire further into it, by telling him, 1. That
   this was the only ground for the controversy God had with them, this,
   and nothing else; so that when this accursed thing was put away he
   needed not fear, all would be well, the stream of their successes, when
   this one obstruction was removed, would run as strong as ever. 2. That
   if this accursed thing were not destroyed they could not expect the
   return of God's gracious presence; in plain terms, neither will I be
   with you any more as I have been, except you destroy the accursed, that
   is, the accursed person, who is made so by the accursed thing. That
   which is accursed will be destroyed; and those whom God has entrusted
   to bear the sword bear it in vain if they make it not a terror to that
   wickedness which brings these judgments of God on a land. By personal
   repentance and reformation, we destroy the accursed thing in our own
   hearts, and, unless we do this, we must never expect the favour of the
   blessed God. Let all men know that it is nothing but sin that separates
   between them and God, and, if it be not sincerely repented of and
   forsaken, it will separate eternally.

   IV. He directs him in what method to make this enquiry and prosecution.
   1. He must sanctify the people, now over-night, that is, as it is
   explained, he must command them to sanctify themselves, v. 13. And what
   can either magistrates or ministers do more towards sanctification?
   They must put themselves into a suitable frame to appear before God and
   submit to the divine scrutiny, must examine themselves, now that God
   was coming to examine them, must prepare to meet their God. They were
   called to sanctify themselves when they were to receive the divine law
   (Exod. xix.), and now also when they were to come under the divine
   judgment; for in both God is to be attended with the utmost reverence.
   "There is an accursed thing in the midst of you, and therefore sanctify
   yourselves," that is, Let all that are innocent be able to clear
   themselves, and be the more careful to cleanse themselves. The sin of
   others may be improved by us as furtherances of our sanctification, as
   the scandal of the incestuous Corinthian occasioned a blessed
   reformation in that church, 2 Cor. vii. 11. 2. He must bring them all
   under the scrutiny of the lot (v. 14); the tribe which the guilty
   person was of should first be discovered by lot, then the family, then
   the household, and last of all the person. The conviction came upon him
   thus gradually that he might have some space given him to come in and
   surrender himself; for God is not willing that any should perish, but
   that all should come to repentance. Observe, The Lord is said to take
   the tribe, and family, and household, on which the lot fell, because
   the disposal of the lot is of the Lord, and, however casual it seems,
   is under the direction of infinite wisdom and justice; and to show that
   when the sin of sinners finds them out God is to be acknowledged in it;
   it is he that seizes them, and the arrests are in his name. God hath
   found out the iniquity of thy servants, Gen. xliv. 16. It is also
   intimated with what a certain and unerring judgment the righteous God
   does and will distinguish between the innocent and the guilty, so that
   though for a time they seem involved in the same condemnation, as the
   whole tribe did when it was first taken by the lot, yet he who has his
   fan in his hand will effectually provide for the taking out of the
   precious from the vile; so that though the righteous be of the same
   tribe, and family, and household, with the wicked, yet they shall never
   be treated as the wicked, Gen. xviii. 25. 3. When the criminal was
   found out he must be put to death without mercy (Heb. x. 28), and with
   all the expressions of a holy detestation, v. 15. He and all that he
   has must be burnt with fire, that there might be no remainders of the
   accursed thing among them; and the reason given for this severe
   sentence is because the criminal has, (1.) Given a great affront to
   God: He has transgressed the covenant of the Lord, who is jealous
   particularly for the honour of the holy covenant. (2.) He has done a
   great injury to the church of God: He has wrought folly in Israel, has
   shamed that nation which is looked upon by all its neighbours to be a
   wise and understanding people, has infected that nation which is
   sanctified to God, and troubled that nation of which he is the
   protector. These being crimes so heinous in their nature, and of such
   pernicious consequence and example, the execution, which otherwise
   would have come under the imputation of cruelty, is to be applauded as
   a piece of necessary justice. It was sacrilege; it was invading God's
   rights, alienating his property, and converting to a private use that
   which was devoted to his glory and appropriated to the service of his
   sanctuary--this was the crime to be thus severely punished, for warning
   to all people in all ages to take heed how they rob God.

    Achan's Arraignment; Achan's Confession; The Execution of Achan. (b. c.
    1451.)

   16 So Joshua rose up early in the morning, and brought Israel by their
   tribes; and the tribe of Judah was taken:   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:   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.   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
   hast done; hide it not from 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:   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.   22 So Joshua sent messengers, and they ran unto the tent; and,
   behold, it was hid in his tent, and the silver under it.   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.
     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.   25 And Joshua said, Why hast 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.   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.

   We have in these verses,

   I. The discovery of Achan by the lot, which proved a perfect lot,
   though it proceeded gradually. Though we may suppose that Joshua slept
   the better, and with more ease and satisfaction, when he knew the worst
   of the disease of that body of which, under God, he was the head, and
   was put into a certain method of cure, yet he rose up early in the
   morning (v. 16), so much was his heart upon it, to put away the
   accursed thing. We have found Joshua upon other occasions an early
   riser; here it shows his zeal and vehement desire to see Israel
   restored to the divine favour. In the scrutiny observe, 1. That the
   guilty tribe was that of Judah, which was, and was to be, of all the
   tribes, the most honourable and illustrious; this was an alloy to their
   dignity, and might serve as a check to their pride: many there were who
   were its glories, but here was one that was its reproach. Let not the
   best families think it strange if there be those found in them, and
   descending from them, that prove their grief and shame. Judah was to
   have the first and largest lot in Canaan; the more inexcusable is one
   of that tribe it, not content to wait for his own share, he break in
   upon God's property. The Jews' tradition is that when the tribe of
   Judah was taken the valiant men of that tribe drew their swords, and
   professed they would not sheathe them again till they saw the criminal
   punished and themselves cleared who knew their own innocency. 2. That
   the guilty person was at length fastened upon, and the language of the
   lot was, Thou art the man, v. 18. It was strange that Achan, being
   conscious to himself of guilt, when he saw the lot come nearer and
   nearer to him, had not either the wit to make an escape or the grace to
   make a confession; but his heart was hardened through the deceitfulness
   of sin, and it proved to be to his own destruction. We may well imagine
   how his countenance changed, and what horror and confusion seized him
   when he was singled out as the delinquent, when the eyes of all Israel
   were fastened upon him, and every one was ready to say, Have we found
   thee, O our enemy? See here, (1.) The folly of those that promise
   themselves secrecy in sin: the righteous God has many ways of bringing
   to light the hidden works of darkness, and so bringing to shame and
   ruin those that continue their fellowship with those unfruitful works.
   A bird of the air, when God pleases, shall carry the voice, Eccl. x.
   20. See Ps. xciv. 7, &c. (2.) How much it is our concern, when God is
   contending with us, to find out what the cause of action is, what the
   particular sin is, that, like Achan, troubles our camp. We must thus
   examine ourselves and carefully review the records of conscience, that
   we may find out the accursed thing, and pray earnestly with holy Job,
   Lord, show me wherefore thou contendest with me. Discover the traitor
   and he shall be no longer harboured.

   II. His arraignment and examination, v. 19. Joshua sits judge, and,
   though abundantly satisfied of his guilt by the determination of the
   lot, yet urges him to make a penitent confession, that his soul might
   be saved by it in the other world, though he could not give him any
   encouragement to hope that he should save his life by it. Observe, 1.
   How he accosts him with the greatest mildness and tenderness that could
   be, like a true disciple of Moses. He might justly have called him
   "thief," and "rebel," "Raca," and "thou fool," but he call him "son;"
   he might have adjured him to confess, as the high priest did our
   blessed Saviour, or threatened him with the torture to extort a
   confession, but for love's sake he rather beseeches him: I pray thee
   make confession. This is an example to all not to insult over those
   that are in misery, though they have brought themselves into it by
   their own wickedness, but to treat even offenders with the spirit of
   meekness, not knowing, what we ourselves should have been and done if
   God had put us into the hands of our own counsels. It is likewise an
   example to magistrates, in executing justice, to govern their own
   passions with a strict and prudent hand, and never suffer themselves to
   be transported by them into any indecencies of behaviour or language,
   no, not towards those that have given the greatest provocations. The
   wrath of man worketh not the righteousness of God. Let them remember
   the judgment is God's, who is Lord of his anger. This is the likeliest
   method of bringing offenders to repentance. 2. What he wishes him to
   do, to confess the fact, to confess it to God, the party offended by
   the crime; Joshua was to him in god's stead, so that in confessing to
   him he confessed to God. Hereby he would satisfy Joshua and the
   congregation concerning that which was laid to his charge; his
   confession would also be an evidence of his repentance, and a warning
   to others to take heed of sinning after the similitude of his
   transgression: but that which Joshua aims at herein is that God might
   be honoured by it, as the Lord, the God of infinite knowledge and
   power, from whom no secrets are hid; and as the God of Israel, who, as
   he does particularly resent affronts given to his Israel, so he does
   the affronts given him by Israel. Note, In confessing sin, as we take
   shame to ourselves, so we give glory to God as righteous God, owning
   him justly displeased with us, and as a good God, who will not improve
   our confessions as evidences against us, but is faithful and just to
   forgive when we are brought to own that he would be faithful and just
   if he should punish. By sin we have injured God in his honour. Christ
   by his death has made satisfaction for the injury; but it is required
   that we by repentance show our good will to his honour, and, as far as
   in us lies, give glory to him. Bishop Patrick quotes the Samaritan
   chronicle, making Joshua to say here to Achan, Lift up thy eyes to the
   king of heaven and earth, and acknowledge that nothing can be hidden
   from him who knoweth the greatest secrets.

   III. His confession, which now at last, when he saw it was to no
   purpose to conceal his crime, was free and ingenuous enough, v. 20, 21.
   Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned;
   what I am charged with is too true to be denied and too bad to be
   excused. I own it, I lament it; the Lord is righteous in bringing it to
   light, for indeed I have sinned." This is the language of a penitent
   that is sick of his sin, and whose conscience is loaded with it. "I
   have nothing to accuse any one else of, but a great deal to say against
   myself; it is with me that the accursed thing is found; I am the man
   who has perverted that which was right and it profited me not." And
   that wherewith he aggravates the sin is that it was committed against
   the Lord God of Israel. He was himself an Israelite, a sharer with the
   rest of that exalted nation in their privileges, so that, in offending
   the God of Israel, he offended his own God, which laid him under the
   guilt of the basest treachery and ingratitude imaginable. 2. A
   particular narrative of the fact: Thus and thus have I done. God had
   told Joshua in general that a part of the devoted things was alienated,
   but is to him to draw from Achan an account of the particulars; for,
   one way or other, God will make sinners' own tongues to fall upon them
   (Ps. lxiv. 8); if ever he bring them to repentance, they will be their
   own accusers, and their awakened consciences will be instead of a
   thousand witnesses. Note, It becomes penitents, in the confession of
   their sins to God, to be very particular; not only, "I have sinned,"
   but, "In this and that instance I have sinned," reflecting with regret
   upon all the steps that led to the sin and all the circumstances that
   aggravated it and made it exceedingly sinful: thus and thus have I
   done. He confesses, (1.) To the things taken. In plundering a house in
   Jericho he found a goodly Babylonish garment; the word signifies a
   robe, such as princes wore when they appeared in state, probably it
   belonged to the King of Jericho; it was far fetched, as we translate
   it, from Babylon. A garment of divers colours, so some render it.
   Whatever it was, in his eyes it made a very glorious show. "A thousand
   pities" (thinks Achan) "that it should be burnt; then it will do nobody
   any good; if I take it for myself, it will serve me many a year for my
   best garment." Under these pretences, he makes bold with this first,
   and things it no harm to save it from the fire; but, his hand being
   thus in, he proceeds to take a bag of money, two hundred shekels, that
   is one hundred ounces of silver, and a wedge of gold which weighed
   fifty shekels, that is twenty-five ounces. He could not plead that, in
   taking these, he saved them from the fire (for the silver and gold were
   to be laid up in the treasury); but those that make a slight excuse to
   serve in daring to commit one sin will have their hearts so hardened by
   it that they will venture upon the next without such an excuse; for the
   way of sin is downhill. See what a peer prize it was for which Achan
   ran this desperate hazard, and what an unspeakable loser he was by the
   bargain. See Matt. xvi. 26. (2.) He confesses the manner of taking
   them. [1.] The sin began in the eye. He saw these fine things, as Eve
   saw the forbidden fruit, and was strangely charmed with the sight. See
   what comes of suffering the heart to walk after the eyes, and what need
   we have to make this covenant with our eyes, that if they wander they
   shall be sure to weep for it. Look not thou upon the wine that is red,
   upon the woman that is fair; close the right eye that thus offense
   thee, to prevent the necessity of plucking it out, and casting it from
   thee, Matt. v. 28, 29. [2.] It proceeded out of the heart. He owns, I
   coveted them. Thus lust conceived and brought forth this sin. Those
   that would be kept from sinful actions must mortify and check in
   themselves sinful desires, particularly the desire of worldly wealth,
   which we more particularly call covetousness. O what a world of evil is
   the love money the root of! Had Achan looked upon these things with an
   eye of faith, he would have seen them accursed things, and would have
   dreaded them, but, looking upon them with an eye of sense only, he saw
   them goodly things, and coveted them. It was not the looking, but the
   lusting that ruined him. [3.] When he had committed it he was very
   industrious to conceal it. Having taken of the forbidden treasures,
   fearing lest any search should be made for prohibited goods, he hid
   them in the earth, as one that resolved to keep what he had gotten, and
   never to make restitution. Thus does Achan confess the whole matter,
   that God might be justified in the sentence passed upon him. See the
   deceitfulness of sin; that which is pleasing in the commission is
   bitter in the reflection; at the last it bites like a serpent.
   Particularly, see what comes of ill-gotten goods, and how those will be
   cheated that rob God. Job xx. 15, He hath swallowed down riches, and he
   shall vomit them up again.

   IV. His conviction. God had convicted him by the lot; he had convicted
   himself by his own confession; but, that no room might be left for the
   most discontented Israelite to object against the process, Joshua has
   him further convicted by the searching of his tent, in which the goods
   were found which he confessed to. Particular notice is taken of the
   haste which the messengers made that were sent to search: They ran to
   the tent (v. 22), not only to show their readiness to obey Joshua's
   orders, but to show how uneasy they were till the camp was cleared of
   the accursed thing, that they might regain the divine favour. Those
   that feel themselves under wrath find themselves concerned not to defer
   the putting away of sin. Delays are dangerous, and it is not time to
   trifle. When the stolen goods were brought they were laid out before
   the Lord (v. 23), that all Israel might see how plain the evidence was
   against Achan, and might adore the strictness of God's judgments in
   punishing so severely the stealing of such small things, and yet the
   justice of his judgments in maintaining his right to devoted things,
   and might be afraid of ever offending in the like kind. In laying them
   out before the Lord they acknowledged his title to them, and waited to
   receive his directions concerning them. Note, Those that think to put a
   cheat upon God do but deceive themselves; what is taken from him he
   will recover (Hos. ii. 9) and he will be a loser by no man at last.

   V. His condemnation. Joshua passes sentence upon him (v. 25): Why hast
   thou troubled us? There is the ground of the sentence. O, how much hast
   thou troubled us! so some read it. He refers to what was said when the
   warning was given not to meddle with the accursed thing (ch. vi. 18),
   lest you make the camp of Israel a curse and trouble it. Note, Sin is a
   very troublesome thing, not only to the sinner himself, but to all
   about him. He that is greedy of gain, as Achan was, troubles his own
   house (Prov. xv. 27) and all the communities he belongs to. Now (says
   Joshua) God shall trouble thee. See why Achan was so severely dealt
   with, not only because he had robbed God, but because he had troubled
   Israel; over his head he had (as it were) this accusation written,
   "Achan, the troubler of Israel," as Ahab, 1 Kings xviii. 18. This
   therefore is his doom: God shall trouble thee. Note, the righteous God
   will certainly recompense tribulation to those that trouble his people,
   2 Thess. i. 6. Those that are troublesome shall be troubled. Some of
   the Jewish doctors, from that word which determines the troubling of
   him to this day, infer that therefore he should not be troubled in the
   world to come; the flesh was destroyed that spirit might be saved, and,
   if so, the dispensation was really less severe than it seemed. In the
   description both of his sin and of his punishment, by the trouble that
   was in both, there is a plain allusion to his name Achan, or, as he is
   called, 1 Chron. ii. 7, Achar, which signifies trouble. He did too much
   answer his name.

   VI. His execution. No reprieve could be obtained; a gangrened member
   must be cut off immediately. When he is proved to be an anathema, and
   the troubler of the camp, we may suppose all the people cry out against
   him, Away with him, away with him! Stone him, stone him! Here is,

   1. The place of execution. They brought him out of the camp, in token
   of their putting far from them that wicked person, 1 Cor. v. 13. When
   our Lord Jesus was made a curse for us, that by his trouble we might
   have peace, he suffered as an accursed thing without the gate, bearing
   our reproach, Heb. xiii. 12, 13. The execution was at a distance, that
   the camp which was disturbed by Achan's sin might not be defiled by his
   death.

   2. The persons employed in his execution. It was the act of all Israel,
   v. 24, 25. They were all spectators of it, that they might see and
   fear. Public executions are public examples. Nay, they were all
   consenting to his death, and as many as could were active in it, in
   token of the universal detestation in which they held his sacrilegious
   attempt, and their dread of God's displeasure against them.

   3. The partakers with him in the punishment; for he perished not alone
   in his iniquity, ch. xxii. 20. (1.) The stolen goods were destroyed
   with him, the garment burnt, as it should have been with the rest of
   the combustible things in Jericho, and the silver and gold defaced,
   melted, lost, and buried, in the ashes of the rest of his goods under
   the heap of stones, so as never to be put to any other use. (2.) All
   his other goods were destroyed likewise, not only his tent, and the
   furniture of that, but his oxen, asses, and sheep, to show that goods
   gotten unjustly, especially if they be gotten by sacrilege, will not
   only turn to no account, but will blast and waste the rest of the
   possessions to which they are added. The eagle in the fable, that stole
   flesh from the altar, brought a coal of fire with it, which burnt her
   nest, Hab. ii. 9, 10; Zech. v. 3, 4. Those lose their own that grasp at
   more than their own. (3.) His sons and daughters were put to death with
   him. Some indeed think that they were brought out (v. 24) only to be
   the spectators of their father's punishment, but most conclude that
   they died with him, and that they must be meant v. 25, where it is said
   they burned them with fire, after they had stoned them with stones. God
   had expressly provided that magistrates should not put the children to
   death for the fathers'; but he did not intend to bind himself by that
   law, and in this case he had expressly ordered (v. 15) that the
   criminal, and all that he had, should be burnt. Perhaps his sons and
   daughters were aiders and abettors in the villany, had helped to carry
   off the accursed thing. It is very probable that they assisted in the
   concealment, and that he could not hide them in the midst of his tent
   but they must know and keep his counsel, and so they became accessaries
   ex post facto--after the fact; and, if they were ever so little
   partakers in the crime, it was so heinous that they were justly sharers
   in the punishment. However God was hereby glorified, and the judgment
   executed was thus made the more tremendous.

   4. The punishment itself that was inflicted on him. He was stoned (some
   think as a sabbath breaker, supposing that the sacrilege was committed
   on the sabbath day), and then his dead body was burnt, as an accursed
   thing, of which there should be no remainder left. The concurrence of
   all the people in this execution teaches us how much it is the interest
   of a nation that all in it should contribute what they can, in their
   places, to the suppression of vice and profaneness, and the reformation
   of manners; sin is a reproach to any people, and therefore every
   Israelite indeed will have a stone to throw at it.

   5. The pacifying of God's wrath hereby (v. 26): The Lord turned from
   the fierceness of his anger. The putting away of sin by true repentance
   and reformation, as it is the only way, so it is a sure and most
   effectual way, to recover the divine favour. Take away the cause, and
   the effect will cease.

   VII. The record of his conviction and execution. Care was taken to
   preserve the remembrance of it, for warning and instruction to
   posterity. 1. A heap of stones was raised on the place where Achan was
   executed, every one perhaps of the congregation throwing a stone to the
   heap, in token of his detestation of the crime. 2. A new name was given
   to the place; it was called theValley of Achor, or trouble. This was a
   perpetual brand of infamy upon Achan's name, and a perpetual warning to
   all people not to invade God's property. By this severity against
   Achan, the honour of Joshua's government, now in the infancy of it, was
   maintained, and Israel, at their entrance upon the promised Canaan,
   were reminded to observe, at their peril, the provisos and limitations
   of the grant by which they held it. The Valley of Achor is said to be
   given for a door of hope, because when we put away the accursed thing
   then there begins to be hope in Israel, Hos. ii. 15; Ezra x. 2.
     __________________________________________________________________

J O S H U A

  CHAP. VIII.

   The embarrassment which Achan's sin gave to the affairs of Israel being
   over, we have them here in a very good posture again, the affairs both
   of war and religion. Here is, I. The glorious progress of their arms in
   the taking of Ai, before which they had lately suffered disgrace. 1.
   God encourages Joshua to attack it, with the assurance of success, and
   directs him what method to take, ver. 1, 2. 2. Joshua gives orders
   accordingly to the men of war, ver. 3-8. 3. The stratagem is managed as
   it was projected, and succeeds as it was desired, ver. 9-22. 4. Joshua
   becomes master of this city, puts all the inhabitants to the sword,
   burns it, hangs the king, but gives the plunder to the soldiers, ver.
   23-29. II. The great solemnity of writing and reading the law before a
   general assembly of all Israel, drawn up for that purpose upon the two
   mountains of Gerizim and Ebal, according to an order which Moses had
   received from the Lord, and delivered to them, ver. 30-35. Thus did
   they take their work before them, and make the business of their
   religion to keep pace with their secular business.

    The Destruction of Ai. (b. c. 1451.)

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

   Israel were very happy in having such a commander as Joshua, but Joshua
   was more happy in having such a director as God himself; when any
   difficulty occurred, he needed not to call a council of war who had God
   so nigh unto him, not only to answer, but even to anticipate, his
   enquiries. It should seem, Joshua was now at a stand, had scarcely
   recovered the discomposure he was put into by the trouble Achan gave
   them, and could not think, without fear and trembling, of pushing
   forward, lest there should be in the camp another Achan; then God spoke
   to him, either by vision, as before (ch. v.), or by the breastplate of
   judgment. Note, When we have faithfully put away sin, that accursed
   thing, which separates between us and God, then, and not till then, we
   may expect to hear from God to our comfort; and God's directing us how
   to go on in our Christian work and warfare is a good evidence of his
   being reconciled to us. Observe here,

   I. The encouragement God gives to Joshua to proceed: Fear not, neither
   be thou dismayed, v. 1. This intimates that the sin of Achan, and the
   consequences of it, had been a very great discouragement to Joshua, and
   made his heart almost ready to fail. Corruptions within the church
   weaken the hands, and damp the spirits, of her guides and helpers, more
   than oppositions from without; treacherous Israelites are to be dreaded
   more than malicious Canaanites. But God bids Joshua not be dismayed;
   the same power that keeps Israel from being ruined by their enemies
   shall keep them from ruining themselves. To animate him, 1. He assures
   him of success against Ai, tells him it is all his own; but he must
   take it as God's gift: I have given it into thy hands, which secured
   him both title and possession, and obliged him to give God the glory of
   both, Ps. xliv. 3. 2. He allows the people to take the spoil to
   themselves. Here the spoil was not consecrated to God as that of
   Jericho, and therefore there was no danger of the people's committing
   such a trespass as they had committed there. Observe, How Achan who
   caught at forbidden spoil lost that, and life, and all, but the rest of
   the people who had conscientiously refrained from the accursed thing
   were quickly recompensed for their obedience with the spoil of Ai. The
   way to have the comfort of what God allows us is to forbear what he
   forbids us. No man shall lose by his self-denial; let God have his dues
   first, and then all will be clean to us and sure, 1 Kings xvii. 13. God
   did not bring them to these goodly cities, and houses filled with all
   good things, to tantalize them with the sight of that which they might
   not touch; but, having received the first-fruits from Jericho, the
   spoil of Ai, and of all the cities which thenceforward came into their
   hands, they might take for a prey to themselves.

   II. The direction he gives him in attacking Ai. It must not be such a
   work of time as the taking of Jericho was; this would have prolonged
   the war too much. Those that had patiently waited seven days for
   Jericho shall have Ai given them in one day. Nor was it, as that, to be
   taken by miracle, and purely by the act of God, but now their own
   conduct and courage must be exercised; having seen God work for them,
   they must now bestir themselves. God directs him, 1. To take all the
   people, that they might all be spectators of the action and sharers in
   the spoil. Hereby God gave him a tacit rebuke for sending so small a
   detachment against Ai in the former attempt upon it, ch. vii. 4. 2. To
   lay an ambush behind the city; this was a method which perhaps Joshua
   would not have thought of at this time, if God had not directed him to
   it; and though now we are not to expect direction, as here, by visions,
   voices, or oracles, yet, whenever those who are entrusted with public
   councils take prudent measures for the public good, it must be
   acknowledged that God puts it into their hearts; he that teaches the
   husbandman discretion no doubt teaches statesman and general.

   3 So Joshua arose, and all the people of war, to go up against Ai: and
   Joshua chose out thirty thousand mighty men of valour, and sent them
   away by night.   4 And he commanded them, saying, Behold, ye shall lie
   in wait against the city, even behind the city: go not very far from
   the city, but be ye all ready:   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,   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.   7 Then ye shall rise up from the
   ambush, and seize upon the city: for the Lord your God will deliver it
   into your hand.   8 And it shall be, when ye have taken the city, that
   ye shall set the city on fire: according to the commandment of the Lord
   shall ye do. See, I have commanded you.   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.
     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.   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.   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.   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.   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.   15 And Joshua and all Israel made
   as if they were beaten before them, and fled by the way of the
   wilderness.   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.   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.   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.   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.   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.   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.   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.

   We have here an account of the taking of Ai by stratagem. The stratagem
   here used, we are sure, was lawful and good; God himself appointed it,
   and we have no reason to think but that the like is lawful and good in
   other wars. Here was no league broken, no treaty of peace, that the
   advantage was gained; no, these are sacred things, and not to be jested
   with, nor used to serve a turn; truth, when once it is plighted,
   becomes a debt even to the enemy. But in this stratagem here was no
   untruth told; nothing was concealed but their own counsels, which no
   enemy ever pretended a right to be entrusted with; nothing was
   dissembled, nothing counterfeited but a retreat, which was no natural
   or necessary indication at all of their inability to maintain their
   onset, or of any design not to renew it. The enemy ought to have been
   upon their guard, and to have kept within the defence of their own
   walls. Common prudence, had they been governed by it, would have
   directed them not to venture on the pursuit of an army which they saw
   was so far superior to them in numbers, and leave their city unguarded;
   but (si populus vult decipi, decipiatur--if the people will be
   deceived, let them) if the Canaanites will be so easily imposed upon,
   and in pursuit of God's Israel will break through all the laws of
   policy and good management, the Israelites are not at all to be blamed
   for taking advantage of their fury and thoughtlessness; nor is it any
   way inconsistent with the character God is pleased to give of them,
   that they are children that will not lie. Now in the account here given
   of this matter,

   I. There is some difficulty in adjusting the numbers that were employed
   to effect it. Mention is made (v. 3) of 30,000 that were chosen and
   sent away by night, to whom the charge was given to surprise the city
   as soon as ever they perceived it was evacuated, v. 4, 7, 8. And yet
   afterwards (v. 12) it is said, Joshua took 5000 men and set them to lie
   in ambush behind the city, and that ambush entered the city, and set it
   on fire, v. 19. Now, 1. Some think there were two parties sent out to
   lie in ambush, 30,000 first, and afterwards 5000 to guard the roads,
   and to intercept those that were first sent out; and that Joshua made
   his open attack upon the city with all the thousands of Israel. So the
   learned bishop Patrick, insisting upon God's command (v. 1) to take all
   the people of war with him. But, 2. Others think that all the people
   were taken only to encamp before the city, and that out of them Joshua
   chose out 30,000 men to be employed in the action, out of which he sent
   out 5000 to lie in ambush, which were as many as could be supposed to
   march incognito--without being discovered (more would have been seen,
   and thus the design would have been broken) and that then with the
   other 25,000 he made the open attack, as Masius thinks, or with the
   30,000, which, as Calvin thinks, he kept entire for that purpose,
   having, besides them, sent out 5000 for an ambuscade. And those 5000
   (they think) must be meant by those (v. 3) whom he sent away by night,
   with orders to lie in wait behind the city, though the particular
   number is not specified till v. 12. If we admit such a seeming
   disturbance in the order of the narrative (of which, perhaps, similar
   instances might be cited from the other scripture histories), it seems
   most probable that there was but one ambushment, which consisted only
   of 5000, enough for such a purpose.

   II. Yet the principal parts of the story are plain enough, that a
   detachment being secretly marched behind the city, on the other side to
   that on which the main body of the army lay (the situation of the
   country, it is probable, favouring their concealment), Joshua, and the
   forces with him, faced the city; the garrison made a vigorous sally out
   upon them, whereupon they withdrew, gave ground, and retreated in some
   seeming disorder towards the wilderness, which being perceived by the
   men of Ai, they drew out all the force they had to pursue them. This
   gave a fair opportunity for those that lay in ambush to make themselves
   masters of the city, whereof when they had given notice by a smoke to
   Joshua, he, with all his force, returned upon the pursuers, who now,
   when it was too late, were aware of the snare they were drawn into,
   and, their retreat being intercepted, they were every man of them cut
   off. The like artifice we find used, Judg. xx. 30, &c. Now in this
   story we may observe,

   1. What a brave commander Joshua was. See, (1.) His conduct and
   prudence. God gave him the hint (v. 2) that he should lay an ambush
   behind the city, but left him to himself to order the particulars,
   which he did admirably well. Doubtless wisdom strengthens the wise more
   than ten mighty men, Eccl. vii. 19. (2.) His care and industry (v. 10):
   He rose up early in the morning, that he might lose no time, and to
   show how intent his mind was upon his business. Those that would
   maintain their spiritual conflicts must not love their ease. (3.) His
   courage and resolution; though an army of Israelites had been repulsed
   before Ai, yet he resolves to lead them on in person the second time,
   v. 5. Being himself also an elder, he took the elders of Israel with
   him to make this attack upon the city (v. 10), as if he were going
   rather to sit in judgment upon them as criminals than to fight them as
   enemies. (4.) His caution and consideration (v. 13): He went that night
   into the midst of the valley, to make the necessary dispositions for an
   attack, and to see that every thing was in good order. It is the pious
   conjecture of the learned bishop Patrick that he went into the valley
   alone, to pray to God for a blessing upon his enterprise, and he did
   not seek in vain. (5.) His constancy and perseverance; when he had
   stretched out his spear towards the city (v. 18, a spear almost as
   fatal and formidable to the enemies of Israel as the rod of Moses was)
   he never drew back his hand till the work was done. His hands in
   fighting, like Moses's in interceding, were steady till the going down
   of the sun. Those that have stretched out their hands against their
   spiritual enemies must never draw them back. Lastly, What Joshua did in
   the stratagem is applicable to our Lord Jesus, of whom he was a type.
   Joshua conquered by yielding, as if he had himself been conquered; so
   our Lord Jesus, when he bowed his head and gave up the ghost, seemed as
   if death had triumphed over him, and as if he and all his interests had
   been routed and ruined; but in his resurrection he rallied again and
   gave the powers of darkness a total defeat; he broke the serpent's
   head, by suffering him to bruise his heel. A glorious stratagem!

   2. What an obedient people Israel was. What Joshua commanded them to
   do, according to the commandment of the Lord (v. 8), they did it
   without murmuring or disputing. Those that were sent to lie in ambush
   between Beth-el and Ai (two cities confederate against them) were in a
   post of danger, and had they been discovered might all have been cut
   off, and yet they ventured; and, when the body of the army retreated
   and fled, it was both disgraceful and perilous, and yet, in obedience
   to Joshua, they did it.

   3. What an infatuated enemy the king of Ai was, (1.) That he did not by
   his scouts discover those that lay in ambush behind the city, v. 14.
   Some observe it as a remarkable instance of the power of God in making
   men blind to their own interest, and the things that belong to their
   peace, that he wist not that there were liers in wait against him.
   Those are most in danger who are least aware that they are so. (2.)
   That when Israel seemed to fly he drew out all his forces to pursue
   them, and left none to guard his city and to secure his retreat, v. 17.
   Thus the church's enemies often run themselves into destruction by
   their own fury and the violence of their rage against the Israel of
   God. Pharaoh plunged himself into the Red Sea by the eagerness with
   which he pursued Israel. (3.) That from the killing of thirty-six men
   out of 3000, when Israel made the former attack upon his city, he
   should infer the total routing of so great an army as now he had to
   deal with (v. 6): They flee before us as at the first. See how the
   prosperity of fools destroys them and hardens them to their ruin. God
   had made use of the men of Ai as a scourge to chastise his people for
   meddling with the accursed thing, and this had puffed them up with a
   conceit that they must have the honour of delivering their country from
   these formidable invaders; but they were soon made to see their
   mistake, and that when the Israelites had reconciled themselves to
   their God they could have no power against them. God had made use of
   them only for the rebuking of Israel, with a purpose, when the
   correction was over, to throw the rod itself into the fire; howbeit,
   they meant not so, but it was in their heart to destroy and cut off,
   Isa. x. 5-7.

   4. What a complete victory Israel obtained over them by the favour and
   blessing of God. Each did his part: the divided forces of Israel, by
   signals agreed on, understood one another, and every thing succeeded
   according to the project; so that the men of Ai, even when they were
   most confident of victory, found themselves surrounded, so that they
   had neither spirit to resist nor room to fly, but were under a fatal
   necessity of yielding their lives to the destroyers. And now it is hard
   to say whether the shouts of the men of Israel, or the shrieks of the
   men of Ai, were the louder, but easy to imagine what terror and
   confusion they were filled with, when their highest assurances sunk so
   suddenly into the heaviest despair. Note, The triumphing of the wicked
   is short, Job xx. 5. They are exalted for a little while, that their
   fall and ruin may be the sorer, Job xxiv. 24. See how easily, how
   quickly, the scale turns against those that have not God on their side.

   23 And the king of Ai they took alive, and brought him to Joshua.   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.   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.   26 For Joshua drew not his hand back, wherewith he stretched
   out the spear, until he had utterly destroyed all the inhabitants of
   Ai.   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.   28 And Joshua burnt Ai, and made it a heap for
   ever, even a desolation unto this day.   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 carcase 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.

   We have here an account of the improvement which the Israelites made of
   their victory over Ai. 1. They put all to the sword, not only in the
   field, but in the city, man, woman, and child, none of them remained,
   v. 24. God, the righteous Judge, had passed this sentence upon them for
   their wickedness, so that the Israelites were only the ministers of his
   justice and the executioners of his doom. Once in this story, and but
   once, mention is made of the men of Beth-el, as confederates with the
   men of Ai, v. 17. Though they had a king of their own, and were not
   subjects to the king of Ai (for the king of Beth-el is reckoned among
   the thirty-one kings that Joshua destroyed, ch. xii. 16), yet Ai being
   a stronger place they threw themselves into that, for their own safety,
   and the strengthening of their neighbours' hands, and so (we may
   presume) were all cut off with them; thus that by which they hoped to
   prevent their own ruin hastened it. The whole number of the slain, it
   seems, was but 12,000, and inconsiderable body to make head against all
   the thousands of Israel; but those whom God will destroy he infatuates.
   Here it is said (v. 26) that Joshua drew not his hand back wherewith he
   stretched out the spear (v. 18) till the slaughter was completed. Some
   think the spear he stretched out was not to slay the enemies, but to
   animate and encourage his own soldiers, some flag or ensign being hung
   out at the end of this spear; and they observe it as an instance of his
   self-denial that though the fire of courage wherewith his breast was
   filled would have pushed him forward, sword in hand, into the hottest
   of the action, yet, in obedience to God, he kept the inferior post of a
   standard-bearer, and did not quit it till the work was done. By the
   spear stretched out, he directed the people to expect their help from
   God, and to him to give the praise. 2. They plundered the city and took
   all the spoil to themselves, v. 27. Thus the wealth of the sinner is
   laid up for the just; the spoil they brought out of Egypt, by borrowing
   of their neighbours, was much of it expended upon the tabernacle they
   had reared in the wilderness, for which they are now reimbursed with
   interest. The spoil here taken, it is probable, was all brought
   together, and distributed by Joshua in due proportions, as that of the
   Midianites was, Num. xxxi. 26, &c. It was not seized with irregularity
   or violence, for God is the God of order and equity, and not of
   confusion. 3. They laid the city in ashes, and left it to remain so, v.
   28. Israel must yet dwell in tents, and therefore this city, as well as
   Jericho, must be burnt. And, though there was no curse entailed upon
   him that should rebuild it, yet, it seems, it was not rebuilt unless it
   be the same with Aijah, which we read of, long after, Neh. xi. 31. Some
   think it was not rebuilt because Israel had received a defeat before
   it, the remembrance of which should be buried in the ruins of the city.
   4. The king of Ai was taken prisoner and cut off, not by the sword of
   war as a soldier, but by the sword of justice as a malefactor. Joshua
   ordered him to be hanged, and his dead body thrown at the gate of his
   own city, under a heap of stone, v. 23, 29. Some particular reason, no
   doubt, there was for this severity against the king of Ai; it is likely
   he had been notoriously wicked and vile, and a blasphemer of the God of
   Israel, perhaps upon occasion of the repulse he had given to the forces
   of Israel in their first onset. Some observe that his dead body was
   thrown at the gate where he had been wont to sit in judgment that so
   much the greater contempt might thereby be poured upon the dignity he
   had been proud of, and he might be punished for the unrighteous decrees
   he had made in the very place where he had made them. Thus the Lord is
   known by the judgments which he executes.

    Sacrifice Offered on Mount Ebal; The Reading of the Law. (b. c. 1451.)

   30 Then Joshua built an altar unto the Lord God of Israel in mount
   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 hath lift up any iron: and they offered
   thereon burnt offerings unto the Lord, and sacrificed peace offerings.
     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.   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.   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.   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.

   This religious solemnity of which we have here an account comes in
   somewhat surprisingly in the midst of the history of the wars of
   Canaan. After the taking of Jericho and Ai, we should have expected
   that the next news would be of their taking possession of the country,
   the pushing on of their victories in other cities, and the carrying of
   the war into the bowels of the nation, now that they had made
   themselves masters of these frontier towns. But here a scene opens of
   quite another nature; the camp of Israel is drawn out into the field,
   not to engage the enemy, but to offer sacrifice, to hear the law read,
   and to say Amen to the blessings and the curses. Some think this was
   not done till after some of the following victories were obtained which
   were read of, ch. x. and xi. But it should seem by the maps that
   Shechem (near to which these two mountains Gerizim and Ebal were) was
   not so far off from Ai but that when they had taken that they might
   penetrate into the country as far as those two mountains, and therefore
   I would not willingly admit a transposition of the story; and the
   rather because, as it comes in here, it is a remarkable instance, 1. Of
   the zeal of Israel for the service of God and for his honour. Though
   never was war more honourable, more pleasant, or more gainful, nor ever
   was war more sure of victory, or more necessary to a settlement (for
   they had neither houses nor lands of their own till they had won them
   by the sword, no, not Joshua himself), yet all the business of the war
   shall stand still, while they make a long march to the place appointed,
   and there attend this solemnity. God appointed them to do this when
   they should have got over Jordan, and they did it as soon as possibly
   they could, though they might have had a colourable pretence to put it
   off. Note, We must not think to defer our covenanting with God till we
   are settled in the world, or must any business put us by from minding
   and pursuing the one thing needful. The way to prosper is to begin with
   God, Matt. vi. 33. 2. It is an instance of the care of God concerning
   his faithful servants and worshippers. Though they were in an enemy's
   country, as yet unconquered, yet in the service of God they were safe,
   as Jacob when in this very country he was going to Beth-el to pay his
   vows: the terror of God was upon the cities round about, Gen. xxxv. 5.
   Note, When we are in the way of duty God takes us under his special
   protection.

   Twice Moses had given express orders for this solemnity; once Deut. xi.
   29, 30, where he seems to have pointed to the very place where it was
   to be performed; and again Deut. xxvii. 2, &c. It was a federal
   transaction: the covenant was now renewed between God and Israel upon
   their taking possession of the land of promise, that they might be
   encouraged in the conquest of it, and might know upon what terms they
   held it, and come under fresh obligations to obedience. In token of the
   covenant,

   I. They built an altar, and offered sacrifice to God (v. 30, 31), in
   token of their dedication of themselves to God, as living sacrifices to
   his honour, in and by a Mediator, who is the altar that sanctifies this
   gift. This altar was erected on Mount Ebal, the mount on which the
   curse was put (Deut. xi. 29), to signify that there, where by the law
   we had reason to expect a curse, by Christ's sacrifice of himself for
   us and his mediation we have peace with God; he has redeemed us from
   the curse of the law by being made a curse for us, Gal. iii. 13. Even
   where it was said, by the curse, You are not my people, there it is
   said, through Christ the altar, You are the children of the living God,
   Hos. i. 10. The curses pronounced on Mount Ebal would immediately have
   been executed if atonement had not been made by sacrifice. By the
   sacrifices offered on this altar they did likewise give God the glory
   of the victories they had already obtained, as Exod. xvii. 15. Now that
   they had had the comfort of them, in the spoils of Ai, it was fit that
   God should have the praise of them. And they also implored his favour
   for their future success; for supplications as well as thanksgivings
   were intended in their peace-offerings. The way to prosper in all that
   we put our hand to is to take God along with us, and in all our ways to
   acknowledge him by prayer, praise, and dependence. The altar they built
   was of rough unhewn stone, according to the law (Exod. xx. 25), for
   that which is most plain and natural, and least artful and affected, in
   the worship of God, he is best pleased with. Man's device can add no
   beauty to God's institutions.

   II. They received the law from God; and this those must do that would
   find favour with him, and expect to have their offerings accepted; for,
   if we turn away our ear from hearing the law, our prayers will be an
   abomination. When God took Israel into covenant he gave them his law,
   and they, in token of their consent to the covenant, subjected
   themselves to the law. Now here,

   1. The law of the ten commandments was written upon stones in the
   presence of all Israel, as an abridgment of the whole, v. 32. This copy
   was not graven in the stone, as that which was reserved in the ark:
   That was to be done only by the finger of God; it is his prerogative to
   write the law in the heart. But the stones were plastered, and it was
   written upon the plaster, Deut. xxvii. 4, 8. It was written, that all
   might see what it was that they consented to, and that it might be a
   standing remaining testimony to posterity of God's goodness in giving
   them such good laws, and a testimony against them if they were
   disobedient to them. It is a great mercy to any people to have the law
   of God in writing, and it is fit that the written law should be exposed
   to common view in a known tongue, that it may be seen and read of all
   men.

   2. The blessings and the curses, the sanctions of the law, were
   publicly read, and the people (we may suppose), according to Moses's
   appointment, said Amen to them, v. 33, 34.

   (1.) The auditory was very large. [1.] The greatest prince was not
   excused. The elders, officers, and judges, are not above the cognizance
   of the law, but will come under the blessing or the curse, according as
   they are or are not obedient to it, and therefore they must be present
   to consent to the covenant and to go before the people therein. [2.]
   The poorest stranger was not excluded. Here was a general
   naturalization of them: as well the stranger as he that was born among
   them was taken into covenant. This was an encouragement to proselytes,
   and a happy presage of the kindnesses intended for the poor Gentiles in
   the latter days.

   (2.) The tribes were posted, as Moses directed, six towards Gerizim and
   six towards Ebal. And the ark in the midst of the valley was between
   them, for it was the ark of the covenant; and in it were shut up the
   close rolls of that law which was copied out and shown openly upon the
   stones. The covenant was commanded, and the command covenanted. The
   priests that attended the ark, or some of the Levites that attended
   them, after the people had all taken their places, and silence was
   proclaimed, pronounced distinctly the blessings and the curses, as
   Moses had drawn them up, to which the tribes said Amen; and yet it is
   here only said that they should bless the people, for the blessing was
   that which was first and chiefly intended, and which God designed in
   giving the law. If they fell under the curse, that was their own fault.
   And it was really a blessing to the people that they had this matter
   laid so plainly before them, life and death, good and evil; he had not
   dealt so with other nations.

   3. The law itself also containing the precepts and prohibitions was
   read (v. 35), it should seem by Joshua himself, who did not think it
   below him to be a reader in the congregation of the Lord. In conformity
   to this example, the solemn reading of the law, which was appointed
   once in seven years (Deut. xxxi. 10, 11), was performed by their king
   or chief magistrate. It is here intimated what a general publication of
   the law this was. (1.) Every word was read; even the minutest precepts
   were not omitted, nor the most copious abridged; not one iota or tittle
   of the law shall pass away, and therefore none was, in reading, skipped
   over, under pretence of want of time, or that any part was needless or
   not proper to be read. It was not many weeks since Moses had preached
   the whole book of Deuteronomy to them, yet Joshua must now read it all
   over again; it is good to hear twice what God has spoken once (Ps.
   lxii. 11) and to review what had been delivered to us, or to have it
   repeated, that we may not let it slip. (2.) Every Israelite was
   present, even the women and the little ones that all might know and do
   their duty. Note, Masters of families should bring their wives and
   children with them to the solemn assemblies for religious worship. All
   that are capable of learning must come to be taught out of the law. The
   strangers also attended with them; for wherever we are, though but as
   strangers, we should improve every opportunity of acquainting ourselves
   with God and his holy will.
     __________________________________________________________________

J O S H U A

  CHAP. IX.

   Here is in this chapter, I. The impolite confederacy of the kings of
   Canaan against Israel, ver. 1, 2. II. The polite confederacy of the
   inhabitants of Gibeon with Israel, 1. How it was subtly proposed and
   petitioned for by the Gibeonites pretending to come from a far country,
   ver. 3-13. 2. How it was unwarily consented to by Joshua and the
   Israelites, to the disgust of the congregation when the fraud was
   discovered, ver. 14-18. 3. How the matter was adjusted to the
   satisfaction of all sides, by giving these Gibeonites their lives
   because they had covenanted with them, yet depriving them of their
   liberties because the covenant was not fairly obtained, ver. 19-27.

    The Application of the Gibeonites. (b. c. 1450.)

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

   Hitherto the Canaanites had acted defensively; the Israelites were the
   aggressors upon Jericho and Ai. But here the kings of Canaan are in
   consultation to attack Israel, and concert matters for a vigorous
   effort of their united forces to check the progress of their victorious
   arms. Now, 1. It was strange they did not do this sooner. They had
   notice long since of their approach; Israel's design upon Canaan was no
   secret; one would have expected that a prudent concern for their common
   safety would put them upon taking some measures to oppose their coming
   over Jordan, and maintain that pass against them, or to give them a
   warm reception as soon as they were over. It was strange they did not
   attempt to raise the siege of Jericho, or at least fall in with the men
   of Ai, when they had given them a defeat. But they were, either through
   presumption or despair, wonderfully infatuated and at their wits' end.
   Many know not the things that belong to their peace till they are
   hidden from their eyes. 2. It was more strange that they did it now.
   Now that the conquest of Jericho had given such a pregnant proof of
   God's power, and that of Ai of Israel's policy, one would have thought
   the end of their consultation should be, not to fight with Israel, but
   to make peace with them, and to gain the best terms they could for
   themselves. This would have been their wisdom (Luke xiv. 32), but their
   minds were blinded, and their hearts hardened to their destruction.
   Observe, (1.) What induced them now at last to enter upon this
   consultation. When they heard thereof (v. 1), not only of the conquest
   of Jericho and Ai, but of the convention of the states of Mount Ebal,
   of which we have an account immediately before,--when they heard that
   Joshua, as if he thought himself already completely master of the
   country, had had all his people together, and had read the laws to them
   by which they must be governed, and taken their promises to submit to
   those laws,--then they perceived the Israelites were in good earnest,
   and thought it was high time for them to bestir themselves. The pious
   devotion of God's people sometimes provokes and exasperates their
   enemies more than any thing else. (2.) How unanimous they were in their
   resolves. Though they were many kings of different nations, Hittites,
   Amorites, Perizzites, &c., doubtless of different interests, and that
   had often been at variance one with another, yet they determined,
   nemine contradicente--unanimously, to unite against Israel. O that
   Israel would learn this of Canaanites, to sacrifice private interests
   to the public welfare, and to lay aside all animosities among
   themselves, that they may cordially unite against the common enemies of
   God's kingdom among men!

    The Artifice of the Gibeonites. (b. c. 1450.)

   3 And when the inhabitants of Gibeon heard what Joshua had done unto
   Jericho and to Ai,   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;   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.   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 ye a league with us.   7
   And the men of Israel said unto the Hivites, Peradventure ye dwell
   among us; and how shall we make a league with you?   8 And they said
   unto Joshua, We are thy servants. And Joshua said unto them, Who are
   ye? and from whence come ye?   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,
   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.   11 Wherefore our elders and all the
   inhabitants of our country spake 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 ye a league with us.   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:
   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.   14 And the men took of their
   victuals, and asked not counsel at the mouth of the Lord.

   Here, I. The Gibeonites desire to make peace with Israel, being alarmed
   by the tidings they heard of the destruction of Jericho, v. 3. Other
   people heard those tidings, and were irritated thereby to make war upon
   Israel; but the Gibeonites heard them and were induced to make peace
   with them. Thus the discovery of the glory and grace of God in the
   gospel is to some a savour of life unto life, but to others a savour of
   death unto death, 2 Cor. ii. 16. The same sun softens wax and hardens
   clay. I do not remember that we read any where of a king of Gibeon. Had
   their government been at this time in a single person, perhaps his
   heart would have been too high to yield to Israel, and he would have
   joined with the rest of the kings against Israel. But these four united
   cities (mentioned v. 17) seem to have been governed by elders, or
   senators (v. 11), who consulted the common safety more than their own
   personal dignity. The inhabitants of Gibeon did well for themselves. We
   have,

   II. The method they took to compass it. They knew that all the
   inhabitants of the land of Canaan were to be cut off; perhaps they had
   some spies in the congregation at Ebal, when the law was read, who
   observed and brought them notice of the command given to Israel (Deut.
   vii. 1-3), that they should show no mercy to the Canaanites, give them
   no quarter in battle, which made them afraid of fighting them, and that
   they should make no covenant with them, which made them despair of
   gaining any advantage by treating with them; and therefore there was no
   way of saving their lives from the sword of Israel unless they could,
   by disguising themselves, make Joshua believe that they came from some
   very country, which the Israelites were not commanded to make war upon
   nor forbidden to make peace with, but were particularly appointed to
   offer peace to, Deut. xx. 10, 15. Unless they could be admitted under
   this notion, they saw there was but one way with them: they must submit
   to the fate of Jericho and Ai. Though the neighbouring princes knew
   that all the men thereof were mighty (ch. x. 2), and they knew it
   themselves, yet they durst not contend with Israel, who had an Almighty
   God on their side. This therefore is the only game they have to play,
   and observe,

   1. They play it very artfully and successfully. Never was any such
   thing more craftily managed.

   (1.) They come under the character of ambassadors from a foreign state,
   which they thought would please the princes of Israel, and make them
   proud of the honour of being courted by distant countries: we find
   Hezekiah fond of those that came to him from a far country (Isa. xxxix.
   3); they were not used to be thus courted.

   (2.) They pretended to have undergone the fatigues of a very long
   journey, and produced what passed for an ocular demonstration of it. It
   should seem it was then usual for those that undertook long journeys to
   take with them, as we do now for long voyages, all manner of provision
   in kind, the country not being furnished as ours is now with houses of
   entertainment, for the convenience of which, when we have occasion to
   make use of them, we have reason to be very thankful. Now they here
   pretended that their provision, when they brought it from home, was
   fresh and new, but now it appeared to be old and dry, whereas it might
   well be presumed they had not loitered, but made the best of their way;
   so that hence it must be inferred that they came, as they said they
   did, from a very far country: their sacks or portmanteaus were old; the
   wine was all drunk, and the bottles in which it had been were broken;
   their shoes and clothes were worse than those of the Israelites in
   forty years, and their bread was mouldy, v. 4, 5, and again, v. 12, 13.
   Thus God's Israel have often been deceived and imposed upon with a show
   of antiquity. But (as bishop Hall expresses it) errors are never the
   older for being patched, and so seeming old; but those that will be
   caught with this Gibeonitish stratagem prove they have not consulted
   with God. And thus there are those who make themselves poor with the
   badges of want and distress and yet have great riches (Prov. xiii. 7),
   or at least have no need of relief, by which fraud charity is misplaced
   and diverted from those that are real objects of it.

   (3.) When they were suspected, and more strictly examined as to whence
   they came, they industriously declined telling the name of their
   country, till the agreement was settled. [1.] The men of Israel
   suspected a fraud (v. 7): "Peradventure you dwell among us, and then we
   may not, we must not, make any league with you." This might have
   discouraged the Gibeonites from urging the matter any further,
   concluding that if the peace were made the Israelites would not think
   themselves obliged to keep it, having thus solemnly protested against
   it in case they dwelt among them; but, knowing that there was no hope
   at all if they stood it out, they bravely ventured a submission. "Who
   knows but the people of Israel may save us alive, though thus inveigled
   into a promise; and if we tell them at last we shall but die." [2.]
   Joshua put the questions to them, Who are you? and whence come you? He
   finds himself concerned to stand upon his guard against secret fraud as
   well as against open force. We in our spiritual warfare must stand
   against the wiles of the devil, remembering he is a subtle serpent as
   well as a roaring lion. In all leagues of relation and friendship we
   must first try and then trust, lest we repent at leisure agreements
   made in haste. [3.] They would not tell whence they came; but still
   repeat the same thing: We have come from a very far country, v. 9. They
   will have it thought that it is a country Joshua knows nothing of nor
   ever heard of, and therefore would be never the wiser if they should
   tell him the name of it.

   (4.) They profess a respect for the God of Israel, the more to
   ingratiate themselves with Joshua, and we charitably believe they were
   sincere in this profession: "We have come because of the name of the
   Lord thy God (v. 9), because of what we have heard of that name, which
   has convinced us that it is above every name, and because we have a
   desire towards that name and the remembrance of it, and would gladly
   come under its protection."

   (5.) They fetch their inducements from what had been done some time
   before in Moses's reign, the tidings whereof might easily be supposed
   ere this to have reached distant regions, the plagues of Egypt and the
   destruction of Sihon and Og (v. 9, 10), but prudently say nothing of
   the destruction of Jericho and Ai (though this was the true inducement,
   v. 3), because they will have it supposed that they came from home long
   before those conquests were made. We need not be long to seek for
   reasons why we should submit to the God of Israel; we may be furnished
   either with new or old, which we will.

   (6.) They make a general submission--We are our servants; and humbly
   sue for a general agreement--Make a league with us, v. 11. They insist
   not upon terms, but will be glad of peace upon any terms; nor will the
   case admit of delays, lest the fraud be discovered; they would fain
   have the bargain struck up immediately; if Joshua will but make a
   league with them, they have all they come for, and they hope their
   ragged clothes and clouted shoes will be no exception against them. God
   and Israel reject none for their poverty. But,

   2. There is a mixture of good and evil in their conduct. (1.) Their
   falsehood cannot be justified, nor ought it to be drawn into a
   precedent. We must not do evil that good may come. Had they owned their
   country but renounced the idolatries of it, resigning the possession of
   it to Israel and themselves to the God of Israel, we have reason to
   think Joshua would have been directed by the oracle of God to spare
   their lives, and they needed not to have made these pretensions. It is
   observable that when they had once said, We have come from a far
   country (v. 6), they found themselves necessitated to say it again (v.
   9), and to say what was utterly false concerning their bread, their
   bottles, and their clothes (v. 12, 13), for one lie is an inlet to
   another, and that to a third, and so on. The way of that sin is
   down-hill. But, (2.) Their faith and prudence are to be greatly
   commended. Our Lord commended even the unjust steward, because he had
   done wisely and well for himself, Luke xvi. 8. In submitting to Israel,
   they submitted to the God of Israel, which implied a renunciation of
   the god they had served, a resignation to the laws of true religion.
   They had heard enough to convince them of the infinite power of the God
   of Israel, and thence might infer his other perfections of wisdom and
   goodness; and how can we do better for ourselves than surrender at
   discretion to infinite wisdom, and cast ourselves upon the mercy of a
   God of infinite goodness. The submission of these Gibeonites was the
   more laudable because it was, [1.] Singular. Their neighbours took
   another course, and expected they should join with them. [2.] Speedy.
   They did not stay till Israel had besieged their cities; then it would
   have been too late to capitulate; but when they were at some distance
   they desired conditions of peace. Thy way to avoid a judgment is to
   meet it by repentance. Let us imitate these Gibeonites, and make our
   peace with God in the rags of humiliation, godly sorrow, and
   mortification, so our iniquity shall not be our ruin. Let us be
   servants to Jesus, our blessed Joshua, and make a league with him and
   the Israel of God, and we shall live.

    The League with the Gibeonites. (b. c. 1450.)

   15 And Joshua made peace with them, and made a league with them, to let
   them live: and the princes of the congregation sware unto them.   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 neighbours, and
   that they dwelt among them.   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 Kirjath-jearim.   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.   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.   20 This we will do to
   them; we will even let them live, lest wrath be upon us, because of the
   oath which we sware unto them.   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.

   Here is, I. The treaty soon concluded with the Gibeonites, v. 15. The
   thing was not done with much formality, but in short, 1. They agreed to
   let them live, and more the Gibeonites did not ask. In a common war
   this would have been but a small matter to be granted; but in the wars
   of Canaan, which were to make a general destruction, it was a great
   favour to a Canaanite to have his life given him for a prey, Jer. xlv.
   5. 2. This agreement was made not by Joshua only, but by the princes of
   the congregation in conjunction with him. Though Joshua had an
   extraordinary call to the government, and extraordinary qualifications
   for it, yet he would not act in an affair of this nature without the
   counsel and concurrence of the princes, who were neither kept in the
   dark nor kept under foot, but were treated by him as sharers in the
   government. 3. It was ratified by an oath; they swore unto them, not by
   any of the gods of Canaan, but by the God of Israel only, v. 19. Those
   that mean honestly do not startle at assurances, but satisfy those with
   whom they treat, and glorify God by calling him to witness to the
   sincerity of their intentions. 4. Nothing appears to have been culpable
   in all this but that it was done rashly; they took of their victuals,
   by which they satisfied themselves that it was indeed old and dry, but
   did not consider that this was no proof of their bringing it fresh from
   home; so that, making use of their senses only, but not their reason,
   they received the men (as the margin reads it) because of their
   victuals, perceiving perhaps, upon the view and taste of their bread,
   not only that now it was old, but that it had been fine and very good
   at first, whence they inferred that they were persons of some quality,
   and therefore the friendship of their country was not to be despised.
   But they asked not counsel at the mouth of the Lord. They had the Urim
   and Thummim with them, which they might have advised with in this
   difficult case, and which would have told them no lie, would have led
   them into no error; but they relied so much on their own politics that
   they thought it needless to bring the matter to the oracle. Joshua
   himself was not altogether without blame herein. Note, We make more
   haste than good speed in any business when we stay not to take God
   along with us, and by the word and prayer to consult him. Many a time
   we see cause to reflect upon it with regret that such and such an
   affair miscarried, because we asked not counsel at the mouth of the
   Lord; would we acknowledge him in all our ways, we should find them
   more safe, easy, and successful.

   II. The fraud soon discovered, by which this league was procured. A
   lying tongue is but for a moment, and truth will be the daughter of
   time. Within three days they found, to their great surprise, that the
   cities which these ambassadors had treated for were very near them, but
   one night's foot-march from the camp at Gilgal, ch. x. 9. Either their
   own scouts or the parties that sallied out to acquaint themselves with
   the country, or perhaps some deserters that came over to them from the
   enemy, informed them of the truth in this matter. Those that suffer
   themselves to be deceived by the wiles of Satan will soon be undeceived
   to their confusion, and will find that near, even at the door, which
   they imagined was very far off.

   III. The disgust of the congregation at this. They did indeed submit to
   the restraints which this league laid upon them, and smote not the
   cities of the Gibeonites, neither slew the persons nor seized the prey;
   but it vexed them to have their hands thus tied, and they murmured
   against the princes (v. 18) it is to be feared, more from a jealousy
   for their own profit than from a zeal for the fulfilling of God's
   command, though some of them perhaps had a regard to that. Many are
   forward to arraign and censure the actions of princes while they are
   ignorant of the springs of those actions and are incompetent judges of
   the reasons of state that govern them. While therefore we are satisfied
   in general that those who are over us aim at nothing but the public
   good, and sincerely seek the welfare of their people, we ought to make
   the best of what they do and not exercise ourselves in things above us.

   IV. The prudent endeavour of the princes to pacify the discontented
   congregation, and to accommodate the matter; herein all the princes
   concurred and were unanimous, which doubtless disposed the people to
   acquiesce.

   1. They resolved to spare the lives of the Gibeonites, for so they had
   expressly sworn to do (v. 15), to let them live. (1.) The oath was
   lawful, else it had not bound them any more than Herod's oath bound him
   to cut off John Baptist's head; it is true God had appointed them to
   destroy all the Canaanites, but the law must be construed, in favorem
   vitę--with some tender allowance, to mean those only that stood it out
   and would not surrender their country to them, and not to bind them so
   far to put off the sense of honour and humanity as to slay those who
   had never lifted up a hand against them nor ever would, but before they
   were reduced to any extremity, or ever attempted any act of hostility,
   with one consent humbled themselves; the kings of Israel were certainly
   more merciful kings than to do so (1 Kings xx. 31), and the God of
   Israel a more merciful God than to order it so. Satis est prostrasse
   leoni--It is enough to have laid the lion prostrate. And besides, the
   reason of the law is the law; the mischief designed to be prevented by
   that law was the infecting of the Israelites with their idolatry, Deut.
   vii. 4. But if the Gibeonites renounce their idolatry, and become
   friends and servants to the house of God, the danger is effectually
   prevented, the reason of the law ceases, and consequently the
   obligation of it, especially to a thing of this nature. The conversion
   of sinners shall prevent their ruin. (2.) The oath being lawful, both
   the princes and the people for whom they transacted were bound by it,
   bound in conscience, bound in honour to the God of Israel, by whom they
   had sworn, and whose name would have been blasphemed by the Canaanites
   if they had violated this oath. They speak as those that feared an oath
   (Eccl. ix. 2), when they argued thus: We will let them live, lest wrath
   be upon us, because of the oath which we swore, v. 20. He that ratifies
   a promise with an oath imprecates the divine vengeance if he wilfully
   break his promise, and has reason to expect that divine justice will
   take him at his word. God is not mocked, and therefore oaths are not to
   be jested with. The princes would keep their word, [1.] Though they
   lost by it. A citizen of Zion swears to his own hurt and changes not,
   Ps. xv. 4. Joshua and the princes, when they found it was to their
   prejudice that they had thus bound themselves, did not apply to Eleazar
   for a dispensation, much less did they pretend that no faith is to be
   kept with heretics, with Canaanites; no, they were strangers to the
   modern artifices of the Romish church to elude the most sacred bonds,
   and even to sanctify perjuries [2.] Though the people were uneasy at
   it, and their discontent might have ended in a mutiny, yet the princes
   would not violate their engagement to the Gibeonites; we must never be
   over-awed, either by majesty or multitude, to do a sinful thing, and go
   against our consciences. [3.] Though they were drawn into this league
   by a wile, and might have had a very plausible pretence to declare it
   null and void, yet they adhered to it. They might have pleaded that
   though those were the men with whom they exchanged the ratifications,
   yet these were not the cities intended in the league; they had promised
   to spare certain cities, without names, that were very far off, and
   upon the express consideration of their being so; but these were very
   near, and therefore not the cities that they covenanted with. And many
   learned men have thought that they were so grossly imposed upon by the
   Gibeonites that it would have been lawful for them to have recalled
   their promise, but to preserve their reputation, and to keep up in
   Israel a veneration of an oath, they would stand to it; but it is plain
   that they thought themselves indispensably obliged by it, and were
   apprehensive that the wrath of God would fall upon them if they broke
   it. And, however their adherence to it might be displeasing to the
   congregation, it is plain that it was acceptable to God; for when, in
   pursuance of this league, they undertook the protection of the
   Gibeonites, God gave them the most glorious victory that ever they had
   in all their wars (ch. x.), and long afterwards severely avenged the
   wrong Saul did to the Gibeonites in violation of this league, 2 Sam.
   xxi. 1. Let this convince us all how religiously we ought to perform
   our promises, and make good our bargains; and what conscience we ought
   to make of our words when they are once given. If a covenant obtained
   by so many lies and deceits might not be broken, shall we think to
   evade the obligation of those that have been made with all possible
   honesty and fairness? If the fraud of others will not justify or excuse
   our falsehood, certainly the honesty of others in dealing with us will
   aggravate and condemn our dishonesty in dealing with them.

   2. Though they spared their lives, yet they seized their liberties, and
   sentenced them to be hewers of wood and drawers of water to the
   congregation, v. 21. By this proposal the discontented congregation was
   pacified; for, (1.) Those who were angry that the Gibeonites lived
   might be content when they saw them condemned to that which, in the
   general apprehension, is worse than death, perpetual servitude. (2.)
   Those who were angry that they were not spoiled might be content when
   their serving the congregation would be more to the public advantage
   than their best effects could be; and, in short, the Israelites would
   be not losers either in honour or profit by this peace with the
   Gibeonites; convince them of this, and they will be satisfied.

    The Gibeonites Made Bondmen. (b. c. 1450.)

   22 And Joshua called for them, and he spake unto them, saying,
   Wherefore have ye beguiled us, saying, We are very far from you; when
   ye dwell among us?   23 Now therefore ye are cursed, and there shall
   none of you be freed from being bondmen, and hewers of wood and drawers
   of water for the house of my God.   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.
     25 And now, behold, we are in thine hand: as it seemeth good and
   right unto thee to do unto us, do.   26 And so did he unto them, and
   delivered them out of the hand of the children of Israel, that they
   slew them not.   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.

   The matter is here settled between Joshua and the Gibeonites, and an
   explanation of the league agreed upon. We may suppose that now, not the
   messengers who were first sent, but the elders of Gibeon, and of the
   cities that were dependent upon it, were themselves present and treated
   with, that the matter might be fully compromised.

   I. Joshua reproves them for their fraud, v. 22. And they excuse it as
   well as they can, v. 24. 1. Joshua gives the reproof very mildly:
   Wherefore have you beguiled us? He does not load them with any ill
   names, does not give them any harsh provoking language, does not call
   them, as they deserved to be called, base liars, but only asks them,
   Why have you beguiled us? Under the greatest provocations, it is our
   wisdom and duty to keep our temper, and to bridle our passion; a just
   cause needs not anger to defend it, and a bad one is made never the
   better by it. 2. They make the best excuse for themselves, that the
   thing would bear, v. 24. They found by the word of God that sentence of
   death was passed upon them (the command was to destroy all the
   inhabitants of the land, without exception), and they found by the
   works of God already wrought that there was no opposing the execution
   of this sentence; they considered that God's sovereignty is
   incontestable, his justice inflexible, his power irresistible, and
   therefore resolved to try what his mercy was, and found it was not in
   vain to cast themselves upon it. They do not go about to justify their
   lie, but in effect beg pardon for it, pleading it was purely to save
   their lives that they did it, which every man that finds in himself the
   force of the law of self-preservation will therefore make great
   allowances for, especially in such a case as this, where the fear was
   not merely of the power of man (if that were all, one might flee from
   that to the divine protection), but of the power of God himself, which
   they saw engaged against them.

   II. Joshua condemns them to servitude, as a punishment of their fraud
   (v. 23), and they submit to the sentence (v. 25), and for aught that
   appears both sides are pleased.

   1. Joshua pronounces them perpetual bondmen. They had purchased their
   lives with a lie, but, that being no good consideration, he obliges
   them to hold their lives under the rent and reservation of their
   continual labours, in hewing wood and drawing water, the meanest and
   most toilsome employments. Thus their lie was punished; had they dealt
   fairly and plainly with Israel, perhaps they would have had more
   honourable conditions granted them, but now, since they gain their
   lives with ragged clothes and clouted shoes, the badges of servitude,
   they are condemned for ever to wear such, so must their doom be. And
   thus the ransom of their lives is paid; dominion is acquired by the
   preservation of a life that lies at mercy (servus dicitur a servando--a
   servant is so called from the act of saving); they owe their service to
   those to whom they owe their lives. Observe how the judgment is given
   against them. (1.) Their servitude is made a curse to them. "Now you
   are cursed with the ancient curse of Canaan," from whom these Hivites
   descended, a servant of servants shalt thou be, Gen. ix. 25. What shall
   be done to the false tongue but this? Cursed shall it be. (2.) Yet this
   curse is turned into a blessing; they must be servants, but it shall be
   for the house of my God. The princes would have them slaves unto all
   the congregation (v. 21), at least they chose to express themselves so,
   for the pacifying of the people that were discontented; but Joshua
   mitigates the sentence, both in honour to God and in favour to the
   Gibeonites: it would be too hard upon them to make them every man's
   drudge; if they must be hewers of wood and drawers of water, than which
   there cannot be a greater disparagement, especially to those who are
   citizens of a royal city, and all mighty men (ch. x. 2), yet they shall
   be so to the house of my God, than which there cannot be a greater
   preferment: David himself could have wished to be a door-keeper there.
   Even servile work becomes honourable when it is done for the house of
   our God and the offices thereof. [1.] They were hereby excluded from
   the liberties and privileges of true-born Israelites, and a remaining
   mark of distinction was put upon their posterity throughout all their
   generations. [2.] They were hereby employed in such services as
   required their personal attendance upon the altar of God in the place
   which he should choose (v. 27), which would bring them to the knowledge
   of the law of God, keep them strictly to that holy religion to which
   they were proselyted, and prevent their revolt to the idolatries of
   their fathers. [3.] This would be a great advantage to the priests and
   Levites to have so many, and those mighty men, constant attendants upon
   them, and engaged by office to do all the drudgery of the tabernacle. A
   great deal of wood must be hewed for fuel for God's house, not only to
   keep the fire burning continually upon the altar, but to boil the flesh
   of the peace-offerings, &c. And a great deal of water must be drawn for
   the divers washings which the law prescribed. These and other such
   servile works, such as washing the vessels, carrying out ashes,
   sweeping the courts, &c., which otherwise the Levites must have done
   themselves, these Gibeonites were appointed to do. [4.] They were
   herein servants to the congregation too; for whatever promotes and
   helps forward the worship of God is real service to the commonwealth.
   It is the interest of every Israelite that the altar of God be well
   attended. Hereby also the congregation was excused from much of that
   servile work which perhaps would otherwise have been expected from some
   of them. God had made a law that the Israelites should never make any
   of their brethren bondmen; if they had slaves, they must be of the
   heathen that were round about them, Lev. xxv. 44. Now in honour of this
   law, and of Israel that was honoured by it, God would not have the
   drudgery, no, not of the tabernacle itself, to be done by Israelites,
   but by Gibeonites, who were afterwards called Nethinim, men given to
   the Levites, as the Levites were to the priests (Num. iii. 9), to
   minister to them in the service of God. [5.] This may be looked upon as
   typifying the admission of the Gentiles into the gospel church. Now
   they were taken in upon their submission to be under-officers, but
   afterwards God promises that he will take of them for priests and
   Levites, Isa. lxvi. 21.

   2. They submit to this condition, v. 25. Conscious of a fault in
   framing a lie whereby to deceive the Israelites, and sensible also how
   narrowly they escaped with their lives and what a kindness it was to
   have them spared, they acquiesce in the proposal: Do as it seemeth
   right unto thee. Better live in servitude, especially such servitude,
   than not live at all. Those of the very meanest and most despicable
   condition are described to be hewers of wood and drawers of water,
   Deut. xxix. 11. But skin for skin, liberty, and labour, and all that a
   man has, will he give for his life, and no ill bargain. Accordingly the
   matter was determined. (1.) Joshua delivered them out of the hands of
   the Israelites that they should not be slain, v. 26. It seems there
   were those who would have fallen upon them with the sword if Joshua had
   not interposed with his authority; but wise generals know when to
   sheathe the sword, as well as when to draw it. (2.) He then delivered
   them again into the hands of the Israelites to be enslaved, v. 27. They
   were not to keep possession of their cities, for we find afterwards
   that three of them fell to the lot of Benjamin and one to that of
   Judah; nor were they themselves to be at their own disposal, but, as
   bishop Patrick thinks, were dispersed into the cities of the priests
   and Levites, and came up with them in their courses to serve at the
   altar, out of the profits of which, it is probable, they were
   maintained. And thus Israel's bondmen became the Lord's freemen, for
   his service in the meanest office is liberty, and his work is its own
   wages. And this they got by their early submission. Let us, in like
   manner, submit to our Lord Jesus, and refer our lives to him, saying,
   "We are in thy hand, do unto us as seemeth good and right unto thee;
   only save our souls, and we shall not repent it:" if he appoint us to
   bear his cross, and draw in his yoke, and serve at his altar, this
   shall be afterwards neither shame nor grief to us, while the meanest
   office in God's service will entitle us to a dwelling in the house of
   the Lord all the days of our life.
     __________________________________________________________________

J O S H U A

  CHAP. X.

   We have in this chapter an account of the conquest of the kings and
   kingdoms of the southern part of the land of Canaan, as, in the next
   chapter, of the reduction of the northern parts, which together
   completed the glorious successes of the wars of Canaan. In this chapter
   we have an account, I. Of the routing of their forces in the field, in
   which observe, 1. Their confederacy against the Gibeonites, ver. 1-5.
   2. The Gibeonites' request to Joshua to assist them, ver. 6. 3.
   Joshua's speeds march under divine encouragement for their relief, ver.
   7-9. 4. The defeat of the armies of these confederate kings, ver. 10,
   11. 5. The miraculous prolonging of the day by the standing still of
   the sun in favour of the conquerors, ver. 12-14. II. Of the execution
   of the kings that escaped out of the battle, ver. 15-27. III. Of the
   taking of the particular cities, and the total destruction of all that
   were found in them. Makkedah, ver. 28. Libnah, ver. 29, 30. Lachish,
   ver. 31, 32, and the king of Gezer that attempted its rescue, ver. 33.
   Eglon, ver. 34, 35. Hebron, ver. 36, 37. Debir, ver. 38, 39. And the
   bringing of all that country into the hands of Israel, ver. 40-42. And,
   lastly, the return of the army to the head-quarters, ver. 43.

    The Combination Against Gibeon. (b. c. 1450.)

   1 Now it came to pass, when Adoni-zedec 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;
     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.   3 Wherefore Adoni-zedec 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,   4
   Come up unto me, and help me, that we may smite Gibeon: for it hath
   made peace with Joshua and with the children of 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.   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.

   Joshua and the hosts of Israel had now been a good while in the land of
   Canaan, and no great matters were effected; they were made masters of
   Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender,
   and that was all; hitherto the progress of their victories had not
   seemed proportionable to the magnificence of their entry and the glory
   of their beginnings. Those among them that were impatient of delays, it
   is probable, complained of Joshua's slowness, and asked why they did
   not immediately penetrate into the heart of the country, before the
   enemy could rally their forces to make head against them, why they
   stood trifling, while they were so confident both of their title and of
   their success. Thus Joshua's prudence, perhaps, was censured as
   slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to
   be conquered in a day. God had said that by little and little he would
   drive out the Canaanites, Exod. xxiii. 30. He that believeth will not
   make haste, or conclude that the promise will never be performed
   because it is not performed so soon as he expected. 2. Joshua waited
   for the Canaanites to be the aggressors; let them first make an onset
   upon Israel, or the allies of Israel, and then their destruction will
   be, or at least will appear to be, the more just and more justifiable.
   Joshua had warrant sufficient to set upon them, yet he stays till they
   strike the first stroke, that he might provide for honest things in the
   sight, not only of God, but of men; and they would be the more
   inexcusable in their resistance, now that they had seen what favour the
   Gibeonites found with Israel. 3. It was for the advantage of Israel to
   sit still awhile, that the forces of these little kings might unite in
   one body, and so might the more easily be cut off at one blow. This God
   had in his eye when he put it into their hearts to combine against
   Israel; though they designed thereby to strengthen one another, that
   which he intended was to gather them as sheaves into the floor, to fall
   together under the flail, Mic. iv. 12. Thus oftentimes that seeming
   paradox proves wholesome counsel, Stay awhile, and we shall have done
   the sooner.

   After Israel had waited awhile for an occasion to make war upon the
   Canaanites, a fair one offers itself. 1. Five kings combine against the
   Gibeonites. Adoni-zedec king of Jerusalem was the first mover and
   ring-leader of this confederacy. He had a good name (it signifies lord
   of righteousness), being a descendant perhaps from Melchizedek, king of
   righteousness; but, notwithstanding the goodness of his name and
   family, it seems he was a bad man, and an implacable enemy to the
   posterity of that Abraham to whom his predecessor, Melchizedek, was
   such a faithful friend. He called upon his neighbours to join against
   Israel either because he was the most honourable prince, and had the
   precedency among these kings (perhaps they had some dependence upon
   him, at least they paid a deference to him, as the most public,
   powerful, and active man they had among them), or because he was first
   or most apprehensive of the danger his country was in, not only by the
   conquest of Jericho and Ai, but the surrender of Gibeon, which, it
   seems, was the chief thing that alarmed him, it being one of the most
   considerable frontier towns they had. Against Gibeon therefore all the
   force he would raise must be leveled. Come, says he, and help me, that
   we may smite Gibeon. This he resolves to do, either, (1.) In policy,
   that he might retake the city, because it was a strong city, and of
   great consequence to this country in whose hands it was; or, (2.) In
   passion, that he might chastise the citizens for making peace with
   Joshua, pretending that they had perfidiously betrayed their country
   and strengthened the common enemy, whereas they had really done the
   greatest kindness imaginable to their country, by setting them a good
   example, if they would have followed it. Thus Satan and his instruments
   make war upon those that make peace with God. Marvel not if the world
   hate you, and treat those as deserters who are converts to Christ. 2.
   The Gibeonites send notice to Joshua of the distress and danger they
   are in, v. 6. Now they expect benefit from the league they had made
   with Israel, because, though it was obtained by deceit, it was
   afterwards confirmed when the truth came out. They think Joshua obliged
   to help them, (1.) In conscience, because they were his servants; not
   in compliment, as they had said in their first address (ch. ix. 8), We
   are thy servants, but in reality made servants to the congregation; and
   it is the duty of masters to take care of the poorest and meanest of
   their servants, and not to see them wronged when it is in the power of
   their hand to right them. Those that pay allegiance may reasonably
   expect protection. Thus David pleads with God (Ps. cxix. 94), I am
   thine, save me; and so may we, if indeed we be his. (2.) In honour,
   because the ground of their enemies' quarrel with them was the respect
   they had shown to Israel, and the confidence they had in a covenant
   with them. Joshua cannot refuse to help them when it is for their
   affection to him, and to the name of his God, that they are attacked.
   David thinks it a good plea with God (Ps. lxix. 7), For thy sake I have
   borne reproach. When our spiritual enemies set themselves in array
   against us, and threaten to swallow us up, let us, by faith and prayer,
   apply to Christ, our Joshua, for strength and succour, as Paul did, and
   we shall receive the same answer of peace, My grace is sufficient for
   thee, 2 Cor. xii. 8, 9.

    The Sun and Moon Stand Still. (b. c. 1450.)

   7 So Joshua ascended from Gilgal, he, and all the people of war with
   him, and all the mighty men of valour.   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.   9 Joshua therefore came
   unto them suddenly, and went up from Gilgal all night.   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
   Beth-horon, and smote them to Azekah, and unto Makkedah.   11 And it
   came to pass, as they fled from before Israel, and were in the going
   down to Beth-horon, 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.
   12 Then spake 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.   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.   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.

   Here, I. Joshua resolves to assist the Gibeonites, and God encourages
   him in this resolve. 1. He ascended from Gilgal (v. 7), that is, he
   designed, determined, and prepared for, this expedition to relieve
   Gibeon, for it is probable it was before he stirred a step that God
   spoke to him to encourage him. It was generous and just in Joshua to
   help his new allies, though perhaps the king of Jerusalem, when he
   attacked them, little thought that Joshua would be so ready to help
   them, but expected he would abandon them as Canaanites, the rather
   because they had obtained their league with him by fraud; therefore he
   speaks with assurance (v. 4) of smiting Gibeon. But Joshua knew that
   his promise to let them live obliged him, not only not to slay them
   himself, but not to stand by and see them slain when it was in the
   power of his hand to prevent it, Prov. xxiv. 11, 12. He knew that when
   they embraced the faith and worship of the God of Israel they came to
   trust under the shadow of his wings (Ruth ii. 12), and therefore, as
   his servants, he was bound to protect them. 2. God animated him for his
   undertaking, (v. 8): Fear not, that is, (1.) "Doubt not of the goodness
   of thy cause and the clearness of thy call; though it be to assist
   Gibeonites, thou art in the way of duty, and God is with thee of a
   truth." (2.) "Dread not the power of the enemy; though so many kings
   are confederate against thee, and are resolved to make their utmost
   efforts for the reduction of Gibeon, and it may be will fight
   desperately in a desperate cause, yet let not this discourage thee, I
   have delivered them into thy hand;" and those can make neither
   resistance nor escape whom God has marked for destruction.

   II. Joshua applies himself to execute this resolve, and God assists him
   in the execution. Here we have,

   1. The great industry of Joshua, and the power of God working with it
   for the defeat of the enemy. In this action, (1.) Joshua showed his
   good-will in the haste he made for the relief of Gibeon (v. 9): He came
   unto them suddenly, for the extremity was such as would not admit
   delay. If one of the tribes of Israel had been in danger, he could not
   have shown more care or zeal for its relief than here for Gibeon,
   remembering in this, as in other cases, there must be one law for the
   stranger that was proselyted and for him that was born in the land.
   Scarcely had the confederate princes got their forces together, and sat
   down before Gibeon, when Joshua was upon them, the surprise of which
   would put them into the greatest confusion. Now that the enemy were
   actually drawn up into a body, which had all as it were but one neck,
   despatch was as serviceable to his cause as before delay was, while he
   waited for this general rendezvous; and now that things were ripe for
   execution no man more expeditious than Joshua, who before had seemed
   slow. Now it shall never be said, He left that to be done to-morrow
   which he could do to-day. When Joshua found he could not reach Gibeon
   in a day, lest he should lose any real advantages against the enemy, or
   so much as seem to come short or to neglect his new allies, he marched
   all night, resolving not to give sleep to his eyes, nor slumber to his
   eye-lids, till he had accomplished this enterprise. It was well the
   forces he took with him were mighty men of valour, not only able-bodied
   men, but men of spirit and resolution, and hearty in the cause, else
   they neither could nor would have borne this fatigue, but would have
   murmured at their leader and would have asked, "Is this the rest we
   were promised in Canaan?" But they well considered that the present
   toil was in order to a happy settlement, and therefore were reconciled
   to it. Let the good soldiers of Jesus Christ learn hence to endure
   hardness, in following the Lamb whithersoever he goes, and not think
   themselves undone if their religion lose them now and then a night's
   sleep; it will be enough to rest when we come to heaven. But why needed
   Joshua to put himself and his men so much to the stretch? Had not God
   promised him that without fail he would deliver the enemies into his
   hand? It is true he had; but God's promises are intended, not to
   slacken and supersede, but to quicken and encourage our endeavours. He
   that believeth doth not make haste to anticipate providence, but doth
   make haste to attend it, with a diligent, not a distrustful, speed.
   (2.) God showed his great power in defeating the enemies whom Joshua so
   vigorously attacked, v. 10, 11. Joshua had a very numerous and powerful
   army with him, hands enough to despatch a dispirited enemy, so that the
   enemy might have been scattered by the ordinary fate of war; but God
   himself would appear in this great and decisive battle, and draw up the
   artillery of heaven against the Canaanites, to demonstrate to this
   people that they got not this land in possession by their own sword,
   neither did their own arm save them, but God's right hand and his arm,
   Ps. xliv. 3. The Lord discomfited them before Israel. Israel did what
   they could, and yet God did all. [1.] It must needs be a very great
   terror and confusion to the enemy to perceive that heaven itself fought
   against them; for who can contest with, flee from, or fence against,
   the powers of heaven? They had affronted the true God and robbed him of
   his honour by worshipping the host of heaven, giving that worship to
   the creature which is due to the Creator only; and now the host of
   heaven fights against them, and even that part of the creation which
   they had idolized is at war with them, and even triumphs in their ruin,
   Jer. viii. 2. There is no way of making any creature propitious to us,
   no, not by sacrifice nor offering, but only by making our peace with
   God and keeping ourselves in his love. This had been enough to make
   them an easy prey to the victorious Israelites, yet this was not all.
   [2.] Besides the terror struck upon them, there was a great slaughter
   made of them by hail-stones, which were so large, and came down with
   such a force, that more were killed by the hail-stones than by the
   sword of the Israelites, though no doubt they were busy. God himself
   speaks to Job of treasures, or magazines, of snow and hail, which he
   has reserved for the day of battle and war (Job xxxviii. 22, 23), and
   here they are made use of to destroy the Canaanites. Here was hail,
   shot from God's great ordnance, that, against whomsoever it was
   directed, was sure to hit (and never glanced upon the Israelites mixed
   with them), and wherever it hit was sure to kill. See here how
   miserable those are that have God for their enemy, and how sure to
   perish; it is a fearful thing to fall into his hands, for there is no
   fleeing out of them. Some observe that Beth-horon lay north of Gibeon,
   Azekah and Makkedah lay south, so that they fled each way but, which
   way soever they fled, the hail-stones pursued them, and met them at
   every turn.

   2. The great faith of Joshua, and the power of God crowning it with the
   miraculous arrest of the sun, that the day of Israel's victories might
   be prolonged, and so the enemy totally defeated. The hail-stones had
   their rise no higher than the clouds, but, to show that Israel's help
   came from above the clouds, the sun itself, who by his constant motion
   serves the whole earth, by halting when there was occasion served the
   Israelites, and did them a kindness. The sun and moon stood still in
   their habitation, at the light of thy arrows which gave the signal,
   Hab. iii. 11.

   (1.) Here is the prayer of Joshua that the sun might stand still. I
   call it his prayer, because it is said (v. 12) he spoke to the Lord; as
   Elijah, though we read (1 Kings xvii. 1) only of his prophesying of the
   drought, yet is said (James v. 17) to pray for it. Observe, [1.] An
   instance of Joshua's unwearied activity in the service of God and
   Israel, that though he had marched all night and fought all day, and,
   one might expect, would be inclined to repose himself and get a little
   sleep, and give his army some time to rest--that, like the hireling, he
   would earnestly desire the shadow, and bid the night welcome, when he
   had done such a good day's work--yet, instead of this, he wishes for
   nothing so much as the prolonging of the day. Note, Those that wait on
   the Lord and work for him shall renew their strength, shall run and not
   be weary, shall walk and not faint, Isa. xl. 31. [2.] An instance of
   his great faith in the almighty power of God, as above the power of
   nature, and able to control and alter the usual course of it. No doubt
   Joshua had an extraordinary impulse or impression upon his spirit,
   which he knew to be of divine origin, prompting him to desire that this
   miracle might be wrought upon this occasion, else it would have been
   presumption in him to desire or expect; the prayer would not have been
   granted by the divine power, if it had not been dictated by the divine
   grace. God wrought this faith in him, and then said, "According to thy
   faith, and thy prayer of faith, be it unto thee." It cannot be
   imagined, however, that such a thing as this should have entered into
   his mind if God had not put it there; a man would have had a thousand
   projects in his head for the completing of the victory before he would
   have thought of desiring the sun to stand still; but even in the
   Old-Testament saints the Spirit made intercession according to the will
   of God. What God will give he inclines the hearts of his praying people
   to ask, and for what he will do he will be enquired of, Ezek. xxxvi.
   37. Now, First, It looked great for Joshua to say, Sun, stand thou
   still. His ancestor Joseph had indeed dreamed that the sun and moon did
   homage to him; but who would have thought that, after it had been
   fulfilled in the figure, it should be again fulfilled in the letter to
   one of his posterity? The prayer is thus expressed with authority,
   because it was not an ordinary prayer, such as is directed and
   supported only by God's common providence or promise, but the prayer of
   a prophet at this time divinely inspired for this purpose; and yet it
   intimates to us the prevalency of prayer in general, so far as it is
   regulated by the word of God, and may remind us of that honour put upon
   prayer (Isa. xlv. 11), Concerning the work of my hands command you me.
   He bids the sun stand still upon Gibeon, the place of action and the
   seat of war, intimating that what he designed in this request was the
   advantage of Israel against their enemies; it is probable that the sun
   was now declining, and that he did not call for the lengthening out of
   the day until he observed it hastening towards it period. He does
   likewise, in the name of the King of kings, arrest the moon, perhaps
   because it was requisite for the preserving of the harmony and good
   order of the spheres that the course of the rest of the heavenly bodies
   should be stayed likewise, otherwise, while the sun shone, he needed
   not the moon; and here he mentions the valley of Ajalon, which was near
   to Gibeon, because there he was at that time. Secondly, It was bold
   indeed to say so before Israel, and argues a very strong assurance of
   faith. If the event had not answered the demand, nothing could have
   been a greater slur upon him; the Israelites would have concluded he
   was certainly going mad, or he would never have talked so
   extravagantly. But he knew very well God would own and answer a
   petition which he himself directed to be drawn up and presented, and
   therefore was not afraid to say before all Israel, calling them to
   observe this work of wonder, Sun, stand thou still, for he was
   confident in him whom he had trusted. He believed the almighty power of
   God, else he could not have expected that the sun, going on in its
   strength, driving in a full career, and rejoicing as a strong man to
   run a race, should be stopped in an instant. He believed the
   sovereignty of God in the kingdom of nature, else he could not have
   expected that the established law and course of nature should be
   changed and interrupted, the ordinances of heaven, and the constant
   usage according to these ordinances, broken in upon. And he believed
   God's particular favour to Israel above all people under the sun, else
   he could not have expected that, to favour them upon an emergency with
   a double day, he should (which must follow of course) amaze and terrify
   so great a part of the terrestrial globe with a double night at the
   same time. It is true, he causeth the sun to shine upon the just and
   the unjust; but for this once the unjust shall wait for it beyond the
   usual time, while, in favour to righteous Israel, it stands still.

   (2.) The wonderful answer to this prayer. No sooner said than done (v.
   13): The sun stood still, and the moon staid. Notwithstanding the vast
   distance between the earth and the sun, at the word of Joshua the sun
   stopped immediately; for the same God that rules in heaven above rules
   at the same time on this earth, and, when he pleases, even the heavens
   shall hear the earth, as here. Concerning this great miracle it is here
   said, [1.] That it continued a whole day, that is, the sun continued as
   long again above the horizon as otherwise it would have done. It is
   commonly supposed to have been about the middle of summer that this
   happened, when, in that country, it was about fourteen hours between
   sun and sun, so that this day was about twenty-eight hours long; yet,
   if we suppose it to have been at that time of the year when the days
   are at the shortest, it will be the more probable that Joshua should
   desire and pray for the prolonging of the day. [2.] That hereby the
   people had full time to avenge themselves of their enemies, and to give
   them a total defeat. We often read in history of battles which the
   night put an end to, the shadows of which favoured the retreat of the
   conquered; to prevent this advantage to the enemy in their flight, the
   day was doubled, that the hand of Israel might find out all their
   enemies; but the eye and hand of God can find them out without the help
   of the sun's light, for to him the night shineth as the day, Ps.
   cxxxix. 12. Note, Sometimes God completes a great salvation in a little
   time, and makes but one day's work of it. Perhaps this miracle is
   alluded to Zech. xiv. 6, 7, where the day of God's fighting against the
   nations is said to be one day, and that at evening time it shall be
   light, as here. And, [3.] That there was never any day like it, before
   or since, in which God put such an honour upon faith and prayer, and
   upon Israel's cause; never did he so wonderfully comply with the
   request of a man, nor so wonderfully fight for his people. [4.] This is
   said to be written in the book of Jasher, a collection of state-poems,
   in which the poem made upon this occasion was preserved among the rest;
   probably the same with that book of the wars of the Lord (Num. xxi.
   14), which afterwards was continued and carried on by one Jasher. Those
   words, Sun, stand thou still upon Gibeon, and thou moon in the valley
   of Ajalon, sounding metrical, are supposed to be taken from the
   narrative of this event as it was found in the book of Jasher. Not that
   the divine testimony of the book of Joshua needed confirmation from the
   book of Jasher, a human composition; but to those who had that book in
   their hands it would be of use to compare this history with it, which
   warrants the appeals the learned make to profane history for
   corroborating the proofs of the truth of sacred history. [5.] But
   surely this stupendous miracle of the standing still of the sun was
   intended for something more than merely to give Israel so much the more
   time to find out and kill their enemies, which, without this, might
   have been done the next day. First, God would hereby magnify Joshua
   (ch. iii. 7), as a particular favourite, and one whom he did delight to
   honour, being a type of him who has all power both in heaven and in
   earth and whom the winds and the seas obey. Secondly, He would hereby
   notify to all the world what he was doing for his people Israel here in
   Canaan; the sun, the eye of the world, must be fixed for some hours
   upon Gibeon and the valley of Ajalon, as if to contemplate the great
   works of God there for Israel, and so to engage the children of men to
   look that way, and to enquire of this wonder done in the land, 2 Chron.
   xxxii. 31. Proclamation was hereby made to all the neighbouring
   nations. Come, behold the works of the Lord (Ps. xlvi. 8), and say,
   What nation is there so great as Israel is, who has God so nigh unto
   them? One would have supposed that this would bring such real
   ambassadors as the Gibeonites pretended to be from a very far country,
   to court the friendship of Israel because of the name of the Lord their
   God. Thirdly, He would hereby convince and confound those idolaters
   that worshipped the sun and moon and gave divine honours to them, by
   demonstrating that they were subject to the command of the God of
   Israel, and that, as high as they were, he was above them; and thus he
   would fortify his people against temptations to this idolatry, which he
   foresaw they would be addicted to (Deut. iv. 19), and which,
   notwithstanding this, they afterwards corrupted themselves with.
   Fourthly, This miracle signified (it is the learned bishop Pierson's
   notion) that in the latter days, when the light of the world was
   tending towards a light of darkness, the Sun of righteousness, even our
   Joshua, should arise (Mal. iv. 2), give check to the approaching night,
   and be the true light. To which let me add that when Christ conquered
   our spiritual enemies upon the cross the miracle wrought on the sun was
   the reverse of this; it was then darkened as if it had gone down at
   noon, for Christ needed not the light of the sun to carry on his
   victories: he then made darkness his pavilion. And, Lastly, The
   arresting of the sun and moon in this day of battle prefigured the
   turning of the sun into darkness, and the moon into blood, in the last
   great and terrible day of the Lord.

    The Five Kings Slain. (b. c. 1450.)

   15 And Joshua returned, and all Israel with him, unto the camp to
   Gilgal.   16 But these five kings fled, and hid themselves in a cave at
   Makkedah.   17 And it was told Joshua, saying, The five kings are found
   hid in a cave at Makkedah.   18 And Joshua said, Roll great stones upon
   the mouth of the cave, and set men by it for to keep them:   19 And
   stay ye 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
   hath delivered them into your hand.   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.   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.   22 Then said Joshua,
   Open the mouth of the cave, and bring out those five kings unto me out
   of the cave.   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.   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.   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 ye fight.   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.   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.

   It was a brave appearance, no doubt, which the five kings made when
   they took the field for the reducing of Gibeon, and a brave army they
   had following them; but they were all routed, put into disorder first,
   and then brought to destruction by the hail-stones. And now Joshua
   thought, his work being done, he might go with his army into quarters
   of refreshment. Accordingly it was resolved, perhaps in a council of
   war, that they should presently return to the camp at Gilgal (v. 15),
   till they should receive orders from God to take possession of the
   country they had now conquered; but he soon finds he has more work cut
   out for him. The victory must be pursued, that the spoils might be
   divided. Accordingly he applies himself to it with renewed vigour.

   I. The forces that had dispersed themselves must be followed and
   smitten. When tidings were brought to Joshua where the kings were he
   ordered a guard to be set upon them for the present (v. 18), reserving
   them for another day of destruction, and to be brought forth to a day
   of wrath, Job xxi. 30. He directs his men to pursue the common
   soldiers, as much as might be, to prevent their escaping to the
   garrisons, which would strengthen them, and make the reduction of them
   the more difficult, v. 19. Like a prudent general, he does that first
   which is most needful, and defers his triumphs till he has completed
   his conquests; nor was he in such haste to insult over the captive
   kings but that he would first prevent the rallying again of their
   scattered forces. The result of this vigorous pursuit was, 1. That a
   very great slaughter was made of the enemies of God and Israel. And, 2.
   The field was cleared of them, so that none remained but such as got
   into fenced cities, where they would not long be safe themselves, nor
   were they capable of doing any service to the cities that sheltered
   them, unless they could have left their fears behind them. 3. None
   moved his tongue against any of the children of Israel, v. 21. This
   expression intimates, (1.) Their perfect safety and tranquillity; some
   think it should be read (from Exod. xi. 7), Against any of the children
   of Israel did not a dog move his tongue; no, not against any one man of
   them. They were not threatened by any danger at all after their
   victory, no, not so much as the barking of a dog. Not one single
   Israelite (for the original makes it so particular) was brought into
   any distress, either in the battle or in the pursuit. (2.) Their honour
   and reputation; no man had any reproach to cast upon them, nor an ill
   word to give them. God not only tied the hands, but stopped the mouths,
   of their enraged enemies, and put lying lips to silence. (3.) The
   Chaldee paraphrase makes it an expression of their unalloyed joy for
   this victory, reading it, There was no hurt nor loss to the children of
   Israel, for which any man should afflict his soul. When the army came
   to be reviewed after the battle, there was none slain, none wounded,
   none missing. Not one Israelite had occasion to lament either the loss
   of a friend or the loss of a limb, so cheap, so easy, so glorious, was
   this victory.

   II. The kings that had hidden themselves must now be called to an
   account, as rebels against the Israel of God, to whom, by the divine
   promise and grant, this land did of right belong and should have been
   surrendered upon demand. See here,

   1. How they were secured. The cave which they fled to, and trusted in
   for a refuge, became their prison, in which they were clapped up, till
   Joshua sat in judgment on them, v. 18. It seems they all escaped both
   the hail-stones and the sword, God so ordering it, not in kindness to
   them, but that they might be reserved for a more solemn and terrible
   execution; as, for this cause, Pharaoh survived the plagues of Egypt,
   and was made to stand, that God might in him show his power, Exod. ix.
   16. They all fled, and met at the same place, Providence directing
   them; and now those who were lately consulting against Israel were put
   upon new counsels to preserve themselves and agreed to take shelter in
   the same cave. The information brought to Joshua of this is an evidence
   that there were those of the country, who knew the holes and fastnesses
   of it, that were in his interests. And the care Joshua took to keep
   them there when they were there, as it is an instance of his policy and
   presence of mind, even in the heat of action, so, in the result of
   their project, it shows how those not only deceive themselves, but
   destroy themselves, who think to hide themselves from God. Their refuge
   of lies will but bind them over to God's judgment.

   2. How they were triumphed over. Joshua ordered them to be brought
   forth out of the cave, set before him as at the bar, and their names
   called over, v. 22, 23. And when they either were bound and cast upon
   the ground unable to help themselves, or threw themselves upon the
   ground, humbly to beg for their lives, he called for the general
   officers and great men, and commanded them to trample upon these kings,
   and set their feet upon their necks, not in sport and to make
   themselves and the company merry, but with the gravity and decorum that
   became the ministers of the divine justice who were not herein to
   gratify any pride or passion of their own, but to give glory to the God
   of Israel as higher than the highest, who treads upon princes as mortar
   (Isa. xli. 25), and is terrible to the kings of the earth, Ps. lxxvi.
   12. The thing does indeed look barbarous, thus to insult over men in
   misery, who had suddenly fallen from the highest pitch of honour into
   this disgrace. It was hard for crowned heads to be thus trodden upon,
   not by Joshua himself (that might better have been borne), at least not
   by him only, but by all the captains of the army. Certainly it ought
   not to be drawn into a precedent, for the case was extraordinary, and
   we have reason to think it was by divine direction and impulse that
   Joshua did this. (1.) God would hereby punish the abominable wickedness
   of these kings, the measure of whose iniquity was now full. And, by
   this public act of justice done upon these ringleaders of the
   Canaanites in sin, he would possess his people with the greater dread
   and detestation of those sins of the nations that God cast out from
   before them, which they would be tempted to imitate. (2.) He would
   hereby have the promise by Moses made good (Deut. xxxiii. 29), Thou
   shalt tread upon their high places, that is, their great men, which
   should the rather be speedily fulfilled in the letter because they are
   the very last words of Moses that we find upon record. (3.) He would
   hereby encourage the faith and hope of his people Israel in reference
   to the wars that were yet before them. Therefore Joshua said (v. 25):
   Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of
   theirs, as if there were any danger of having this affront now put upon
   them in after-time revenged upon yourselves, a consideration which
   keeps many from being insolent towards those they have at their mercy,
   because they know not how soon the uncertain fate of war may turn the
   same wheel upon themselves; but you need not fear that any should rise
   up ever to revenge this quarrel." [2.] "Fear not any other kings, who
   may at any time be in confederacy against you, for you see these
   brought down, whom you thought formidable. Thus shall the Lord do to
   all your enemies; now that they begin to fall, to fall so low that you
   may set your feet on their necks, you may be confident that they shall
   not prevail, but shall surely fall before you," Esth. vi. 13. (4.) He
   would hereby give a type and figure of Christ's victories over the
   powers of darkness, and believers' victories through him. All the
   enemies of the Redeemer shall be made his footstool, Ps. cx. 1. And see
   Ps. xviii. 40. The kings of the earth set themselves against him (Ps.
   ii. 2), but sooner or later we shall see all things put under Him (Heb.
   ii. 8), and principalities and powers made a show of, Col. ii. 15. And
   in these triumphs we are more than conquerors, may tread upon the lion
   and adder (Ps. xci. 13), may ride on the high places of the earth (Isa.
   lviii. 14), and may be confident that the God of peace shall tread
   Satan under our feet, shall do it shortly and do it effectually, Rom.
   xvi. 20. See Ps. cxlix. 8, 9.

   3. How they were put to death. Perhaps, when they had undergone that
   terrible mortification of being trodden upon by the captains of Israel,
   they were ready to say, as Agag, Surely the bitterness of death is
   past, and that sufficient unto them was this punishment which was
   inflicted by many; but their honours cannot excuse their lives, their
   forfeited devoted lives. Joshua smote them with the sword, and then
   hanged up their bodies till evening, when they were taken down, and
   thrown into the cave in which they had hidden themselves, v. 26, 27.
   That which they thought would have been their shelter was made their
   prison first and then their grave; so shall we be disappointed in that
   which we flee to from God: yet to good people the grave is still a
   hiding-place, Job xiv. 13. If these five kings had humbled themselves
   in time, and had begged peace instead of waging war, they might have
   saved their lives; but now the decree had gone forth, and they found no
   place for repentance, or the reversal of the judgment; it was too late
   to expect it, though perhaps they sought it carefully with tears.

    Seven Kings Defeated and Slain. (b. c. 1450.)

   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.   29 Then Joshua passed
   from Makkedah, and all Israel with him, unto Libnah, and fought against
   Libnah:   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.   31 And Joshua passed
   from Libnah, and all Israel with him, unto Lachish, and encamped
   against it, and fought against it:   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.   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.   34 And from Lachish Joshua
   passed unto Eglon, and all Israel with him; and they encamped against
   it, and fought against it:   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.   36 And Joshua went up from Eglon, and all Israel with him,
   unto Hebron; and they fought against it:   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.   38 And Joshua returned,
   and all Israel with him, to Debir; and fought against it:   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.   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.   41 And Joshua
   smote them from Kadesh-barnea even unto Gaza, and all the country of
   Goshen, even unto Gibeon.   42 And all these kings and their land did
   Joshua take at one time, because the Lord God of Israel fought for
   Israel.   43 And Joshua returned, and all Israel with him, unto the
   camp to Gilgal.

   We are here informed how Joshua improved the late glorious victory he
   had obtained and the advantages he had gained by it, and to do this
   well is a general's praise.

   I. Here is a particular account of the several cities which he
   immediately made himself master of. 1. The cities of three of the kings
   whom he had conquered in the field he went and took possession of,
   Lachish (v. 31, 32), Eglon (v. 34, 35), and Hebron, v. 36, 37. The
   other two, Jerusalem and Jarmuth, were not taken at this time; perhaps
   his forces were either so much fatigued with what they had done or so
   well content with what they had got that they had no mind to attack
   those places, and so they let slip the fairest opportunity they could
   ever expect of reducing them with ease, which afterwards was not done
   without difficulty, Judg. i. 8; 2 Sam. v. 6. 2. Three other cities, and
   royal cities too, he took: Makkedah, into the neighbourhood of which
   the five kings had fled, which brought Joshua and his forces thither in
   pursuit of them, and so hastened its ruin (v. 28), Libnah (v. 29, 30),
   and Debir, v. 38, 39. 3. One king that brought in his forces for the
   relief of Lachish, that had lost its king, proved to meddle to his own
   hurt; it was Horam king of Gezer, who, either in friendship to his
   neighbours or for his own security, offered to stop the progress of
   Joshua's arms, and was cut off with all his forces, v. 33. Thus wicked
   men are often snared in their counsels, and, by opposing God in the way
   of his judgments, bring them the sooner on their own heads.

   II. A general account of the country which was hereby reduced and
   brought into Israel's hands (v. 40-42), that part of the land of Canaan
   of which they first got possession, which lay south of Jerusalem, and
   afterwards fell, for the most part, to the lot of the tribe of Judah.
   Observe in this narrative,

   1. The great speed Joshua made in taking these cities, which, some
   think, is intimated in the manner of relating it, which is quick and
   concise. He flew like lightning from place to place; and though they
   all stood it out to the last extremity, and none of these cities opened
   their gates to him, yet in a little time he got them all into his
   hands, summoned them, and seized them, the same day (v. 28), or in two
   days, v. 32. Now that they were struck with fear, by the defeat of
   their armies and the death of their kings, Joshua prudently followed
   his blow. See what a great deal of work may be done in a little time,
   if we will but be busy and improve our opportunities.

   2. The great severity Joshua used towards those he conquered. He gave
   no quarter to man, woman, nor child, put to the sword all the souls (v.
   28, 30, 32, 35, &c.), utterly destroyed all that breathed (v. 40), and
   left none remaining. Nothing could justify this military execution but
   that herein they did as the Lord God of Israel commanded (v. 40), which
   was sufficient not only to bear them out, and save them for the
   imputation of cruelty, but to sanctify what they did, and make it an
   acceptable piece of service to his justice. God would hereby, (1.)
   Manifest his hatred of the idolatries and other abominations which the
   Canaanites had been guilty of, and leave us to judge how great the
   provocation was which they had given him by the greatness of the
   destruction which was brought upon them when the measure of their
   iniquity was full. (2.) He would hereby magnify his love to his people
   Israel, in giving so many men for them, and people for their life, Isa.
   xliii. 4. When the heathen are to be cast out to make room for this
   vine (Ps. lxxx. 8) divine justice appears more prodigal than ever of
   human blood, that the Israelites might find themselves for ever obliged
   to spend their lives to the glory of that God who had sacrificed so
   many of the lives of his creatures to their interest. (3.) Hereby was
   typified the final and eternal destruction of all the impenitent
   implacable enemies of the Lord Jesus, who, having slighted the riches
   of his grace, must for ever feel the weight of his wrath, and shall
   have judgment without mercy. Nations that forget God shall be turned
   into hell, and no reproach at all to God's infinite goodness.

   3. The great success of this expedition. The spoil of these cities was
   now divided among the men of war that plundered them; and the cities
   themselves, with the land about them, were shortly to be divided among
   the tribes, for the Lord fought for Israel, v. 42. They could not have
   gotten the victory if God had not undertaken the battle; then we
   conquer when God fights for us; and, if he be for us, who can be
   against us?
     __________________________________________________________________

J O S H U A

  CHAP. XI.

   This chapter continues and concludes the history of the conquest of
   Canaan; of the reduction of the southern parts we had an account in the
   foregoing chapter, after which we may suppose Joshua allowed his forces
   some breathing-time; now here we have the story of the war in the
   north, and the happy success of that war. I. The confederacy of the
   northern crowns against Israel, ver. 1-5. II. The encouragement which
   God gave to Joshua to engage them, ver. 6. III. His victory over them,
   ver. 7-9. IV. The taking of their cities, ver. 10-15. V. The
   destruction of the Anakim, ver. 21, 22. VI. The general conclusion of
   the story of this war, ver. 16-20, 23.

    Confederacy Against Israel. (b. c. 1450.)

   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,   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,   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.   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.   5 And
   when all these kings were met together, they came and pitched together
   at the waters of Merom, to fight against Israel.   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 shalt hough
   their horses, and burn their chariots with fire.   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.   8 And the Lord delivered them into
   the hand of Israel, who smote them, and chased them unto great Zidon,
   and unto Misrephoth-maim, and unto the valley of Mizpeh eastward; and
   they smote them, until they left them none remaining.   9 And Joshua
   did unto them as the Lord bade him: he houghed their horses, and burnt
   their chariots with fire.

   We are here entering upon the story of another campaign that Joshua
   made, and it was a glorious one, no less illustrious than the former in
   the success of it, though in respect of miracles it was inferior to it
   in glory. The wonders God then wrought for them were to animate and
   encourage them to act vigorously themselves. Thus the war carried on by
   the preaching of the gospel against Satan's kingdom was at first
   forwarded by miracles; but, the war being by them sufficiently proved
   to be of God, the managers of it are now left to the ordinary
   assistance of divine grace in the use of the sword of the Spirit, and
   must not expect hail-stones nor the standing still of the sun. In this
   story we have,

   I. The Canaanites taking the field against Israel. They were the
   aggressors, God hardening their hearts to begin the war, that Israel
   might be justified beyond exception in destroying them. Joshua and all
   Israel had returned to the camp at Gilgal, and perhaps these kings knew
   no other than that they intended to sit down content with the conquest
   they had already made, and yet they prepare war against them. Note,
   Sinners bring ruin upon their own heads, so that God will be justified
   when he speaks, and they alone shall bear the blame for ever. Judah had
   now couched as a lion gone up from the prey; if the northern kings
   rouse him up, it is at their peril, Gen. xlix. 9. Now, 1. Several
   nations joined in this confederacy, some in the mountains and some in
   the plains, v. 2. Canaanites from east and west, Amorites, Hittites,
   Perizzites, &c. (v. 3), of different constitutions and divided
   interests among themselves, and yet they here unite against Israel as
   against a common enemy. Thus are the children of this world more
   unanimous, and therein wiser, than the children of light. The oneness
   of the church's enemies should shame the church's friends out of their
   discords and divisions, and engage them to be one. 2. The head of this
   confederacy was Jabin king of Hazor (v. 1), as Adoni-zedec was of the
   former; it is said (v. 10) Hazor had been the head of all those
   kingdoms, which could not have revolted without occasioning ill-will;
   but this was forgotten and laid aside upon this occasion, by consent of
   parties, Luke xxiii. 12. When they had all drawn up their forces
   together, every kingdom bringing in its quota, they were a very great
   army, much greater than the former, as the sand on the sea shore in
   multitude, and upon this account much stronger and more formidable,
   that they had horses and chariots very many, which we do not find the
   southern kings had; hereby they had a great advantage against Israel,
   for their army consisted only of foot, and they never brought horses
   nor chariots into the field. Josephus tells us that the army of the
   Canaanites consisted of 300,000 foot, 10,000 horses, and 20,000
   chariots. Many there be that rise up against God's Israel; doubtless
   their numbers made them very confident of success, but it proved that
   so much the greater slaughter was made of them.

   II. The encouragement God gave to Joshua to give them the meeting, even
   upon the ground of their own choosing (v. 6): Be not afraid because of
   them. Joshua was remarkable for his courage--it was his master grace,
   and yet it seems he had need to be again and again cautioned not to be
   afraid. Fresh dangers and difficulties make it necessary to fetch in
   fresh supports and comforts from the word of God, which we have always
   nigh unto us, to be made use of in every time of need. Those that have
   God on their side need not be disturbed at the number and power of
   their enemies; more are those that are with us than those that are
   against us; those have the hosts of the Lord that have the Lord of
   hosts engaged for them. For his encouragement, 1. God assures him of
   success, and fixes the hour: To-morrow about this time, when an
   engagement (it is probable) was expected and designed on both sides, I
   will deliver them up slain. Though they were to be slain by the sword
   of Israel, yet it is spoken of as God's work, that he would deliver
   them up. 2. He appoints him to hough their horses, hamstring them, lame
   them, and burn their chariots, not only that Israel might not use them
   hereafter, but that they might not fear them now, their God designing
   this contempt to be put upon them. Let Israel look upon their chariots
   but as rotten wood designed for the fire, and their horses of war as
   disabled things, scarcely good enough for the cart. This encouragement
   which God here gave to Joshua no doubt he communicated to the people,
   who perhaps were under some apprehensions of danger from this vast
   army, notwithstanding the experience they had had of God's power
   engaged for them. And the wisdom and goodness of God are to be
   observed, (1.) In infatuating the counsels of the enemy, that all the
   kings of Canaan, who were not dispersed at such a distance from each
   other but that they might have got all together in a body, did not at
   first confederate against Israel, but were divided in to the southern
   and northern combination, and so became the less formidable. And, (2.)
   In preparing his people to encounter the greater force, by breaking the
   less. They first engage with five kings together, and now with many
   more. God proportions our trials to our strength and our strength to
   our trials.

   III. Joshua's march against these confederate forces, v. 7. He came
   upon them suddenly, and surprised them in their quarters. He made this
   haste, 1. That he might put them into the greater confusion, by giving
   them an alarm, when they little thought he was near them. 2. That he
   might be sure not to come short of the honour God had fixed, to give
   him the meeting at the enemies' camp, to-morrow about this time. It is
   fit we should keep time with God.

   IV. His success, v. 8. He obtained the honour and advantage of a
   complete victory; he smote them and chased them, in the several ways
   they took in their flight; some fled towards Zidon, which lay to the
   northwest, others towards Mizpeh, eastward, but the parties Joshua sent
   out pursued them each way. So the Lord delivered them into the hand of
   Israel; they would not deliver themselves into the hands of Israel to
   be made proselytes and tributaries, and so offered up to God's grace
   (Rom. xv. 16), and therefore God delivered them into their hands to be
   made sacrifices to his justice; for God will be honoured by us or upon
   us.

   V. His obedience to the orders given him, in destroying the horses and
   chariots (v. 9), which was an instance, 1. Of his subjection to the
   divine will, as one under authority, that must do as he is bidden. 2.
   Of his self-denial, and crossing his own genius and inclination in
   compliance with God's command. 3. Of his confidence in the power of God
   engaged for Israel, which enabled them to despise the chariots and
   horses which others trusted in, Ps. xx. 7; xxxiii. 17. 4. Of his care
   to keep up in the people the like confidence in God, by taking that
   from them which they would be tempted to trust too much to. This was
   cutting of a right hand.

    Joshua's Victories. (b. c. 1450.)

   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.   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.   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.   13 But as for the cities
   that stood still in their strength, Israel burned none of them, save
   Hazor only; that did Joshua burn.   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.

   We have here the same improvement made of this victory as was made of
   that in the foregoing chapter. 1. The destruction of Hazor is
   particularly recorded, because in it, and by the king thereof, this
   daring design against Israel was laid, v. 10, 11. The king of Hazor, it
   seems, escaped with his life out of the battle, and thought himself
   safe when he had got back into his own city, and Joshua had gone in
   pursuit of the scattered troops another way. But it proved that that
   which he thought would be for his welfare was his trap; in it he was
   taken as in an evil net; there he was slain, and his city, for his
   sake, burned. Yet we find that the remains of it being not well looked
   after by Israel the Canaanites rebuilt it, and settled there under
   another king of the same name, Judg. iv. 2. 2. The rest of the cities
   of that part of the country are spoken of only in general, that Joshua
   got them all into his hands, but did not burn them as he did Hazor, for
   Israel was to dwell in great and goodly cities which they builded not
   (Deut. vi. 10) and in these among the rest. And here we find Israel
   rolling in blood and treasure. (1.) In the blood of their enemies; they
   smote all the souls (v. 1), neither left they any to breathe (v. 14),
   that there might be none to infect them with the abominations of
   Canaan, and none to disturb them in the possession of it. The children
   were cut off, lest they should afterwards lay claim to any part of this
   land in the right of their parents. (2.) In the wealth of their
   enemies. The spoil, and the cattle, they took for a prey to themselves,
   v. 14. As they were enriched with the spoil of their oppressors when
   they came out of Egypt, wherewith to defray the charges of their
   apprenticeship in the wilderness, so they were now enriched with the
   spoil of their enemies for a stock wherewith to set up in the land of
   Canaan. Thus is the wealth of the sinner laid up for the just.

   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.   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;   17
   Even from the mount Halak, that goeth up to Seir, even unto Baal-gad in
   the valley of Lebanon under mount Hermon: and all their kings he took,
   and smote them, and slew them.   18 Joshua made war a long time with
   all those kings.   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.   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 favour, but that he
   might destroy them, as the Lord commanded Moses.   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.   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.   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.

   We have here the conclusion of this whole matter.

   I. A short account is here given of what was done in four things:--1.
   The obstinacy of the Canaanites in their opposition to the Israelites.
   It was strange that though it appeared so manifestly that God fought
   for Israel, and in every engagement the Canaanites had the worst of it,
   yet they stood it out to the last; not one city made peace with Israel,
   but the Gibeonites only, who understood the things that belonged to
   their peace better than their neighbours, v. 19. It is intimated that
   other cities might have made as good terms for themselves, without
   ragged clothes and clouted shoes, if they would have humbled
   themselves, but they never so much as desired conditions of peace. We
   here are told whence this unaccountable infatuation came: It was of the
   Lord to harden their hearts, v. 20. As Pharaoh's heart was hardened by
   his own pride and wilfulness first, and afterwards by the righteous
   judgment of God, to his destruction, so were the hearts of these
   Canaanites. To punish them for all their other follies, God left them
   to this, to make those their enemies whom they might have made their
   friends. This was it that ruined them: they came against Israel in
   battle, and gave the first blow, and therefore might have no favour
   shown them. Those know not what they do who give the provocation to
   divine justice, or the authorized instruments of it. Are we stronger
   than God? Observe here, That hardness of heart is the ruin of sinners.
   Those that are stupid and secure, and heedless of divine warnings, are
   already marked for destruction. What hope is there of those concerning
   whom God has said, Go, make their hearts fat? 2. The constancy of the
   Israelites in prosecuting this war (v. 18): Joshua made war a long
   time; some reckon it five years, others seven, that were spent in
   subduing this land: so long God would train up Israel to war, and give
   them repeated instances of his power and goodness in every new victory
   that he gave them. 3. The conquest of the Anakim at last, v. 21, 22.
   Either this was done as they met with them where they were dispersed,
   as some think, or rather it should seem the Anakim had retired to their
   fastnesses, and so were hunted out and cut off at last, after all the
   rest of Israel's enemies. The mountains of Judah and Israel were the
   habitations of those mountains of men; but not their height, nor the
   strength of their caves, nor the difficulty of the passes to them,
   could secure, no, not these mighty men, from the sword of Joshua. The
   cutting off of the sons of Anak is particularly mentioned because these
   had been such a terror to the spies forty years before, and their bulk
   and strength had been thought an insuperable difficulty in the way of
   the reducing of Canaan, Num. xiii. 28, 33. Even that opposition which
   seemed invincible was got over. Never let the sons of Anak be a terror
   to the Israel of God, for even their day will come to fall. Giants are
   dwarfs to Omnipotence; yet this struggle with the Anakim was reserved
   for the latter end of the war, when the Israelites had become more
   expert in the arts of war, and had had more experience of the power and
   goodness of God. Note, God sometimes reserves the sharpest trials of
   his people by affliction and temptation for the latter end of their
   days. Therefore let not him that girds on the harness boast as he that
   puts it off. Death, that tremendous son of Anak, is the last enemy that
   is to be encountered; but it is to be destroyed, 1 Cor. xv. 26. Thanks
   be to God, who will give us the victory. 4. The end and issue of this
   long war. The Canaanites were rooted out, not perfectly (as we shall
   find after in the book of Judges), but in a good measure; they were not
   able to make any head either, (1.) So as to keep the Israelites out of
   possession of the land: Joshua took all that land, v. 16, 17. And we
   may suppose the people dispersed themselves and their families into the
   countries they had conquered, at least those that lay nearest to the
   head-quarters at Gilgal, until an orderly distribution should be made
   by lot, that every man might know his own. Or, (2.) So as to keep them
   in action, or give them any molestation (v. 23): The land rested from
   war. It ended not in a peace with the Canaanites (that was forbidden),
   but in a peace from them. There is a rest, a rest from war, remaining
   for the people of God, into which they shall enter when their warfare
   is accomplished.

   II. That which was now done is here compared with that which had been
   said to Moses. God's word and his works, if viewed and considered
   together, will mutually illustrate each other. It is here observed in
   the close, 1. That all the precepts God had given to Moses relating to
   the conquest of Canaan were obeyed on the people's part, at least while
   Joshua lived. See how solemnly this is remarked (v. 15): As the Lord
   commanded Moses his servant, by whose hand the law was given, so did
   Moses command Joshua, for Moses was faithful, as a law-giver, to him
   that appointed him; he did his part, and then he died: but were the
   commands of Moses observed when he was in his grave? Yes, they were: So
   did Joshua, who was, in his place, as faithful as Moses in his. He left
   nothing undone (Heb. he removed nothing) of all that the Lord commanded
   Moses. Those that leave their duty undone do what they can to remove or
   make void the command of God, by which they are bound to do it; but
   Joshua, by performing the precept, confirmed it, as the expression is,
   Deut. xxvii. 26. Joshua was himself a great commander, and yet nothing
   was more his praise than his obedience. Those that rule others at their
   will must themselves be ruled by the divine will; then their power is
   indeed their honour, and not otherwise. The pious obedience for which
   Joshua is here commended respects especially the command to destroy the
   Canaanites, and to break down their altars and burn their images, Deut.
   vii. 2-5; Exod. xxiii. 24; xxxiv. 13. Joshua, in his zeal for the Lord
   of hosts, spared neither the idols nor the idolaters. Saul's
   disobedience, or rather his partial obedience, to the command of God,
   for the utter destruction of the Amalekites, cost him his kingdom. It
   should seem Joshua himself gives this account of his most careful and
   punctual observance of his orders in the execution of his commission,
   that in all respects he had done as Moses commanded him; and then it
   intimates that he had more pleasure and satisfaction in reflecting upon
   his obedience to the commands of God in all this war, and valued
   himself more upon that, than upon all the gains and triumphs with which
   he was enriched and advanced. 2. That all the promises God had given to
   Moses relating to this conquest were accomplished on his part, v. 23.
   Joshua took the whole land, conquered it, and took possession of it,
   according to all that the Lord said unto Moses. God had promised to
   drive out the nations before them (Exod. xxxiii. 2; xxxiv. 11), and to
   bring them down, Deut. ix. 3. And now it was done. There failed not one
   word of the promise. Our successes and enjoyments are then doubly sweet
   and comfortable to us when we see them flowing to us from the promise
   (this is according to what the Lord said), as our obedience is then
   acceptable to God when it has an eye to the precept. And, if we make
   conscience of our duty, we need not question the performance of the
   promise.
     __________________________________________________________________

J O S H U A

  CHAP. XII.

   This chapter is a summary of Israel's conquests. I. Their conquests
   under Moses, on the other side Jordan (for we now suppose ourselves in
   Canaan) eastward, which we had the history of, Num. xxi. 24, &c. And
   here the abridgment of that history, ver. 1-6. II. Their conquests
   under Joshua, on this side Jordan, westward. 1. The country they
   reduced, ver. 7, 8. 2. The kings they subdued, thirty-one in all, ver.
   9-24. And this comes in here, not only as a conclusion of the history
   of the wars of Canaan (that we might at one view see what they had
   got), but as a preface to the history of the dividing of Canaan, that
   all that might be put together which they were not to make a
   distribution of.

    Summary of Israel's Conquests. (b. c. 1450.)

   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:   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;
   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
   Beth-jeshimoth; and from the south, under Ashdoth-pisgah:   4 And the
   coast of Og king of Bashan, which was of the remnant of the giants,
   that dwelt at Ashtaroth and at Edrei,   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.
     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.

   Joshua, or whoever else is the historian before he comes to sum up the
   new conquests Israel had made, in these verses receives their former
   conquests in Moses's time, under whom they became masters of the great
   and potent kingdoms of Sihon and Og. Note, Fresh mercies must not drown
   the remembrance of former mercies, nor must the glory of the present
   instruments of good to the church be suffered to eclipse and diminish
   the just honour of those who have gone before them, and who were the
   blessings and ornaments of their day. Joshua's services and
   achievements are confessedly great, but let not those under Moses be
   overlooked and forgotten, since God was the same who wrought both, and
   both put together proclaim him the Alpha and Omega of Israel's great
   salvation. Here is, 1. A description of this conquered country, the
   measure and bounds of it in general (v. 1): From the river Arnon in the
   south, to Mount Hermon in the north. In particular, here is a
   description of the kingdom of Sihon (v. 2, 3), and that of Og, v. 4, 5.
   Moses had described this country very particularly (Deut. ii. 36; iii.
   4, &c.), and this description here agrees with his. King Og is said to
   dwell at Ashtaroth and Edrei (v. 4), probably because they were both
   his royal cities; he had palaces in both, and resided sometimes in one
   and sometimes in the other; one perhaps was his summer seat and the
   other his winter seat. But Israel took both from him, and made one
   grave to serve him that could not be content with one palace. 2. The
   distribution of this country. Moses assigned it to the two tribes and a
   half, at their request, and divided it among them (v. 6), of which we
   had the story at large, Num. xxxii. The dividing of it when it was
   conquered by Moses is here mentioned as an example to Joshua what he
   must do now that he had conquered the country on this side Jordan.
   Moses, in his time, gave to one part of Israel a very rich and fruitful
   country, but it was on the outside of Jordan; but Joshua gave to all
   Israel the holy land, the mountain of God's sanctuary, within Jordan:
   so the law conferred upon some few of God's spiritual Israel external
   temporal blessings, which were earnests of good things to come; but our
   Lord Jesus, the true Joshua, has provided for all the children of
   promise spiritual blessings--the privileges of the sanctuary, and the
   heavenly Canaan. The triumphs and grants of the law were glorious, but
   those of the gospel far exceed in glory.

   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 Baal-gad 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;   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:   9 The king of Jericho,
   one; the king of Ai, which is beside Beth-el, one;   10 The king of
   Jerusalem, one; the king of Hebron, one;   11 The king of Jarmuth, one;
   the king of Lachish, one;   12 The king of Eglon, one; the king of
   Gezer, one;   13 The king of Debir, one; the king of Geder, one;   14
   The king of Hormah, one; the king of Arad, one;   15 The king of
   Libnah, one; the king of Adullam, one;   16 The king of Makkedah, one;
   the king of Beth-el, one;   17 The king of Tappuah, one; the king of
   Hepher, one;   18 The king of Aphek, one; the king of Lasharon, one;
   19 The king of Madon, one; the king of Hazor, one;   20 The king of
   Shimron-meron, one; the king of Achshaph, one;   21 The king of
   Taanach, one; the king of Megiddo, one;   22 The king of Kedesh, one;
   the king of Jokneam of Carmel, one;   23 The king of Dor in the coast
   of Dor, one; the king of the nations of Gilgal, one;   24 The king of
   Tirzah, one: all the kings thirty and one.

   We have here a breviate of Joshua's conquests.

   I. The limits of the country he conquered. It lay between Jordan on the
   east and the Mediterranean Sea on the west, and extended from Baal-gad
   near Lebanon in the north to Halak, which lay upon the country of Edom
   in the south, v. 7. The boundaries are more largely described, Num.
   xxxiv. 2, &c. But what is here said is enough to show that God had been
   as good as his word, and had given them possession of all he had
   promised them by Moses, if they would but have kept it.

   II. The various kinds of land that were found in this country, which
   contributed both to its pleasantness and to its fruitfulness, v. 8.
   There were mountains, not craggy, and rocky, and barren, which are
   frightful to the traveller and useless to the inhabitants, but fruitful
   hills, such as put forth precious things (Deut. xxxiii. 15), which
   charmed the spectator's eye and filled the owner's hand. And valleys,
   not mossy and boggy, but covered with corn, Ps. lxv. 13. There were
   plains, and springs to water them; and even in that rich land there
   were wildernesses too, or forests, which were not so thickly inhabited
   as other parts, yet had towns and houses in them, but served as foils
   to set off the more pleasant and fruitful countries.

   III. The several nations that had been in possession of this
   country--Hittites, Amorites, Canaanites, &c., all of them descended
   from Canaan, the accursed son of Ham, Gen. x. 15-18. Seven nations they
   are called (Deut. vii. 1), and so many are there reckoned up, but here
   six only are mentioned, the Girgashites being either lost or left out,
   though we find them, Gen. x. 16 and xv. 21. Either they were
   incorporated with some other of these nations, or, as the tradition of
   the Jews is, upon the approach of Israel under Joshua they all withdrew
   and went into Africa, leaving their country to be possessed by Israel,
   with whom they saw it was to no purpose to contend, and therefore they
   are not named among the nations that Joshua subdued.

   IV. A list of the kings that were conquered and subdued by the sword of
   Israel, some in the field, others in their own cities, thirty-one in
   all, and very particularly named and counted, it should seem, in the
   order in which they were conquered; for the catalogue begins with the
   kings of Jericho and Ai, then takes in the king of Jerusalem and the
   princes of the south that were in confederacy with him, and then
   proceeds to those of the northern association. Now, 1. This shows what
   a very fruitful country Canaan then was, which could support so many
   kingdoms, and in which so many kings chose to throng together rather
   than disperse themselves into other countries, which we may suppose not
   yet inhabited, but where, though they might find more room, they could
   not expect such plenty and pleasure: this was the land God spied out
   for Israel; and yet at this day it is one of the most barren,
   despicable, and unprofitable countries in the world: such is the effect
   of the curse it lies under, since its possessors rejected Christ and
   his gospel, as was foretold by Moses, Deut. xxix. 23. 2. It shows what
   narrow limits men's ambition was then confined to. These kings
   contented themselves with the government, each of them, of one city and
   the towns and villages that pertained to it; and no one of them, for
   aught that appears, aimed to make himself master of the rest, but, when
   there was occasion, all united for the common safety. Yet it should
   seem that what was wanting in the extent of their territories was made
   up in the absoluteness of their power, their subjects being all their
   tenants and vassals, and entirely at their command. 3. It shows how
   good God was to Israel, in giving them victory over all these kings,
   and possession of all these kingdoms, and what obligations he hereby
   laid upon them to observe his statutes and to keep his laws, Ps. cv.
   44, 45. Here were thirty-one kingdoms, or seigniories, to be divided
   among nine tribes and a half of Israel. Of these there fell to the lot
   of Judah the kingdoms of Hebron, Jarmuth, Lachish, Eglon, Debir, Arad,
   Libnah, and Adullam, eight in all, besides part of the kingdom of
   Jerusalem and part of Geder. Benjamin had the kingdoms of Jericho, Ai,
   Jerusalem, Makkedah, Beth-el, and the nations of Gilgal, six in all.
   Simeon had the kingdom of Hormah and part of Geder. Ephraim had the
   kingdoms of Gezer and Tirzah. Manasseh (that half-tribe) had the
   kingdoms of Tappuah and Hepher, Taanach and Megiddo. Asher had the
   kingdoms of Aphek and Achshaph. Zebulun had the kingdoms of Lasharon,
   Shimron-meron, and Jokneam. Naphtali had the kingdoms of Madon, Hazor,
   and Kedesh. And Issachar had that of Dor. These were some of the great
   and famous kings that God smote, for his mercy endureth for ever; and
   gave their land for a heritage, even a heritage unto Israel his
   servant, for his mercy endureth for ever, Ps. cxxxvi. 17, &c.
     __________________________________________________________________

J O S H U A

  CHAP. XIII.

   At this chapter begins the account of the dividing of the land of
   Canaan among the tribes of Israel by lot, a narrative not so
   entertaining and instructive as that of the conquest of it, and yet it
   is thought fit to be inserted in the sacred history, to illustrate the
   performance of the promise made to the fathers, that this land should
   be given to the seed of Jacob, to them and not to any other. The
   preserving of this distribution would be of great use to the Jewish
   nation, who were obliged by the law to keep up this first distribution,
   and not to transfer inheritances from tribe to tribe, Num. xxxvi. 9. It
   is likewise of use to us for the explaining of other scriptures: the
   learned know how much light the geographical description of a country
   gives to the history of it. And therefore we are not to skip over these
   chapters of hard names as useless and not to be regarded; where God has
   a mouth to speak and a hand to write we should find an ear to hear an
   eye to read; and God give us a heart to profit! In this chapter, I. God
   informs Joshua what parts of the country that were intended in the
   grant to Israel yet remained unconquered, and not got in possession,
   ver. 1-6. II. He appoints him, notwithstanding, to make a distribution
   of what was conquered, ver. 7. III. To complete this account, here is a
   repetition of the distribution Moses had made of the land on the other
   side Jordan; in general (ver. 8-14), in particular, the lot of Reuben
   (ver. 15-23), of Gad (ver. 24-28), of the half tribe of Manasseh, ver.
   29-33.

    The Distribution of Canaan. (b. c. 1445.)

   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.   2 This is the land that yet remaineth: all the
   borders of the Philistines, and all Geshuri,   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:   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:   5 And the land of the Giblites, and all
   Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the
   entering into Hamath.   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.

   Here, I. God puts Joshua in mind of his old age, v. 1. 1. It is said
   that Joshua was old and stricken in years, and he and Caleb were at
   this time the only old men among the thousands of Israel, none except
   them of all those who were numbered at Mount Sinai being now alive. He
   had been a man of war from his youth (Exod. xvii. 10); but now he
   yielded to the infirmities of age, with which it is in vain for the
   stoutest to think of contesting. It should seem Joshua had not the same
   strength and vigour in his old age that Moses had; all that come to old
   age do not find it alike good; generally, the days of old age are evil
   days, and such as there is no pleasure in, nor expectation of service
   from. 2. God takes notice of it to him: God said to him, Thou art old.
   Note, It is good for those who are old and stricken in years to be put
   in remembrance of their being so. Some have gray hairs here and there
   upon them, and perceive it not (Hos. vii. 9); they do not care to think
   of it, and therefore need to be told of it, that they may be quickened
   to do the work of life, and make preparation for death, which is coming
   towards them apace. But God mentions Joshua's age and growing
   infirmities, (1.) As a reason why he should now lay by the thoughts of
   pursuing the war; he cannot expect to see an end of it quickly, for
   there remained much land, more perhaps than he thought, to be
   possessed, in several parts remote from each other: and it was not fit
   that at his age he should be put upon the fatigue of renewing the war,
   and carrying it to such distant places; no, it was enough for him that
   he had reduced the body of the country. "Let him be gathered to rest
   with honour and the thanks of his people for the good services he had
   done them, and let the conquering of the skirts of the country be left
   for those that shall come after." As he had entered into the labours of
   Moses, so let others enter into his, and bring forth the top-stone, the
   doing of which was reserved for David long after. Observe, God
   considers the frame of his people, and would not have them burdened
   with work above their strength. It cannot be expected that old people
   should do as they have done for God and their country. (2.) As a reason
   why he should speedily apply himself to the dividing of that which he
   had conquered. That work must be done, and done quickly; it was
   necessary that he should preside in the doing of it, and therefore, he
   being old and stricken in years, and not likely to continue long, let
   him make this his concluding piece of service to God and Israel. All
   people, but especially old people, should set themselves to do that
   quickly which must be done before they die, lest death prevent them,
   Eccl. ix. 10.

   II. He gives him a particular account of the land that yet remained
   unconquered, which was intended for Israel, and which, in due time,
   they should be masters of if they did not put a bar in their own door.
   Divers places are here mentioned, some in the south, as the country of
   the Philistines, governed by five lords, and the land that lay towards
   Egypt (v. 2, 3), some westward, as that which lay towards the Sidonians
   (v. 4), some eastward, as all Lebanon (v. 5), some towards the north,
   as that in the entering in of Hamath, v. 5. Joshua is told this, and he
   made the people acquainted with it, 1. That they might be the more
   affected with God's goodness to them in giving them this good land, and
   might thereby be engaged to love and serve him; for, if this which they
   had was too little, God would moreover give them such and such things,
   2 Sam. xii. 8. 2. That they might not be tempted to make any league, or
   contract any dangerous familiarity with these their neighbours so as to
   learn their way, but might rather be jealous of them, as a people that
   kept them from their right and that they had just cause of quarrel
   with. 3. That they might keep themselves in a posture for war, and not
   think of putting off the harness so long as there remained any land to
   be possessed. Nor must we lay aside our spiritual armour, nor be off
   our watch, till our victory be completed in the kingdom of glory.

   III. He promises that he would make the Israelites masters of all those
   countries that were yet unsubdued, though Joshua was old and not able
   to do it, old and not likely to live to see it done. Whatever becomes
   of us, and however we may be laid aside as despised broken vessels, God
   will do his own work in his own time (v. 6): I will drive them out. The
   original is emphatic: "It is I that will do it, I that can do it when
   thou are dead and gone, and will do it if Israel be not wanting to
   themselves." "I will do it by my Word," so the Chaldee here, as in many
   other places, "by the eternal Word, the captain of the hosts of the
   Lord." This promise that he would drive them out from before the
   children of Israel plainly supposes it as the condition of the promise
   that the children of Israel must themselves attempt their extirpation,
   must go up against them, else they could not be said to be driven out
   before them; if afterwards Israel, through sloth, or cowardice, or
   affection to these idolaters, sit still and let them alone, they must
   blame themselves, and not God, if they be not driven out. We must work
   out our salvation, and then God will work in us and work with us; we
   must resist our spiritual enemies, and then God will tread them under
   our feet; we must go forth to our Christian work and warfare, and then
   God will go forth before us.

   7 Now therefore divide this land for an inheritance unto the nine
   tribes, and the half tribe of Manasseh,   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;   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;   10 And all the cities of Sihon king of the Amorites,
   which reigned in Heshbon, unto the border of the children of Ammon;
   11 And Gilead, and the border of the Geshurites and Maachathites, and
   all mount Hermon, and all Bashan unto Salcah;   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.   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.   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.
     15 And Moses gave unto the tribe of the children of Reuben
   inheritance according to their families.   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;   17 Heshbon, and
   all her cities that are in the plain; Dibon, and Bamothbaal, and
   Bethbaalmeon,   18 And Jahazah, and Kedemoth, and Mephaath,   19 And
   Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,
   20 And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,   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.   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.   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.   24 And Moses gave inheritance unto the tribe of Gad, even
   unto the children of Gad according to their families.   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;   26 And from
   Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the
   border of 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.   28 This is the inheritance of the
   children of Gad after their families, the cities, and their villages.
   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.   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:   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.   32 These are the countries
   which Moses did distribute for inheritance in the plains of Moab, on
   the other side Jordan, by Jericho, eastward.   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.

   Here we have, I. Orders given to Joshua to assign to each tribe its
   portion of this land, including that which was yet unsubdued, which
   must be brought into the lot, in a believing confidence that it should
   be conquered when Israel was multiplied so as to have occasion for it
   (v. 7): Now divide this land. Joshua thought all must be conquered
   before any must be divided. "No," said, God, "there is as much
   conquered as will serve your turn for the present; divide this, and
   make your best of it, and wait for the remainder hereafter." Note, We
   must take the comfort of what we have, though we cannot compass all we
   would have. Observe,

   1. The land must be divided among the several tribes, and they must not
   always live in common, as now they did. Which way soever a just
   property is acquired, it is the will of that God who has given the
   earth to the children of men that there should be such a thing, and
   that every man should know his own, and not invade that which is
   another's. The world must be governed, not by force, but right, by the
   law of equity, not of arms.

   2. That it must be divided for an inheritance, though they got it by
   conquest. (1.) The promise of it came to them as an inheritance from
   their fathers; the land of promise pertained to the children of
   promise, who were thus beloved for their fathers' sakes, and in
   performance of the covenant with them. (2.) The possession of it was to
   be transmitted by them, as an inheritance to their children.
   Frequently, what is got by force is soon lost again; but Israel, having
   an incontestable title to this land by the divine grant, might see it
   hereby secured as an inheritance to their seed after them, and that God
   kept this mercy for thousands.

   3. That Joshua must not divide it by his own will. Though he was a very
   wise, just, and good man, it must not be left to him to give what he
   pleased to each tribe; but he must do it by lot, which referred the
   matter wholly to God, and to his determination, for he it is that
   appoints the bounds of our habitation, and every man's judgment must
   proceed from him. But Joshua must preside in this affair, must manage
   this solemn appeal to Providence, and see that the lot was drawn fairly
   and without fraud, and that every tribe did acquiesce in it. The lot
   indeed causeth contention to cease, Prov. xviii. 18. But, if upon this
   lot any controversy should arise, Joshua by his wisdom and authority
   must determine it, and prevent any ill consequences of it. Joshua must
   have the honour of dividing the land, (1.) Because he had undergone the
   fatigue of conquering it: and when, through his hand, each tribe
   received its allotment, they would thereby be made the more sensible of
   their obligations to him. And what a pleasure must it needs be to a man
   of such a public spirit as Joshua was to see the people that were so
   dear to him eating of the labour of his hands! (2.) That he might be
   herein a type of Christ, who has not only conquered for us the gates of
   hell, but has opened to us the gates of heaven, and, having purchased
   the eternal inheritance for all believers, will in due time put them
   all in possession of it.

   II. An account is here given of the distribution of the land on the
   other side Jordan among the Reubenites, and Gadites, and half the tribe
   of Manasseh. Observe,

   1. How this account is introduced. It comes in, (1.) As the reason why
   this land within Jordan must be divided only to the nine tribes and a
   half, because the other two and a half were already provided for. (2.)
   As a pattern to Joshua in the work he had now to do. He had seen Moses
   distribute that land, which would give him some aid in distributing
   this, and thence he might take his measure; only this was to be done by
   lot, but it should seem Moses did that himself, according to the wisdom
   given unto him. (3.) As an inducement to Joshua to hasten the dividing
   of this land, that the nine tribes and a half might not be kept any
   longer than was necessary out of their possession, since their brethren
   of the two tribes and a half were so well settled in theirs; and God
   their common Father would not have such a difference made between his
   children.

   2. The particulars of this account.

   (1.) Here is a general description of the country that was given to the
   two tribes and a half, which Moses gave them, even as Moses gave them,
   v. 8. The repetition implies a ratification of the grant by Joshua.
   Moses settled this matter, and, as Moses settled it, so shall it rest;
   Joshua will not, under any pretence whatsoever, go about to alter it.
   And a reason is intimated why he would not, because Moses was the
   servant of the Lord, and acted in this matter by secret direction from
   him and was faithful as a servant. Here we have, [1.] The fixing of the
   boundaries of this country, by which they were divided from the
   neighbouring nations, v. 9, &c. Israel must know their own and keep to
   it, and may not, under pretence of their being God's peculiar people,
   encroach upon their neighbours, and invade their rights and properties,
   to which they had a good and firm title by providence, though not, as
   Israel, a title by promise. [2.] An exception of one part of this
   country from Israel's possession, though it was in their grant, namely,
   the Geshurites and the Maachathites, v. 13. They had not leisure to
   reduce all the remote and obscure corners of the country in Moses's
   time, and afterwards they had no mind to it, being easy with what they
   had. Thus those who are not straitened in God's promises are yet
   straitened in their own faith, and prayers, and endeavours.

   (2.) A very particular account of the inheritances of these two tribes
   and a half, how they were separated from each other, and what cites,
   with the towns, villages, and fields, commonly known and reputed to be
   appurtenances to them, belonged to each tribe. This is very fully and
   exactly set down in order that posterity might, in reading this
   history, be the more affected with the goodness of God to their
   ancestors, when they found what a large and fruitful country, and what
   abundance of great and famous cities, he put them in possession of
   (God's grants look best when we descend to the particulars); and also
   that the limits of every tribe being punctually set down in this
   authentic record disputes might be prevented, and such contests between
   the tribes as commonly happen where boundaries have not been adjusted
   nor this matter brought to a certainty. And we have reason to think
   that the register here prescribed and published of the lot of each
   tribe was of great use to Israel in after-ages, was often appealed to,
   and always acquiesced in, for the determining of meum and tuum--mine
   and thine.

   [1.] We have here the lot of the tribe of Reuben, Jacob's first-born,
   who, though he had lost the dignity and power which pertained to the
   birthright, yet, it seems, had the advantage of being first served.
   Perhaps those of that tribe had an eye to this in desiring to be seated
   on that side Jordan, that, since they could not expect the benefit of
   the best lot, they might have the credit of the first. Observe, First,
   In the account of the lot of this tribe mention is made of the
   slaughter, 1. Of Sihon, king of the Amorites, who reigned in this
   country, and might have kept it and his life if he would have been
   neighbourly, and have suffered Israel to pass through his territories,
   but, by attempting to oppose them, justly brought ruin upon himself,
   Num. xxi. 21, &c. 2. Of the princes of Midian, who were slain
   afterwards in another war (Num. xxxi. 8), and yet are here called dukes
   of Sihon, and are said to be smitten with him, because they were either
   tributaries to him, or, in his opposition to Israel, confederates with
   him, and hearty in his interests, and his fall made way for theirs not
   long after. 3. Of Balaam particularly, that would, if he could, have
   cursed Israel, and was soon after recompensed according to the
   wickedness of his endeavour (Ps. xxviii. 4), for he fell with those
   that set him on. This was recorded before (Num. xxxi. 8), and is here
   repeated, because the defeating of Balaam's purpose to curse Israel was
   the turning of that curse into a blessing, and was such an instance of
   the power and goodness of God as was fit to be had in everlasting
   remembrance. See Mic. vi. 5. Secondly, Within the lot of this tribe was
   that Mount Pisgah from the top of which Moses took his view of the
   earthly Canaan and his flight to the heavenly. And not far off thence
   Elijah was when he was fetched up to heaven in a chariot of fire. The
   separation of this tribe from the rest, by the river Jordan, was that
   which Deborah lamented; and the preference they gave to their private
   interests above the public was what she censured, Judg. v. 15, 16. In
   this tribe lay Heshbon and Sibmah, famed for their fruitful fields and
   vineyards. See Isa. xvi. 8, 9; Jer. xlvii. 32. This tribe, with that of
   Gad, was sorely shaken by Hazael king of Syria (2 Kings x. 33), and
   afterwards dislodged and carried into captivity, twenty years before
   the general captivity of the ten tribes by the king of Assyria, 1
   Chron. v. 26.

   [2.] The lot of the tribe of Gad, v. 24-28. This lay north of Reuben's
   lot; the country of Gilead lay in this tribe, so famous for its balm
   that it is thought strange indeed if there be no balm in Gilead, and
   the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in
   scripture. Succoth and Penuel, which we read of in the story of Gideon,
   were in this tribe; and that forest which is called the wood of Ephraim
   (from the slaughter Jephthah made there of the Ephraimites), in which
   Absalom's rebellious army was beaten, while his father David lay at
   Mahanaim, one of the frontier-cities of this tribe, v. 26. Sharon,
   famous for roses, was in this tribe. And within the limits of this
   tribe lived those Gadarenes that loved their swine better than their
   Saviour, fitter to be called Girgashites than Israelites.

   [3.] The lot of the half-tribe of Manasseh, v. 29-31. Bashan, the
   kingdom of Og, was in this allotment, famous for the best timber,
   witness the oaks of Bashan--and the best breed of cattle, witness the
   bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount
   Hermon, and had in it part of Gilead. Mispeh was in this half-tribe,
   and Jephthah was one of its ornaments; so was Elijah, for in this tribe
   was Thisbe, whence he is called the Tishbite; and Jair was another. In
   the edge of the tribe stood Chorazin, honoured with Christ's wondrous
   works, but ruined by his righteous woe for not improving them.

   [4.] Twice in this chapter it is taken notice of that to the tribe of
   Levi Moses gave no inheritance (v. 14, 33), for so God had appointed,
   Num. xviii. 20. If they had been appointed to a lot entire by
   themselves, Moses would have served them first, not because it was his
   own tribe, but because it was God's; but they must be provided for in
   another manner; their habitations must be scattered in all the tribes,
   and their maintenance brought out of all the tribes, and God himself
   was the portion both of their inheritance and of their cup, Deut. x. 9;
   xviii. 2.
     __________________________________________________________________

J O S H U A

  CHAP. XIV.

   Here is, I. The general method that was taken in dividing the land,
   ver. 1-5. II. The demand Caleb made of Hebron, as his by promise, and
   therefore not to be put into the lot with the rest, ver. 6-12. And
   Joshua's grant of that demand, ver. 13-15. This was done at Gilgal,
   which was as yet their head-quarters.

    The Distribution of Canaan. (b. c. 1444.)

   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.   2 By lot was their
   inheritance, as the Lord commanded by the hand of Moses, for the nine
   tribes, and for the half tribe.   3 For Moses had given the inheritance
   of two tribes and a half tribe on the other side Jordan: but unto the
   Levites he gave none inheritance among them.   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.   5 As the Lord
   commanded Moses, so the children of Israel did, and they divided the
   land.

   The historian, having in the foregoing chapter given an account of the
   disposal of the countries on the other side Jordan, now comes to tell
   us what they did with the countries in the land of Canaan. They were
   not conquered to be left desert, a habitation for dragons, and a court
   for owls, Isa. xxxiv. 13. No, the Israelites that had hitherto been
   closely encamped in a body, and the greatest part of them such as never
   knew any other way of living, must now disperse themselves to replenish
   these new conquests. It is said of the earth, God created it not in
   vain; he formed it to be inhabited, Isa. xlv. 18. Canaan would have
   been subdued in vain if it had not been inhabited. Yet every man might
   not go and settle where he pleased, but as there seems to have been in
   the days of Peleg an orderly and regular division of the habitable
   earth among the sons of Noah (Gen. x. 25, 32), so there was now such a
   division of the land of Canaan among the sons of Jacob. God had given
   Moses directions how this distribution should be made, and those
   directions are here punctually observed. See Num. xxvi. 53, &c.

   I. The managers of this great affair were Joshua the chief magistrate,
   Eleazar the chief priest, and ten princes, one of each of the tribes
   that were now to have their inheritance, whom God himself had nominated
   (Num. xxxiv. 17, &c.) some years before; and, it should seem, they were
   all now in being, and attended this service, that every tribe, having a
   representative of its own, might be satisfied that there was fair
   dealing, and might the more contentedly sit down by its lot.

   II. The tribes among whom this dividend was to be made were nine and a
   half. 1. Not the two and a half that were already seated (v. 3), though
   perhaps now that they saw what a good land Canaan was, and how
   effectually it was subdued, they might some of them repent their
   choice, and wish they had now been to have their lot with their
   brethren, upon which condition they would gladly have given up what
   they had on the other side Jordan; but it could not be admitted: they
   had made their election without power of revocation, and so must their
   doom be; they themselves have decided it, and they must adhere to their
   choice. 2. Not the tribe of Levi; this was to be otherwise provided
   for. God had distinguished them from, and dignified them above, the
   other tribes, and they must not now mingle themselves with them, nor
   cast in their lot among them, for this would entangle them in the
   affairs of this life, which would not consist with a due attendance on
   their sacred function. But, 3. Joseph made two tribes, Manasseh and
   Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the
   number of the tribes was kept up to twelve, though Levi was taken out,
   which is intimated here (v. 4): The children of Joseph were two tribes,
   therefore they gave no part to Levi, they being twelve without them.

   III. The rule by which they went was the lot, v. 2. The disposal of
   that is of the Lord, Prov. xvi. 33. It was here used in an affair of
   weight, and which could not otherwise be accommodated to universal
   satisfaction, and it was used in a solemn religious manner as an appeal
   to God, by consent of parties. In dividing by lot, 1. They referred
   themselves to God, and to his wisdom and sovereignty, believing him
   fitter to determine for them than they for themselves. Ps. xlvii. 4, He
   shall choose our inheritance for us. 2. They professed a willingness to
   abide by the determination of it; for every man must take what is his
   lot, and make the best of it. In allusion to this we are said to obtain
   an inheritance in Christ (Eph. i. 11), eklerothemen--we have obtained
   it by lot, so the word signified; for it is obtained by a divine
   designation. Christ, our Joshua, gives eternal life to as many as were
   given him, John xvii. 2.

    Caleb's Request. (b. c. 1444.)

   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.   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.   8 Nevertheless my brethren that
   went up with me made the heart of the people melt: but I wholly
   followed the Lord my God.   9 And Moses sware on that day, saying,
   Surely the land whereon thy feet have trodden shall be thine
   inheritance, and thy children's for ever, because thou hast wholly
   followed the Lord my God.   10 And now, behold, the Lord hath kept me
   alive, as he said, these forty and five years, even since the Lord
   spake 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.   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.   12 Now therefore give me this
   mountain, whereof the Lord spake 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.   13 And Joshua blessed him, and gave
   unto Caleb the son of Jephunneh Hebron for an inheritance.   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.   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.

   Before the lot was cast into the lap for the determining of the
   portions of the respective tribes, the particular portion of Caleb was
   assigned to him. He was now, except Joshua, not only the oldest man in
   all Israel, but was twenty years older than any of them, for all that
   were above twenty years old when he was forty were dead in the
   wilderness; it was fit therefore that this phoenix of his age should
   have some particular marks of honour put upon him in the dividing of
   the land. Now,

   I. Caleb here presents his petition, or rather makes his demand, to
   have Hebron given him for a possession (this mountain he calls it, v.
   12), and not to have that put into the lot with the other parts of the
   country. To justify his demand, he shows that God had long since, by
   Moses, promised him that very mountain; so that God's mind being
   already made known in this matter it would be a vain and needless thing
   to consult it any further by casting lots, by which we are to appeal to
   God in those cases only which cannot otherwise be decided, not in those
   which, like this, are already determined. Caleb is here called the
   Kenezite, some think from some remarkable victory obtained by him over
   the Kenezites, as the Romans gave their great generals titles from the
   countries they conquered, as Africanus, Germanicus, &c. Observe,

   1. To enforce his petition, (1.) He brings the children of Judah, that
   is, the heads and great men of that tribe, along with him, to present
   it, who were willing thus to pay their respects to that ornament of
   their tribe, and to testify their consent that he should be provided
   for by himself, and that they would not take it as any reflection upon
   the rest of this tribe. Caleb was the person whom God had chosen out of
   that tribe to be employed in dividing the land (Num. xxxiv. 19), and
   therefore, lest he should seem to improve his authority as a
   commissioner for his own private advantage and satisfaction, he brings
   his brethren along with him, and waiving his own power, seems rather to
   rely upon their interest. (2.) He appeals to Joshua himself concerning
   the truth of the allegations upon which he grounded his petition: Thou
   knowest the thing, v. 6. (3.) He makes a very honourable mention of
   Moses, which he knew would not be at all unpleasing to Joshua: Moses
   the man of God (v. 6), and the servant of the Lord, v. 7. What Moses
   said he took as from God himself, because Moses was his mouth and his
   agent, and therefore he had reason both to desire and expect that it
   should be made good. What can be more earnestly desired than the tokens
   of God's favour? And what more confidently expected than the grants of
   his promise?

   2. In his petition he sets forth,

   (1.) The testimony of his conscience concerning his integrity in the
   management of that great affair on which it proved the fare of Israel
   turned, the spying out of the land. Caleb was one of the twelve that
   were sent out on that errand (v. 7), and he now reflected upon it with
   comfort, and mentioned it, not in pride, but as that which, being the
   consideration of the grant, was necessary to be inserted in the plea,
   [1.] That he made his report as it was in his heart, that is, he spoke
   as he thought when he spoke so honourably of the land of Canaan, so
   confidently of the power of God to put them in possession of it, and so
   contemptibly of the opposition that the Canaanites, even the Anakim
   themselves, could make against them, as we find he did, Num. xiii. 30;
   xiv. 7-9. He did not do it merely to please Moses, or to keep the
   people quiet, much less from a spirit of contradiction to his fellows,
   but from a full conviction of the truth of what he said and a firm
   belief of the divine promise. [2.] That herein he wholly followed the
   Lord his God, that is, he kept close to his duty, and sincerely aimed
   at the glory of God in it. He conformed himself to the divine will with
   an eye to the divine favour. He had obtained this testimony from God
   himself (Num. xiv. 24), and therefore it was not vain-glory in him to
   speak of it, any more than it is for those who have God's Spirit
   witnessing with their spirits that they are the children of God humbly
   and thankfully to tell others for their encouragement what God has done
   for their souls. Note, Those that follow God fully when they are young
   shall have both the credit and comfort of it when they are old, and the
   reward of it for ever in the heavenly Canaan. [3.] That he did this
   when all his brethren and companions in that service, except Joshua,
   did otherwise. They made the heart of the people melt (v. 8), and how
   pernicious the consequences of it were was very well known. It adds
   much to the praise of following God if we adhere to him when others
   desert and decline from him. Caleb needed not to mention particularly
   Joshua's conduct in this matter; it was sufficiently known, and he
   would not seem to flatter him; it was enough to say (v. 6), Thou
   knowest what the Lord spoke concerning me and thee.

   (2.) The experience he had had of God's goodness to him ever since to
   this day. Though he had wandered with the rest in the wilderness, and
   had been kept thirty-eight years out of Canaan as they were, for that
   sin which he was so far from having a hand in that he had done his
   utmost to prevent it, yet, instead of complaining of this, he
   mentioned, to the glory of God, his mercy to him in two things:--[1.]
   That he was kept alive in the wilderness, not only notwithstanding the
   common perils and fatigues of that tedious march, but though all that
   generation of Israelites, except himself and Joshua, were one way or
   other cut off by death. With what a grateful sense of God's goodness to
   him does he speak it! (v. 10). Now behold (behold and wonder) the Lord
   hath kept me alive these forty and five years, thirty-eight years in
   the wilderness, through the plagues of the desert, and seven years in
   Canaan through the perils of war! Note, First, While we live, it is God
   that keeps us alive; by his power he protects us from death, and by his
   bounty supplies us continually with the supports and comforts of life.
   He holdeth our soul in life. Secondly, The longer we live the more
   sensible we should be of God's goodness to us in keeping us alive, his
   care in prolonging our frail lives, his patience in prolonging our
   forfeited lives. Has he kept me alive these forty-five years? Is it
   about that time of life with us? Or is it more? Or is it less? We have
   reason to say, It is of the Lord's mercies that we are not consumed.
   How much are we indebted to the favour of God, and what shall we
   render? Let the life thus kept by the providence of God be devoted to
   his praise. Thirdly, The death of many others round about us should
   make us the more thankful to God for sparing us and keeping us alive.
   Thousands falling on our right hand and our left and yet ourselves
   spared. These distinguishing favours impose on us strong obligations to
   singular obedience. [2.] That he was fit for business, now that he was
   in Canaan. Though eighty-five years old, yet as hearty and lively as
   when he was forty (v. 11): As my strength was then, so is it now. This
   was the fruit of the promise, and out-did what was said; for God not
   only gives what he promises, but he gives more: life by promise shall
   be life, and health, and strength, and all that which will make the
   promised life a blessing and comfort. Moses had said in his prayer (Ps.
   xc. 10) that at eighty years old even their strength is labour and
   sorrow, and so it is most commonly. But Caleb was an exception to the
   rule; his strength at eighty-five was ease and joy: this he got by
   following the Lord fully. Caleb here takes notice of this to the glory
   of God, and as an excuse for his asking a portion which he must fetch
   out of the giants' hands. Let not Joshua tell him he knew not what he
   asked; could he get the possession of that which he begged for a title
   to? "Yes," says he, "why not? I am as fit for war now as ever I was."

   (3.) The promise Moses had made him in God's name that he should have
   this mountain, v. 9. This promise is his chief plea, and that on which
   he relies. As we find it (Num. xiv. 24) it is general, him will I bring
   into the land whereunto he went, and his seed shall possess it; but it
   seems it was more particular, and Joshua knew it; both sides understood
   this mountain for which Caleb was now a suitor to be intended. This was
   the place from which, more than any other, the spies took their report,
   for here they met with the sons of Anak (Num. xiii. 22), the sight of
   whom made such an impression upon them, v. 3. We may suppose that
   Caleb, observing what stress they laid upon the difficulty of
   conquering Hebron, a city garrisoned by the giants, and how thence they
   inferred that the conquest of the whole land was utterly impracticable,
   in opposition to their suggestions, and to convince the people that he
   spoke as he thought, bravely desired to have that city which they
   called invincible assigned to himself for his own portion: "I will
   undertake to deal with that, and, if I cannot get it for my
   inheritance, I will be without." "Well," said Moses, "it shall be thy
   own then, win it and wear it." Such a noble heroic spirit Caleb had,
   and so desirous was he to inspire his brethren with it, that he chose
   this place only because it was the most difficult to be conquered. And,
   to show that his soul did not decay any more than his body, now
   forty-five years after he adheres to his choice and is still of the
   same mind.

   (4.) The hopes he had of being master of it, though the sons of Anak
   were in possession of it (v. 12): If the Lord will be with me, then I
   shall be able to drive them out. The city of Hebron Joshua had already
   reduced (ch. x. 37), but the mountain which belonged to it, and which
   was inhabited by the sons of Anak, was yet unconquered; for though the
   cutting off of the Anakim from Hebron was mentioned ch. xi. 21, because
   the historian would relate all the military actions together, yet it
   seems it was not conquered till after they had begun to divide the
   land. Observe, He builds his hopes of driving out the sons of Anak upon
   the presence of God with him. He does not say, "Because I am now as
   strong for war as I was at forty, therefore I shall drive them out,"
   depending upon his personal valour; nor does he depend upon his
   interest in the warlike tribe of Judah, who attended him now in making
   this address, and no doubt would assist him; nor does he court Joshua's
   aid, or put it upon that, "If thou wilt be with me I shall gain my
   point." But, If the Lord will be with me. Here, [1.] He seems to speak
   doubtfully of God's being with him, not from any distrust of his
   goodness or faithfulness. He had spoken without the least hesitation of
   God's presence with Israel in general (Num. xiv. 9); the Lord is with
   us. But for himself, from a humble sense of his own unworthiness of
   such a favour, he chooses to express himself thus, If the Lord will be
   with me. The Chaldee paraphrase reads it, If the Word of the Lord be my
   helper, that Word which is God, and in the fulness of time was made
   flesh, and is the captain of our salvation. [2.] But he expresses
   without the least doubt his assurance that if God were with him he
   should be able to dispossess the sons of Anak. "If God be with us, If
   God be for us, who can be against us, so as to prevail?" It is also
   intimated that if God were not with him, though all the forces of
   Israel should come in to his assistance, he should not be able to gain
   his point. Whatever we undertake, God's favourable presence with us is
   all in all to our success; this therefore we must earnestly pray for,
   and carefully make sure of, by keeping ourselves in the love of God;
   and on this we must depend, and from this take our encouragement
   against the greatest difficulties.

   3. Upon the whole matter, Caleb's request is (v. 12), Give me this
   mountain, (1.) Because it was formerly in God's promise, and he would
   let Israel know how much he valued the promise, insisting upon this
   mountain, whereof the Lord spake in that day, as most desirable, though
   perhaps as good a portion might have fallen to him by lot in common
   with the rest. Those that live by faith value that which is given by
   promise far above that which is given by providence only. (2.) Because
   it was now in the Anakim's possession, and he would let Israel know how
   little he feared the enemy, and would by his example animate them to
   push on their conquests. Herein Caleb answered his name, which
   signifies all heart.

   II. Joshua grants his petition (v. 13): Joshua blessed him, commended
   his bravery, applauded his request, and gave him what he asked. He also
   prayed for him, and for his good success in his intended undertaking
   against the sons of Anak. Joshua was both a prince and a prophet, and
   upon both accounts it was proper for him to give Caleb his blessing,
   for the less is blessed of the better. Hebron was settled on Caleb and
   his heirs (v. 14), because he wholly followed the Lord God of Israel.
   And happy are we if we follow him. Note, Singular piety shall be
   crowned with singular favours. Now, 1. We are here told what Hebron had
   been, the city of Arba, a great man among the Anakim (v. 15); we find
   it called Kirjath-arba (Gen. xxiii. 2), as the place where Sarah died.
   Hereabouts Abraham, Isaac, and Jacob lived most of their time in
   Canaan, and near to it was the cave of Machpelah, where they were
   buried, which perhaps had led Caleb hither when he went to spy out the
   land, and had made him covet this rather than any other part for his
   inheritance. 2. We are afterwards told what Hebron was. (1.) It was one
   of the cities belonging to priests (Josh. xxi. 13), and a city of
   refuge, Josh. xx. 7. When Caleb had it, he contented himself with the
   country about it, and cheerfully gave the city to the priests, the
   Lord's ministers, thinking it could not be better bestowed, no, not
   upon his own children, nor that it was the less his own for being thus
   devoted to God. (2.) It was a royal city, and, in the beginning of
   David's reign, the metropolis of the kingdom of Judah; thither the
   people resorted to him, and there he reigned seven years. Thus highly
   was Caleb's city honoured; it is a pity there should have been such a
   blemish upon his family long after as Nabal was, who was of the house
   of Caleb, 1 Sam. xxv. 3. But the best men cannot entail their virtues.
     __________________________________________________________________

J O S H U A

  CHAP. XV.

   Though the land was not completely conquered, yet being (as was said in
   the close of the foregoing chapter) as rest from war for the present,
   and their armies all drawn out of the field to a general rendezvous at
   Gilgal, there they began to divide the land, though the work was
   afterwards perfected at Shiloh, ch. xviii. 1, &c. In this chapter we
   have the lot of the tribe of Judah, which in this, as in other things,
   had the precedency. I. The borders or bounds of the inheritance of
   Judah, ver. 1-12. II. The particular assignment of Hebron and the
   country thereabout to Caleb and his family, ver. 13-19. III. The names
   of the several cities that fell within Judah's lot, ver. 20-63.

    The Lot of Judah. (b. c. 1444.)

   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.   2 And their south border
   was from the shore of the salt sea, from the bay that looketh
   southward:   3 And it went out to the south side to Maaleh-acrabbim,
   and passed along to Zin, and ascended up on the south side unto
   Kadesh-barnea, and passed along to Hezron, and went up to Adar, and
   fetched a compass to Karkaa:   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.   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:   6 And the border went up to Beth-hogla, and passed along
   by the north of Beth-arabah; and the border went up to the stone of
   Bohan the son of Reuben:   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 En-shemesh, and the
   goings out thereof were at 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:   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 Kirjath-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
   Beth-shemesh, and passed on to Timnah:   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.   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.

   Judah and Joseph were the two sons of Jacob on whom Reuben's forfeited
   birth-right devolved. Judah had the dominion entailed on him, and
   Joseph the double portion, and therefore these two tribes were first
   seated, Judah in the southern part of the land of Canaan and Joseph in
   the northern part, and on them the other seven did attend, and had
   their respective lots as appurtenances to these two; the lots of
   Benjamin, Simeon, and Dan, were appendant to Judah, and those of
   Issachar and Zebulun, Naphtali and Asher, to Joseph. These two were
   first set up to be provided for, it should seem, before there was such
   an exact survey of the land as we find afterwards, ch. xviii. 9. It is
   probable that the most considerable parts of the northern and southern
   countries, and those that lay nearest to Gilgal, and which the people
   were best acquainted with, were first put into two portions, and the
   lot was cast upon them between these two principal tribes, of the one
   of which Joshua was, and of the other Caleb, who was the first
   commissioner in this writ of partition; and, by the decision of that
   lot, the southern country, of which we have an account in this chapter,
   fell to Judah, and the northern, of which we have an account in the two
   following chapters, to Joseph. And when this was done there was a more
   equal dividend (either in quantity or quality) of the remainder among
   the seven tribes. And this, probably, was intended in that general rule
   which was given concerning this partition (Num. xxxiii. 54), to the
   more you shall give the more inheritance, and to the fewer you shall
   give the less, and every man's inheritance shall be where his lot
   falleth; that is, "You shall appoint two greater portions which shall
   be determined by lot to those more numerous tribes of Judah and Joseph,
   and then the rest shall be less portions to be allotted to the less
   numerous tribes." The former was done in Gilgal, the latter in Shiloh.

   In these verses, we have the borders of the lot of Judah, which, as the
   rest, is said to be by their families, that is, with an eye to the
   number of their families. And it intimates that Joshua and Eleazar, and
   the rest of the commissioners, when they had by lot given each tribe
   its portion, did afterwards (it is probable by lot likewise) subdivide
   those larger portions, and assign to each family its inheritance, and
   then to each household, which would be better done by this supreme
   authority, and be apt to give less disgust than if it had been left to
   the inferior magistrates of each tribe to make that distribution. The
   borders of this tribe are here largely fixed, yet not unalterably, for
   a good deal of that which lies within these bounds was afterwards
   assigned to the lots of Simeon and Dan. 1. The eastern border was all,
   and only, the Salt Sea, v. 5. Every sea is salt, but this was of an
   extraordinary and more than natural saltness, the effects of that fire
   and brimstone with which Sodom and Gomorrah were destroyed in Abraham's
   time, whose ruins lie buried in the bottom of this dead water, which
   never either was moved itself or had any living thing in it. 2. The
   southern border was that of the land of Canaan in general, as will
   appear by comparing v. 1-4 with Num. xxxiv. 3-5. So that this powerful
   and warlike tribe of Judah guarded the frontiers of the whole land, on
   that side which lay towards their old sworn enemies (though their two
   fathers were twin-brethren), the Edomites. Our Lord therefore, who
   sprang out of Judah, and whose the kingdom is, shall judge the mount of
   Esau, Obad. 21. 3. The northern border divided it from the lot of
   Benjamin. In this, mention is made of the stone of Bohan a Reubenite
   (v. 6), who probably was a great commander of those forces of Reuben
   that came over Jordan, and died in the camp at Gilgal, and was buried
   not far off under this stone. The valley of Achor likewise lies upon
   this border (v. 7), to remind the men of Judah of the trouble which
   Achan, one of their tribe, gave to the congregation of Israel, that
   they might not be too much lifted up with their services. This northern
   line touched closely upon Jerusalem (v. 8), so closely as to include in
   the lot of this tribe Mount Zion and Mount Moriah, though the greater
   part of the city lay in the lot of Benjamin. 4. The west border went
   near to the great sea at first (v. 12), but afterwards the lot of the
   tribe of Dan took off a good part of Judah's lot on that side; for the
   lot was only to determine between Judah and Joseph, which should have
   the north and which the south, and not immovably to fix the border of
   either. Judah's inheritance had its boundaries determined. Though it
   was a powerful warlike tribe, and had a great interest in the other
   tribes, yet they must not therefore be left to their own choice, to
   enlarge their possessions at pleasure, but must live so as that their
   neighbours might live by them. Those that are placed high yet must not
   think to be placed alone in the midst of the earth.

    Caleb's Inheritance. (b. c. 1444.)

   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.   14
   And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and
   Talmai, the children of Anak.   15 And he went up thence to the
   inhabitants of Debir: and the name of Debir before was Kirjath-sepher.
     16 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to
   him will I give Achsah my daughter to wife.   17 And Othniel the son of
   Kenaz, the brother of Caleb, took it: and he gave him Achsah his
   daughter to wife.   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 wouldest thou?   19 Who answered,
   Give me a blessing; for thou hast given me a south land; give me also
   springs of water. And he gave her the upper springs, and the nether
   springs.

   The historian seems pleased with every occasion to make mention of
   Caleb and to do him honour, because he had honoured God in following
   him fully. Observe,

   I. The grant Joshua made him of the mountain of Hebron for his
   inheritance is here repeated (v. 13), and it is said to be given him.
   1. According to the commandment of the Lord to Joshua. Though Caleb, in
   his petition, had made out a very good title to it by promise, yet,
   because God had ordered Joshua to divide the land by lot, he would not
   in this one single instance, no, not to gratify his old friend Caleb,
   do otherwise, without orders from God, whose oracle, it is probable, he
   consulted upon this occasion. In every doubtful case it is very
   desirable to know the mind of God, and to see the way of our duty
   plain. 2. It is said to be a part among the children of Judah; though
   it was assigned him before the lot of that tribe came up, yet it
   proved, God so directing the lot, to be in the heart of that tribe,
   which was graciously ordered in kindness to him, that he might not be
   as one separated from his brethren and surrounded by those of other
   tribes.

   II. Caleb having obtained this grant, we are told,

   1. How he signalized his own valour in the conquest of Hebron (v. 14):
   He drove thence the three sons of Anak, he and those that he engaged to
   assist him in this service. This is mentioned here to show that the
   confidence he had expressed of success in this affair, through the
   presence of God with him (ch. xiv. 12), did not deceive him, but the
   event answered his expectation. It is not said that he slew these
   giants, but he drove them thence, which intimates that they retired
   upon his approach and fled before him; the strength and stature of
   their bodies could not keep up the courage of their minds, but with the
   countenances of lions they had the hearts of trembling hares. Thus does
   God often cut off the spirit of princes (Ps. lxxvi. 12), take away the
   heart of the chief of the people (Job xii. 24), and so shame the
   confidence of the proud; and thus if we resist the devil, that roaring
   lion, though he fall not, yet he will flee.

   2. How he encouraged the valour of those about him in the conquest of
   Debir, v. 15, &c. It seems, though Joshua had once made himself master
   of Debir (ch. x. 39), yet the Canaanites had regained the possession in
   the absence of the army, so that the work had to be done a second time;
   and when Caleb had completed the reduction of Hebron, which was for
   himself and his own family, to show his zeal for the public good, as
   much as for his own private interest, he pushes on his conquest to
   Debir, and will not lay down his arms till he sees that city also
   effectually reduced, which lay but ten miles southward from Hebron,
   though he had not any particular concern in it, but the reducing of it
   would be to the general advantage of his tribe. Let us learn hence not
   to seek and mind our own things only, but to concern and engage
   ourselves for the welfare of the community we are members of; we are
   not born for ourselves, nor must we live to ourselves.

   (1.) Notice is taken of the name of this city. It had been called
   Kirjath-sepher, the city of a book, and Kirjath-sannah (v. 49), which
   some translate the city of learning (so the LXX. Polis grammaton),
   whence some conjecture that it had been a university among the
   Canaanites, like Athens in Greece, in which their youth were educated;
   or perhaps the books of their chronicles or records, or the antiquities
   of the nation, were laid up there; and, it may be, this was it that
   made Caleb so desirous to see Israel master of this city, that they
   might get acquainted with the ancient learning of the Canaanites.

   (2.) The proffer that Caleb made of his daughter, and a good portion
   with her, to any one that would undertake to reduce that city, and to
   command the forces that should be employed in that service, v. 16. Thus
   Saul promised a daughter to him that would kill Goliath (1 Sam. xvii.
   25), neither of them intending to force his daughter to marry such as
   she could not love, but both of them presuming upon their daughters'
   obedience, and submission to their fathers' will, though it might be
   contrary to their own humour or inclination. Caleb's family was not
   long honourable and wealthy, but religious; he that himself followed
   the Lord fully no doubt taught his children to do so, and therefore it
   could not but be a desirable match to any young gentleman. Caleb, in
   making the proposal, aims, [1.] To do service to his country by the
   reducing of that important place; and, [2.] To marry a daughter well,
   to a man of learning, that would have a particular affection for the
   city of books, and a man of war, that would be likely to serve his
   country, and do worthily in his generation. Could he but marry his
   child to a man of such a character, he would think her well bestowed,
   whether the share in the lot of his tribe were more or less.

   (3.) The place was bravely taken by Othniel, a nephew of Caleb, whom
   probably Caleb had thoughts of when he made the proffer, v. 17. This
   Othniel, who thus signalized himself when he was young, had long after,
   in his advanced years, the honour to be both a deliverer and a judge in
   Israel, the first single person that presided in their affairs after
   Joshua's death. It is good for those who are setting out in the world
   to begin betimes with that which is great and good, that, excelling in
   service when they are young, they may excel in honour when they grow
   old.

   (4.) Hereupon (all parties being agreed) Othniel married his
   cousin-german Achsah, Caleb's daughter. It is probable that he had a
   kindness for her before, which put him upon this bold undertaking to
   obtain her. Love to his country, an ambition of honour, and a desire to
   find favour with the princes of his people, might not have engaged him
   in this great action, but his affection for Achsah did. This made it
   intolerable to him to think that any one should do more to win her
   favour than he would, and so inspired him with this generous fire. Thus
   is love strong as death, and jealousy cruel as the grave.

   (5.) Because the historian is now upon the dividing of the land, he
   gives us an account of Achsah's portion, which was in land, as more
   valuable because enjoyed by virtue of the divine promise, though we may
   suppose the conquerors of Canaan, who had had the spoil of so many rich
   cities, were full of money too. [1.] Some land she obtained by Caleb's
   free grant, which was allowed while she married within her own tribe
   and family, as Zelophehad's daughters did. He gave her a south land, v.
   19. Land indeed, but a south land, dry, and apt to be parched. [2.] She
   obtained more upon her request; she would have had her husband to ask
   for a field, probably some particular field, or champaign ground, which
   belonged to Caleb's lot, and joined to that south land which he had
   settled upon his daughter at marriage. She thought her husband had the
   best interest in her father, who, no doubt, was extremely pleased with
   his late glorious achievement, but he thought it was more proper for
   her to ask, and she would be more likely to prevail; accordingly she
   did, submitting to her husband's judgment, though contrary to her own;
   and she managed the undertaking with great address. First, She took the
   opportunity when her father brought her home to the house of her
   husband, when the satisfaction of having disposed of his daughter so
   well would make him think nothing too much to do for her. Secondly, She
   lighted off her ass, in token of respect and reverence to her father,
   whom she would honour still, as much as before her marriage. She cried
   or sighed from off her ass, so the LXX. and the vulgar Latin read it;
   she expressed some grief and concern, that she might give her father
   occasion to ask her what she wanted. Thirdly, She calls it a blessing,
   because it would add much to the comfort of her settlement; and she was
   sure that, since she married not only with her father's consent, but in
   obedience to his command, he would not deny her his blessing. Fourthly,
   She asks only for the water, without which the ground she had would be
   of little use either for tillage or pasture, but she means the field in
   which the springs of water were. The modesty and reasonableness of her
   quest gave it a great advantage. Earth without water would be like a
   tree without sap, or the body of an animal without blood; therefore,
   when God gathered the waters into one place, he wisely and graciously
   left some in every place, that the earth might be enriched for the
   service of man. See Ps. civ. 10, &c. Well, Achsah gained her point; her
   father gave her what she asked, and perhaps more, for he gave her the
   upper springs and the nether springs, two fields so called from the
   springs that were in them, as we commonly distinguish between the
   higher field and the lower field. Those who understand it but of one
   field, watered both with the rain of heaven and the springs that issued
   out of the bowels of the earth, give countenance to the allusion we
   commonly make to this, when we pray for spiritual and heavenly
   blessings which relate to our souls as blessings of the upper springs,
   and those which relate to the body and the life that now is as
   blessings of the nether springs.

   From this story we learn, 1. That it is no breach of the tenth
   commandment moderately to desire those comforts and conveniences of
   this life which we see attainable in a fair and regular way. 2. That
   husbands and wives should mutually advise, and jointly agree, about
   that which is for the common good of their family; and much more should
   they concur in asking of their heavenly Father the best blessings,
   those of the upper springs. 3. That parents must never think that lost
   which is bestowed upon their children for their real advantage, but
   must be free in giving them portions as well as maintenance, especially
   when they are dutiful. Caleb had sons (1 Chron. iv. 15), and yet gave
   thus liberally to his daughter. Those parents forget themselves and
   their relation who grudge their children what is convenient for them
   when they can conveniently part with it.

    The Lot of Judah. (b. c. 1444.)

   20 This is the inheritance of the tribe of the children of Judah
   according to their families.   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,   22 And Kinah, and Dimonah, and Adadah,
     23 And Kedesh, and Hazor, and Ithnan,   24 Ziph, and Telem, and
   Bealoth,   25 And Hazor, Hadattah, and Kerioth, and Hezron, which is
   Hazor,   26 Amam, and Shema, and Moladah,   27 And Hazar-gaddah, and
   Heshmon, and Beth-palet,   28 And Hazar-shual, and Beer-sheba, and
   Bizjoth-jah,   29 Baalah, and Iim, and Azem,   30 And Eltolad, and
   Chesil, and Hormah,   31 And Ziklag, and Madmannah, and Sansannah,   32
   And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are
   twenty and nine, with their villages:   33 And in the valley, Eshtaol,
   and Zoreah, and Ashnah,   34 And Zanoah, and En-gannim, Tappuah, and
   Enam,   35 Jarmuth, and Adullam, Socoh, and Azekah,   36 And Sharaim,
   and Adithaim, and Gederah, and Gederothaim; fourteen cities with their
   villages:   37 Zenan, and Hadashah, and Migdal-gad,   38 And Dilean,
   and Mizpeh, and Joktheel,   39 Lachish, and Bozkath, and Eglon,   40
   And Cabbon, and Lahmam, and Kithlish,   41 And Gederoth, Beth-dagon,
   and Naamah, and Makkedah; sixteen cities with their villages:   42
   Libnah, and Ether, and Ashan,   43 And Jiphtah, and Ashnah, and Nezib,
     44 And Keilah, and Achzib, and Mareshah; nine cities with their
   villages:   45 Ekron, with her towns and her villages:   46 From Ekron
   even unto the sea, all that lay near Ashdod, with their villages:   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:   48 And in the mountains, Shamir, and Jattir, and Socoh,   49
   And Dannah, and Kirjath-sannah, which is Debir,   50 And Anab, and
   Eshtemoh, and Anim,   51 And Goshen, and Holon, and Giloh; eleven
   cities with their villages:   52 Arab, and Dumah, and Eshean,   53 And
   Janum, and Beth-tappuah, and Aphekah,   54 And Humtah, and
   Kirjath-arba, which is Hebron, and Zior; nine cities with their
   villages:   55 Maon, Carmel, and Ziph, and Juttah,   56 And Jezreel,
   and Jokdeam, and Zanoah,   57 Cain, Gibeah, and Timnah; ten cities with
   their villages:   58 Halhul, Beth-zur, and Gedor,   59 And Maarath, and
   Beth-anoth, and Eltekon; six cities with their villages:   60
   Kirjath-baal, which is Kirjath-jearim, and Rabbah; two cities with
   their villages:   61 In the wilderness, Beth-arabah, Middin, and
   Secacah,   62 And Nibshan, and the city of Salt, and En-gedi; six
   cities with their villages.   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.

   We have here a list of the several cities that fell within the lot of
   the tribe of Judah, which are mentioned by name, that they might know
   their own, and both keep it and keep to it, and might neither through
   cowardice nor sloth lose the possession of what was their own.

   I. The cities are here named, and numbered in several classes, which
   they then could account for the reason of better than we can now. Here
   are, 1. Some that are said to be the uttermost cities towards the coast
   of Edom, v. 21-32. Here are thirty-eight named, and yet said to be
   twenty-nine (v. 32), because nine of these were afterwards transferred
   to the lot of Simeon, and are reckoned as belonging to that, as appears
   by comparing ch. xix. 2, &c.; therefore those only are counted (though
   the rest are named) which remained to Judah. 2. Others that are said to
   be in the valley (v. 33) are counted to be fourteen, yet fifteen are
   named; but it is probable that Gederah and Gederathaim were either two
   names or two parts of one and the same city. 3. Then sixteen are named
   without any head of distinction, v. 37-41, and nine more, v. 42-44. 4.
   Then the three Philistine-cities, Ekron, Ashdod, and Gaza, v. 45-47. 5.
   Cities in the mountains, eleven in all (v. 48-51), nine more (v.
   52-54), ten more (v. 55-57), six more (v. 58, 59), then two (v. 60),
   and six in the wilderness, a part of the country not so thick of
   inhabitants as some others were.

   II. Now here, 1. We do not find Bethlehem, which was afterwards the
   city of David, and was ennobled by the birth of our Lord Jesus in it.
   But that city, which at the best was but little among the thousands of
   Judah (Mic. v. 2), except that it was thus dignified, was now so little
   as not to be accounted one of the cities, but perhaps was one of the
   villages not named. Christ came to give honour to the places he was
   related to, not to receive honour from them. 2. Jerusalem is said to
   continue in the hands of the Jebusites (v. 63), for the children of
   Judah could not drive them out, through their sluggishness, stupidity,
   and unbelief. Had they attempted it with vigour and resolution, we have
   reason to think God would not have been wanting to them to give them
   success; but they could not do it, because they would not. Jerusalem
   was afterwards to be the holy city, the royal city, the city of the
   great King, the brightest ornament of all the land of Israel. God has
   designed it should be so. It may therefore be justly looked upon as a
   punishment of their neglect to conquer other cities which God had given
   them that they were so long kept out of this. 3. Among the cities of
   Judah (in all 114) we meet with Libnah, which in Joram's days revolted,
   and probably set up for a free independent state (2 Kings viii. 22),
   and Lachish, where king Amaziah was slain (1 Kings xiv. 19); it led the
   dance in idolatry (Mic. i. 13); it was the beginning of sin to the
   daughter of Zion. Giloh, Ahithophel's town, is here mentioned, and
   Tekoa, of which the prophet Amos was, and near which Jehoshaphat
   obtained that glorious victory, 2 Chron. xx. 20, &c., and Maresha,
   where Asa was a conqueror. Many of the cities of this tribe occur in
   the history of David's troubles. Adullam, Ziph, Keilah, Maon, Engedi,
   Ziklag, here reckoned in this tribe, were places near which David had
   most of his haunts; for, though sometimes Saul drove him out from the
   inheritance of the Lord, yet he kept as close to it as he could. The
   wilderness of Judah he frequented much, and in it John Baptist
   preached, and there the kingdom of heaven commenced, Matt. iii. 1. The
   riches of this country no doubt answered Jacob's blessing of this
   tribe, that he should wash his garments in wine, Gen. xlix. 11. And, in
   general, Judah, thou art he whom thy brethren shall praise, not envy.
     __________________________________________________________________

J O S H U A

  CHAP. XVI.

   It is a pity that this and the following chapter should be separated,
   for both of them give us the lot of the children of Joseph, Ephraim and
   Manasseh, who, next to Judah, were to have the post of honour, and
   therefore had the first and best portion in the northern part of
   Canaan, as Judah now had in the southern part. In this chapter we have,
   I. A general account of the lot of these two tribes together, ver. 1-4.
   II. The borders of the lot of Ephraim in particular, ver. 5-10. That of
   Manasseh following in the next chapter.

    The Lot of Joseph. (b. c. 1444.)

   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 Beth-el,   2 And goeth out from Beth-el
   to Luz, and passeth along unto the borders of Archi to Ataroth,   3 And
   goeth down westward to the coast of Japhleti, unto the coast of
   Beth-horon the nether, and to Gezer: and the goings out thereof are at
   the sea.   4 So the children of Joseph, Manasseh and Ephraim, took
   their inheritance.

   Though Joseph was one of the younger sons of Jacob, yet he was his
   eldest by his most just and best beloved wife Rachel, was himself his
   best beloved son, and had been the greatest ornament and support of his
   family, kept it from perishing in a time of famine, and had been the
   shepherd and stone of Israel, and therefore his posterity were very
   much favoured by the lot. Their portion lay in the very heart of the
   land of Canaan. It extended from Jordan in the east (v. 1) to the sea,
   the Mediterranean Sea, in the west, so that it took up the whole
   breadth of Canaan from side to side; and no question the fruitfulness
   of the soil answered the blessings both of Jacob and Moses, Gen. xlix.
   25, 26, and Deut. xxxiii. 13, &c. The portions allotted to Ephraim and
   Manasseh are not so particularly described as those of the other
   tribes; we have only the limits and boundaries of them, not the
   particular cities in them, as before we had the cities of Judah and
   afterwards those of the other tribes. For this no reason can be
   assigned, unless we may suppose that Joshua being himself of the
   children of Joseph they referred it to him alone to distribute among
   them the several cities that lay within their lot, and therefore did
   not bring in the names of their cities to the great council of their
   princes who sat upon this affair, by which means it came to pass that
   they were not inserted with the rest in the books.

    The Inheritance of Joseph's Children. (b. c. 1444.)

   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
   Ataroth-addar, unto Beth-horon the upper;   6 And the border went out
   toward the sea to Michmethah on the north side; and the border went
   about eastward unto Taanath-shiloh, and passed by it on the east to
   Janohah;   7 And it went down from Janohah to Ataroth, and to Naarath,
   and came to Jericho, and went out at Jordan.   8 The border went out
   from Tappuah westward unto the river Kanah; and the goings out thereof
   were at the sea. This is the inheritance of the tribe of the children
   of Ephraim by their families.   9 And the separate cities for the
   children of Ephraim were among the inheritance of the children of
   Manasseh, all the cities with their villages.   10 And they drave not
   out the Canaanites that dwelt in Gezer: but the Canaanites dwell among
   the Ephraimites unto this day, and serve under tribute.

   Here, 1. The border of the lot of Ephraim is set down, by which it was
   divided on the south from Benjamin and Dan, who lay between it and
   Judah, and on the north from Manasseh; for east and west it reached
   from Jordan to the great sea. The learned, who aim to be exact in
   drawing the line according to the directions here, find themselves very
   much at a loss, the description being short and intricate. The report
   of those who in these latter ages have travelled those countries will
   not serve to clear the difficulties, so vastly unlike is it now to what
   it was then; not only cities have been so destroyed as that no mark nor
   footstep of them remains, but brooks are dried up, rivers alter their
   courses, and even the mountain falling cometh to nought, and the rock
   is removed out of his place, Job xiv. 18. Unless I could hope to solve
   the doubts that arise upon this draught of the border of Ephraim, it is
   to no purpose to mention them: no doubt it was then perfectly
   understood, so as that the first intention of recording it was
   effectually answered, which was to notify the ancient landmarks, which
   posterity must by no means remove. 2. Some separate cities are spoken
   of, that lay not within these borders, at least not if the line was
   drawn direct, but lay within the lot of Manasseh (v. 9), which might
   better be read, and there were separate cities for the children of
   Ephraim among the inheritance of the children of Manasseh, because it
   proved that Manasseh could spare them, and Ephraim had need of them,
   and it might be hoped that no inconvenience would arise from this
   mixture of these two tribes together, who were both the sons of Joseph,
   and should love as brethren. And by this it appears that though, when
   the tribes were numbered in the plains of Moab, Manasseh had got the
   start of Ephraim in number, for Manasseh was then 52,000, and Ephraim
   but 32,000 (Num. xxvi. 34, 37), yet by the time they were well settled
   in Canaan the hands were crossed again, and the blessing of Moses was
   verified, Deut. xxxiii. 17, They are the ten thousands of Ephraim and
   they are the thousands of Manasseh. Families and kingdoms are
   diminished and increased, increased and diminished again, as God
   pleases. 3. A brand is put upon the Ephraimites, that they did not
   drive out the Canaanites from Gezer (v. 10), either through
   carelessness or cowardice, either for want of faith in the promise of
   God, that he would give them success if they would make a vigorous
   effort, or for want of zeal for the command of God, which obliged them
   utterly to drive out the Canaanites, and to make no peace with them.
   And, though they hoped to satisfy the law by putting them under
   tribute, yet (as Calvin thinks) this made the matter worse, for it
   shows that they spared them out of covetousness, that they might be
   profited by their labours, and by dealing with them for their tribute
   they were in danger of being infected with their idolatry; yet some
   think that, when they brought them under tribute, they obliged them to
   renounce their idols, and to observe the seven precepts of the sons of
   Noah; and I should think so, but that we find in the sequel of the
   story that the Israelites were so far from restraining idolatry in
   others that they soon fell into it themselves. Many famous places were
   within this lot of the tribe of Ephraim, though not mentioned here. In
   it were Ramah, Samuel's city (called in the New Testament Arimathea, of
   which Joseph was, that took care of our Saviour's burial), and Shiloh,
   where the tabernacle was first set up. Tirzah also, the royal city of
   Jeroboam and his successors, and Deborah's palm-tree, under which she
   judged Israel, were in this tribe. Samaria, built by Omri after the
   burning of the royal palace of Tirzah, was in this tribe, and was long
   the royal city of the kingdom of the ten tribes; not far from it were
   Shechem, and the mountains Ebal and Gerizim, and Sychar, near which was
   Jacob's well, where Christ talked with the woman of Samaria. We read
   much of Mount Ephraim in the story of the Judges, and of a city called
   Ephraim, it is probable in this tribe, to which Christ retired, John
   xi. 54. The whole kingdom of the ten tribes is often, in the prophets,
   especially in Hosea, called Ephraim.
     __________________________________________________________________

J O S H U A

  CHAP. XVII.

   The half tribe of Manasseh comes next to be provided for; and here we
   have, I. The families of that tribe that were to be portioned, ver.
   1-6. II. The country that fell to their lot, ver. 7-13. III. The joint
   request of the two tribes that descended from Joseph, for the
   enlargement of their lot, and Joshua's answer to that request, ver.
   14-18.

    The Inheritance of Joseph's Children. (b. c. 1444.)

   1 There was also a lot for the tribe of Manasseh; for he was the
   firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the
   father of Gilead: because he was a man of war, therefore he had Gilead
   and Bashan.   2 There was also a lot for the rest of the children of
   Manasseh by their families; for the children of Abiezer, and for the
   children of Helek, and for the children of Asriel, and for the children
   of Shechem, and for the children of Hepher, and for the children of
   Shemida: these were the male children of Manasseh the son of Joseph by
   their families.   3 But Zelophehad, the son of Hepher, the son of
   Gilead, the son of Machir, the son of Manasseh, had no sons, but
   daughters: and these are the names of his daughters, Mahlah, and Noah,
   Hoglah, Milcah, and Tirzah.   4 And they came near before Eleazar the
   priest, and before Joshua the son of Nun, and before the princes,
   saying, The Lord commanded Moses to give us an inheritance among our
   brethren. Therefore according to the commandment of the Lord he gave
   them an inheritance among the brethren of their father.   5 And there
   fell ten portions to Manasseh, beside the land of Gilead and Bashan,
   which were on the other side Jordan;   6 Because the daughters of
   Manasseh had an inheritance among his sons: and the rest of Manasseh's
   sons had the land of Gilead.

   Manasseh was itself but one half of the tribe of Joseph, and yet was
   divided and subdivided. 1. It was divided into two parts, one already
   settled on the other side Jordan, consisting of those who were the
   posterity of Machir, v. 1. This Machir was born to Manasseh in Egypt;
   there he had signalized himself as a man of war, probably in the
   contests between the Ephraimites and the men of Gath, 1 Chron. vii. 21.
   His warlike disposition descended to his posterity, and therefore Moses
   gave them Gilead and Bashan, on the other side Jordan, of which before,
   ch. xiii. 31. It is here said that the lot came to Manasseh, for he was
   the first-born of Joseph. Bishop Patrick thinks it should be
   translated, though he was the first-born of Joseph, and then the
   meaning is plain, that the second lot was for Manasseh, because, though
   he was the first-born, yet Jacob had preferred Ephraim before him. See
   the names of those heads of the families that settled on the other side
   Jordan, 1 Chron. v. 24. 2. That part on this side Jordan as subdivided
   into ten families, v. 5. There were six sons of Gilead here named (v.
   2), the same that are recorded Num. xxvi. 30-32, only that he who is
   there called Jezeer is here called Abiezer. Five of these sons had each
   of them their portion; the sixth, which was Hepher, had his male line
   cut off in his son Zelophehad, who left daughters only, five in number,
   of whom we have often read, and these five had each of them a portion;
   though perhaps, they claiming under Hepher, all their five portions
   were but equal to one of the portions of the five sons. Or if Hepher
   had other sons besides Zelophehad, in whom the name of his family was
   kept up, their posterity married to the daughters of Zelophehad the
   elder brother, and in their right had these portions assigned them. See
   Num. xxxvi. 12. Here is, (1.) The claim which the daughters of
   Zelophehad made, grounded upon the command God gave to Moses concerning
   them, v. 4. They had themselves, when they were young, pleaded their
   own cause before Moses, and obtained the grant of an inheritance with
   their brethren, and now they would not lose the benefit of that grant
   for want of speaking to Joshua, but seasonably put in their demand
   themselves, as it should seem, and not their husbands for them. (2.)
   The assignment of their portions according to their claim. Joshua knew
   very well what God had ordered in their case, and did not object that
   they having not served in the wars of Canaan there was no reason why
   they should share in the possessions of Canaan, but readily gave them
   as inheritance among the brethren of their father. And now they reaped
   the benefit of their own pious zeal and prudent forecast in this
   matter. Thus those who take care in the wilderness of this world to
   make sure to themselves a place in the inheritance of the saints in
   light will certainly have the comfort of it in the other world, while
   those that neglect it now will lose it for ever.

     7 And the coast of Manasseh was from Asher to Michmethah, that lieth
   before Shechem; and the border went along on the right hand unto the
   inhabitants of En-tappuah.   8 Now Manasseh had the land of Tappuah:
   but Tappuah on the border of Manasseh belonged to the children of
   Ephraim;   9 And the coast descended unto the river Kanah, southward of
   the river: these cities of Ephraim are among the cities of Manasseh:
   the coast of Manasseh also was on the north side of the river, and the
   outgoings of it were at the sea:   10 Southward it was Ephraim's, and
   northward it was Manasseh's, and the sea is his border; and they met
   together in Asher on the north, and in Issachar on the east.   11 And
   Manasseh had in Issachar and in Asher Beth-shean and her towns, and
   Ibleam and her towns, and the inhabitants of Dor and her towns, and the
   inhabitants of Endor and her towns, and the inhabitants of Taanach and
   her towns, and the inhabitants of Megiddo and her towns, even three
   countries.   12 Yet the children of Manasseh could not drive out the
   inhabitants of those cities; but the Canaanites would dwell in that
   land.   13 Yet it came to pass, when the children of Israel were waxen
   strong, that they put the Canaanites to tribute; but did not utterly
   drive them out.

   We have here a short account of the lot of this half tribe. It reached
   from Jordan on the east to the great sea on the west; on the south it
   lay all along contiguous to Ephraim, but on the north it abutted upon
   Asher and Issachar. Asher lay north-west, and Issachar north-east,
   which seems to be the meaning of that (v. 10), that they (that is,
   Manasseh and Ephraim, as related to it, both together making the tribe
   of Joseph) met in Asher on the north and Issachar on the east, for
   Ephraim itself reached not those tribes. Some things are particularly
   observed concerning this lot:--1. That there was great communication
   between this tribe and that of Ephraim. The city of Tappuah belonged to
   Ephraim, but the country adjoining to Manasseh (v. 8); there were
   likewise many cities of Ephraim that lay within the border of Manasseh
   (v. 9), of which before, ch. xvi. 9. 2. That Manasseh likewise had
   cities with their appurtenances in the tribes of Issachar and Asher (v.
   11), God so ordering it, that though every tribe had its peculiar
   inheritance, which might not be alienated from it, yet they should thus
   intermix one with another, to keep up mutual acquaintance and
   correspondence among the tribes, and to give occasion for the doing of
   good offices one to another, as became those who, though of different
   tribes, were all one Israel, and were bound to love as brethren. 3.
   That they suffered the Canaanites to live among them, contrary to the
   command of God, serving their own ends by conniving at them, for they
   made them tributaries, v. 12, 13. The Ephraimites had done the same
   (ch. xvi. 10), and from them perhaps the Manassites learned it, and
   with their example excused themselves in it. The most remarkable person
   of this half tribe in after-time was Gideon, whose great actions were
   done within this lot. He was of the family of Abiezer; Cesarea was in
   this lot, and Antipatris, famed in the latter ages of the Jewish state.

     14 And the children of Joseph spake unto Joshua, saying, Why hast
   thou given me but one lot and one portion to inherit, seeing I am a
   great people, forasmuch as the Lord hath blessed me hitherto?   15 And
   Joshua answered them, If thou be a great people, then get thee up to
   the wood country, and cut down for thyself there in the land of the
   Perizzites and of the giants, if mount Ephraim be too narrow for thee.
     16 And the children of Joseph said, The hill is not enough for us:
   and all the Canaanites that dwell in the land of the valley have
   chariots of iron, both they who are of Beth-shean and her towns, and
   they who are of the valley of Jezreel.   17 And Joshua spake unto the
   house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a
   great people, and hast great power: thou shalt not have one lot only:
   18 But the mountain shall be thine; for it is a wood, and thou shalt
   cut it down: and the outgoings of it shall be thine: for thou shalt
   drive out the Canaanites, though they have iron chariots, and though
   they be strong.

   Here, I. The children of Joseph quarrel with their lot; if they had had
   any just cause to quarrel with it, we have reason to think Joshua would
   have relieved them, by adding to it, or altering it, which it does not
   appear he did. It is probable, because Joshua was himself of the tribe
   of Ephraim, they promised themselves that they should have some
   particular favour shown them, and should not be confined to the
   decision of the lot so closely as the other tribes; but Joshua makes
   them know that in the discharge of his office, as a public person, he
   had no more regard to his own tribe than to any other, but would
   administer impartially, without favour or affection, wherein he has
   left an excellent example to all in public trusts. It was a very
   competent provision that was made for them, as much, for aught that
   appears, as they were able to manage, and yet they call it in disdain
   but one lot, as if that which was assigned to them both was scarcely
   sufficient for one. The word for complainers (Jude 16) is mempsimoiroi,
   blamers of their lot:--1. That they were very numerous, through the
   blessing of God upon them (v. 14): I am a great people, for the Lord
   has blessed me; and we have reason to hope that he that hath sent
   mouths will send meat. "I am a great people, and in so small a lot
   shall not have room to thrive." Yet observe, when they speak thankfully
   of their present increase, they do not speak confidently of the
   continuance of it. "The Lord has blessed me hitherto, however he may
   see fit to deal with me for the future." The uncertainty of what may be
   must not make us unthankful for what has been and is done in kindness
   to us. 2. That a good part of that country which had now fallen to
   their lot was in the hands of the Canaanites, and that they were
   formidable enemies, who brought into the field of battle chariots of
   iron (v. 16), that is, chariots with long scythes fastened to the sides
   of them, or the axle-tree, which made great destruction of all that
   came in their way, mowing them down like corn. They urge that though
   they had a good portion assigned them, yet it was in bad hands, and
   they could not come to the possession of it, wishing to have their lot
   in those countries that were more thoroughly reduced than this was.

   II. Joshua endeavours to reconcile them to their lot. He owns they were
   a great people, and being two tribes ought to have more than one lot
   only (v. 17), but tells them that what had fallen to their share would
   be a sufficient lot for them both, if they would but work and fight.
   They desired a lot in which they might indulge themselves in ease and
   luxury. "No," says Joshua, "you must not count upon that; in the sweat
   of thy face shalt thou eat bread is a sentence in force even in Canaan
   itself." He retorts their own argument, that they were a great people.
   "If so, you are the better able to help yourselves, and have the less
   reason to expect help from others. If thou hast many mouths to be
   filled, thou hast twice as many hands to be employed; earn, and then
   eat." 1. He bids them work for more (v. 15): "Get thee up to the
   wood-country, which is within thy own border, and let all hands be set
   to work to cut down the trees, rid the rough lands, and make them, with
   art and industry, good arable ground." Note, Many wish for larger
   possessions who do not cultivate and make the best of what they have,
   think they should have more talents given them who do not trade with
   those with which they are entrusted. Most people's poverty is the
   effect of their idleness; would they dig, they need not beg. 2. He bids
   them fight for more (v. 17, 18), when they pleaded that they could not
   come at the wood-lands he spoke of because in the valley between them
   and it were Canaanites whom they durst not enter the lists with. "Never
   fear them," said Joshua, "thou hast God on thy side, and thou shalt
   drive out the Canaanites, if thou wilt set about it in good earnest,
   though they have iron chariots." We straiten ourselves by apprehending
   the difficulties in the way of our enlargement to be greater than
   really they are. What can be insuperable to faith and holy resolution?
     __________________________________________________________________

J O S H U A

  CHAP. XVIII.

   In this chapter we have, I. The setting up of the tabernacle at Shiloh,
   ver. 1. II. The stirring up of the seven tribes that were yet unsettled
   to look after their lot, and the putting of them in a method for it, by
   Joshua, ver. 2-7. III. The distributing of the land into seven lots, by
   certain men employed for that purpose, ver. 8, 9. IV. The determining
   of these seven portions to the seven tribes yet unprovided for by lot,
   ver. 10. V. The particular lot of the tribe of Benjamin, the borders of
   it, ver. 11-20. And the cities contained in it, ver. 21-28. The other
   six tribes we shall find well provided for in the [1]next chapter.

    The Tabernacle at Shiloh. (b. c. 1444.)

   1 And the whole congregation of the children of Israel assembled
   together at Shiloh, and set up the tabernacle of the congregation
   there. And the land was subdued before them.

   In the midst of the story of the dividing of the land comes in this
   account of the setting up of the tabernacle, which had hitherto
   continued in its old place in the centre of their camp; but now that
   three of the four squadrons that used to surround it in the wilderness
   were broken and diminished, those of Judah, Ephraim, and Reuben, by the
   removal of those tribes to their respective possessions, and that of
   Dan only remained entire, it was time to think of removing the
   tabernacle itself into a city. Many a time the priests and Levites had
   taken it down, carried it, and set it up again in the wilderness,
   according to the directions given them (Num. iv. 5, &c.); but now they
   must do it for good and all, not one of the stakes thereof must any
   more be removed, nor any of the cords thereof broken, Isa. xxxiii. 20.
   Observe,

   I. The place to which the tabernacle was removed, and in which it was
   set up. It was Shiloh, a city in the lot of Ephraim, but lying close
   upon the lot of Benjamin. Doubtless God himself did some way or other
   direct them to this place, for he had promised to choose the place
   where he would make his name to dwell, Deut. xii. 11. It is most
   probable God made known his mind in this matter by the judgment of
   Urim. This place was pitched upon, 1. Because it was in the heart of
   the country, nearer the centre than Jerusalem was, and therefore the
   more convenient for the meeting of all Israel there from the several
   parts of the country; it had been in the midst of their camp in the
   wilderness, and therefore must now be in the midst of their nation, as
   that which sanctified the whole, and was the glory in the midst of
   them. See Ps. xlvi. 5. 2. Because it was in the lot of that tribe of
   which Joshua was, who was now their chief magistrate, and it would be
   both for his honour and convenience and for the advantage of the
   country to have it near him. The testimony of Israel and the thrones of
   judgment do well together, Ps. cxxii. 4, 5. 3. Some think there was an
   eye to the name of the place, Shiloh being the name by which the
   Messiah was known in dying Jacob's prophecy (Gen. xlix. 10), which
   prophecy, no doubt, was well known among the Jews; the setting up of
   the tabernacle in Shiloh gave them a hint that in that Shiloh whom
   Jacob spoke of all the ordinances of this worldly sanctuary should have
   their accomplishment in a greater and more perfect tabernacle, Heb. ix.
   1, 11. And Dr. Lightfoot thinks that the place where the tabernacle was
   set up was therefore called Shiloh, because of the peaceableness of the
   land at this time; as afterwards in Salem was his temple, which also
   signifies peaceable.

   II. The solemn manner of doing it: The whole congregation assembled
   together to attend the solemnity, to do honour to the ark of God, as
   the token of his presence, and to bid it welcome to its settlement.
   Every Israelite was interested in it, and therefore all testified their
   joy and satisfaction upon this occasion. See 2 Sam. vi. 15. It is
   probable those tribes that were yet encamped when the tabernacle was
   removed to Shiloh decamped from Gilgal and pitched about Shiloh, for
   every true Israelite will desire to fix where God's tabernacle fixed.
   Mention is made, on this occasion, of the land being subdued before
   them, to intimate that the country, hereabouts at least, being
   thoroughly reduced, they met with no opposition, nor were they
   apprehensive of any danger, but thought it time to make this grateful
   acknowledgment of God's goodness to them in the constant series of
   successes with which he had blessed them. It was a good presage of a
   comfortable settlement to themselves in Canaan, when their first care
   was to see the ark well settled as soon as they had a safe place ready
   to settle it in. Here the ark continued about 300 years, till the sins
   of Eli's house forfeited the ark, lost it and ruined Shiloh, and its
   ruins were long after made use of as warnings to Jerusalem. Go, see
   what I did to Shiloh, Jer. vii. 12; Ps. lxxviii. 60.

    Joshua Reproves the Unsettled Tribes. (b. c. 1444.)

     2 And there remained among the children of Israel seven tribes, which
   had not yet received their inheritance.   3 And Joshua said unto the
   children of Israel, How long are ye slack to go to possess the land,
   which the Lord God of your fathers hath given you?   4 Give out from
   among you three men for each tribe: and I will send them, and they
   shall rise, and go through the land, and describe it according to the
   inheritance of them; and they shall come again to me.   5 And they
   shall divide it into seven parts: Judah shall abide in their coast on
   the south, and the house of Joseph shall abide in their coasts on the
   north.   6 Ye shall therefore describe the land into seven parts, and
   bring the description hither to me, that I may cast lots for you here
   before the Lord our God.   7 But the Levites have no part among you;
   for the priesthood of the Lord is their inheritance: and Gad, and
   Reuben, and half the tribe of Manasseh, have received their inheritance
   beyond Jordan on the east, which Moses the servant of the Lord gave
   them.   8 And the men arose, and went away: and Joshua charged them
   that went to describe the land, saying, Go and walk through the land,
   and describe it, and come again to me, that I may here cast lots for
   you before the Lord in Shiloh.   9 And the men went and passed through
   the land, and described it by cities into seven parts in a book, and
   came again to Joshua to the host at Shiloh.   10 And Joshua