> H £TD Digitized by the Internet Archive in 2009 https://archive.org/details/expositionofoldn02henr AN EXPOSITION OP THE Old and New Testament: WHEREIN EACH CHAPTER IS SUMMED UP IN ITS CONTENTS ; THE SACRED TEXT INSERTED AT LARGE, IN DISTINCT PARAGRAPHS; EACH PARAGRAPH REDUCED TO ITS PROPER HEADS ; THE SENSE GIVEN, AND LARGELY ILLUSTRATED ; WITH PRACTICAL REMARKS AND OBSERVATIONS: BY MATTHEW HENRY. EDITED BY THE REY. GEORGE BURDER, AND THE REY. JOSEPH HUGHES, A. M. WITH THE LIFE OF THE AUTHOR, BY THE REV. SAMUEL PALMER. JFCrst IStiftCon: TO WHICH IS PREFIXED, A PREFACE, BY ARCHIBALD ALEXANDER, D. D. PROFESSOR OF THEOLOGY IN THE SEMINARY AT PRINCETON, N. J. VOL. II. PHILADELPHIA : ED. BARRINGTON & GEO. D. HASWELL MARKET STREET. '/ * • v . : . «• i' ■ • ■. i'. I/ ' ■ . r*H*. t • . ^ ■ : ;>/ . fjli t \. \Vt.> fi . * * , * a* dt arr ■ i:-;?T i aiw • ■- — .v ^ :■ *: ; «. - ! »ft .:•» • ! ; *"■ ' JA/* & * , ' . ' i t! # «1 i . ' ; < v ■ ; . : : V i’ : / / i 1 ! ■ i- , ' 1 ' ’ ■ V . ' . AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, UPON THE HISTORICAL BOOKS OP THE OLD TESTAMENT, NAMELY, JOSHUA, JUDGES, RUTH, I. SAMUEL, II. SAMUEL, I. KINGS, II. KINGS, I. CHRONICLES, II. CHRONICLES EZRA, NEHEMIAH, AND ESTHER. V.A. > V . * •: >!, ■; O v i, 1 1 'A* O *\ 5? H • *• sun tio .T If SntiA-'t » fl T OJ 0 ’ b-jm:H'KO>: j .ji CGCA .iiiiirra/f ;i 4'a^Vv./. .AUH-iJt. .82K>ffMl ' ?! i ?H ,r*ir/J2 .1 y<v/j'\ ?; % •>* THE PREFACE TO THE HISTORICAL BOOKS. rip HIS methodized and practical exposition of the Historical Books ventures abroad, with fear and trembling, in the same plain and homely dress with the former, on the Pentateuch: omari 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, that is, to promote the knowledge of the scrip¬ ture, 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 to that, 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 righteousness, 2 Cor. 9. 10. It is the history of the Jewish Church and Nation, from their first settlement in the promised land, after their four hundred and thirty years’ bondage in Egypt, and their forty years’ wandering in the wil¬ derness, 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 that 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 wav. 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 to have begged 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 pur¬ pose 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, metho¬ dized, 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, which are 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. WEat concerns "nr solvation, ?« ploin pnouoAi. and we need not nerplex 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 penmen, as they have not left us formal systems, so they have not left us formal annals, but useful narra¬ tives 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, manifesto 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 diffi¬ cult, 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 con¬ templation 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 6 PREFACE. (and must be so) to the reports and records of others. A notion or hypothesis of a man’s own framing may gain him the reputation of a wit, but a history of a 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 ex pound 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 aSsxn, that is, which they knew nothing at all of, and ter'fius juuQinov, that is, the account of which was wholly fabulous, is to us temfius isopmov, that is, 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 credi¬ bility, witness that of the poet: Et quicquid Greecia mendax audet in Historia — dll 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 contem¬ poraries 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 Stil- lingfleet, in that most useful Book, his Origines SacrX; Lib. 1. 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 to our souls, Jer. 6. 16. IV. That it is church history, the history of the Jewish Church, that sacred society, incorporated for religion, and the custody of the oratles 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 nation of the Jews, that dwelt alone, and was not reckoned among the nations, Numb. 23. 9. makes so gre it a figure in the best known, most ancient, and most lasting, of all histories; while 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 fiortion is his people, Jacob is the lot of his inheritance , Deut. 32. 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 are come. 1. This history is of great use for the understanding of some other 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 of the law <f Moses, yet even herewe meetwith divers 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 Mes¬ siah 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 withthishistory; nor how to receive it that John Baptist was the Elias that was to come. Matt. 11. 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 fur¬ ther to the latter days, so did the histories of it; and still these things happened to them for ensamples, 1 Cor. 10. 11. By the tenor 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. 1. 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; 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 immo¬ rality, appear on the Jewish Church; and what a woful 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 tne Messiah. Israel hath not been forsaken, nor Judah, of her God, though their land was filled with sin against the Holy One of Israel, Jer. 51. 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. 6. 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. 6. 16. and the Jerusalem which is above. Gal. 4. 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 PREFACE. 7- tossed and threatened, and continued in being till they were made to resign all their honours to the Gos¬ pel-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 provi¬ dence, 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, f Vol. I. Serm. 3. on Prov. 14. 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 read¬ ing, 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 from 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 shall, I trust, be sufficient for me. Surely in the Lord have I righteousness and strength. That blessed which the apostle speaks of, Phil. 1. 19. that continual supply or communication of the Sfiirit 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 pub¬ lish 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 the reach of the floor 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 flo — Labouring to be concise, I become obscure. With an humble submission to the divine providence and its disposals, and a humble reliance on the divine grace and its conduct 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 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 1. 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. 1. 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, that I may obtain of the Lord Jesus, to be found Jiis faithful servant, who am less than the least of all that call him Master. M. H. Chester, June 2, 1708. /' 7 1/ ■ Jy, • ■ ■ V '■ - : ' ' ■ ' ■> ' : • ■ ' ' ' ,,i -. i - mi > - • ' tin! • •' ■ , . ■ • *s ' t f f .■ frri? t > h-y ■ ' 4. •' M , ■ '! ' ' ' • • - • . (f 'Ulhr i )r V; V . ' • « ;(••> iV', ‘ W>«' • t , . ■ ' 4 . : ) ( V r. . t ■ ' r. . ' ,yus • . ■■ . . . ■ . <•. >: ■ I : ■ .0. ; - ■ j jj • * I AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, UPON THE BOOK OF JOSHUA. 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 Testa¬ ment, into the law, the prophets, and the Chetubim, or Hagiographa, Luke 24. 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 (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 that under the same direction, they were put into the form in which we now have them, by some other hand, long afterward Srobably, all by the same hand, or about the same time. The grounds of the conjecture are, L ecause former writings are so often referred to, as the Book of Jasher, Josh. 10. 13. and 2 Sam. 1. 18. and the Chronicles of the kings of Israel and Judah often; 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. 9. 9, He that is now called a prophet, was then called a seer. And 3. Because we so often read of things remaining unto this day, as stones, Josh. 4. 9. — 7. 26. — 8. 29. — 10. 27. 1 Sam. 6. 18. . Names of places, Josh. 5. 9. — 7. 26. Judg. 1. 26. — 15. 19. — 18. 12. 2 Kings 14. 7. Rights and possessions, Judg. 1. 21. 1 Sam. 27. 6. Customs and usages, 1 Sam. 5. 5. 2 Kings 17. 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. 27. 6. 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 w as incorporated, the jmiracles by which it was built' up, and the la w a aiid oidinaiicea by which it was co be governed, r rom which one would conceive an 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 that 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; that was to be done by the bringing in of a better hope. And yet if we compare the history oi 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 the 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. However that be, it is written concerning him, and if any h Dr'pi1'?htfoot thinks other wrote it, it was collected out of his journals, or memoirs. It contains the it at Bishop^1 Patrick*3 is history of Israel under the command and government of Joshua, how he pre¬ clear that Joshua wrote sided as general of their armies, 1. In their entrance into Canaan, ch. Hi- -*5. it himself. 2. In their conquest of Canaan, ch. 6 • • 12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 13 •• 21. 4. In the settlement and esta¬ blishment of religion among them, ch. 22 • • 24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust But that is not all the use that Vol. ii. — B. 10 JOSHUA, 1. 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, not¬ withstanding 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 send, his grace. Though Joshua is not expressly mentioned in the New Testament as a type ot 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. 6. 11, 12. The LXX. giving the name of Joshua a Greek termina¬ tion, call him all along, ’i Jesus, and so he is called, Acts 7. 45. and Heb. 4. 8. Justin Martyr, one of the first writers of the Christian Church, ( Dialog . cum Tryph. p. mihi 300) makes that promise, Exod. 23. 20, Mine 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 name 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, and to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. 4. 8.) Joshua did not. JOSHUA, I. 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 in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, v. 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, v. 10, 11. And particularly to the two tribes and a half, v. 12.. 15. III. The people agree to it, and take an oath of fealty to him, v. 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 Is¬ rael ! who is like unto thee, 0 people ? Deut. 33. 29. 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 i tread upon, that have I given unto you, as [ said unto Moses. 4. From the wilder¬ ness 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. J here 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 : 1 will not fail thee, nor forsake thee. 6. Be strong and of a good courage ; for unto this people shaltthou 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 tt) Ae 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 ob¬ serve 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 t hou 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; in¬ structions are given him by infinite wisdom, and en¬ couragements by the God of all consolation. God had before spoken to Moses concerning him, Numb. 27. 18. But now he speaks to him, v. 1. probably, as he spake to Moses, Lev. 1. 1, out of the taberna¬ cle of the congregation, where Joshua had with Moses presented himself, Deut. 31. 14. to learn the way of attending there. Though Ele.izar had the J breastplate of judgment, which Joshua was directed to consult as there was occasion, Numb. 27. 21. yet, for his great encouragement, God here speaks to him immediately, .some think, in a dream or vision, (as Job 33. 15.) for though God has tied us to in¬ stituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may, I 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, eb serve here, I. The time when ft was given him, sifter 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 in¬ terregnum, though but for a few days, might have been of ill consequence; but, it is probable, that God did not speak to him to go forward toward Ca¬ naan, till after the thirty days of mourning for Mo¬ ses 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 toward him during the forty years of his govern¬ ment. JOSHUA, 1. i J 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 assis¬ tant in business. The LXX. translate it un-h^ys;, 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 La rd 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. 3. 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 here¬ in 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 dis¬ paragement, 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 re¬ posed in him, lie 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. 3. 5. where what he did, is said to be for a testimony of the things that should hes/ioken after; God will own his servants, will confess them in the great day. Sut 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 la¬ bours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is pretious in his sight, Ps. 116. 15. 2. The call itself; Now therefore arise. (1.) Though Moses is dead, the wo k must go on, there- fire arise, and go about it. Let not weeping hinder sowing, nor the withering of the most useful hands be the we ikening of our’s; for when God has w; rk 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 liv es for ever. (2.) “ Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast ap¬ pointed. Therefore there is need of thee to fill up his place, Up, and be doing.” Note, [1.] The re¬ moval of useful men should quicken survivors to be s'1 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 take!) away in the midst of their tisefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began, thus the lat¬ ter 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 13. 39. and sanctifies, Rom. 8. 3. The life of Moses made way for Joshua, and prepared the peo¬ ple 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. 7. 4. 3. The particular service he was now called out to. “ Arise, go over this Jordan, this river, which vou have in view, and on the banks of which you lie encamped. ” This was a trial to the faith of Joshua, whether he would giv e 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. 3. 15. He had no pontons or bridge of boats by which to convey them over, aud yet he must believe, that God, having ordered them over, would open a way for them. Going over Jordan was going into Ca¬ naan; thither Moses might not, could not, bring them, Deut. 31. 2. Thus the honour of bringing the ma¬ ny sons to glory is reserved for Christ the Captain of our salvation, Heb. 2. 10. 4. The grant of the land of Canaan to the children of Israel is here repeated, m. 2. . 4. I do give it them. To the patriarchs it was promised, I will give it, but now that the fourth generation was expired, the iniquity of the Amorites was full, and the time was come for the performance of the promise, it is actu¬ ally 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 then when this promise was made to him, Gen. 35. 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, Numb. 14. 31. (2.) The land itself that is conveyed, from the river Euphrates eastward to the Mediterranean sea westward, v. A. Though their sin cut them short of this large pos¬ session, 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 pi’oselytes to the Jewish religion, as appears, Acts 2. 5, &c. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of none 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 ye null 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 intimat¬ ed with what ease they should gain the possession ■ f 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 shall have it.” 5. The prom'ses 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 r f 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 Mo¬ ses did, was clone 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 12 JOSHUA, i. 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 en¬ gaged for thee whithersoever thou goest. ” Note, Those that go where God sends them, shall have him with them wherever they go, and they need de¬ sire no more to make them easy and prosperous. (2. ) That the presence of God should never be with¬ drawn from him, I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this, Deut. 31. 8. that though he must now leave him, God never would; and here God himself confirms that word of his servant Moses, (Isa. 44. 26. ) and en¬ gages never to leave Joshua. We need the presence ot 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 ai e gone; but this we may be sure of, that the Lord is with us while we are with him. This pro¬ mise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb. 13. 5, Be content with such things as ye 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 Is¬ rael when he was gone, all his reign should be grac¬ ed with triumphs. What Joshua had himself en¬ couraged the people with long ago, Numb. 14. 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 encou¬ ragement 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, be¬ cause 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 and command he gives to Joshua, which is, (1.) That he conform himself in every thing to the law of God, and make that his rule, v. 7, 8. God does as it were put the book of the law into Toshua’s hand; as when Joash was crowned, they gave him the testimony, 2 Kings 11. 12. And con¬ cerning this book, he is charged, [1.] To meditate therein day and night., that he might understand it, and have it ready to him upon all occasions. If ever any man’s business might have excused him from meditation, and other acts of devotion, one would think that 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 ten souls, and yet he must find time and thoughts for meditation. What¬ ever 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 s/ieak according to this rule; Isa. 8. 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. 1. 14. [3.] He must observe to do according to all this taw. 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 se¬ veral things were written there, which had particu¬ lar 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 him¬ self 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 ob¬ serve 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 com¬ mend and admire it, and know and remember it, to talk and discourse of it, but we must do it. Second¬ ly, He must do according to what was written, exact¬ ly observing the law as his copy, and doing, not only that which was there required, but in all circum¬ stances according to the appointment. Thirdly, He must do according to all that was written, with¬ out 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 uni¬ versal obedience. Fifthly, He must not turn from it, either in his own practice, or in any act of go¬ vernment, 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 may do according to the law. So many discou¬ ragements 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. They that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well ; it will fur¬ nish them with the best maxims by which to order their conversation, Ps. 111. 10. And it will entitle them to the best blessings; God shall give them the desire o f their heart. (2.) That he encourage himself herein with the promise and presence of God, and make those his stay, v. 6, Be strong and of a good courage. And again, v. 7. as if this was the one thing needful, onlu be strong and very courageous. And he con¬ cludes with this, v. 9, Be strong and of a good cou¬ rage; 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 Gcd sees fit thus to incul¬ cate this precept upon him. Those that have grace, have need to be called upon again and again to ex¬ ercise grace and to improve in it. Joshua was hum¬ ble 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 thine 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 13 JOSHUA, I. commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee and strength¬ en 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, and 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 10. 18. 10. Then Joshua commanded the officers of the people, saying, 1 1 . Pass through the host, and command the people, saying, Pre¬ pare your victuals ; for within three days ye shall pass over this Jordan, to go in to pos¬ sess 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, say¬ ing, 1 3. 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 cat¬ tle, 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 sun-rising. Joshua, being settled in the government, imme¬ diately applies himself to business; not to take state or to take his pleasures, but to further the work of God among the people over which God had set him. As he that desires the office of a min¬ ister, (1 Tim. 3. 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 re¬ spective tribes and families, attended him for or¬ ders which they were to transmit to the people. Inferior magistrates are as necessary and as ser¬ viceable to the public good in their places as the su¬ preme magistrate in his. What would Joshua have done without officers? We are therefore required to be subject, n t only to the king as supreme, but to governors, as to them that are sent by him, 1 Pet. 2. 13,14. By these officers, 1. Joshua gives public notice, that they were to fiass 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. 2. And perhaps that was such an instance of his jealousy, and excessive cau¬ tion, as made it necessary that he should be so often hidden as he was, to be strong and of a good cou¬ rage. Observe with what assurance Joshua says it to the people, because God had said to him, Ye shall pass over Jordan, and shall possess the land. We greatly honour the truth of God, when we stag¬ ger not at the promise of God. 2. He gives them di¬ rections to prepare victuals, not to prepare transport vessels; he that bore them out of Egypt upon ea¬ gles’ wings, would in like manner bear them into Canaan, to bring them to himself, Exod. 19. 4. But those that were minded to have other victuals be¬ side the manna, which had not yet ceased, must prepare it, and have it ready against the time ap¬ pointed. Perhaps, though the manna did not quite cease till they were come into Canaan, ch. 5. 12. yet since they were come into a land inhabited, (Exod. 16. 35.) where they might be furnished in part with other provisions, it did not fall so plenti- fullv, nor did they gather so much as when they had’ it first given them in the wilderness, but de¬ creased gradually, and therefore they are ordered to provide other victuals, in which perhaps was in¬ cluded all other things necessary to their march. And some of the Jewish writers considering that having manna, they needed not to provide other victuals, understand it figuratively, that they must repent oj their sins, and make their peace with God, and re¬ solve to live a new life, that they might be ready to receive this great favour. See Exod. 19. 10, 11. II. He reminds the two tribes and a half of the obligation 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 discharge themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know, though Moses was dead, his com¬ mands 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, 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 settle¬ ment is your satisfaction. He has given you rest, by giving you this land, this good land, which you are in full and quiet possession of.” Note, When God by his providence has given us rest, we ought to consider how we may honour him with the advan¬ tages 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. 7. 1.) see how restless he was till he had found out a habitation for the ark, Ps. 132. 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 breth¬ ren in the wars of Canaan, till God had in like man¬ ner 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 them¬ selves as members one of another. (2.) It was en¬ joined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his succes¬ sor 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, Numb. 32. 23. (4 ) It was the con- 14 JOSHUA, II. dition of the grantMoses 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 there¬ unto, Numb. 32. 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 an¬ other’s. 16. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us we will go. 1 7. 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. Whoso¬ ever he he that doth rebel against thy com¬ mandment, 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 not given by the two tribes and a half only, (though they are spoken of immedi¬ ately before,) but by the officers of all the people, {y. 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. 1. 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. 8. 9. Thus the people of Is¬ rael here engage themselves to J.shui, “all that thou con.mandest us to do vae will readily do, with¬ out murmuring or disputing; and whithersoever thou sendest 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 whither he sends us by his providence. And since Joshua, being humbly conscious to him¬ self how far short he came of Moses, feared he should not have such influence upon the people, and such an interest in them, as Moses had, they here promise that they would 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. 9. 24. But they mean that they would be as observant of Joshua as they should have been, and as some of them were (the generality of them at least sometimes) of Moses. Note, We must not so magnify them that are gone, how eminent soever they were, either in the magistracy or in the minis¬ try, 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 Provi¬ dence change the hands by which it rules and acts. 2. 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. 2. 1, 2. And the best thing we can ask of God for our magis¬ trates, is, that they may have the presence of God with them; that 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 pre¬ sence would be with him as it was with Moses. Those that we have reason to think have favoui I from God, should have honour and respect from us. ; Some understand it as a limitation of their obedi¬ ence; “ We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God, he w'ill keep close to thee ; hitherto shall our obedience come, but no further.” j But they were so far from having any suspicion cf Joshua’s deviating from the div ine rule, that there | needed not such a proviso. 3. They pass an act to make it death to any Is¬ raelite 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 pre¬ vented many of the rebellions that were formed against him, for most men fear the sword of the ma¬ gistrate 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 cf Canaan, for in time of war the severity of military discipline is more necessaiy than at other times. Some think that in this statute they have 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 hear¬ ken to him, should be cut off from his people, Deut. 18. 19. I will require it of him. 4. 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 cou¬ rage, they do in effect promise him that they would do all they could, by an exact, bold and cheerful ob¬ servance 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 peo pie to bid him be strong and of a good courage. CHAP. II. In this we have an account of the scouts that were em¬ ployed to bring an account to Joshua of the pasture of the city of Jerrcho : Observe here, I. How Joshua sent them, v. 1. II. How Rahab received them, and protected them, and told a lie for them, v. 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, v. 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, v. 12. .21. V. Their safe return to Joshua, and the account they gave him of their expedition, v. 22. . 24. And that which makes this story most remarkable, is, that Rahab, the person prin¬ cipally concerned in it, is twice celebrated in the New Testament as a great believer, Heb. 11. 31. and as one whose faith proved itself by, good works, James 2. 25. 1. A ND Joshua the son of Nun sent out -/il 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, Be¬ hold, 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 15 JOSHUA, II. imo 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 tlius, 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. Numb. 13. (Joshua himself was one of them,) and it proved of ill consequence: yet Joshua now sends spies, not as the former were sent to survey the whole land, but Jericho only; not to bringthe ac¬ count to the whole congregation, but to Joshua only; who, like a watchful General, was continually pro¬ jecting for the public good, and was particularly careful to take the first step well, and not to stum¬ ble 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 (say the LXX. ) to view the land, that from their report he might take his mea¬ sures 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 on their fide¬ lity. 2. Faith in God’s promise ought not to super¬ sede but encourage our diligence in the use of pro¬ per 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. See how ready these men were to go upon this hazardous enterprise; though they put their lives in their hands, vet they ventured in obe¬ dience to Joshua their General, in zeal for the service of the camp, and ifi dependence upon the power of that God, who being the keeper of Israel in general, is the Protector of every particular Is¬ raelite 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. 26. 6.) though cleansed from his leprosy, wore the reproach of it in his name as long as he lived; so Ra¬ il ub 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 great¬ ness 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 Mes¬ siah, and being welcomed to all the privileges of that kingdom. Matt. 21. 31. 2. That there are many, who before their conversion were very wick¬ ed and vile, and yet afterward come to great emi¬ nence in faith and holiness. 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 rf indifferent morals. Had these scouts gone to any other house than this, they had certainly been be¬ trayed 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 con¬ tingent 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 them with hits eye. See Jer. 36. 19, 26. III. The piety cf Rahab in receiving and pro¬ tecting 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. 11. 31. 1. She bid them welcome to her house, they lodged there, though it appeal’s by what she said to them, v. 9. she knew both whence they came, and what their business was. 2. Per¬ ceiving 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 hither to search for them, there they might lie undiscovered. By these stalks of fi.ix, which she herself had laid 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. 31. 13. From which instance of her honest industry, one would hope, that whatever she had been for¬ merly, 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 inquire 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 where they were, but, that no further search might be made for them in the city, told the pur¬ suers they were gone away again, and in all proba¬ bility might be overtaken, v. 4, 5. Now, (1.) We are sure this was a good work : it is canonized by the apostle, James 2. 25, where she is said to be justified by works, and this is instanced in 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 your’s and Canaan your’s, but I dare not show you any kindness,” her faith had been dead and inactive. 16 JOSHUA, 11 and would not have justified her. But by this it ap¬ peared 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. They 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 mine outcasts dwell with thee, Isa. 16. 3, 4. And we must be glad of an op¬ portunity of testifying the sincerity and zeal of our ove 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 cotdd not be so good a work as to justify her. [1.] It is plain that she betrayed her country by har¬ bouring the enemies of it, and aiding those that were designing its destruction, which could not con¬ sist with her allegiance to her prince, and her af¬ fection and duty to the community she was a mem¬ ber of. But that which justifies her in this, is, that she knew that the Lord had given them 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 of¬ ficers that examined her, with an untruth, That she knew not whence the men were, that they were gone out, that she knew not whither they were gone. What shall we say to this? If she had either told the truth, or been silent, she had be¬ trayed the spies, and that had certainly been a great sin: and it does not appear that she had another way of concealing them, than by this iron¬ ical 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 inquired after as a crime, they know to be a virtue. This case was altogether ex¬ traordinary, and therefore cannot be drawn into a precedent: and that may 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 showed to the Canaanites, and from thence inferred, if mercy were not owing them, truth was not; they 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 ly¬ ing; 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. 3. 8. But God accepts what is sincerely and ho¬ nestly intended, though there be a mixture of frail¬ ty 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.* * However the guilt of Rahab’s falsehood may he extenuated, it seems best to admit nothing which tends to explain it away. VVe are sure that God discriminated between what was good in iter con¬ duct, and what was had, rewarding the former, and pardoning the latter. Her views of the divine law must have been exceedingly dim and contracted; a similar falsehood, told by those who enjoy the light of revelation, however laudable the motive, would of course deserve much heavier censure. 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 1 have showed you kindness, that ye will also show 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 up¬ on the wall. 1 6. 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 he blame¬ less 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 bre¬ thren, and all thy father’s household, home unto thee. 19. And it shall be, that who¬ soever shall go out of the doors of thy house into the street, his blood shall he upon his head, and we will he guiltless : and whoso¬ ever shall be with thee in the house, his blood shall he on our head, if any hand be upon him. 20. And if thou utter this oui 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 he 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 17 JOSHUA, II. for them, and the favour they were afterward 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 de¬ sired to make their intended descent upon Canaan. This was what they came for, and it was worth coming for. Being got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dis¬ mayed 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, was come to Jericho, v. 10. not only that they had an account of their late victories ob¬ tained over the Amorites, in the neighbouring country, on the other side 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. 3. 8. See how God makes his wonderful works to be remembered, Ps. 111. 4. so that men shall speak of the might of his terrible acts, Ps. 145. 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, that 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 Is¬ raelite to hear how their enemies were dispirited; and it was easy to conclude, that they who now fainted before them, would infallibly fall before them: especially because it was the accomplish¬ ment of a promise God had made them, that he would lay the fear and dread of them upon all this land, Deut. 11. 25. and so it would be an earnest of the accomplishment of all the other promises God had made 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 power¬ ful 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. She hereupon makes the 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-) She believes God’s power and dominion over all the world, v. 11. “Jehovah your God whom you wor¬ ship 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 inspec¬ tion and government of the great Jehovah. Heaven is not above his power, nor earth below his cogni¬ zance. (2.) She believes his pi’omise to his peo¬ ple 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 from 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 them¬ selves attain the end without divine grace, and by that grace, Rahab the harlot, who had only heard VOL. II.— C 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 they 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 rela¬ tions under their protection, that they might not perish in the destruction of Jericho, v. 12, 13. Now, I. 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 court¬ ed 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 condemnmg of the world, Heb. I I. 7. They who truly believe the divine revela¬ tion, concerning the ruin of sinners, and the grant of the heavenly land to God’s Israel, will give dili¬ gence to flee from the wrath to come, and to lay hold on 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, whom, though she was herself a housekeeper, she retained a due concern for. 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 toward 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 her’s. 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 ex¬ pect to find mercy. Observe, She does not de¬ mand 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 de¬ struction would be a singular favour. Thus God promised Ebed-Melech in recompense for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer. 39. 18. Yet this Rahab was afterward advanced to be a prin¬ cess in Israel, the wife of Salmon, and one of the an¬ cestors of Christ, Matt. 1. 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 judg¬ ments on themselves, if they should violate their promise to her. She had pawned her life for their’s, and now they in requital pawn their lives for her’s, 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 of those words. When the Lord has gwen us the land, meaning not themselves only, but the people whose agents they were. No doubt, they knew them¬ selves sufficiently authorised to treat with Rahab JOSHUA, JJ. it; 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 m ike no covenant with the Canaanites, (I)eut. 7. 2.) did not forbid them to take under their protec¬ tion a particular person, that was 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. 117. 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 pro¬ tect, 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 per¬ form. Note, Covenants must be made with care, and we must swear in judgment, lest we find our¬ selves perplexed and entangled when it is too late after vows to make inquiry. They 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 prov isos, and they were necessary ones. They will protect Rahab, and all her relations always, pro¬ vided, (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 preserva¬ tion 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 com¬ fortable to us. (2. ) That she should have all those •whose safety she had desired in the house with her, :aml keep them there; and that at the time of taking fhe 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 themselves with their neigh¬ bours, there was no remedy, but the sword would •devour on.e as well as another. It was a reasonable •proviso, that since they were saved purely for Ra¬ hab’s s .ke, her house should have the honour of being their castle; and that if they would not perish with them that believed not , they should thus far believe the certainty and severity of the ruin com¬ ing upon their city, as to retire into a place made safe by promise , as Noah in the ark, and Lot into Z,oar, and should save themselves from this unto¬ ward 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 Bared, must keep close to the society of the faith¬ ful, 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 coun¬ sel, 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 quit of thine oath.” They are un¬ worthy of the secret of the Lord, that know not how to keep it to themselves when there is occasion. IV. She then took effectual care t@ secure her new friends, and sent them out another way, James 2. 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. 11. 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 di¬ rects them to leave the high read, and abscond in the mountains till the pursuers were 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 that 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. Cal¬ vin 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 Jeri¬ cho, and be put to death for treason : thus do they prudently advise her for her safety, as she advised them for their’s. 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 pursue] s were returned : And the pur¬ suers sought them throughout all the way, but found them not. 23. So the two men re¬ turned, 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 countiy 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 minded 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 encourage¬ ment 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 were come back in peace, with such an instance of God’s great care concerning i them for Israel’s sake, as might assure the people 19 JOSHUA, III. of the divine conduct and care they were under, which would undoubtedly make the progress of their arms glorioufc. He that so wonderfully pro¬ tected 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 en¬ couraging, v. 24. “All the inhabitants of the coun¬ try, 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. CHAP. III. This chapter, and that which follows it, gives us the history of Israel’s passing through Jordan into Canaan, and a very memorable history it is. Long after, they are bid to remember, what God did for them between Shittim (whence they decamped, v. 1.) and Gilgal, where they next pitched, ch. 4. 19. Mic. 6. 5, That they might know the righteousness of the Lord. By Joshua’s order they marched up to the river’s side, v. 1. and then al¬ mighty 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, v. 2 . . 4. II. They are commanded to sanctify themselves, v. 5. III. The priests with the ark are ordered to lead the van, v. 6. IV. Joshua is magnified and made commander in chief, v. 7, 8. V. Public notice is given of what God is about to do for them, v. 9 . . 13. VI. The thing is done, Jor¬ dan is divided, and Israel brought safely through it, v. 14 . . 1 7. This was the Lord’s doing, and it is marvellous in our eyes. I. 4 ND Joshua rose early in the morn- JA- L ing; and they removed from Shit- t.im, 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 die 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 be¬ tween 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, Sanc¬ tify 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. 2. 10. the report of which terrified the Canaanites more than any thing else, intimates that they 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. 64. 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 ri\ er, and were unprovided for the passing of it in any'ordinary way, yet they went forward in faith, having been told, ch. 1. 11. that they should pass it. We must go on in the way cf 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 de¬ pend 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 afterward upon other occasions, ch. 6. 12. — 7. 16. — 8. 10. which intimates how lit¬ tle he loved his ease, how much he loved his busi¬ ness, 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 sleefi, lest thou come to poverty. Jcshua 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 cf 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 had led them, unless we suppose that that now ho¬ vered 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 encourage¬ ment 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 cur’s, we need not to fear any evil. He was nigh to them, present with them, went before them: What could come amiss to them 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, Numb. 10. 33. and, as it were, to give them livery and seisin of the promised land, and put them in possession cf it. In the ark the tables of the law were, and over it the mercy-seat, for the di' ine 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 Lora Jesus Christ unto eternal lift. 2. They might depend upon the priests and Le¬ vites, who were appointed for that purp6se 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 be¬ fore 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 entirelv satisfied in its guidance, that it will lead in the best way to the best end; and there¬ fore, 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 20 JOSHUA, III. 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 dis¬ tance, 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 dis¬ pensation 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 its friends half a mile behind, but the unarmed priests that carried it, as perfectly suffi¬ cient for its own safety and their’s that followed it. (3.) Thus it was the better seen by those that were to be led by it, that ye may know the way by which ye 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 ye 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 ex¬ pect 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 be¬ fore, 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 them¬ selves, that they might be prepared to attend the ark; and for this there was 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 ac¬ quainted Joshua was with the divine counsels, he could tell beforehand 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 sepa¬ rate ourselves from all other cares, devote ourselves to God’s honour, and cleanse ourselves from all fil¬ thiness 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, Numb. 4. 15. But on this great occasion the priests were ordered to do it. And they did as they were com¬ manded, took up the ark, and did not think them¬ selves disparaged, went before the people, and did not think themselves exposed; the ark they carried was both their honourand defence. Andnowwemay sup¬ pose that prayer of Moses used, when the ark set for¬ ward, Numb. 10. 35, Rise up. Lord, and let thine enemies be scattered. Magistrates are here instruct¬ ed 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 or 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 dajr will I begin to magnify thee in the sight of all Israel, that they may know that, as ] was with Moses, so 1 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 Jor¬ dan. 12. Now therefore take ye twelve men out of the tribes of Israel, out of every tribe a man. 1 3. 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 Jor¬ dan, 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, de ■ signs to make Israel know that he is their governor And then, how Joshua honours God, and endea vours by it to make Israe 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 spake 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 he would be with him, ch. 1. 5. that comforted him, but now all Israel shall see it, and that magnified 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 21 JOSHUA, 111. baptized unto Moses in the sea, 1 Cor. 10. 2. And upon that occasion they believed him, Exod. 14. 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 be¬ gan to magnify him as the successor of Moses in the government. Some have observed, 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 pro¬ claimed concerning him. This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate at¬ tendants, v. 8, Thou shalt command the priests, that is, “Thou shalt make known to them the di¬ vine 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 Ja¬ cob, that Jordan is driven back,” Ps. 114. 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 peo¬ ple, 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 ho¬ nours 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 com¬ manded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, John 17. 17. 2. He now tells them at length, by what way they should pass over Jordan, by the stopping of its stream, 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 ordi¬ nary power of nature, (Job 38. 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 di¬ viding 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 be¬ gin it, for he is the yllpha and the Omega; and that the Word of the Lord, (as the Chaldee reads it, v. 7.) the essent:al 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 which Moses by revelation had instructed them in, concerning the work of creation, Gen. 1. 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 fol¬ low 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 vail, while by Christ, our Joshua, it is revealed in the ark of the covenant un¬ vailed, (2.) It is called the ark of the covenant oj the Lord op 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, con¬ trol, use, and dispose of all nations and of all crea¬ tures. He is the Lord of all the earth, therefore he needs not you, nor can be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be your’s, 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 our’s 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 trans¬ late 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. 43. 2, When thou passest through the waters, I will be with thee, and through the rivers, they shall not overfow 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 ye 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 ye 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 to¬ ken 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 con¬ vincing 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. 17. 7. (2.) A sure pledge of the conquests 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 cer¬ tainly, and do it effectually. What should hinder him? What can stand in his way, before whom rivers are divided, and dried up? The forcing cf the lines was a 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 tremb'ecl at the approach of the mighty God of Jacob, Ps. 114. 7. What1 opposition could they ever make af¬ ter this? This assurance which Joshua here gives them, was so well grounded, as 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 bave upon the driving out of the Canaanites, Exod. 15. 15* -17. The inhabitants of Canaan shall melt await, and so be effectually driven out, thev 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 JOSHUA, Ill. and people, ought to be improved by us tor the en- cour gement oi our faith and hope for the future. As for Clod, 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 afterward give them, v. 12. It does not appear that they were to attend the priests, and walk with them when they carried tne 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. 4. 4, &c. 14. And it came to pass, when the peo¬ ple 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 bear the ark were come unto Jor¬ dan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks at 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 gar¬ nished with the flowers of rhetoric, gold needs not to be painted; but it tells us, in short, matter of fact. 1. 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 upon 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, or which he might have order¬ ed 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 never so narrow, never so shallow; it is all one with the Lord. 2. That as soon as ever the feet of the priests dipped in the brim of the water, the stream stop¬ ped immediately, as if a sluic-1 nad been made 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 ob¬ served with amazement by those that lived upward upon it many miles oft', and the remembrance of it remained among them long after; the waters on the ether side this invisible dam ran down of course, and left the bottom of the river dry as far down ward, 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 proper¬ ties, can turn fluids into solids, waters into standing rocks, as on the contrary, rocks into standing wa¬ ters, to serve his own purposes. See Ps. 114. 5, 8. What cannot God do? What will he not do for the perfecting of his people’s salvation? Sometimes he cleaves the earth with rwers, Hab. 3. 9. and some¬ times, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong and rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling there¬ of, Ps. 46. 3. how the floods lifted their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Ps. 93. 3, 4. With reference to this, the prophet asks, Was the Lord displeased against the rivers, was thine anger against the rwers? Hab. 3. 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 Eu¬ phrates shall be dried up, that the way of the Kings of the east may be prepared. Rev. 16. 12. When the time is erme for Israel’s entrance into the land of promise, all the difficulties shall be conquered, mountains shall become plains, Zech. 4. 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 Jor¬ dan between1 us and the heavenly Canaan, but the ark of the covenant has prepared us a way through it, it is the last enemy that shall be destroyed. 3. That the people 'passed over right against Jeri¬ cho, which was (1.) An instance ot 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 en¬ couragement 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. 4. That the priests stood still in the midst of Jor¬ dan while 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 di¬ vine presence, of which the ark was a token, been their security, the water had returned upon them and buried them. There the priests were appoint¬ ed to stand still, (1.) To try their faith, whether they could venture to take their post when God as¬ signed it 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 wa¬ ters, which otherwise had gone over their souls JOSHUA, IV. 23 Thus in the greatest dangers the saints are com¬ forted with his rod and his staff, Ps. 23. 4. 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, v. 9. and other twelve stones taken up out of Jordan, v. 1 . . 8. II. The march of the people through Jordan’s channel, the two tribes first, then all the people, and the priests that hare the ark last, v. 10.. 14. III. The closing of the waters again upon their coming up with the ark, v. 15.. 19. IV. Tne erecting of the monument in Gilgal, to preserve the remembrance of this work of wonder to posterity, v. 20 . . 24. 1 . A N D it came to pass, when all the peo- -t\. pie 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 com¬ mand you them, saying, Take you hence out of the midst of Jordan, out of the place where the priests’ feet stood firm, twelve stones ; and ye shall carry them over with you, and leave them in the lodging place where you 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 num¬ ber 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 you by these stones? 7. Then ye shall answer them, That the waters of Jordan were cut offbe- - fore 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 Is- j rael 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 beside their own marching into an enemy’s country, and in the face of the enemv, 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 un¬ trodden path whicl we must suppose either very muddy, or very stony, troublesome to thi weaK, and frightful to the timorous, the descent to the bottom of the ri\ er, and the ascent out of it steep, so that every man must needs have his head full cf 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 memo rial 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 neg¬ lect or omit what we have to do for the glory of God and the serving of his honour, for that is cur best business. Now, I. God gave orders for the preparing of this me¬ morial. Had Joshua done it without di\ine direc¬ tion, it might have looked like a design to perpetu¬ ate 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 devised 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 w’ith it, and had such deep impres¬ sions 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, know¬ ing their frame, and how apt they had been soon to forget his works, ordered an expedient for the keeping of th’s in remembrance to all generations, that those who could not, or would not, read the record of it in sacred history, might come to the knowledge of it by the monument set up in remem¬ brance of it, which the common tradition of the country would be an explication of; it would like¬ wise 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 give directions about it, v. 1. When all the people were clean passed o-ver Jordan, not even the feeble, that were the hindmost ol them, left behind, so that God had done his work completely, and every Israelite got safe into Ca¬ naan, then God spake unto Joshua to provide ma¬ terials for this monument. It is the pious conjecture of the learned Bishop Patrick, that Joshua was gone into some place of retirement, to return thanks im¬ mediately for this wonderful mercy, and then God met him, and spake 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 bv the imposition of hands to this great trust, God ap¬ pointed that Eleazar should ask counsel for him af¬ ter the judgment of Urim, and at his word, Joshua, and all the children of Israel must, go out and come in, Numb. 27. 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. 145. 12. The two tribes, though seated already in their possession, yet shar¬ ing 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 cf the channel, (where, probably, there lav abun JOSHUA, IV. J4 dance of great stones,) and as near as might be from the very place where the priests stood with the ark, v. 8, 5. This intended monument deserved to have been 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 chan 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 pa¬ rents in time to come, How came these sto?ies thi¬ ther ? Probably the land about was not stony; but 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 Is¬ rael passage into Canaan, as Joshua enlarges on this head, x\ 22, See. 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 a-s might be of a size and shape. But whether they went away with them immediately to the lace, or whether they staid to attend the ark, and ept pace with the solemn precession of that, to grace its triumphant entry into Canaan, is not cer¬ tain. By hese 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 ob¬ serve, that when the Lord Jesus, our Joshua, hav¬ ing overcome the sharpness of death, and dried up that Jordan, had opened the kingdom of heaven to all believers, he appointed his twelve apostles, ac¬ cording 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 water, when the river was low, or seen in the water, when ' it was clear, or at least the noise or commotion of the water passing over it would be observable, and the bargemen would avoid it, as they do a rock; some wav 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 be set 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 hare 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. 1 1 . 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 thou¬ sand prepared for war passed over before the Lord unto battle, to the plains of Jeri¬ cho. 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, w7hen 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 Jor¬ dan 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 en¬ camped in Gilgal, in the east border of Je¬ richo. The inspired historian seems to be so well pleas¬ ed with his subject here, that he is loath to quit it, and is therefore very particular in his narrative, es¬ pecially 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, (x>. 10.) which is also said to be what Moses commanded. We read not of any particular commands that Moses gave Joshua about this matter, the thing was altogether new to him. It must therefore be understood of the general in¬ structions Moses had given him to follow the divine conduct, to deliver that to the people, which he had received of the Lord, and to take all occasions to remind them of their duty to God, as the best re¬ turn 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. 1. All the people hasted and passed over, v. 111. Some understand it 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 becaust 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 hast¬ ed, 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 mira- 25 JOSHUA, IV. cle longer than needs must, nor would they put the patience cf the priests that bare 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 plea¬ sant land. (4. ) Those that considered least, yet hasted because others did. He that believeth, maketh haste, not to anticifiate God’s counsels, but to attend them. Isa. 28. 16. 2. The two tribes and a half led the van, v. 12, 13. So they had promised, when they had theirlot given them on that side Jordan, Numb. 32. 27. And Joshua had lately reminded them cf their pro¬ mise, c/i. 1. 12, 8cc. It was fit that they who had the first settlement, should be the first in the en¬ counter of difficulties, the rather, because they had not the incumbrance of families with them as the other tribes had, and they were all chosen men, and fit for service, ready armed. It was a good provi¬ dence 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. 3. When all the people were 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 Jor¬ dan 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 provi¬ dence 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 ad¬ versity. 4. As soon as ever the priests and the ark were 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 pre¬ sence, and for the sake of his Israel, for when Israel’s turn was served, and the token of his 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 Jeshu- run ; happy also art thou, 0 Israel! who is like unto thee, 0 fieofile? Some observe here, by way of al¬ lusion, that when the ark and the priests that bare it, are removed from any place, the flood-gates are drawn up, the defence is departed, and an in¬ undation of judgments is to be- expected shortly. Those that are unchurched, will soon be undone. The glory is departed, if the ark be taken. 5. Notice is taken of the honour put upon Joshua bv 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 in him, over both priests and people. Those that honour God he will ho¬ nour, and when he will magnify a man, as he had said he would magnify Joshua, (c/j. 3 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 ca- Vol. II.— D parity 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 com - mand the respect of inferiors, and to gain their re¬ verence 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 ap¬ pear 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. Fa vourites of heaven should be looked on with awe. 6. 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 hi 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 elect’s sake the days of trouble are shortetied, Matt. 24. 22. God ordered it so that they should enter Canaan four days before the an¬ nual solemnity of the passover, and on the very day when the preparation for it was to begin, Exod 12. 3. because he would have their entrance into Canaan graced and sanctified with that religious feast, and would have them to be reminded of their deliver¬ ance 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 Gil- gal. 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 wa¬ ters 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 Gil- gal, 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 called a heap, of stones, but these stones. I. It is here taken for granted, that posterity would inquire into the meaning of them, supposing them intended for a memorial. Your children shall ask their fathers, (for whom else should they ask?) What mean these stones? Note, Those that will be wise when they are old, must be inquisitive when they are voung." Our Lord Jesus, though he had in himself the fulness of knowledge, has by his exam¬ ple taught children and young people to hear and 26 JOSHUA, V. •ask questions, Luke 2. 46. Perhaps when John was baptizing in Jordan at Bethabara, (the house of passage where the people passed over) he point¬ ed at these very stones, while saying, Matt. 3. 9, God is able of these stones (which were at first set up by the twelve tribes) to raise ufi children unto Abraham. The stones being the memorial of the miracles, the children’s question gave occasion for the improvement of it; but our Saviour says, Luke 19. 40, If the children should hold their fleace, the s 'ones 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 inquiry, v. 22. “ Ye shall let your chil¬ dren 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 g°- 1. They must let their children know that Jordan was driven back before Israel, who went through it ufion 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 then when it overflow¬ ed 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 occa¬ sions to revive the remembrance of the great things God did for our fathers in the days of olcl. The place thus marked would be a memorandum to them; Israel came over this Jordan. A local me¬ mory 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 chil¬ dren of the drving up of the Red-sea forty years before, as the l^ord your God did to the Red Sea. Note, (1.) It greatly magnifies later mercies to com¬ pare them with former mercies, for, by making the comparison, it appears that God is the same yester¬ day, to-day, and forever. (2. ) Later mercies should bring to remembrance former mercies, and revive cur 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 carefu’lv transmitted to them, v. 24. (1.) The power of God was hereby mag¬ nified. 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 en¬ gaged and encouraged to persevere in his service; “ That, ye might fear the I .or cl your God, and con¬ sequently do your duty to him, and this for ever;” or all days, (Margin.) “Every day, all the days cf your lives, and your seed throughout your generations.” The remembrance of this wonder- { ful 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 chiefly in their eye to teach and engage them to fear God for ever. Se¬ rious godliness is the best learning. CHAP. V. Israel is now got over Jordan, and the waters which had opened before them to favour their inarch forward, are closed again behind them to foibid their retreat back¬ ward ; 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 dispirit¬ ed, v. 1. II. What was done at their first landing to as¬ sist and encourage them. 1. The covenant of circumci¬ sion was renewed, v. 2. .9. 2. The fe'ast of the passover was celebrated, v. 10. 3. Their camp was victualled with the corn of the land, whereupon the manna ceased, v. 11, 12. 4. The Captain of the Lord’s host himself ap¬ peared to Joshua, to animate and direct him, v. 13. .15. 1. A ND it came to pass, when all the f\. 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 chil¬ dren 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 fore¬ skins. 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 cir¬ cumcised : but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not cir¬ cumcised. 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, be¬ cause they obeyed not the voice of the Lord: unto whom the Lord sware that he would not show them the land which the Lord sware unto their fathers that he would give us, a land that flowethwith milk and honey. 7. And their children, whom he raised up in their stead, them Joshua cir¬ cumcised : 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 3011. Wherefore the name of the place is called Gilgal unto this day. A vast show, no doubt, the numerous camp ofls- rael made in the plains of Jericho, where now thev had pitched their tents; Who can count the dust of Jacob? That which had lcngbeen the church m the JOSHUA. V. 27 •wilderness, is 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 ter¬ rible 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 miraculous passing over Jordan, v. 1. The news of it was soon dispersed all the coun¬ try 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, arid one messenger to meet another, to carry the amazing tidings to every corner of their land, Jer. 51. 31. And here we are told what im¬ pressions 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 in¬ timates that though the heart of the people gene¬ rally had fainted before, as Rahab owned, ch. 2. 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 were come over Jordan, and that that defence of their country was broken through, but that they were 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 for¬ midable body, and much more so when God was its head, a God of almighty power. What can make he ;d against them, if Jordan be driven back before them? 2. God impressed these fears upon them, and dispirited them, as he had promised, Exod. 23. 2 7, I will send my fear before thee. God can make the wicked to fear where no fear is, Ps. 53. 5. much more where there is such cause for fear as was here. He that made the soul, can, when he leases, make his sword thus to approach to it and ill it with h's terrors. II. The opportunity which this gave to the Is¬ raelites to circumcise those among them that were uncircumcised, At that time, {y. 2.) when the coun¬ try 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 cir¬ cumcision 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 bid them do it, no doubt, would protect them and bear them out in it. Now observe, 1. The occasion there was for this general cir¬ cumcision. (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, (he 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 con¬ jectures, or a year after, just before their eating a second passover at mount S.nai, and in order to that solemnity, Numb. 9. 2. as many tjiink. And it is with reference to that general circumcision, that this here is called a second; v. 2. Bat the learned Masius thinks it refers to the general circumcision of Abraham’s Family, when th t ordinance was first instituted, Gen. 17. 23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the performance of that pro¬ mise. But, (2.) Ail that were bom in the wilder¬ ness, namely, after their walking in the wildei ness, 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 d iy, on which God swore in his wrath that none of that generation should enter mto his rest, were uncircumcised. But what shall we say to this? Had not God en¬ joined it to Abraham under a very severe penalty, that every man-child of his seed should be circum¬ cised, on the eighth day? Gen. 17. 9* -14. Was it not the seal of the everlasting covenant? Was not so great a stress laid upon it then 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 gm em¬ inent of Moses himself, to have all their children that were born for thirty-eight years together left uncircumcised, is unaccountable. So great an omis¬ sion could not be generally 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 min¬ gled 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 7. 22. and with particular reference to the grant of the land of Canaan, Gen. 17. 8. [3.] Others think that God favourably dispensed with the omission of this ordinance in consideration of the unsettledness of their state, and their frequent removes while they were in the wilderness. It was requisite that chil¬ dren 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 general¬ ly acquiesced in, but to me it is not satisfactory, fer sometimes they stayed a year in a place, Numb. 9. 22. if not much longer; and in their removes the lit¬ tle children, though sore, might be wrapt 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, [4.1 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 ob¬ served 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 which came out of Egypt, that they should be consumed in the wilder¬ ness, 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 28 JOSHUA, V. whatever others might, they should never have the benefit of that promise which circumcision was the seal of. 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, there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it, Numb. 14. 33, Your children shall bear your whoredoms. It is probable, the children of Caleb and Joshua were circumcised, for they were ex¬ cepted out of that sentence, and of Caleb it is par¬ ticularly said, To him will I give the land, and to his children, Deut. 1. 36. which was the very promise that circumcision was the seal of: and Josh¬ ua is here bid 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 persons, but the body of the people. Why was this ordered to be done now? Answ. (1.) Because now the promise which cir¬ cumcision was instituted to be the seal of, was per¬ formed. The seed of Israel was brought safe 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 which the suspending of circumcision for thirty- eight years was the ratification of, was fully exe¬ cuted by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned, (Isa. 40. 2.) and therefore now the seal of the cove¬ nant 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 net deferyed longer till they had made some pro¬ gress in the conquest of Canaan, and had gained a settlement there, at least till they had intrenched themselves, and fortified their camp — why must it be done the very next day after they were 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 over-ruled. [1.] God would hereby show that the camp of Israel was not gov¬ erned 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 disa¬ bling themselves for action just then when they were entering upon action, proclaimed such confi¬ dence 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 of Israel. [2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by con¬ firming 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 cir¬ cumcision,) 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 observation 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. 12. 8. that when they were 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. 6. 1..12. 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 ob¬ servation, That this circumcision being performed under the conduct of Joshua, Moses’s successor, it points to Jesus as the true Circumciser, the Author of another circumcision than that of the flesh, com¬ manded by the law, even the circumcision of the heart, Rom. 2. 29. called the circumcision of Christ , Col. 2. 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 cir¬ cumcised, and by them all the rest might be cir¬ cumcised in a little time. The people had promised to hearken to Joshua, as they had hearkened to Moses, ch. 1. 17. and here they gave an instance of their dutifulness, submitting to this painful institu¬ tion, and not calling him for the sake of it a bloody governor, as Z.ipporah because of the circumcision called Moses a bloody husband. Lastly, 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. 2, This day have I rolled away the reproach of Egypt. God is jealous for the ho¬ nour 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 remov¬ ed. 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 safe to Canaan rolled away the ? - proach of Egypt, for it silenced that spiteful sug¬ gestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Exod. 14. 3. Their wandering so long in the wil¬ derness confirmed the reproach, but now that they had entered Canaan in triumph, that reproach was done away. When God glorifies himself in per¬ fecting the salvation of his people, he not only sik n- ces the reproach of their enemies, but rolls it u] < n themselves. 10. And the children of Israel encamped in Gilgal, and kept the passover on the four- 29 JOSHUA, V. teentli day of the month, at even, in the plains of Jericho. 1 1 . And they did eat of the old com of the land, on the morrow after the passover, unleavened cakes and parched corn in the self-same day. 12. And the man¬ na 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 or thought to attend 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 notv, O Joshua, thou, and thy fellows that sit before thee, are men wondered at, Zech. 3. 8. and yet indeed he took the right method. This is likely to end well, that begins with God. Here is, I. A solemn passover kept, at the time appointed by the law, the fourteenth day of the frst month , and in the same place where they were circumcised, v. 10. While they were wandering in the wilder¬ ness, they were denied the benefit and comfort of this ordinance, as a further token of God’s displea¬ sure; but now, in answer to the prayer of Moses, upon the passing of that sentence, Ps. 90. 15. God comforted them again, after the time that he had afflicted them, and therefore now that joyful ordi¬ nance is revived again. Now that they had entered into Canaan, it was very reasonable to remember those wondrous works of divine power and good¬ ness, 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 pass- over followed immediately after the solemn circum¬ cision; thus, when they that received the word were baptized, immediately we find them breaking of bread. Acts 2. 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 enrag¬ ed 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. 34. 24, Neither shall any man desire thi / land. He now prepared a table before them m the presence of their enemies, Ps. 23. 5. IT. Provision made for their camp of the com of their land, and the ceasing of the manna thereupon, 7'. 11, 12. Manna was a wonderful mercy to them when they needed it; but it was the mark of a wil¬ derness state, it was the food of children, and there¬ fore, though it was angels’ food, and not to be com¬ plained of as light bread, yet it would be more ac¬ ceptable to them to eat of the com of the land, and that they are now furnished with; the country peo¬ ple being retired for safety into Jericho, 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 seasonable, for, 1. After the passover, they were to keep the feast of unleavened bread, which they could not do according to the ap¬ pointment, when they had nothing but manna to live upon; perhaps this was one reason why it was intermitted in the wilderness. But now they found old corn enough in the bam 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 they who laid it up, think, whose all these things should be, which they had provided. 2. On the mor¬ row alter thepassover-sabbath, they were to wave the sheaf of first-fruits before the Lord, Lev. 23. 10, 11. And this they were particularly ordered to do, when they were come into the land which God would give them; and they were furnished for this with the fruit of tjie land that year, v. 12. which was then growing and beginning to be ripe. Thus the> were well provided for, both with old atid new corn, as good householders. Matt. 13. 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 ac¬ cording to his appointment. And thus, behold all things are clean and comfortable to them. Calvin is of opinion, that they had kept the passo\ er ever)’ 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 5. 25. that after the sentence passed upon them, there were no sacrifices offered till they came to Canaan, and consequently no passover kept. And it is ob¬ servable, that after that sentence, Numb. 14. the law which follows, ch. 15. concerning sacrifices, be¬ gins, v. 2, When ye shall be come into the land of your habitations, you shall do so and so. Notice is taken of the ceasing of the manna as soon as ever they had eaten the old com 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 ex¬ traordinary supplies, when they may be had in an ordinary way. If God had dealt with Israel ac¬ cording to their deserts, the manna had ceased then 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 not, God "withdrew it, though perhaps some of them desired it. He is a wise Father, who knows the necessities of his chil¬ dren, 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 forfeit¬ ed, yet they are continued while we are here; but when we come to the heavenly Canaan, this manna will cease, for we no longer have need of it. 1 3. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, *here 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 adver¬ saries ? 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 stand- est is holy. And Joshua did so. We have hitherto found God often speak to Joshua, but we read not till now of any appearance 30 JOSHUA, V. of God’s glory to him; now that his difficulties in¬ creased, his encouragements were increased in pro¬ portion. 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 pass- over; 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. Tire place where he had this visioh; 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 approach¬ es, 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 to him as Generalissimo. III. The appearance itself ; Joshua, as is usual with those that are full of thought and care, was looking downward, his eyes fixed on the ground, when of a sudden he was surprised with the ap¬ pearance 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 ap¬ peared unto 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 hu¬ man nature for a perpetuity, frequently appeared in a human shape. So Bishop Patrick thinks, con¬ sonant 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. 6. 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 com¬ mission to kill and slay. If the sovereign draw the sword, that proclaims war, and authorises the sub¬ ject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to them that fear him, to be displayed because of the truth, Ps. 60. 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 salva¬ tion of his people, who through him shall do va¬ liantly. His sword turns every way. IV. The bold question with which Joshua ac¬ costed him; he did not send a servant, but stept 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 speaks, 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 bid Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his peo pie, 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 fee. It should seem, he suspected him for an enemy, a Goliath that was come to destroy 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 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 am 1 now come, not only for you as a friend, but over you, as commander in chief.” Here were now, as of old, Gen. 32. 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 salvatioti, Heb. 2. 10. and a Leader and Com¬ mander to the people, Isa. 55. 4. They 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 oi’ders for the be¬ sieging of Jericho. VI. The great respect Joshua paid him when he understood who he was; it is probable that he per¬ ceived 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 him¬ self General of the forces of Israel, and yet he wrs 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 well becomes the greatest men to be humble and reverent in their addresses to God. 2. He begged to receive commands and direc¬ tions from him, What saith my Lord unto his ser¬ vant? 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 Josh¬ ua’s spirit, thus to humble himself when he had to do with God: even crowned heads cannot bow too low before the throne of the Lord Jesus, who is King of kings, Ps. 2. 10, 11. — 72. 10, 11. Rev. 19. 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. 8. 9. Note, The foundation of all acceptable obedience is laid in a sincere dedi¬ cation of ourselves, as servants to Jesus Christ as our Lord, Ps. 16.2. (2.) The inquiry 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, I^oose thy shoe from off thy foot, in token ot reverence and respect, which with us are signified by uncovering the head; and as an acknowledge mentof a divine presence, which, while it continued there, did in a manner sanctify the place and dig 31 JOSHUA, VI. nify it. We often say of a person whom we have a great affection for, that we love the very ground he goes upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his shoes on, Eccl. 5. 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 ordi¬ nances. 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 Egvpt, Exod. 3. 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. 1. 5. Had Mo£es such a presence of God with him, as, when it became sen¬ sible, sanctified the ground? So had Joshua. And ( lastly ) Hereby he prepares him to receive the instructions he was about to give him, concern¬ ing the siege of Jericho, which this captain of the Lord’s host was now come to give Israel posses¬ sion of. 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, v. 1 . . 5. II. The trial of the people’s patient obedience in walking round the city six days, v. 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, v. 15.. 21. and v. 24. IV. The preservation of Rahab and her rela¬ tions, v. 22, 23, 25. V. A curse pronounced upon the man that should dare to rebuild this city, w 26, 27. An ab¬ stract of this story we find among the trophies of faith, Heb. 11. 30, By faith the walls of Jericho fell down, af¬ ter they were compassed about seven days. 1. 1%TQW Jericho was straitly shut up, 11 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 se¬ ven 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 trum¬ pets. 5. And it shall come to pass, that when they make a long blast with the rams’ horns, 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 chil¬ dren of Israel it dia shut tip, 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 in¬ habitants, who agreed never to surrender or 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 mise- ■ rable case and character of all those that strengthen themselves against the Almighty, Job 15. 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 know¬ ing Joshua’s thoughts and cares about reducing it, I 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 thine hand Jericho. Not, “J will do it, but I have done it; it is all thine own, as sure as if it were already in thy possession.” It was de- ! signed 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 give?i 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, or battering rams drawn up, nor any military prepa¬ rations made; but the ark of God must be carried by the priests round the city, onc.e 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 ram’s horns, v. 3, 4. This was all they were to do. 2. He assures them, that on the seventh day be¬ fore night, they should without fail, be masters of the town; upon a s'gnal given, they must all shout, and immediately the wall should fall down, which would not only expose the inhabitants, but so dis¬ pirit them, that they would not be able to make any resistance, v. 5. God appointed this way, (1.) To magnify his olvn power, that he might be ex¬ alted in his own strength, Ps. 21. 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 con¬ fusion 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 peo¬ ple were obliged to look upon it with the most pro¬ found veneration and respect. When, leng after this, the ark was brought into the camp without orders from God, it was looked upon as a profana¬ tion of it, and the people paid dear for their pre¬ sumption, 1 Sam. 4. 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 oc¬ casion to carry the ark, and sound the trumpets. Ordinarily, the priests were excused from war; that that 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 w’hether they would observe a pre¬ cept, which to human policy seemed foolish to obey, and believe a promise which inhuman proba¬ bility 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. (5.1 32 JOSHUA, VI. It was to encourage the hope of Israel, with refer¬ ence to the remaining difficulties that were before them. That suggestion of the evil spies, that Ca¬ naan could never be conquered, because the cities were walled, u/i to heaven, (Deut. 1. 28.) would by this be for ever silenced. The strongest and high¬ est 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 bear¬ ing 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 rearward 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. 1 1 . 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 rearward 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. 1 5. 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 de¬ liver the city into their hands; he tried whether they would obey orders with a general confidence that it would end well, and we find them very ob¬ servant 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 all the roads that led to the city, (which they must do in walking round it,) they would re¬ move 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 of men to do any good office to the ark, and to serve the interests of re¬ ligion in their country. The rearward, 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 respects 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 bare 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 struck a terror upon them; for by terrors upon their spirits they were to be conquered and sub¬ dued. Thus God’s ministers, by the solemn decla¬ rations of his wrath against all ungodliness, and unrighteousness of men, must blow the trumpet in Sion, and sound an alarm in the holy mountain, that the sinners in' Sion may be afraid. They are God’s heralds to denounce war against pll 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 en¬ courage them with the assurance of God’s presence with them, Deut. 20. 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, Numb. 10. 9. It encouraged Abijah, 2 Chron. 13. 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 these silver trumpets which were appointed to be made for their ordinary sendee, but trumpets of rams’ horns, bored hollow for the purpose, as some think; these trumpets were of the basest matter, duller 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 ot 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 folds, 2 Cor. 10. 4, 5. The word here is trumpets of Jobel, that is, such trumpets as they used to blow withal in the year of jubilee; many interpreters understand it so, 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 33 JOSHUA, VI. 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. 2. 13, Be silent, O all Jlesh before the Lord. Exod. 14. 14, God shall fight, and ye shall hold your peace. V. They were to do this once a day for six days together, and seven times the seventh day, 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 were 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 wav, 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 sex'en times before any thing hopeful appears, 1 Kings 18. 43. VI. One of these days must needs be a sabbath- day, and the Jews say that it was the last, but that 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 1 with them. The impotent man went upon this principle when he argued, John 5. 11, He that made me mhole (and therefore has a divine power,) he 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; that number being, on this occasion, as well as many others, made remarkable, in remembrance of the six days’ 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 mould speak and not lie, Hab. 2. 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 were grown secure, feeling no harm from that, which perhaps they look¬ ed upon as an enchantment. Probably, they bantered the besiegers, as they, Neh. 4. 2, “ What do these fee¬ ble Jems ? Is this the people they thought so formi¬ dable? 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 mhen he is prepaying 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 , Numb. 23. 21. This was a shout of faith; they believed that the walls of Jericho would fall, and by that faith they were thrown down. It was a shout of prayer, an Vol. ii. — E 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, mhen me come to the number and mea¬ sure of our perjections, as Bishop Hall expresses it. A good heart (says he) groans under the sense of his infirmities, fain mould be rid of them, and strives and prays, but mhen 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 effectu lly and eternally put down. 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 h xise, because she hid the messengers that we sent. 1 8. And- you, in any wise keep yourselves from the accursed thing, lest ye make yourselves ac¬ cursed, when ye lake off 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 conse¬ crated 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 peo¬ ple 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 oul 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 teas 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 be¬ fore the Lord that risoth up and buildeth J4 JOS Fill A, VI. this city Jericho : he shall lay the foundation thereof in his first-born, 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 pos¬ session.” Accordingly, in these verses we have, I. The rules they were to observe in taking pos¬ session; God gives it 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 per¬ haps the worst, of all the cities of Canaan. 1. The city must be burnt, and all the lives in it sa¬ crificed 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, it and all therein, to the Lord; no life in it might be ransomed upon any terms, they must all be surely fiut to death, Lev. 27. 29. So He appoints, from whom as crea¬ tures they had received their lives, and to whom as sinners they had forfeited them; and who may dis¬ pute his sentence? Is God unrighteous, who thus laketh 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 fami¬ ly are excepted; she shall live and all that are with her. She had distinguished herself from her neigh¬ bours 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 monev and plate and valuable goods, must be consecrated to the service of the tabernacle, and brought into the stock of dedi¬ cated things: The Jews sav, because the citv was taken on the sabbath-day. Thus God would be ho¬ noured 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 cheer¬ fully, but not covet either to trade with distant countries, or to hoard for aftertimes. He would likewise have them reckon themselves enriched in the enriching of the tabernacle; and to think that which was laid up in God’s house as truly their ho¬ nour and wealth as if it had been laid up in their own. 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 ; there¬ fore, v. 18, “ In any wise keefi yourselves from the accursed thing ; you will find yourselves inclined to reach towards it, but check yourselves, frighten yourselves from having anything 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 that reason for the caution, lest ye make the cam/i 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 upon it, to look at the Israel¬ ites that were walking around. We read of thou¬ sands killed by the fall of a wall, 1 Kings 20 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, chat they had no strength nor spirit to make any resist¬ ance, 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 ori the head of them, Mic. 2. 13. Note, The God of hea¬ ven 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. 45. 1, 2. Who will bring me into the strong city? Wilt not thou, O God? Ps. 60. 9, 10. Thus shall Satan’s kingdom fall, nor shall any prosper, that hardened themselves agains*- God. III. The execution of the orders given concern this devoted city. All that breathed, were put the sword; not only the men that were found arms, but the women and children and old peop Though they cried for quarter, and begged ever earnestly for their lives, there was no room for co¬ passion, pity must be forgotten, they utterly c stroyed all, v. 21. If they had not had a divi warrant, under the seal of miracles for this exec tion, it could not have been justified, nor can justify the like now, when we are sure no stu warrant can be produced. But being appointed 1 the righteous Judge of heaven and earth to do i who is not unrighteous in taking vengeance, they ai to be applauded in doing it, as the faithful mimste 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. 48. 10. But the spirit of the gospel is very different, for Christ came not to destroy men’s lives but to save them, Luke 9. 56. Christ’s victories were of another na¬ ture. 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 those Canaanites were required to be slain as sa¬ crifices 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 flre, and all that was in it, v. 24. The Israelites, per¬ haps, 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, ancl all those vessels which were capable of being puri¬ fied by fire, were brought into the treasury of the house of the Lord; not that he needed it, but he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the vic¬ tory, and therefore might demand the spoil; either the whole, as here, or, as sometimes, a tenth, Heb. 7. 4. IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with them that believ¬ ed not, Heb. 11. 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, no doubt, was very great, vet Joshua took effectual care for her preservation. The same persons that she had secur¬ ed, 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 appeal it was for the sake of her kindness to them, that she JOSHUA, VI 1. 35 ■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 16. 31. Some ask, how her house, which is said to have been u/ion the wall , ch. 2. 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 wail or under it; or rather that part of the wall on which her house stood, fell not. Now being pre¬ served alive, 1. She was left for some time without the camp to be purified from the gentile supersti¬ tion, 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 fami¬ ly 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. 1. 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, was a figure of Christ’s receiving into his kingdom, and enter¬ taining there, the publicans and the harlots, Matt. 21, 31. Or it may be applied to the conversion of the Gentiles. V. Jericho is condemned to a perpetual desola¬ tion, 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 contend¬ ing 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 was come for their settlement in Ca¬ naan. The desolations of their enemies were wit¬ nesses 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 up¬ on the same spot; but they are here told it is at their eril if they do it. Men build for their posterity, ut 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 cur-e causeless, did come upon that man who long after rebuilded Jericho, 1 Kings 16. 34. but we are not to think it made the place ever the worse when it was built, or brought any hurt to them that inhabited it. We find Jericho afterward graced with the presence, not only of those two great prophets Elijah and Eli¬ sha, but of our blessed Saviour himself, Luke 18. 35* 19. 1. Matt. 20. 29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mai. 1. 4. Lastly, All this magnified Joshua and raised his reputation, v. 2 7. 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 gteat, than to have the evidences of God’s presence with him. CHAP. VII. More than once we have found the affairs of Israel, then 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 Ka- desh, and the iniquity of Peor, had broken their mea¬ sures and given them great disturbance; and in this chapter we have such another instance of the interrup¬ tion given to the progress of theft arms by sin. But ft 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, v. 1. II The defeat of Israel before Ai thereupon, v. 2.. 5. III. Joshua’s humiliation and prayer on occa¬ sion of that sad disaster, v. 6.. 9. IV. The directions God gave him for the putting away of the guilt, which had provoked God thus to contend with them,v. 10. .15. V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away, v. 16.. 26. And by this story it appears that, as the law, 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. 1. ~OUT the children of Israel committed Jl3 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 Jeri¬ cho 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 Sheba- rim, 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 chaptei 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 tres pass, and so set God against them; and then evei. 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 afterward 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 defi¬ ance of the threatening, ch. 6. 18. In the sacking 3G JOSHUA, V1J. of Jericho, orders were given, that they should I 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. Compas¬ sion was put off, and yielded to the law, but covet¬ ousness 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 j 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 p,ty it was that so many things of value should be burnt, to what purpose is this waste? In plundering cities, every man reck¬ ons himself entitled to what he can lay his hands on. It was easy to promise themselves secrecy and im¬ punity; yet by the grace of God such impressions were made upon the minds of the Israelites by the ordinances ot God, circumcision and the passover, which they had lately been partakers of, and by the providences of God which had been concern¬ ing them, that they stood in awe ot the divine pre¬ cept and judgment, and generously denied them¬ selves 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 derived 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. 12. 15. and to take heed of having fellowship with sinners, and of being in with them, lest we share in their guilt. Many a careful tradesman has been broken by a careless partner. And it con¬ cerns us to watch over one another for the prevent¬ ing of sin, because others’ sins may redound to our damage. II. The camp of Israel suffering for the same. The anger o f 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 inquire not after them, God will, and with his inquiries will awaken their’s. 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 three thousand men were sent, advice being brought him by his spies that the place was incon¬ siderable, and needed no greater force for the re¬ duction of it, v. 2, 3. Now perhaps it was a culpable assurance, or security rather, that they sent so small a party on the 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 that 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 .di, 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 cut 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 three thousand that fell under this disgrace. Had the body of the army been there, they had 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 har¬ ness, 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 Ca¬ naanites from before them, ch. 3. 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 even-tide, 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 T say, when Israel turn- eth their back before their enemies ! 9. For the Canaanites, and all the inhabitants of the land shall hear of it , and shall en¬ viron us around, 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 befall their peo¬ ple: he is also a type of Christ, to whom the blood of his subiects is brecious, Ps. 72. 14. Observe, I. How he grieved; he rent his clothes, v. 6. in 37 JOSHUA, Vll. 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 com¬ mon chance of wrar, (as we are too apt to express it,) it had not become a General to droop thus under it: but when God was angry, it was his duty to honour and feel thus. One of the bravest sol¬ diers that ever was, owned that his flesh trembled for fear of God, Ps. 119, 120. As ‘one humbling himself under the mighty hand of God, he fell to the earth upon his face, not thinking it any dispa¬ ragement to him to lie thus low before the great God, to whom he directed this token of reverence, bv keeping his eye toward the ark of the Lord. The elders of Israel, being interested in the cause, and influenced by his example, prostrated them¬ selves 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 convic¬ tion 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 blame-worthy, 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 trou¬ bles him. II. How he prayed, or pleaded rather, humbly expostulating the case with God; not sullen, as Da¬ vid when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be some¬ what ruffled and discomposed, yet not so as to be put out of frame for prayer; but by giving vent to his trouble in an 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 had been better to have stayed 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. 14. 11, 12. — 16. 3. — 17. 3. Numb. 14. 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 consider¬ ed 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 L say, what construction can I put upon it, when Lsrael, 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 pro¬ mise Is his word yea and nay? Of what God has done for us. Shall that 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 13. 7. ' 3. He pleads the danger Israel was now in of being ruined; he gives up all for gone. “ The Ca- naanites shall environ us round, concluding that, now our defence being departed, and the scales turned in their favour, we shall be in their eyes as contemptible as ever we were formidable, and they shall cut off our na??ie 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 this 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 comes 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 to the calamity, he feared it would reilect 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 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, woik for his own name, that that 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 cannct urge a better plea than this, Lord, what wilt thou do for thy great name? Let God in all be glorified, and then welcome Ids whole will. 10. And the Loro 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, hit 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 peo¬ ple, 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 tiling 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 LcRn 38 JOSHUA, VII. taketh shall come according to the families thereof', and the family which the Lord shall take shall come by households; and the households 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 him¬ self, v. 6. Those that desire to know the will of Grd, must attend with their desires upon the lively oracles, and wait at wisdom’s gates for wisdom’s dictates, Prov. 8. 34. And let those that find them¬ selves under the tokens of God’s displeasure, ne\ er 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. 65. 24. as that of Daniel, ch. 9. 20, & c. I. God encourages Joshua against his present despondencies, and the black and melancholy ap¬ prehensions he had of the present posture of Is¬ rael’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 himseif before God, and mourn as he did, under the tokens of his displeasure; but now God tells 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. 52. 2. Joshua continued his mourning till even-tide, v. 6. so late, that they could do nothing that night toward the discovery of the criminal, but were forced to put it off till next morning. Daniel (ch. 9. 21.) and Ezra (ch. 9. 5, 6.) continued their mourning only till the time of the evening sacrifice ; that rev ived 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, Dent. 9. 18. Joshua must get up be¬ cause 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 cloke; weeping must not hinder sowing, nor one duty of religion justle out another. Every thing is beautiful in its season. Shechaniah perhaps h ul an eye to this in what he said to Ezra upon a like occasion. See Ezra 10. 2* *4. II. He informs him of the true and only cause of this disaster, and shows him wherefore he contend- ! ed with them, a'. 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 cur¬ rent of divine favours, and has made this breach upon vou.” 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 par¬ ticular person, and their godly sorrow have so wrought a clearing of themselves, as the r’s did, 2 Cor. 7. 11. Observe how the sin is here made to appear exceeding sinful. 1. They have transgress- I ed 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 cf Canaan, but in robbing Gcd of his part, they transgressed this covenant. 2. They have even taken of the devoted thing , in con¬ tempt of the curse which was so solemnly denoun¬ ced 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 frem 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 thought- est 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 char¬ ged them, if they knew of any transgression, 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 ex¬ pecting 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 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 dcubt, proclaimed immediately throughout the camp, tin t there was such a transgression committed, up' n which, if Achan had surrendered himself, and peni¬ tently 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 ig¬ norance in the holy things of the law? Lev. 5. 15, 16. But Achan never discovering himself till the lot discovered him, evinced the hardness cf his heart, and therefore he found no mercy. III. He awakens him to inquire 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 pre¬ sence; in plain terms, neither will 1 be with you am/ more as I have been, except ye destroy the accursed, that is, the accursed person, who is made so by the accursed thing. That which is accursed, will be destroyed; and they whom God has intrusted 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 repent¬ ance and reformation, we destroy the accursed thing in our own hearts, and unless we do that, 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 that be not sincerely repented of and forsaken, it will separate eternally. IV. He directs him in what method to make this inquiry 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 wh it can either magistrates or ministers 1 do more toward sanctification? They must put 39 JOSHUA, VII. themselves into a suitable frame to appear before God, and submit to the divine scrutiny; must ex¬ amine 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. 19. and now also when they were to come under the divine judg¬ ment; for in both God is to be attended with the ut¬ most reverence. There is an accursed thing in the midst of thee, 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 sins of others may be improved by us, as furtherances of our sanctification, as the scan¬ dal of the incestuous Corinthian occasioned a bless¬ ed reformation in that church, 2 Cor. 7. 11. 2. He must bring them all under the scrutiny of the lot, x». 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 repen't- ance. 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 ac¬ knowledged 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. 44. 16. It is also in¬ timated with what a certain and unerring judgment the righteous God does and will distinguish between the innocent and the guilty, so that though fora 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 ef¬ fectually 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 wick¬ ed, Gen.’ 18. 25. 3. When the criminal was found out, he must be put to death without mercy, (Heb. 10. 28.) and with all the expressions of a holy de¬ testation, 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 cri¬ minal 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 co¬ venant. (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 an 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 ex¬ ample, the execution, which otherwise would have come under the imputation of cruelty, is to be ap¬ plauded as a piece of necessary justice. It was Sa¬ crilege, 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. 16. So Joshua rose up early in the morn¬ ing, and brought [srael 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 : 1 8. And he brought his household man by man ; and Achan, the son of Carmi, the son of Zabdi, the son ol 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 1 covet¬ ed them, and took them ; and, behold, thev 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, anil 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 daugh¬ ters, 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 gradual¬ ly. 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, which, under God, he was the head of, and which 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 allay to their dignity, and might serve as a check to their pride: many there were, who were its glo¬ ries, 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 40 JOSHUA, VII. the first and largest lot in Canaan, the more inex¬ cusable is one of that tribe, if, not content to wait for his own share, he break in upon God’s property. The Jews’ tradition is, that when the tribe of Ju¬ dah 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 con¬ scious 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 deceitful¬ ness of sin, and it proved to be to his own destruc¬ tion. 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 re idy to say, Have we found thee, 0 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. 10. 20. See Ps. 94. 7, i Vc. (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 c mp. We must thus examine ourselves and care¬ fully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou con- t ndest with me. Disco , er the traitor, and he shall r.o longer be harboured. II. His arraignment and examination, v. 19. Joshua sits judge, and though abundantly satisfied of his guilt hv the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved bv it in the other world, though he could not give him any encouragement to hope that he shou’d save his life by it. Observe, 1. How he accosts him, with the vreatest mildness and tender¬ ness that could be, like a true disciple of Moses. He might justly have called him “thief,” and “rebel,” “Raca,”and “thou fool,” but he calls 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 con¬ fession, but for love’s sake he rather beseeches him, I pray thee, make conf ssion. This is an example to all, not to insult over those that are in misery, though thev have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing what we oursch es should have been and done, if God had put us into the hand of our own counsels. It is like¬ wise an example to magistrates, in executing justice, to govern their own passions with a strict and pru¬ dent hand, and never suffer themselves to be trans¬ ported bv them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man work- eth not the righteousness of God. Let them re¬ member the judgment is God’s, who is Lord of his anger. This is the likeliest method of bringing of¬ fenders to repentance. 2. What he wishes him to do; to confess the fact, to confess it to God, the party offended bv 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 e\ idence of his repentance, and a warning to others to take heed of sinning after the similitude of his trans gression: 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 a 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 for¬ give, 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 h:s 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 thine eyes to the King of heaven and earth, and acknow¬ ledge that nothing can be hid 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 the 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 bring¬ ing 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 ac¬ cursed thing is found, I am the man who have 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 leaves it 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 themselves, (Ps. 64. 8.) if ever he bring them to repentance, they will be their own accusers, and their awaken¬ ed consciences will be instead of a thousand wit¬ nesses. Note, It becomes penitents, in’ the confes¬ sion of their sin to God, to be very particular; not only, “ I have sinned,” but, “ In this and that in¬ stance I have sinned ;” reflecting with regret upon all the steps that led to the sin, and all the circum¬ stances that aggravated it and made it exceeding sinful; thus and thus have I done. He confesses, 1.) Tathe things taken. In plundering a house in ericho 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, if fetched, as we translate it, from Babylon. A garment of di¬ vers colours, so some render it; whatever it was, in his eyes it made a glorious show; “ A thousand pities” (thinks Achan) “that it should be burnt, then it will do nobody any good, if I take it for my¬ self, it will serve me many a year for my best gar¬ ment.” Under these pretences, he makes hold with this first, and thinks 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 gda JOSHUA, VII. 41 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, J but they that make a slight excuse to serve in daring to commit one sin, will have their hearts so hardened by that, that they will venture upon the next with¬ out such an excuse, for the way of sin is down-hill. See what a poor prize it was for which Achan ran thisdesperate hazard, and what an unspeakable loser he was by the bargain. See Matt. 16. 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 ufion the wine that is red, upon the woman that is fair; close the right eye that thus of¬ fends thee, to prevent the necessity of plucking it out, and casting it from thee, Matt. 5. 28, 29. [2.] It proceeded out of the heart. He OAvns, I coveted them. Thus lust conceived and brought forth this sin. They that would be kept from sinful actions, must mortify and check in themselves sinful de¬ sires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love of 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 industri¬ ous to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made fir 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 con¬ fess the whole matter, that God might be justified in the sentence passed upon him. See the deceit¬ fulness of sin; that which is pleasing in the com¬ mission, is bitter in the reflection, at the last it bites like a serpent. Particularly, see what comes of ill- gotten goods, and how they will be cheated that rob God, Job. 20. 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 con¬ fession; 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 re¬ gain the divine favour. They that feel themselves under wrath, find themselves concerned not to de¬ fer the putting away of sin. Delays are dangerous, and it is no 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 evi¬ dence was against Achan, and might adore the strictness of God’s judgments in punishing so se¬ verely 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 offend¬ ing 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 Vor. it. — F him, he will recover, Hos. 2. 9. and he will be a loser by no man at last. V. His condemnation. Joshua passes sentenc** 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. 6. 18, lest ye make the camp of Israel a curse, and trouble it. Note, Sin is a very troublesome thing, not only to a sinner himself, but to all about him. He that is greedy of gain, as Achan was, troubles his own house, Prov. 15. 27. and all the communities he be¬ longs 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 trou- bler of Israel, asAhab, livings 18. 18. This there¬ fore is his dorm, God shall trouble thee. Note, The righteous God will certainly recompense tribu¬ lation to them that trouble his people, 2 Thess. 1. 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 the spirit might be saved, and if so, the dispensation was really less severe than it seemed. In the de¬ scription, both of his sin and of his punishment, by the trouble that was in both, there is a plain allu¬ sion to his name Achan, or, as he is called, 1 Chron. 2. 7, Achar, which signifies trouble. He did too much answer his name. VI. His execution. No repriev e could be ob¬ tained, a gangrened member must be cut off im¬ mediately. When he is proved to be an anathema, and the troubler of the camp, we may suppose all the people cry out aga'nst 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. 5. 13. When cur 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. 13. 12, 13. The execution was at a distance, that the camp which was disturbed by Achan’s sin, might net 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 spec¬ tators of it, that they might see and fear. Public executions are public examples. Nay, they were all consenting to his death, and as rm nyas could, were active in it, in token of the universal detesta¬ tion 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. 22. 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. 2. 9, 10. Zech. 5. 3, 4. They lose their own, that grasp at more than their own. (3.) His sons and daughters were put to death with hiu.- Some indeed think that they were brought 42 JOSHUA, VIII. out, (z>. 24.) only to be the spectators of their fa¬ ther’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 'he children to death for the father’s sins; 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. Per¬ haps his sons and daughters were aiders and abettors in the villany, had helped to carry off the accursed things. 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 fiost 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 judg¬ ment executed was thus made the more tremen¬ dous. 4. The punishment itself that was inflicted on him; he was stoned, some think, as a sabbath- breaker, supposing that the sacrilege was commit¬ ted 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 re¬ formation, 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 congre¬ gation throwing a stone at the heap, in token of his detestation of the crime. 2. A new name was given to the place; it was called, the Valley 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 Josh¬ ua’s government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were minded 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 ut away the accursed thing, then there begins to e hope in Israel, Hos. 2 15. Ezra 10. 2. 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 assu¬ rance of success, and directs him what method to take, v. 1, 2. 2. Joshua gives orders accordingly to the men of war, v. 3. .8. 3. The stratagem is managed as it was projected, and succeeds as it was desired, v. 9. .22. 4. Joshua becomes master of this city, puts all to the sword, burns it, hangs the king, but. gives the plunder to the soldiers, v. 23. .29. II. The great solemnity of writing and reading the law before a general assembly of all Is¬ rael, drawn up for that purpose upon the tw mountains of Gerizim and Ebal, according to an order which Moses had received from the Lord, and delivered to them, v. 30. .35. Thus did they take their work before them, and make the business of their religion to keep pace with their secular business. 1. 4 ND 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 there¬ of, and the cattle thereof, shall ye take for a prey unto yourselves : lay thee an am¬ bush for the city behind it. Israel were very happy in having such a com mander as Joshua, but Joshua was more happy in having such a director as Grd himself; when any difficulty occurred, he need not to call a council of war, who had God so nigh unto him, not only to answer, but even to prevent his inquiries. It should seem, Joshua was now at a stand, had scarcely re¬ covered from 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 spake to him, either by vision, as before, ch. 5. as a man of war with his sword drawn, 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 com¬ fort; 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. Obser' e 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 con¬ sequence of it, had been a very great discourage¬ ment to Joshua, and made his heart almost ready to fail. Corruptions within the church we: ken the hands, and damp the spirits of her guides and help¬ ers, more than oppositions from without; treacher¬ ous Israelites are to be dreaded more than mali¬ cious Canaanites. But God bids Joshua not to 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. 44. 3. 2. He allows the peo¬ ple 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 com¬ mitting such a trespass as they had committed there. Observe, How Achan, who catched at for¬ bidden spoil, lost that, and life, and all; but the rest of the people, who had conscientiously refrain¬ ed from the accursed thing, were quickly recom¬ pensed 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 hisdues first, and then all will be clean to us and sure, 1 Kings 17. 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 from hence forward came into their hands, they might take fer a prey to themselves. 43 JOSHUA, Vlll. II. The direction he gives him in attacking Ai. It must not be such a work of time as the taking of Jericho was, that would have prolonged the war too much; they 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 pure¬ ly 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, eh. 7. 4. 2. To lay an am¬ bush behind the city; this was a method which 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 in¬ structed with public counsels, take prudent mea¬ sures for the public good, it must be acknowledged that God puts it into their hearts; he that teaches the husbandman discretion, no doubt, teaches the 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 com¬ manded 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 be¬ fore 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 com¬ manded you. 9. Joshua therefore sent them forth : and they went to lie in ambush, and abode between Beth-el 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 ivere 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 am¬ bush between Beth-el 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 ivere in Ai were called together to pur¬ sue 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 Beth-el that went not out after Israel : and they left the city open, and pursued af¬ ter 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 as¬ cended, 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 es¬ cape. 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 brok¬ en, no oath or promise violated, nor any thing like it; it was not by the pretence of a parley, or 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 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 re¬ treat, which was no natural or necessary indication at all of their inability to maintain their onset, cr 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 JOSHUA, VIII. 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 deci/ii, dicipiatur — If the people will be deceived, let them. ) if the Canaanites were so easily imposed upon, and, in pursuit of God’s Is¬ rael, 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 .houghtlessness: nor is it any way inconsistent with the character God is pleased to give of them, that thev are children that will not lie. Now in the account here given of this matter, I. There is some difficulty in adjusting the num¬ bers that were employed to effect it. Mention is made, v. ", of thirty thousand, that were chosen and sent away by night, to whom the charge was given to surprise the city as soon as ever they per¬ ceived it was evacuated, v. 4, 7, 8. And yet after¬ ward, v. 12. it is said, Joshua took five thousand 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 par¬ ties sent out to lie in ambush, thirty thousand first, and afterward five thousand to guard the roads, and to intercept those of the city that might think to save themselves by flight, or to strengthen 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 thirtv thcu- sand men to be employed in the action, out of which he sent five thousand 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 woidd have been broken;) and that then with the other twenty-five thousand he made the open attack, as Masius thinks, or with the thirty thousand, which, as Calvin thinks, he kept entire for that purpose, having, beside them, sent out five thousand for an ambuscade. And those five thousand (they think) must be meant by them, v. 3. which 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 may admit such a seeming disturbance in the order of the. nar¬ rative, (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 five thousand, enough for such a purpose. II. Yet the principal parts of the story are plain enough, that a detachment being secretly marched behind the citv, 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 con¬ cealment,) Joshua, and the forces with him, faced the city; the garrison made a vigorous sally out up¬ on them, whereupon they withdrew, gave ground and retreated in some seeming disorder toward 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 them that lay in ambush to make themselves masters of the citv, 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 share they were drawn into, for their retreat being intercepted, they were every man of them cut off. The like artifice we find used, Judg. 20, 29, £J* 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 in ambush behind the city, but left him to himself to order the parti¬ culars, which he did admirably well. Doubtless, Wisdom strengthens the wise more than ten mighty men, Eccl. 7. 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 sraelites had been repulsed before Ai, yet he re¬ solves to lead them on in person the second time, v. 5. Being himself also an elder, he took the el¬ ders of Israel with him to make this attack upon the citv, v. 10. as if he were go’ng rather to sit in judgment upon them as criminals, than to fight them as enenres. (4.) His caution and considera¬ tion, v.' 13. He went that night into the midst of the valley, to make the necessary dispositions for an at¬ tack, and to see that every th'ng 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 per¬ severance; when he had stretched out his spear toward the city, v. 18. (a spear almost as fatal and formidable to the enemies of Israel as the rod cf Moses was) he never drew back his hand till the work was done. His hands in fighting, like Mo¬ ses’s in interceding, were steady to 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 Je¬ sus, when he bowed his head and gave up the ghost, seemed as if death had triumphed Over h'm, 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 thecom- i mandment of the Lord, v. 8. they did it without murmuring or disputing. They that weie sent to lie in ambush between Beth-et and Ai, (two cities confederate against them,) were in a post of dan¬ ger, and had they been discovered, might all have been cut off, and yet they ventured it; 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. Rome 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 Hers in wait against him. They 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 three thousand, when Israei made the former attack upon his city, he should infer the total muting of so great an army as now he had to deal with, v. 6, They flee before us as at the first. See how th e prosperity of fools de¬ stroys them, and hardens them to their ruin. God had'made use of the men of Ai as a scourge to chas- JOSHUA. VIII. 4 b tise 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 Is¬ rael, 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. 10. 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, then when they were most confident of vic¬ tory, 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 20. 5. They are exalted for a little while, that their fall and ruin may be the sorer, Job 24. 24. See how easily, how quickly, the scale turns against them 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 even-tide: 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 remainetli 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 •loom. 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. 12. 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 twelve thousand, an inconsiderable body to make head against all the thousands of Israel; but whom God will destroy, he infatuates. Here it is said, v. 26, that Joshua drew not his hand back wherewith he stretched out the s/iear, 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 in¬ stance of 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 infe¬ rior 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, Numb. 31. 26, istc. 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 re¬ main 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 Aija, which we read of, long after, Neh. 11. 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 heafi of stones, 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. 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal, 31. As Moses the servant of the Lord com¬ manded the children of Israel, as it is writ¬ ten in the book of the law of Moses, An altar of whole stones, over which no man 46 JOSHUA, VIII. hath lifted 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 pre¬ sence 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 halfof 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 wo¬ men, and the little ones, and the strangers that were conversant among them. This religious solemnity which we have here an account of, comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After thetakingof Jerichoand Ai,we should have expected that the next news should have been 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 we read of, ch. 10. and 11. 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 that country as far as those two mountains, and therefore I would not wil¬ lingly admit a transposition of the story; and the rather, because as it comes in here, it is a remark¬ able instance, 1. Of the zeal of Israel for the ser¬ vice 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 ap¬ pointed, and there attend this solemnity. God ap- fointed them to do this when they were got over ordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to have put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, nor must any business put us bv from minding and pursuing the one thing need¬ ful. The way to prosper, is to begin with God, Matt. 6. 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 ufion the cities round about, Gen. 35. 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. 11. 29, 30. where he seems to have pointed to the very place where it was to be performed; and again, Deut. 27. 2, isfc. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking posses¬ sion of the land of promise, that they might be en¬ couraged 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 them¬ selves 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. 11. 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. 3. 13. Even there where it was said, by the curse, Ye are not my fieofile; there it is said, through Christ the Altar, Ye are the children of the living God, Hos. 1. 10. The curses pronounced on mount Ebal would immediately have been executed, if atone¬ ment had not been made by sacrifice. By the sacrifice offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exod. 17. 15. Now that they had had the comfort of them in the spoils of Ai, it was fit that Grd should have the praise of them; and they also implored his favour for their future success; for supplications as well as thanks¬ givings 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 ac¬ knowledge him by prayer, praise, and dependence. The altar they built, was of rough unhewn stone, according to the law, Exod. 20. 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 they 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 pray¬ ers will be an abomination. When God took Israel into covenant, he gave tfiem 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 writ¬ ten 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. 27. 4, 8. It was written, that all might see what it was that they consented to, and that it might be a standing re¬ maining 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, x’. 33, 34. The auditory was 47 JOSHUA, IX. \try large; (1.) The greatest prince was not ex¬ cused, 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 pre¬ sent 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. The tribes were posted, as Moses directed, six toward Gerizim, and six toward 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 were co¬ pied out, and shown openly upon the stones. The covenant was commanded, and the command cove¬ nanted. 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 onlv 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 ?rohibitions was read, ( v . 35.) it should seem by oshua 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. 21. 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 there¬ fore none was, in reading, skipped over, under pre¬ tence 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 Deu¬ teronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once, Ps. 62.. 11. and to review what has been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was pre¬ sent, 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 wor¬ ship. 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 oppor¬ tunity of acquainting ourselves with God and his holy will. CHAP. IX. Here is in this chapter, I. The impolitic confederacy of the kings of Canaan against Israel, v. 1, 2. II. The politic confederacy of the inhabitants of Gibeon with Israel. 1. How it was subtilely proposed and petitioned for by the Gibeonites, pretending to come from a far country, v. 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, v. 14. .18. 3. How the matter was adjusted to the satisfaction of all sides, by giving these Gibeonites their lives, because they had co¬ venanted with them, yet depriving them of their liberties, because the covenant was no1 fairly obtained, v. 19. . 27. 1. A ND it came to pass, when all the LlL 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 Leba¬ non, 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 pru¬ dent concern for their common safety should have put them upon taking some measures to oppose their coming over Jordan, and maintain that pass against them, or to have given them a warm reception as soon as they were over. It was strange they did nut 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 pre¬ sumption or despair, -wonderfully infatuated, and at their wit’s end; many know not the things that be¬ long to their peace till they are hid from their eves. 2. It was more strange that they did it now. Now that the conquest of Jericho had given such a preg¬ nant proof of God’s power, and that of Ai of Israel’s policy, one would have thought the end of their consultation should have been, not to fight with Is¬ rael, but to make peace with them, and to gain the best terms they could for themselves. This had been their wisdom, Luke 14. 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, which we have an account of immediately be¬ fore; when they heard that Joshua, as if he thought himself already complete 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 devotions 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 in¬ terests, and that had often been at variance one with another, yet they determined, nemine contra- dicente — unanimously, to unite against Israel. O that Israel would learn this of Canaanites, to sacri¬ fice private interests to the public welfare, and to lay aside all animosities among themselves, that they may cordially unite against the common ene¬ mies of God’s kingdom among men! 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 ambas¬ sadors ; and took old sacks upon their asses, and wine-bottles, old, and rent, and bound 48 JOSHUA, IX. up: 5. And old shoes and clouted upon! their feet, and old garments upon them ; and all the bread of t heir 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 el¬ ders and all the inhabitants of our country spake to us, saying, T ake 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. 1 2. This our bread we took hot for our pro¬ vision 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 bot¬ tles 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. 1 4. 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 the grace of God in the gospel, is to some a savour of life unto life; but to others, a savour of death unto deaih, 2 Cor. 2. lb. The same sun soitens 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 sena¬ tors, 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 com¬ mand given to Israel, Deut. 7. 1 • • 3. that they should show no mercy to the Canaanites, give them no quarter in battle, which made them afraid of fight¬ ing them, and that they should make no covenan. 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 far country, which the Israelites were not commanded to make war upon, nor for¬ bidden to make peace with, but were particularly appointed to offer peace to, Deut. 20. 10, 15. Un¬ less 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 . 10. 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 they play it very artfully and successfully; never was any such thing more craftily managed. 1. They came under the character of ambassa¬ dors 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. 39. 3. they had 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 jour- nies, to take with them, as we do now for long voyages, all manner of provision in kind, the coun¬ try not being furnished as our’s 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 ap¬ peared to be old and dry, whereas it might well be presumed they had not loitered, but made the best of their way; so that from 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 all urank, and the bottles in which it had been, broken, their shoes and their clothes were worse than those of the Israelites in forty years, their bread 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 fas Bishop Hall expresses it) errors are ne-Oer the older for being patched, and so seeming old; but they 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. 13. 7. or at least have no need of re¬ lief, by which fraud charity is misplaced, and de¬ nied to those that are real objects ot it. 3. When they were suspected, and more strictly examined from whence they came, they industri¬ ously declined telling the name of their countiy, till the agreement was settled; (1.) The men of Israel suspected a fraud, v. 7. “ Peradventure xjc 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 mattei 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 ques¬ tions to them, Who are ye? and from whence come JOSHUA, IX. 4£» ye? 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 are come from a very far country, v. 9. They will have it thought, that it is a country Israel 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 pro¬ fession, “ We are 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 toward 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 that was the true inducement, v. 3.) because they will have it supposed that they came from home long before those conquests were made. W e 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 good submission, We are your 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; fain would they 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. Now, (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, re¬ signing the possession of it to Israel, and themselves to the Gnd 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, when they had once said, We are 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, 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 16. 8. In submitting to Israel, they submitted to the God of Israel, which implied a renunciation of the God they had served, a resig¬ nation to the laws of the true religion. They had heard enough to convince them of the infinite power of the God of Israel, and from 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 ufion the mercy of a God of infinite goodness? The submission of these Gibeonites was the more lauda¬ ble, because it was, [1.] Singular; their neighbours took another course, and expected they should join with them. [2.j Speedy; they did not stay till Is- Vot,. II.— G rael had besieged their cities; then it had been too late to capitulate; but when they were at some dis¬ tance, they desired conditions of peace. The 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. 15. And Joshua made peace with them, and made, a league with them, to let them live: and the princes of the congregation svvare unto them. 1 6. 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. 1 7. And the chil¬ dren of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Bee- roth, and Kirjath-jearim. 18. And the chil¬ dren 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 Gibeon¬ ites, v. 14, 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 had 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. 45. 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 tne government, and extraor¬ dinary qualifications for it, yet he would not act in an affair of this nature, without the counsel and con¬ currence 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 rati fied by an oath, they sware unto them, not by any of the gods of Canaan, but by the God of Israel only, v. 19. They that mean honestly, do not startle at assurances, but satisfy those with whom they treat, and glorifv God, by calling him to wit¬ ness 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 that was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their rea¬ son, they received the men (; s the margin reads it) 50 JOSH! 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 per¬ sons 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 that 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 then make more haste than good speed in any busi¬ ness, 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 cliscovered 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 sur¬ prise, 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. 10. 9. Either their own scouts, or the parties that sallied out to acquaint themselves with the country, or per¬ haps some deserters that came over to them from the enemy, informed them of the truth of this mat¬ ter. They 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 in¬ competent judges of the reasons of state that go¬ vern 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 pa¬ cify the discontented congregation, and to accom¬ modate the matter; herein all the princes concur¬ red and were unanimous, which doubtless disposed the people to acquiesce. 1. They resolved to spare the lives of the Gibe¬ onites, 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 ap¬ pointed them to destroy all the Canaanites, but that law must be construed in favor em vitge — 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 lionour 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 ex¬ tremity, or ever attempted anv act of hostility, with one consent humbled themselves; the kings of Is- TA, IX. rael were certainly more merciful kings than to do so, ,1 Kings 20. 31. and the God of Israel a more merciful God than to order it so; Satis est pros- trdsse leoni — It is enough to have laid the lion pros¬ trate. 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. 7. 4. But if the Gibeonites re¬ nounce their idolatry, and become friends and ser¬ vants to the house of God, the danger is effectually prevented, the reason of the law ceases, and conse¬ quently the obligation of it, especially to a thing of this nature. The conversion of sinners shall pre¬ vent 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 names would have been blasphemed by the Ca¬ naanites, if they had violated this oath. They speak as those that feared an oath (Eccl. 9. 2.) when they argued thus; We will let them live, lest wrath be upon us, because of the oath which we sware, v. 20. He that ratifies a promise with an oath, imprecates the divine vengeance if he wilfully break his pro¬ mise, 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 will keep their word, [1.] Though they lest by it. A citizen of Sion swears to his own hurt, and changes not, Ps. 15. 4. Joshua and the princes, when they found it was to their prejudice that they had thus bound themselves, did not apply them¬ selves to Eleazar for a dispensation, much less did they pretend that no faith is to be kept with here¬ tics, with Canaanites; no, they were strangers to the modern artifices of the Roman Church, to elude the most sacred bonds, and even to sanctify per¬ juries. [2.] Though the people were uneasy at it, and their discontent might have ended in a mutinv, 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 to go against our consciences. [3.] Though they were drawn into this league by a wile, and might have had a very plausible pretence to de¬ clare 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 rff, and upon the express consideration of their being so, but these were very near, and therefore not the cities that they covenant¬ ed 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 re¬ called their promise; but to preserve their reputa¬ tion, and to keep up in Israel a veneration for 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 how¬ ever 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. 10. and long after severely avenged the wrong Saul did to the Gibeonites in vio¬ lation of this league, 2 Sam. 21. 1. Let this con¬ vince 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 51 JOSHUA, IX. 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 con¬ demn 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 con¬ gregation, v. 21. By this proposal the discontent¬ ed congregation was pacified; for (1.) They 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. ) They who were angry that they were not spoiled, might be content when their service of the congregation would be more to the public advantage, than their best ef¬ fects could be; and, in short, the Israelites would be no losers either in honour or profit by this peace with the Gibeonites; convince them of this, and they will be satisfied. 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 bond- men, 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 de¬ stroy all the inhabitants of the land from be¬ fore 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 draw¬ ers 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; 117 lerefore have ye beguiled us? He does not load them with any ill names, does not give them any harsh pro¬ voking language, does not call them, as they de¬ served to be called, base liars, but only asks them, Why have ye beguiled us? Under the greatest pro¬ vocations, 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 ex¬ cuse 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 in¬ flexible, his power irresistible, and therefore re¬ solved 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-pre¬ servation, 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 pun¬ ishment of their fraud, v. 23. and they submit to the sentence, i'. 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 wa¬ ter, the meanest and most toilsome employments. Thus their lie was punished; had they dealt fairly and plainly with Israel, perhaps they had had more honourable conditions granted them, but now, since they gain their lives with ragged clothes and clout¬ ed shoes, the badges of servitude, they are con¬ demned for ever to wear such, so must their doom be. And thus the ransom of their lives is paid; do¬ minion is acquired by the preservation of a life that lies at mercy ( Serous dicitur a servanda — A ser¬ vant is so called from the act of saving ,) they owe their service to them to whom they owe their lives. Observe how the judgment is given against them. (1.) Their servitude is made a curse to them. “ Now ye are cursed with the ancient curse of Canaan,” from whom these Hivites descended, a servant of servants shall thou be, Gen. 9. 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 serv ants, 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 hal'd upon them to make them every man’s drudge; if they must be hewers of wood and draw¬ ers o f water, than which there cannot be a greater disparagement, especially to them who are citizens of a royal city, and all mighty men, cli. 10. 2. yet they shall be so to the house of mu God, than which there cannot be a greater preferment: Da¬ vid himself could have wished to be a door-keeper there. Even servile work becomes honourable when it is done for the house of my God, and the offices thereof. [1.] They were hereby excluded from the liber¬ ties and privileges of true-born Israelites, and a re¬ maining mark of distinction put upon their posteritv throughout all their generations. [2. ] They were hereby employed in such services as required their personal attendance upon the altar of God, in the filace which he should choose, v. 27. which would bring them to the knowledge of the law of God, keep them tight to that holy religion to which they were proselyted, and prevent their revolt to the idolatries of their fathers. [3.] This would be a greet advantage to the priests and Levites to have so many, and those mighty men, constant attend- JOSHUA, X. ants upon them, and engaged by office to do all i tiie drudgery of the tabernacle. A great deal of wood must be hewed for fuel for God’s house, j not only' to keep the fire burning continually upon the altar, buc to boil the flesh of the pea.:e-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,^. which otherwise the Le- vites must have done themselves, these Gibeonites were appointed to do. [4.] They were herein servants to the congregation too; for whatever pro¬ motes and helps forward the worship of God, is real service to the commonwealth. It is the inter¬ est of every Israelite, that the altar of God be well attended. Hereby also the congregation was excus¬ ed from much of this servile work, which per¬ haps would otherwise have been expected from some of them. God had made a law that the Is¬ raelites should never make any of their brethren bondmen; if they had slaves, they must be of the heathen that were round about them, Lev. 25. 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 Israel¬ ites, but by Gibeonites, who were afterward called JVethinim , men given to the Levites as they were to the priests, (Numb. 3. 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 afterward God promises that he will take of them, for firiests and Levites, Isa. 66. 21. 2. They submit to this condition, v. 25. Con¬ scious 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 propo¬ sal, 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 despi¬ cable condition, are described to be hewers of wood, and drawers of water, Deut. 29. 11. But skin for skin, liberty and labour, and all that a man has, will he give for his life, and no ill bargain. Accor¬ dingly the matter was determined, (1.) Joshua de¬ livered 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 lock up the sword, as well as when to draw it. (2. ) He then delivered them again into the hands of the Is¬ raelites to be enslaved, v. 27. They were not to keep possession of their cities, for we find afterward that three of them fell to the lot of Beniamin, 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 Le¬ vites, and came up with them in their courses to serve at the altar, out of the profits of which, it is robable, they were maintained. And thus Israel’s ondmen became the Lord’s freemen, for his ser¬ vice 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 ourselves 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 appoints us to bear his cross, and draw in his yoke, and serve at his altar, that shall be afterward 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. CHAP. X. 1 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, I. Their con¬ federacy against the Gibeonites, v. 1 . . 5. 2. The Gib¬ eonites’ request to Joshua to assist them, v. 6. 3. Josh¬ ua’s speedy march under divine encouragement for their relief, v. 7.. 9. 4. The defeat of the armies of these confederate kings, v. 10,11. 5. The miraculous pro¬ longing of the day by the standing still of the sun in fa¬ vour of the conquerors, v. 12 . . 14. II. Of the execu¬ tion of the kings that escaped out of the battle, v. 15. . 27. III. Of the taking of the particular cities, and the total destruction of all that were found in them. Mak- kedah, v. 28. Libnah, v. 29, 30. Lachish, v. 31, 32, and the kipg of Gezer that attempted its rescue, v. 33. Eg- lon, v. 34; 35. Hebron, v. 36, 37. Debir, v. 38, 39. And the bringing of all that country into the hands of Israel, v. 40. . 42. And lastly, the return of the army to their head-quarters. 1 OW it came to pass, when Adoni- J3I zedek 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 Gibe- on 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-zedek king of Jerusalem sent unto Hoham king of He¬ bron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto De¬ bir 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 Is¬ rael. 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 them¬ selves 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 at 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 Am¬ orites that dwell in the mountains are gath¬ ered 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 miracle, of Ai by stratagem, and of Gib¬ eon by surrender, and that was all; hitherto the progress of their victories has not seemed propor¬ tionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complain ed 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 53 JOSHUA, X. 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. 23. 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 we expected. 2. Joshua waited for the Canaanites to be the aggress¬ ors; let them first make an onset upon Israel, on the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and the 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 excusable 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 a while, that the forces of these little kings might unite in one body, and so might the easier be cut off at one blow. This God had in his eye when he put it into their hearts to com¬ bine 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. 4. 12. Thus often¬ times that seeming paradox proves wholesome counsel, Stay a while, and we shall have done the sooner. After Israel had waited a while for an occasion to make war upon the Canaanites, a fair one offers itself. I. Five kings combine against the Gibeonites. A.doni-zedek king of Jerusalem was the first mover and ringleader of this confederacy. He had a good name; it signifies lord of righteousness-, 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 implaca¬ ble enemy to the posterity of that Abraham, whom his predecessor, Melchizedek, was such a faithful friend to. He called upon his neighbours to join against Israel, either because he was the most ho¬ nourable 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 sur¬ render of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier-towns they had. Against Gib- eon therefore all the force he could raise, must be levelled; Come, says he, and helfi 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 his 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 per¬ fidiously 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 desert¬ ers, who are converts to Christ. II. The Gibeonites send notice to Joshua of the distress and danger they were in, v. 6. Now they expect benefit from the league they had made with Israel, because though it was obtained by deceit, it was afterward 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. 9. 8, We are thy sen-ants, 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. They that pay allegiance may reasonably expect protec¬ tion. Thus David pleads with God, Ps. 119. 94, I am thine ; save me; and so may we, if indeed we be his. 2. In honour, because the ground of their ene mies’ 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. Da¬ vid thinks it a good plea with God, Ps. 69. 7, For thy sake I have borne re/iroach. When our spirit¬ ual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply ourselves to Christ, our Joshua, for strength and succour, as St. Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, 2 Cor. 12. 8, 9. 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 Makke- dah. 1 1 . 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 Amor- ites 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 pec»p]e 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 hearken¬ ed 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 that resolve. 1. He ascend¬ ed from Gilgal, v. 7. that is, he designed, deter¬ mined, and prepared for, this expedition to relieve JOSHUA, X. G:beo», for it is probable it was before he stirred a step that God spake to him to encourage him. It was generous and just in Joshua to help his new al¬ lies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would have been 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, Prcv. 24. 11, 12. He knew that when they embraced the faith and worship of the God rf Israel, they came to trust under the shadow of his wings, (Ruth 2. 12.) and therefore, as his ser¬ vants, he was bound to protect them. 2. Gcd ani¬ mated him for his undertaking, v. 8. Fear not, that is. O') “Doubt net of the goodness of thy cause, and the clearness of thy call; though it be to as- s:st 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 enemies 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 that discourage thee, I have de¬ livered them into thine hand;” and those can make neither resistance, nor escape, whom God has marked for destruction. II. Joshua applies h:mself to execute this resolve, and God assists him in the execution. Here we have, 1. The great industry of Joshua, and the power ot God working with that for the defeat of the ene¬ my. 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 showed more care or zeal for its relief than here for Gibeon, re¬ membering 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 do 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 h's new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eve-lids, till he had accom¬ plished 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 resolu¬ tion, 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 Ca¬ naan?” But they well considered that the present toil was in order to a happy settlement, and there¬ fore were reconciled to it. Let the good soldiers of Jesus Christ learn from hence to endure hard¬ ness, in following the I.amb 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 pro¬ mised 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 super¬ sede, but to quicken and encourage our endeavours. He that believeth, doth not make haste to antici¬ pate 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 which Joshua so vigorously attacked, v. 10, 11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dis pirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God him¬ self would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to his 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. 44. 3. The Lord dis¬ comfited 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? 1'hey had affronted the true God, and robbed him of his honour, by wor¬ shipping 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. 8. 2. There is no way of making any creature propitious to us, no not by sacrifice or 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.] Beside the terror struck upon them, there was a great slaugh¬ ter made cf 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 maga¬ zines, of snow and hail, which he has reserved for the day of battle and war, Job 38. 22, 23. and here they are made use of to destroy the Canaanites. Here was hail shot from God’s great ordinance, that, against whomsoever it was directed, was sure to hit, (and never glanced upon the Israelites mixed with them,) and whenever it hit was sure to kill. See here how miserable they 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; by which way soever they fled, the hail-stones pursued them, ancl met them at every turn. 2. The great faith of Joshua, and the power of God crowning that 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 kind¬ ness; the sun and moon stood still in their habitation, at the light of thine arrowy which gave ‘he signal, Hab. 3. 13. (1.) Here is the praver of Joshua that the sun might stand still. I call it his prayer , because it is said, v. 12, he spake to the Lord; as Elijah, though we read, 1 Kings 17. 1. only by his prophesying of the drought, yet is said, James 5. 17, to pray for it JOSHUA, X. 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 have desired the shadow, and bid the night welcome, when he had done such a good day’s work, yet, instead of that, 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 weaiQ/, shall walk and not faint, Isa. 40. 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 im¬ pression upon his spirit, which he knew to be of divine original, prompting him to desire that this miracle might be wrought upon this occasion, else it had been presumption in him to desire or expect it, the prayer had not 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 inter¬ cession 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 inquired of, Ezek. 36. 37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had in¬ deed dreamed that the sun and moon did obeisance to him; but who would have thought that, after it had been fulfilled in the figure it should again be 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 inti¬ mates to us the prevalency of prayer in general, so Ear as it is regulated by the word of God, and may remind us of that honour put upon prayer, Isa. 45. 11, Concerning the work of my hands, command ye me. He bids the sun stand still upon Gibeon, the place of action and the seat of the war, intimating that what he designed in this request, was, the ad¬ vantage of Israel against their enemies; it is proba¬ ble that the sun was now declining, and that he did not call for the lengthening out of the day, until he observed it hastening toward its 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 Is¬ rael, 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 Israel¬ ites would have concluded he was certai .ly going mad, or he had never 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 confi¬ dent 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 ordi¬ nances, broken in upon. And he belie\ed 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) amuse 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 un¬ just, but this once the unjust shall wait f<tr it be¬ yond 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 stayed. 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. Con¬ cerning 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 four¬ teen hours between sun and sun, so that this day was about twenty-eight hours long; yet if we sup¬ pose 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 peo¬ ple had full time to avenge themselves of their ene¬ mies, 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 Gcd can find them out without the help of the sun’s light, for to him the night shineth as the day, Ps. 139. 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. 14. 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 Israel’s cause; never did he so wonderfully comply with the re¬ quest of a man, or so wonderfully fight for his peo¬ ple. [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, Numb. 21. 14. which af¬ terward wras continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon, in the valley of yljalon, 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 any 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 war rants the appeals the learned make to profane his- 56 JOSHUA, X. lory for ' corroborating the proofs of the truth of sacred history. But surely this stupendous miracle of the stand- • ing 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, with¬ out this, might have, been done the next day. First, God would hereby magnify Joshua, ch. 3. 7. as a particular favourite, and one whom he did de¬ light 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 con¬ template the great works of God there for Israel, and so t^o engage the children of men to look that way, and to inquire of this %vonder done in the land, (2 Chron. 32. 31.) Proclamation was hereby made to all the neighbouring nations, Come, behold the works of the Lord, Ps. 46. 8. and say, “ What na¬ tion is there so great as Israel is, who has God so nigh unto them? One would have supposed this would have brought such real ambassadors as the Gibeonites pretended to be, from a very far coun¬ try, 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 honour 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 the temp¬ tations to this idolatry, which he foresaw they would be addicted to, (Deut. 4. 19.) and which, notwithstanding this, they afterward 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 night of darkness, the Sun of righteous¬ ness, even our Joshua, should arise, (Mai. 4. 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 upon the sun was the reverse of this, it was then darkened as if it were gone down at noon, for Christ needed not the light of the sun to carry on his victories, he then made dark¬ ness his pavilion: and lastly, the arresting of the sun and moon in this day of battle, figured the turn¬ ing of the sun into darkness, and the moon iftto blood, in the last great and terrible day of the Lord. 1 5. 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 you not, but pursue after your enemies, and smite the hindmost of them ; suffer them not to enter into their cities: for the Lord your God hath delivered them into your hand. 20. And it came to pass, when Joshua and the children of Israel had made an end of slay¬ ing 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 Ijachish, 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 cou¬ rage : 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 hanged upon the trees until the evening. 27. And it came to pass at the time of the going down of the sun ,that Joshua com¬ manded, 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 fol¬ lowing 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 resolv¬ ed, perhaps in a council of war, that they should presently return to the camp, to Gilgal, v. 15. till they should receive orders from God to take pos¬ session of the country they had pow 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 force that had dispersed themselves, must be folloAved and smitten. When tidings are brought to Joshua where the kings were, lie ordered a guard to be set upon them for the present, v. 18. reserv¬ ing them for another day of destruction, and to be brought forth to a day of wrath, Job 21. 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 success 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,