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Digitized by the Internet Archive in 2009
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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.
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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.
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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.
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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