Annotations Upon the Historical Books Part 2

CHAP. I.

N Ow after the death of Moses the servant of the Lord, it came to pass that the Lord spake unto Joshua, &c.] Here begins the history of Israel's commonwealth under the government of Joshua; and therefore is this book called the book of Joshua. Some add also, that it was so called because it was written by Joshua; which may be judged the more probable, first, because the example of Moses herein, who wrote the State of Israel's common-wealth in his time, might be a strong inducement to Joshua to do the like: and secondly, because that place, chap 24.26. And Joshua wrote these words in the book of the Law of God, &c. is an evident proof that he wrote some part of this book, if not that he wrote it all. It is true, there are some passages in this book which could not be written by Joshua; as 1. That mention which is made of the book of Jasher, Chap. 10.13. And the Sun stood still, and the Moon stayed until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? for this book of Jasher was written after David's time, as is evident, 2. Sam. 1.18. where it is said, that David bid them teach the children of Judah the use of the bow; behold it was written in the book of Jasher. 2. That story of the expedition of the Danites when they took Laish, mentioned in this book of Joshua, chap. 19.47. which was long after that, Judges 18.1. &c. and 3. The relation of Joshua his death and burial, chap. 24.29, 30. These things, and some others that might be picked out could not indeed be written by Joshua; but though the book itself were written by Joshua, yet these passages might be inserted afterwards by some other Penman of the holy Ghost: for so also in the foregoing books which all men yield were written by Moses, we find some passages too, that could not be written by Moses himself, but were afterwards added by some other, as is noted upon that relation of the death & burial of Moses, Deut. 34.5. &c. However, sufficient it is for us to know, that whoever wrote this book he wrote it by the inspiration of the holy Ghost; for hereto there is a testimony given in the New Testament, where some passages thereof are cited as parts of the sacred Scripture, the word of God; as that which in this chapter is spoken to Joshua, and cited by S. Paul, Heb. 13.5. I will never leave thee nor forsake thee. As for this first passage wherewith this book begins, it shows how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan; the Lord had before appointed that Joshua should succeed Moses in the government of Israel, Numb. 27.18. and upon the laying of Moses hands upon him, he had received an extraordinary measure of the gifts of God's spirit to enable him for the government, Deut. 34.9. And therefore doubtless immediately after the death of Moses, Joshua took upon him the supreme Magistracy: But here now we are told how either at that time so soon as Moses was dead, or rather after the thirty days that were spent in lamenting the death of Moses, Deut. 34.8. the Lord spake unto Joshua the son of Nun, Moses minister, and gave him that charge which is here after related. Whether God spake this to Joshua by an audible voice, by the secret instinct of his spirit, in some dream or vision, or by the high-priests inquiring for him by the Urim and Thummim we cannot conclude, because we find it not expressed, only we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgment of Urim before the Lord, Num. 27.21. But for this title given here to Joshua, that he was Moses minister, the Lord spake unto Joshua, Moses minister; we may well think that was purposely added to imply one reason amongst others, why Joshua was most fit to succeed Moses in the government, to wit, because having been so many years together his minister, by his continual & daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service.

Vers. 2. Moses my servant is dead, now therefore arise, &c.] Here the Lord exhorts Joshua, that since Moses was dead, he should now lead the Israelites over Jordan, and carry them into the land, which according to his former promises made to their fathers, he was now ready to confer upon them. Now in mentioning the death of Moses he useth this expression, Moses my servant is dead; first, and principally, to imply what it was he required of him, to wit, that as their captain and supreme governor he should now conduct them into the land of Canaan, for Moses is here called God's servant, in regard of the supreme magistracy whereto God had advanced him, and so the drift of the words is, that since Moses their governor was dead, he should now as his successor go before the people in his stead: secondly, to imply, that as Moses in his magistracy was subordinate to God's will, and was only to do all things according to his direction, so must it be with Joshua too: and thirdly, that by speaking thus honourably of Moses, Moses my servant, Joshua might be encouraged faithfully to serve God in his place, as Moses had done, that he also might gain such favor and esteem with God as Moses had gained.

Vers. 3. Every place that the sole of your foot shall tread upon, that have I given unto you, &c.] That is, every place in the land formerly promised them, which is described and bounded in the following words, first, by the wilderness that they had passed through, which was their South bound; secondly, the mountain Lebanon, and the great river, the river Euphrates, which was their North border, and thirdly, the great Sea, that is, the midland-sea, which was their West border; as for their Eastern border that is not here mentioned; because the Israelites were now at the East side of the land, and the drift of these words was only to show Joshua how far the land he would give them should reach everywhere from the place where they now were. Indeed, that the Israelites did never extend the bounds of the land thus far, is evident: for though in David's and Solomon's time all the nations as far as Euphrates became tributaries to the crown of Israel, 1. Kings 4.21. Solomon reigned over all kingdoms from the river, (that is, the great river Euphrates) unto the land of the Philistines, and unto the border of Egypt, &c. yet they never destroyed the inhabitants there, and planted themselves in their country as they did in the land of Canaan: and therefore in that place before cited, ver 25. the land of Israel is said to reach only from Dan to Beersheba as formerly. But the reason of this was, because the people of Israel failed in keeping covenant with God, and it was only upon condition of their obedience, that God promised thus far to enlarge their borders.

Vers. 5. As I was with Moses so I will be with thee, &c.] In these words the Lord doth not only promise Joshua to assist him as he had assisted Moses, but withal likewise by putting him in mind of the great things he had done for Moses, he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter.

Vers. 6. Be strong and of a good courage, &c.] We find this often pressed upon Joshua, first by Moses, Deut. 31.7. And Moses called unto Joshua and said unto him, in the sight of all Israel, Be strong and of a good courage, &c. for which he had a special command from God, Deut. 1.38. and 3.28. Charge Joshua, and encourage him, and strengthen him, &c. secondly, by the Lord himself, Deut. 31.23. and so again three several times in this chapter here, and verse. 7. and verse. 9. and last of all, by the people. And why was this? not because Joshua had discovered any faintheartednesse or cowardice; but first, because the work he was to undertake was so weighty and perilous, and that not only in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room, but especially also in regard of the stubbornness of the people whom he was to govern, of whose rebellion against Moses, yea against God, he had often been an eye-witness: secondly, because the Lord knew well that Joshua had humble and low thoughts of himself, and feared much his insufficiency for so great a charge, as indeed the wiser and the more able men are, the more jealous they are of themselves in such cases: and thirdly, because even those that are best resolved do yet need to be quickened and stirred up; and that principally, lest they should shrink from doing exactly what God hath enjoined them for fear of any difficulty that may lie in their way: of which God gives Joshua special warning in the following verse, Only be thou strong and very courageous, that thou mayest observe to do according to all the Law which Moses my servant commanded thee, &c.

For unto this people shalt thou divide for an inheritance, the land, &c.] As if he had said, this I have appointed to be thy honor, and therefore be not afraid to undertake the charge. And indeed this was the principal thing wherein Joshua was a type of Christ; Moses did not carry the Israelites into the land of Canaan, but Moses being dead Joshua did it: so neither could the Law carry us into the heavenly Canaan; for by the righteousness of the Law can no man be saved: but Christ, our Jesus, our Savior hath by his merits opened a way for us into the heavenly Canaan, and is gone before to prepare a place for us, John 14.2, 3. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you to myself, that where I am, there you may be also.

Vers. 7. Turn not from it to the right hand, or to the left, that thou mayest prosper whithersoever thou goest.] If we read the words as it is in our Bibles, then there is here a promise implied, That if Joshua did strictly observe God's law, not yielding any way to turn aside from that rule, he should prosper in everything that he undertook. But if we read the last clause as it is in the margin of our Bibles, that thou mayest do wisely whithersoever thou goest; then the drift of these words must be, either to give Joshua to understand, that it would be his greatest wisdom to do in all things as God in his Law had enjoined him, whatever his own reason might suggest to the contrary; which agrees with that of the Prophet, Jer. 8.9. They have rejected the word of the Lord, and what wisdom is in them? Or else, to assure him, that if he did sincerely observe to do all things according to God's law, then the Lord would more abundantly pour forth the spirit of wisdom upon him; which agreeth with that of David, Psal. 25.12. What man is he that feareth the Lord? him shall he teach in the way that he shall choose: and that of our Savior, Matth. 13.12. Whosoever hath, to him shall be given, and he shall have more abundance.

Vers. 8. This book of the Law shall not depart out of thy mouth, &c.] The book of the Law which Moses wrote, was delivered to the Levites, to be laid up by them in the side of the ark, Deut. 31.25, 26. it was therefore a copy of this law, whereof the Lord here spake to Joshua, This book of the Law shall not depart out of thy mouth; and the meaning of this is, that by frequent and continual reading and conference, he should labor to be so expert in it, that in all his judgments he should be able readily to judge as it was in that Law determined, and in all other things to order himself according to the directions which were there given.

Vers. 11. Prepare you victuals, for within three days you shall pass over Jordan.] For though as yet they had that manna from heaven, yet where other meat might be had, they were not debarred the eating of it. See Deut. 2.6. Now though the story of the spies that were sent to view Jericho, be related in the following chapter, yet doubtless this charge given by the Officers to the people, for preparing victuals for themselves against they were to pass over Jordan, was given them after they were returned from Jericho. For this charge was given but three days before they were to go over Jordan, and the spies stayed three days in the mountains for fear of those that pursued them as they returned from Jericho, chap. 2.22.

Vers. 14. But ye shall pass before your brethren armed, all the mighty men of valor.] That is, you shall pass over Jordan together with your brethren, and all that pass over shall be mighty men of valor, or of the prime choice of your armies: for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them, is evident. See Numb. 32.21.

Vers. 17. According as we hearkened to Moses in all things, so will we hearken unto thee.] That is, as we acknowledged Moses and obeyed him as our supreme Magistrate, so will we likewise obey thee. Nor need we wonder that they should thus express themselves, because of the frequent rebellion of this people against Moses: For first, that mutinous generation were all destroyed in the wilderness, and it was their posterity, that had been more obsequious to Moses, that made this promise. And secondly, even the people formerly had ordinarily yielded obedience to Moses, though now and then they brake into rebellion against him.

Only the Lord thy God be with thee, as he was with Moses.] That is, the Lord prosper thee in all thy proceedings and attempts, as he prospered Moses: and this they add, either only by occasion of the mention they had made of Moses in the former words, the high & precious esteem they always had of him causing them thus abruptly to break forth into this wish or prayer, That the Lord would be with him as he was with Moses; or else, to intimate an acknowledgment, that however they would be ready to go over with their brethren, and aid them against the inhabitants of Canaan; yet it was not so much their help as the Lord's help that must make them victorious: We will, say they, pass over Jordan, and do in all things what thou shalt enjoin us, only the Lord, that wrought so great things for us under the government of Moses, afford us the same assistance and favor under thy government too.

CHAP. II.

Vers. 1. ANd Joshua the son of Nun sent out of Shittim two men, to spy secretly saying, Go view the land even Jericho.] That is, the city of Jericho, and the land about it. This Joshua did before he gave that charge to the people which is related in the former chapter, verse. 10. though it be here inserted after it, as is there noted. Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land, Deut. 1.27, 28. it may seem strange that Joshua durst take this course again: but therefore it is most probable that Joshua did not this without some special direction from God; and then no wonder it is, though this succeeded well when that did not; for that proceeded first from a motion made by the people, out of some secret fear and distrust, as is noted upon Numb. 13.2. but here now the people had no hand in it; and therefore there were not now twelve chief men chosen for this service out of all the tribes, as there were then, but Joshua only chose two men whom he knew able and fit for this employment, and these two he sent away secretly without the knowledge of the people (for that I conceive is implied in this word secretly; not only that they were ordered to carry themselves closely and cunningly, perhaps in some disguise, that they might not be discovered, which all spies are wont to do, but also that they were sent away privily without any knowledge of the people, that so the business might be carried the more covertly) and therefore we see also that when these spies returned, they gave an account of what they had done only to Joshua, verse. 23, 24. whenas those that Moses sent returned their answer to all the Congregation, Numb. 13.26. However, if Joshua had not a special direction from God for the doing of this, yet doubtless he did it not out of any secret distrust or fear, but out of a necessary providence that became a General, that he might the better know what course to take when they were gotten over into Canaan. For though God had assured him that he should drive out the inhabitants of the land, yet he knew that God expected that he should use all requisite means that might conduce thereto, and therefore intending first to attempt Jericho, which was the nearest city of note to the river Jordan, he sent spies thither to view the city and land about it, to see how it was fortified, of what strength and courage the people were, what preparations the inhabitants had made to resist them, and which way they might best pass into the city.

And they went and came into an harlots house named Rahab, &c.] In passing from Shittim to Jericho, they must needs pass over Jordan, which they might do by those foords mentioned, verse. 7. And the men pursued after them the way to Jordan unto the foords: and again, Judge. 3.28. As for their taking up their lodging in Rahab's house when they came to Jericho, this they did, either because in her house built upon the town wall, verse. 15. they might the more conveniently view the fortifications and strength of the city, or because in such an obscure corner they might be the better concealed, and were not so likely to be discovered; or because thence they might most conveniently slip away, if they should be discovered. The Hebrew word here translated an harlot, is by some translated an hostesse or victualler: but everywhere else signifieth an harlot, and is so here taken by the Apostles testimony, Heb. 11.31. By faith the Harlot Rahab perished not with them that believed not. James 2.25. Likewise also, was not Rahab the harlot justified by works? whence it was perhaps that verse. 13. amongst those whose lives she pleads for, there is no mention neither of husband nor children, though she lived in a house apart from her father; yet was this woman by the special grace of God not only won to embrace the faith of Israel, and to join herself to God's people; but besides, after her conversion she was married to Salmon a Prince of the tribe of Judah, and so was of the stock of whom David, yea Christ descended, Matth. 1.5. a notable instance of the freedom of God's grace, to show mercy to them that are most unworthy of it.

Vers. 2. Behold there came men in hither to night of the children of Israel, to search out the country.] That is, late in the evening, that so they might the better pass undiscerned; and indeed their sudden discovery makes it probable that it was by watchmen, purposely set to observe those that came into the city, as in dangerous times they use.

Vers. 4. And the woman took the two men and hid them.] To wit, either before the messengers of the King came to her house, having heard some muttering of the business amongst her neighbors, or whilst they knocked at her gates perceiving them to be messengers sent from the King. And this was that noble act of faith, for which Rahab is so highly extolled in the Scriptures: Heb. 11.13. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. Having heard of the great things which God had done for the Israelites, by a special and extraordinary persuasion of God's spirit, she did verily believe that God had determined that this people should destroy the inhabitants of the land, and dwell in their room, therefore resolved to do what she could in preserving these spies, though it were with the hazarding of herself: and thus though it be gross treachery in itself for man or woman to hide those that seek the ruin of their country, and when they are sought for, to make way for their escape; yet this in Rahab was commendable, and that because she did it in faith, and to further that which she knew God would have done, whose will is the sure rule both of good and evil: and besides, she knew the Israelites would certainly take the city, though these spies should have been apprehended.

There came men unto me, but I wist not whence they were, &c.] In this answer of Rahab to the Kings messengers, first, she plainly and readily, without any stumbling, confesseth what she knew was certainly known, and could not therefore be denied, to wit, that there did two strangers that evening come into her house, and that as hoping by her ingenuous confession hereof, to make them the readier to believe what she meant further to say: But then in the next words she doth directly deceive them with a feigned tale: For four lies are manifest in the following words, first, That she wist not whence they were: secondly, verse. 5. That about the time of shutting of the gate the men went out, that is, out of the city: thirdly, That whether they were gone she wot not: and fourthly, That if they pursued after them quickly, they might overtake them. Nor need we wonder that Rahab should be so highly commended for this she did, seeing she spake that in so many particulars which she knew was not true; her seeking to hide the spies was an act of faith, very pleasing to God, but her lying to the messengers was an infirmity, which God was pleased to pass over: and thus indeed corruption doth usually intermingle itself in the best actions of the servants of God, and makes them do the good they do lamely and imperfectly.

Vers. 5. Pursue after them quickly, for ye shall overtake them.] Thus by intimating the necessity of a speedy pursuit, and by giving them hope of overtaking them if they would immediately pursue them, she made semblance as if she desired they might be apprehended, and withal, put them off from that exact search, which otherwise they would surely have made.

Vers. 6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, &c.] Their houses being built plain on the top like the leads of our churches, there she had spread the stalks of flax that they might be dried by the sun, and under those she hid them.

Vers. 7. And the men pursued after them the way to Jordan unto the foords.] That is, being fully possessed with an opinion, that they should overtake and apprehend these spies of Israel, they never searched her house any further, but, as Rahab had advised them, away presently they went out of the city in the pursuit of them; wherein the overuling power of God infatuating these men was clearly discovered, there being indeed no just reason why the words of an harlot, without any evidence given of the proof of what she said, should so easily have beaten them off from the search of her house.

And as soon as they which pursued after them were gone out, they shut the gate.] That is, as soon as the Kings messengers were gone out of the city to pursue after the spies, the men of the city shut the gates, as thinking thereby to make sure that if they were not yet gone out, as Rahab had said they were, they should not get out afterwards: and this is noted, first, to show the perilous straits the poor spies were still left in, being thus shut up in an enemies city without any possible way, as it might seem, of escape: and secondly, to intimate how herein also God did infatuate the inhabitants of the city, who though they thought of preventing the escape of the spies if they were not already gone out, and were thereupon so cautelous to shut the gates so soon as ever the Kings messengers were gone forth, yet never minded the setting of scouts and watchmen about the walls of the city to prevent likewise their escaping that way. But thus God is wont to cause the wisdom of the wise to perish, as the prophet speaks, Esa. 29.14.

Vers. 8. And before they were laid down, she came up unto them upon the roof.] That is, before the men of the city were laid down, of whom mention was made in the foregoing verse, she stayed not till all were gone to rest, but so soon as the gate was shut, she went up unto the spies on the roof; or if we understand it of the spies to whom she went up, the meaning must be this, that before they were returned from that place where they were hid, to their beds, there to lie down and take their rest, she came up to them upon the roof, &c. she did not suffer them to take their rest there that night, because the danger was over, and then send them away the next day, but presently went up to them to satisfy them what was done (for lying in that condition they could not but long to know the event) and having then made a covenant with them, immediately let them down out at the window.

Vers. 9. And she said unto the men, I know the Lord hath given you the land, &c.] Doubtless she did first acquaint them with that which had passed betwixt the Kings messengers and her; but to avoid the repeating again of that which was before related, the story here begins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possess their land, making this the ground of that she had done even to the manifest hazarding of her own life for their preservation, and of the request she afterwards makes to them, that they should spare her and her fathers house, when they took Jericho. And indeed observable it is, that whereas the Israelites knew that this had been promised to their fathers for many generations, and had heard that promise often confirmed to them by Moses, and had seen the great things which God had done for them, and yet notwithstanding did ever and anon stagger and fear, this poor woman, which had only heard of a report of the wonders which God had done for them, was confidently persuaded that God would give them the land, and made no question of it, I know, saith she, that the Lord hath given you the land; insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason, being locked up in a city of their enemies, and not knowing how to escape away, she could beg of them for kindness and mercy to be shown to her & hers, no otherwise then if they had taken the city already, and so all the lives of the inhabitants had been at their disposing. As for their talking thus together being of two several nations, we need not question that, for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew, as by many names both of men and cities amongst the Canaanites is very evident.

Vers. 12. Swear unto me by the Lord, since I have shown you kindness, that ye will also show kindness unto my fathers house.] The kindness which Rahab here saith she had shown to the spies, was not only her hiding them from the Kings messengers, but also the project she had devised and resolved upon for the letting of them down out of her window (and indeed the other had been but a small kindness to them without this) and therefore questionless she had acquainted them with her resolution herein, though that be not expressed.

Vers. 12. And give me a true token.] That is, a sign whereby we may make ourselves known to the Israelites when they take the city, and wherein you will be true and faithful to us, and when you see it, spare us from the general destruction.

Vers. 14. And the men answered her our life for yours.] This is spoken by way of oath and execration, which Rahab had desired of them, verse. 12. as if they had said, May destruction light upon us, if we take not such order that you and yours shall be preserved.

If ye utter not this our business.] To bind her the more strictly, say some Expositors, to persevere in this she had begun to do, and not to discover them so soon as they were gone. They annex this condition, and thereby give her a hint, that if she brought them in danger by discovering them, though God should preserve them by some other means, yet she must expect no mercy from them. But I rather conceive that the business they here speak of, is chiefly that compact betwixt them agreed upon concerning the preservation of her and hers, and the sign whereby they were to know her house, as seems probable verse. 20. where the spies having spoken of this compact betwixt them, they then repeat these words, If thou utter this our business, then we will be quit of this thine oath. The meaning whereof is, that if by uttering that agreement which they had made, others besides her kindred should crowd into her house, or by using the same token of hanging out a scarlet thread, think to preserve their households also from the public destruction, they would not then be bound by their oath to afford her or hers any mercy.

Vers. 16. And she said unto them, Get you to the mountains, &c.] Some conceive that this conference betwixt them which here follows, was before she let the spies out at her window: But the contrary is evident, verse. 18. where they speak of her letting them down out at the window as a thing already done, Thou shalt bind this line of scarlet thread in the window which thou didst let us down by. Indeed it is probable that the spies had before they were let down agreed with her (though that be not expressed) that the line of scarlet thread, which she had in a readiness to let them down by, should hang out at her window, that thereby the Israelites might know her house when they came against the city. But this which is here related was doubtless spoken after the men were down, in the still of the night, the woman looking down to them out at her window.

Vers. 17. And the men said, We will be blameless of this thine oath, &c.] That is, we would not be found faulty in not keeping the oath which thou hast caused us to swear, nor would we be thought faulty therein when indeed we are not; this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers; and accordingly they propound three conditions in the following words: first, that the line of scarlet thread, whereby they were let down, must be hanged out at the window, as the token whereby the house should be known; and if therefore through neglecting to do this, the Israelites should break into her house and offer them any violence, they would be guiltless: secondly, that her father, mother, brethren, and kindred should come home to her house and abide there; and therefore if any of them were killed not being in the house, that should be no breach of their oath: and thirdly, that she should by no means utter this which had passed betwixt them to anybody whatever, and if therefore others should delude them by hanging out a scarlet thread at their window also, they would not be bound by their oath to save neither the one nor the other.

CHAP. III.

Vers. 1. ANd Joshua rose early in the morning, and they removed from Shittim, &c.] By the inference of this upon that which went before in the latter end of the foregoing chapter, concerning the return of the spies which he had sent from Jericho, it may seem that having heard from them the report which they made of the fear of the inhabitants, he rose early the very next morning and went away with all the Israelites from Shittim to Jordan; but if we thus understand this place, then it must necessarily be yielded, that before the spies returned to him, he had given that charge to the Israelites by the Officers, whereof mention was made before, chap. 1.11. to wit, that they should prepare themselves victuals, and that because within three days they should pass over Jordan. For that charge was certainly given them at Shittim, (it could not be given them when they came to Jordan, where they lodged only one night, as it is said here, and then passed over the next day) and must needs therefore be given them before the spies came back, if Joshua went away from Shittim the very next morning after their return. But now, because it is very improbable that Joshua would appoint the people to prepare to pass over Jordan within three days, when as yet he could not tell whether the spies would return within that time or no, neither was it to any purpose to send them if he had not resolved to wait for their return, that according to the information they should give him they might order their journey, therefore I conceive rather, that the drift of these words is only to show, that when they removed from Shittim to Jordan, Joshua rose early in the morning that day, to dispose of all things for their intended journey, and not that it was early the next morning after the spies returned. And so in this order I conceive those things were done which are here related: First, after the return of the spies, the people being much encouraged by the tidings they brought, Joshua commanded the Officers of the people (as is noted before, chap. 1.10, 11.) saying, Passe through the host and command the people, saying, Prepare you victuals, for within three days ye shall pass over this Jordan: Secondly, when the people had according to this direction made provision for their journey, Joshua rose early in the morning, and they removed from Shittim and came to Jordan. And then thirdly, the three days being expired after which they had been told they should pass over Jordan (and that was the very day it seems when they were come to Jordan) Joshua again sent the officers through the host to give direction to the people, how they should follow the ark the next day in passing over the river Jordan; and this is that which follows in the next verse, And it came to pass after three days that the officers went through the host, &c.

Vers. 3. When ye see the Ark of the covenant of the Lord your God, and the Priests the Levites bearing it, &c.] See the note upon Numb. 4.15.

Vers. 4. Yet there shall be a space between you and it, about two thousand cubits by measure, &c. As near as they could guess by their eye: and two thousand cubits was a thousand yards of our measure. But why were the people enjoined, in following the ark as it was carried by the Priests before them to lead them over Jordan, to keep so far behind it? I answer, first, That all Expositors do jointly agree, that this was partly to teach them to fear the Lord their God, of whose presence amongst them the ark was a sign. But secondly, another reason is here rendered in the following words, Come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. The meaning whereof is somewhat questionable: for there are some that conceive of these words thus; to wit, That they were enjoined to keep thus far behind the ark, to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan, and how the waters of the river were divided before them, and so might know the way by which they were to go. But I see not how their being two thousand cubits behind the ark, could be an advantage for the seeing of this, and not rather a hindrance; unless we suppose that being so far behind the ark, they were upon the asscent of a hill, which led down to the river Jordan, from whence they might behold how the Priests went on with the ark, and entered the river. Better therefore, I conceive, these words may be understood thus, Come not near unto it, that ye may know the way by which ye must go: That is, that the Priests bearing the ark may discover a sure and safe passage for you through the river, before you come near to enter into it. Indeed when the river was divided before them, there could be no question of seeing the way they were to go. But as yet God did not make known to them the miracle he meant to work, but held them as it were in suspense, only intimating the danger of this passage, by commanding this distance betwixt the ark and them, to the end the Lord by the ark which went before them, might find out a safe way for them, before they might offer to set a foot in the channel. And thus this foregoing apprehension of the danger of the passage, might make them with the more admiration and thankfulness acknowledge the mercy of the following miracle.

Vers. 5. And Joshua said unto the people, Sanctify yourselves, &c.] To wit, by endeavoring to bring your hearts to a holy temper, with all faith and reverence and admiration to observe the great works which God will do for you: and happily also by those Legal rites of washing their clothes, and keeping themselves apart from their wives, formerly likewise enjoined at the giving the Law. See Exod. 19. ver. 10. and 15.

Vers. 7. This day will I begin to magnify thee in the sight of all Israel.] Herein was Joshua a type of Christ whom God magnified at his first entrance upon the public discharge of his Office, to wit, at his baptism, Mat. 3.16, 17. And Jesus when he was baptized, went straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him. And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased; as he did also afterwards by his many miracles, for he was a man approved of God amongst them, by miracles, and signs, and wonders, which God did by him in the midst of them, Acts 2.22.

Vers. 8. When you are come to the brink of the water of Jordan, ye shall stand still in Jordan.] This is meant only of a little stop the priests were to make upon their first setting their feet into the waters of Jordan (which had at that time overflowed the banks, verse. 15.) namely till thereupon the Lord had miraculously divided the waters, and opened a fair passage for them and the people to go through. For that being done, the priests went immediately forward with the ark upon their shoulders into the midst of Jordan. And then indeed they stood still there till all the people were gone over, as it is afterwards expressed, verse. 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 the people were passed clean over Jordan.

Vers. 10. He will without fail drive out from before you the Canaanites and Hittites, &c.] See the note upon Deut. 7.1.

Vers. 12. Now therefore take ye twelve men out of the tribes of Israel, out of every tribe a man.] Here it is not expressed for what employment these twelve men were to be chosen; but Chap. 4.2. we are told for what service it was, namely, to take twelve stones out of the midst of the river, and to set them up in Gilgal as a memorial of this miraculous passage. For that they are the same here spoken of seems implied, chap. 4.4. where it is said, at the second repeating this charge, that Joshua called the twelve men whom he had prepared, to wit, before they passed over Jordan. Yet the giving the charge here may also happily imply, that the same twelve men were also to go along with the Priests that they might be the more present eye-witnesses of this miraculous work of Jordans dividing.

Vers. 13. As soon as the soles of the feet of the Priests that bare the ark of the Lord, the Lord of all the earth, &c.] Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan, namely, that the Lord would divide the waters of Jordan before them, that so they might pass over on dry land. And observable it is, that in relating this to them, first, he particularly informs them that this should be done at the very first setting of the Priests feet that bare the ark in the waters of Jordan, thereby to assure them both that it was the Lord their God, of whose presence the ark was a sign, by whose almighty power the waters should be divided; and likewise that the Lord did this for them because of the Covenant which he had made with them, whence that is so often repeated, verse. 11. and again, verse. 14. that it was the ark of the Covenant that passed over before them. And secondly, that they might not question the Lord's doing of this he puts them in mind of the Lord's sovereign power in ruling and governing the whole world under this Title, the Lord of all the earth: As soon (saith he) as the soles of the feet of the Priests that bare the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off, &c.

Vers. 15. For Jordan overfloweth all his banks at the time of harvest.] To wit, of barley-harvest, which was in that hot country in their first month, called Abib or Nisan, the month wherein the Passover was kept (as is evident Levite. 23.10. where it is said, that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest) and therefore we find it elsewhere so expressed, 1. Chron. 12.15. These are they that went over Jordan in the first month when it had overflown all his banks. And indeed observable it is, that the Lord brought his people into the land of Canaan in harvest time, just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following year. As for Jordans overflowing his banks at this time, either it was the nature of this river so to do: or else it was, as some conceive, because the sun growing hot at this time of the year great streams of water came running down from the mountains about Jordan, by reason of the melting of the snow that lay there, and so caused the river to overflow his banks. But however, the reasons why this clause is here inserted we may conceive to be these: First, to show how God did herein try the faith of the Israelites, seeming herein as it were to oppose their entrance into the land. Secondly, to show the necessity of the miraculous dividing of the waters of Jordan, because by reason of this inundation of the waters they could not pass over the foords as at other times. Thirdly, to show how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the channel, in a place convenient for them to stand on awhile; it was because Jordan at that time overflowed his banks.

Vers. 16. The waters which came down from above stood and rose up upon an heap, &c.] The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositors, all in a manner making this to be the meaning of them, that those upper waters stood firm as a wall, swelling continually and rising up higher and higher even as far backward as from the city Adam that is besides Zaretan, unto the place where the Israelites passed over: and that by reason of the successive coming down of the waters from above, and their stay in that place, where they were bounded and barred up by the Almighty power of God. But now the second clause, which speaks of waters beneath the place where the river was divided, and those that came down towards the sea of the plain, even the salt sea, failed and were cut off, is somewhat more questionable; and that because some by the failing and cutting off those lower waters understand only this, that they rolled a little way toward the salt sea, till there was a space broad enough for the people to go over, and then not being supplied still as before by the waters from above, failed and were cut off from the upper waters, and there stood on a heap, verse. 13. and so the ground lay bare for the Israelites to pass over. But then others again, by the failing and cutting off those waters understand that those lower waters, after they were divided from those that were above, passing away by degrees toward the dead sea, they failed and were cut off for want of a supply from above, and so the whole channel down toward the sea was left quite without water. And this I conceive is most agreeable to the words of the Text.

Vers. 17. And all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.] That is, the waters of Jordan being thus divided, the whole people of Israel went quietly over, there being nobody on the other side to withstand them; which is indeed very observable. It hath always been the constant policy of all nations to guard the rivers through which the enemy must pass into their countries, because there they have a great advantage over them to hinder their entrance into their land: and how was it then that the Canaanites had not then set a guard upon these foords of Jordan? I answer, Sure, because they were confidently persuaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time; or else, because God had stricken them with such a fear and trembling of heart that they durst not stir out of their walled cities; or else, because he had infatuated them and deprived them of that wisdom which is ordinarily found in other men for the defense of their country against an enemy.

CHAP. IV.

Vers. 2. TAke ye twelve men out of the people, out of every tribe a man, &c.] being passed over Jordan the Lord repeats the charge given them before, chap. 1. verse. 12. And indeed therefore was it there only briefly touched because it was to be here again more largely expressed.

Vers. 3. Take you hence out of the midst of Jordan, out of the place where the Priests feet stood firm, twelve stones, &c.] In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan, about the place where the Priests had stood with the ark, and to be carried to the place where they were to lodge that night, which was Gilgal, verse. 19. namely that they might there stand as a memorial to succeeding generations of this miraculous work, when the Lord was pleased to divide Jordan before the ark that the twelve tribes might pass over to take possession of the land which he had given them for an inheritance: But may some say, seeing the tribes of Reuben and Gad, and one half of the tribe of Manasseh, had already their inheritance assigned them without Jordan, yea and were already in possession of it, why were these tribes with the rest to testify their thankfulness by setting up this memorial of God's miraculous dividing of Jordan before them? Now for the answer of this, it is not enough to say, that about forty thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their wars, and that because these stones were set up in the name of the whole tribes, and therefore the question still remains why these tribes were to come in for a share in erecting this monument of God's praise, that had for their particular no share in the mercy? The truer answer therefore I conceive to be this, That these tribes were to join with the rest herein, first, Because the whole people of Israel though consisting of twelve several tribes were yet all one body, and therefore no good could be done to any of the tribes, but the whole body must needs have an interest in it, and ought to be thankful for it: and secondly, Because hereby they might show that the land which was allotted them without Jordan was a part of that land of promise, the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal.

Vers. 9. And Joshua set up twelve stones in the midst of Jordan, &c.] even this also no doubt the Lord had given in charge to Joshua, though it be not expressed, and that for the same end that the other were set in Gilgal. For though they were hid under water yet the report of their being there set might be a memorial of that great work; and besides, at a low ebb they might happily be seen, at least the dashing of the waters against them might be perceived.

And they are there unto this day.] This clause could not be written by Joshua; and yet that proves not that Joshua wrote not this book; since many such passages we find here and there even in the books of Moses.

Vers. 10. For the Priests that bare the ark stood in the midst of Jordan until everything was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua.] This clause, according to all that Moses commanded Joshua, cannot be so understood, as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan. For Moses had never spoken of any such thing to Joshua, but Joshua had received these directions immediately from God. But the meaning of these words is only this, that all was done as God commanded Joshua, which was according to what Moses had given Joshua in charge: Moses had commanded Joshua to see that all things were done according to the word of the Lord, and so it was in this particular of their passage over Jordan, according to the charge he had received from Moses, all things were done as the Lord commanded.

And the people hasted and passed over.] This haste which they made in passing over was not so much because a multitude of people were to pass over in a few hours, and were afterwards to go as far as Gilgal that day, as from their fear and weakness of faith; the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them, and hence it was that every man made all the speed he could out of that vale of the shadow of death. Now this is the rather added in this place, the more hereby to extol the faith of the priests, who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan, and all other things were done concerning the stones set up in Gilgal, and in the midst of Jordan, as God had appointed.

Vers. 13. About forty thousand prepared for war passed over, &c.] To wit, of Reuben, Gad, and the half tribe of Manasseh, the rest being left in garrison for the defense of the land, their wives, children, and cattle: for at the last numbering of the people, there was of the Reubenites forty three thousand seven hundred and thirty, and of the Gadites forty thousand five hundred, Numb. 26.7, 18. besides the half of Manasseh's tribe, who were in all fifty two thousand seven hundred, Numb. 26.34.

Vers. 19. And the people came up out of Jordan on the tenth day of the first month.] Which was the very day whereon, by the Law, the lamb for the Passover was to be set apart, Exod. 12.3. And hereby it is clear, that it was full forty years within four or five days, from the coming of the Israelites out of Egypt, to their entrance into the land of promise; for they came out of Egypt on the fifteenth day of the first month, and now on the tenth day of the first month they entered the land of Canaan.

Vers. 23. For the Lord your God dried up the waters of Jordan from before you until ye were passed over, &c.] The Israelites are appointed thus to answer their children for many generations after, when they should inquire concerning those stones that were set up in Gilgal, even as if that miracle had been wrought for them in their own persons, the Lord your God dried up the waters of Jordan from before you, &c. and that because in that the Lord did this for their Ancestors, he did it for them, who were then in the loins of their Ancestors, and that in regard of the profession of the same faith, they might look upon that which was done for their Ancestors, as a pledge of his fatherly love to them also, and his care of their welfare.

CHAP. V.

Vers. 2. AT that time the Lord said unto Joshua, Make thee sharp knives and circumcise again the children of Israel the second time.] In this charge which the Lord gave to Joshua for the circumcising of the children of Israel, to wit, those that were born in their travels through the wilderness who had not been hitherto circumcised, there are many things questionable; as first, the time when this charge was given to Joshua, it is said here, that at that time the Lord said unto Joshua, Make thee sharp knives &c. which hath manifest relation to that which went before; but may be meant, either, that God gave them that charge on the tenth day of the first month mentioned in the former chapter, verse. 19. presently after they were passed over Jordan, (and indeed later then so this charge could not be given; for they were doubtless circumcised on the eleventh day, the very next day after their passing over Jordan, or else the anguish of their cutting, which used to be greatest on the third day after circumcision, Gen. 34.25. could not be, in any good measure, over on the fourteenth day at even, when they were to celebrate the Passover) or else in a larger extent, namely, that at that time when God gave them directions for their passing over Jordan, and those other things formerly related, he gave them also this charge, that when they were passed over Jordan they should circumcise those of the people that were as yet uncircumcised; and this may be thought the more probable; first, because then they might have the more time to provide the sharp knives here mentioned: and secondly, because then they might take order for the circumcising those of the two tribes and a half, whom they had left behind them on the other side Jordan, as likewise for their celebrating the Passover, who in all probability were not left uncircumcised, when the rest of their brethren were circumcised. Secondly, what these knives were which Joshua was appointed to prepare for this service. The word in the Original is translated by some, knives of edges, or sharp knives, and by others, knives of flints (for the word will bear both translations) and accordingly, some concieve that Joshua was here enjoined to make so many sharp flints, or knives of flints, as were requisite for this service: and that because this tended the better to shadow forth our circumcision by Christ, who is our rock: and others again conceive that he was only to provide knives or rasours well sharpened wherewith to circumcise them; & indeed 1. because in the first institution of circumcision we find no such thing prescribed, as that it should be done with stones: and 2. because it cannot be well conceived how knives of flints, for the speedy circumcising of so many hundred thousand men could be on such a sudden purposely made, therefore I conceive that the sharpening, or at least the getting in a readiness so many knives exactly sharpened, is all that was here enjoined Joshua: Thirdly, why the Lord commanded this to be done immediately upon their entrance into Canaan: of which these reasons may be given, to wit, 1. because being come to Gilgal, where the camp continued many years, and so not being to remove from one place to another as they had done formerly at the removal of the cloud, they had not that reason to forbear circumcision now, which they had before. 2. that this might signify to them that it was by virtue of that covenant which God had made with their fathers, whereof circumcision was the outward seal, that they were now put into possession of the land of Canaan, and might the more courageously encounter the inhabitants, having received this badge of their adoption, the sign of circumcision: 3. that God might hereby make trial of their faith: and indeed a very hard trial it was if it be well considered. All that were the flower and strength of their armies were now to be circumcised, to wit, all that were born since their coming out of Egypt, and that was all under forty years of age: and when they lay sore of their circumcision, how easy a matter it had been for their enemies, after the routing of those of the more aged that were not now circumcised, to have come upon the rest, and to have cut all their throats, we may see by the slaughter which the two sons of Jacob, Simeon and Levi, made amongst the Shechemites when they lay in the same condition, Gen. 34.25, 26. So that nothing could be more dangerous then that which God now enjoined them. Had this been done when they were on the other side Jordan where the inhabitants were already destroyed, it might have been done far more safely and securely: but now when they were hemmed in by the river Jordan in the land of their enemies, to weaken themselves so far, that if they should come suddenly upon them, as they had reason to expect, they could be no way able to make any resistance; this was all one, in the sight of reason, as if they had been commanded to bind one another hand and foot, that the people of the land might come upon them and massacre them all. And thus I say the Lord made trial of their faith, to wit, whether in confidence of his protection they would do whatever he enjoined them, though it seemed never so perilous in the judgment of their own reason. 4, because on the fourteenth day of this month at even they were to eat the Passover, of which none might eat that were uncircumcised, Exod. 12.48. No uncircumcised person shall eat thereof. Yea, when they were once in possession of the land of Canaan, they were to observe all the precepts of the ceremonial Law exactly, Deut. 12.8, 9, 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws, whence it is, that the Apostle saith, Gal. 5.3. that every man that is circumcised, is a debtor to the whole Law. But last of all, it may be questioned, why the circumcising of the Israelites given now in charge to Joshua, is called circumcising them again the second time? And to this I answer, that the reason of this is, not because those that had been circumcised before were to be now circumcised again, (for that could not be) but because this ordinance of circumcision, which had been for some years omitted, was now to be put in practice again; Circumcise again the children of Israel the second time: That is, set on foot again the use of the Sacrament, which had now been forborne and intermitted these forty years. The first time of circumcising was from the time that it was first enjoined Abraham unto their coming out of Egypt; since then they had not used it; and thence is it, that Joshua is commanded to begin again that holy rite the second time.

Vers. 3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.] That is, according as God had commanded, Joshua took order for the providing of sharp knives, and for the circumcising those of the Israelites that were as yet uncircumcised, and that was all that were under forty years old, all that were born since their coming out of Egypt. And indeed, considering how many thousand there were of these, and how speedily this work was to be done, (for it was begun on the eleventh day of the month, and was to be so speedily dispatched that they might be able to eat the Passover on the fourteenth day of the month at even) it was not possible that this could be done by Joshua himself, but we may rather well think, that all that were before circumcised were employed in this service. As for the place where this was done, it was called upon this occasion Gibeah-haazaloth, that is, the hill of foreskins, to wit, because there they did cast away or bury the foreskins of those that were circumcised.

Vers. 4. All the people that came out of Egypt, that were males, even all the men of war died in the wilderness, &c.] That is, all the people that were twenty years old and upward, Numb. 14.29. Your carcases shall fall in the wilderness, and all that were numbered of you according to your whole number from twenty years old, and upward, which have murmured against me.

Vers. 5. But all the people that were born in the wilderness by the way, as they came forth out of Egypt, them they had not circumcised.] To wit, because they were upon the way travelling towards the land of Canaan (as the words here seem to imply) and so could not conveniently circumcise their children. For after they were newly circumcised, rest was requisite, and it must needs be very dangerous to remove them, whilst they yet lay sore of their circumcision; though they stayed long in some places, yet they knew not beforehand of their stay, but were continually in expectation to remove upon the removing of the cloud that went before them. Had the Israelites sinned in this, it is not likely that either God, who severely punished them for other breaches of his Law would have passed by this so many years together unpunished, yea unreproved; or that Moses, who smarted for the neglect of circumcision in his own family, Exod. 4.24. would have suffered the people to run on without check in so gross a contempt of God's ordinance. And therefore, either God gave them a special dispensation for this time of their travel, or else they knew that the rite of being circumcised the eighth day, was not so enjoined that upon no occasion it might be deferred (for what if at that time the child were sick and weak?) & therefore having so just a cause they did now intermit this duty of circumcision till they could come into the promised land.

Vers. 7. And their children, whom he raised up in their stead, them Joshua circumcised.] That is, those that were born in their travels: For those that were under twenty years at their coming out of Egypt being now living, were already circumcised; so that Joshua brought into the land of Canaan, Israelites both circumcised and uncircumcised, being herein a type of Christ, who hath made both one, Eph. 2.14. In whom there is no difference between Jew and Gentile, circumcision and uncircumcision, Col. 3.11.

Vers. 8. They abode in their places in the camp till they were whole.] To wit, no enemy attempting anything against them, or once offering to molest them in this their weakness, no not so much as to scare them or put them in any fright. To try their faith and obedience, God enjoins not circumcision on the other side of Jordan, where they might have done it more safely and securely, without fear of their enemies taking advantage against them; but here in the very face of their enemies: now they found that there was no danger in trusting God, and doing what he enjoined them.

Vers. 9. And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you.] In this word rolled, the Lord seems to allude to the manner of circumcision, to wit, because when they were circumcised, their foreskinnes being slit up, were rolled upward, and then cut off and cast away. But the greatest difficulty in these words, is to know, why it is said, that in their circumcision the reproach of Egypt was rolled away from off them; and of this there are two reasons given, both which are very probable: For first, some by the reproach of Egypt understand the reproaches which the Egyptians did usually cast upon the Israelites, that they were fugitives and rebels, and had under a pretence of being God's people, cast off the yoke of their lawful Sovereigne; and these reproaches of the Egyptians, they say, were now confuted by the circumcision of the Israelites, because it was the seal and mark of the choice that God had made of them to be his peculiar people, and that before they went down into Egypt out of Canaan, the land of promise, to which now they were returned. Had they continued still in their uncircumcision, wanting this badge of the special interest which God had in them, they might have seemed liable to those reproaches which the Egyptians cast upon them; but now by renewing this seal of the ancient covenant which God had made with them, it was again made manifest that they had not revolted from their lawful governors, but had only embraced that liberty to which the Lord had restored them, who had long since taken them to be his peculiar people. But then secondly, others again by the reproach of Egypt, understand the uncircumcision of their flesh, and that because as circumcision was the glory of the Israelites, as being the outward badge of the covenant betwixt God and them, to wit, that he would be their God, and they should be his peculiar people; whence it is that Saint Paul reckons this amongst those things whereof he might glory in regard of the flesh, that he was circumcised the eighth day, Phil. 3.4 5. so uncircumcision was the reproach of other nations, in that it was the sign of their being aliens from the common-wealth of Israel, and strangers from the Covenant of promise, Eph. 2.11, 12. And thence we see with what contempt the Israelites were wont to speak of other nations in regard of their uncircumcision; Who is this uncircumcised Philistim, saith David, that he should defy the armies of the living God? 1. Sam. 17.26. We dare not do this thing, say the sons of Jacob to Hamor and Shechem, to give our sister to one that is uncircumcised; for that were a reproach unto us. Now, say they, however uncircumcision was the common reproach of all nations, yet it is here called particularly the reproach of Egypt, because the Israelites lived amongst them, and were best acquainted with this reproach amongst them. Jn regard that they came out of Egypt, and were no doubt attired like the Egyptians, had they continued in their uncircumcision, they would have rather seemed to be uncircumcised Egyptians, then the Israel of God; but now being circumcised, this reproach of Egypt was rolled away from off them. And this I take to be the best exposition of these words.

Vers. 10. And the children of Israel encamped in Gilgal, and kept the Passover, &c.] Both those that were of old circumcised, and those newly circumcised; for by the fourteenth day at even they might be well recovered of their cutting. It seems the Passover also had been unto this time not celebrated, at least not by them that were uncircumcised. See Exod. 12.48.

Vers. 11. And they did eat of the old corn of the land on the morrow after the Passover, unleavened cakes and parched corn in the self same day.] By parched corn here, must needs be meant the new corn of the present year, and that because, first, It is not probable that they used to parch any other but new corn, whilst it was yet soft: and secondly, Because else there should be nothing that was singular concerning this day noted in these words. For doubtless they did eat unleavened bread the day before this, together with the Passover; they are the express words of the law of the Passover, Exod. 12.8. They shall eat the flesh in that night, roast with fire, and unleavened bread; and therefore that which is here noted concerning this morrow after the Passover, is, that then they did eat both unleavened cakes of the old corn of the land (which they might get out of the barns and granaries of the villages about them, the inhabitants being fled into the defensed cities, or further up into the country) and likewise of the new corn of that year parched, the self same day: for it was now just harvest time, as was noted before, Chap. 3.15. when they entered Canaan. That which is most questionable in these words, is, what day it was that is called here, the morrow after the Passover? Some hold that it was on the fifteenth day of the month, and that because the Passover was killed on the fourteenth day at even, Exod. 12.16. But because it is evident that by the Law of God they might not eat of the new corn of the land, till they had brought a sheaf of the first-fruits of their harvest unto the Priests, Levite. 23.14, Ye shall eat neither bread, nor parched corn, nor green ears until the self same day that ye have brought an offering unto your God; and that they did on the sixteenth day of that month, the morrow after the Sabbath, as it is there called, verse. 11. that is, the morrow after the feast of unleavened bread, which was on the fifteenth day; therefore I should think it far more probable which others hold, to wit, that the sixteenth day was the morrow after the Passover here spoken of, whereon the Israelites did eat both unleavened cakes of the old corn, and parched corn of the new, even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord; after the offering whereof they might lawfully eat of the new corn, and not till then. Nor need it seem strange that the sixteenth day should be called the morrow after the Passover here spoken of, because though they killed the Passover on the fourteenth day at even, yet the evening or night wherein they did eat the Paschal Lamb, was the beginning of the fifteenth day, which might well therefore be called the day of the Passover.

Vers. 12. And the manna ceased on the morrow after they had eaten the old corn of the land, &c.] Some Expositors are of opinion that this also is to be understood of the sixteenth day of the month, the same that is called in the foregoing verse, the morrow after the Passover: and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day, which was the first day of the feast of unleavened bread. But since the text seems to make a manifest difference betwixt the morrow after the Passover, verse. 11. whereon they did eat unleavened cakes and parched corn; and the morrow after they had eaten of the old corn of the land, in this verse, when the manna ceased; therefore I think it more probable that the manna ceased on the seventeenth day of the month, and that is called the morrow after they had eaten of the old corn of the land, with reference to that which went before, verse. 11. to wit, the morrow after they had eaten (as was there said) unleavened cakes of the old corn of the land, and parched corn in the self same day. The reason why this is so expressly noted, that the manna ceased after the Israelites had begun to eat of the corn of the land, is because hereby it was made evident, that the manna came not all this while they had enjoyed it from any natural cause in the clouds; but was provided for them by an extraordinary way, during the time they wanted bread, by the Almighty power of God; who therefore now sent it no longer, when they were entered into a land flowing with milk and honey, where they had plenty not of corn only, but of all other provision likewise that was requisite for them. And thus shall it be also with God's people in heaven: As when the Israelites came to eat of the fruit of Canaan, manna ceased, so when we come to our heavenly Canaan, the word, the sacraments, and all other outward comforts shall cease, and that because our bliss, our life, and our fruition of God there, shall need none of these outward supports, Rev. 21.22, 23. And I saw no Temple therein; for the Lord God Almighty, and the Lamb are the Temple of it: And the city had no need of the sun, neither of the moon to shine in it, &c.

Vers. 13. And it came to pass when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man, &c.] It is evident, that long after this the camp of the Israelites continued still in Gilgal: for it is said of the Gibeonites, chap. 9.6. that they went to Joshua unto the camp at Gilgal. But why then is it said here, that Joshua was by Jericho? I answer, first, That Gilgal, at least the outmost quarters of the camp in Gilgal were not far from Jericho, and therefore we see it is said before, chap. 4.19. that they encamped at Gilgal in the east border of Jericho: and secondly, That though the camp was in Gilgal, yet Joshua might be come up nearer to Jericho upon some occasion, as happily to observe the country about it, to see where it might be best assailed, and so might see the vision here related, to wit, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand. Being, it seems, alone by himself either to pray or meditate, or perhaps to view the strength of Jericho, on a sudden, not thinking of any such thing, as he looked up he saw a man stand before him with a drawn sword in his hand, and this was the son of God, the Angel of the Covenant, who now appeared thus to Joshua in the shape of a man, to encourage him with assurance that God would fight for him against the inhabitants of the land, and particularly to give him directions what course he should take against Jericho, as we may see in the following chapter, verse. 2. where of this man thus appearing to Joshua it is said, that the Lord, or Jehovah, said unto Joshua, See, I have given into thy hand Jericho, &c.

Vers. 14. And he said, Nay, but as a Captain of the host of the Lord am I now come.] That is, not for your adversaries am I here, but as a Captain of the Israelites to fight for them.

Vers. 15. Loose thy shoe from off thy foot, &c.] See the note upon Exod. 3.5.

CHAP. VI.

Vers. 2. ANd the Lord said unto Joshua, &c.] Who now appeared to Joshua in the shape of an armed man, as was said before, chap. 5.13.

Vers. 3. And ye shall compass the city all the men of war and go round about the city once, &c.] This no doubt they were enjoined to do at such a distance from the walls, that they might not be in danger of any arrows or other things which the inhabitants might shoot at them. That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho, is, why the Lord would have such means used for the effecting of this, as were not only so unlikely to effect it, but also so absurd and ridiculous in the eye of reason; what likelihood was there in human judgment, that their tracing about the city once every day for six days together, and seven times the seventh day, or that the Priests blowing with trumpets of rams-horns, and the shouting of the people, should batter down the walls of so strong a city? yea, the appointing of trumpets of rams-horns for the Priests, had above all the rest a show of ridiculousnesse. Had they made use of the silver trumpets of the Sanctuary, there had been both more state, and a better ground of hope in the sounding of those sacred signs of God's presence amongst them; but these trumpets of rams-horns might seem only fit to move laughter for a work of such importance as they had now in hand. But to all this now it may be answered; First, that hereby the Lord made it manifest beyond all exception, that it was he only that delivered the city into their hands: The less they did herein, the less cause had they to ascribe anything to their own wisdom or valor; and the more ridiculous the means were that were used, the more evident it was that the work was not done by any power of the means, but by the sole power of God. Secondly, that hereby the almighty power of God was the more magnified, who could effect such great works by such unlikely and simple means; for this did discover plainly, how far the power of God did surpass the reach of man's wisdom, even that (as the Apostle speaks, 1. Cor. 5.25) The foolishness of God is wiser then men, and the weakness of God is stronger then men. And thirdly, that the more absurd and simple the means appointed were in reason, the better was the faith of God's people tried, whether they would in confidence of God's promise do what he enjoined them, however strange it might seem to them, and would become fools, that they might be wise, as the same Apostle speaks, 1. Cor. 3.18. So that we see the Lord did in great wisdom prescribe this course for the taking of Jericho, which reason was like to scorn and deride: yea, and herein we have besides an observable figure of God's subduing the world to Christ our Joshua, or Jesus, in these days of the Gospel. For as by trumpets of rams-horns, that is, by the foolishness of preaching (for so carnal men judge of it, 1. Cor. 1.21.) doth the Lord beat down all the strong holds, and fortifications of Satan raised in men's hearts, even every high thing that exalts itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ, 2. Cor. 10.4, 5. That which the world counts foolishness, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness, it proves the mighty power of God unto salvation to those that believe: and thus hath God provided, that all the glory should redound to him, and not unto his instruments the preachers of the Gospel: We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us, 2. Cor. 4.7.

Thus shalt thou do six days, &c.] Six days together, once a day, are the Israelites here appointed to march about Jericho in a solemn manner, as is afterwards expressed, and on the seventh day, verse. 4. they were to do it seven several times; this doubtless was to exercise the faith and patience of the people. It had been as easy for God to have caused the walls of Jericho to fall at the first days compassing the city, as after seven days toil; but thus God loves to try the faith and patience of his people, to see whether they will wait for the accomplishment of his promises, when they are not presently fulfilled. As for their marching about the city on the Sabbath day (which must needs be granted, because they did it seven days together) we need not stumble at it: for God's precept is the rule of righteousness, nor can men sin in doing what God hath commanded.

Vers. 5. And it shall come to pass that when they make a long blast, &c.] See the note upon Exod. 19.19.

And the wall of the city shall fall down flat, &c.] But how was it then that Rahab's house did not fall together with the wall? for it is expressly said before, Chap. 2.15. that her house was upon the wall, and she dwelt upon the wall, and yet after the wall was fallen it is said, verse. 22. of this chapter, that Joshua commanded the two men that he had formerly sent to spy out the country, to go into the harlots house, and to bring her out, and all that she had. Now to this I answer, that doubtless therefore all the wall about the city did not fall, but only that part of the wall over against which the Israelites were in a long train, when they had compassed the city the last time, that so they might go up, every man right from the place where they were, and enter at this breach into the city. And indeed, this makes the fall of the city wall the more strange and miraculous.

Vers. 9. And the armed men went before the priests that blew the trumpets, and the rearward came after the ark.] I doubt not but this order prescribed here by Joshua, for the people's marching about the city, was formerly given him in charge by the Lord, though it be not there expressed. However, very observable is the people's readiness in obeying his command, which makes it to me most probable, that Joshua had told them what the Lord had imparted to him, concerning the falling of the city wall, which they believing the rather, because of the miracle they had so lately seen of the dividing of Jordan, were the readier to do what Joshua enjoined them, and thence is that which the Apostle saith, Heb. 11.30. By faith, the walls of Jericho fell down, after they were compassed about seven days. It is questioned by some, why those Israelites were armed that went before the ark, seeing the wall was to fall of itself? But this scruple is altogether causeless, for it was fit they should be armed for their own defense, and the defense of the ark, in case the inhabitants should sally out upon them: and besides, they were to go up, upon the city to destroy the inhabitants, so soon as ever the wall was fallen, and their going armed beforehand, did testify that they believed what God had said herein, and were ready to execute the Lord's command. The greatest difficulty in these words is, who are here meant by the rearward that came after the ark? Some hold that this is meant of the tribes of Dan, Asher, and Naphtali, and that because, Numb. 10.25. their camp is called the rearward, and used always as the Israelites travelled through the wilderness to march in the rere, which order they conceive was here observed for the greater pomp and state. But yet because the words seem so plainly to imply, that all the people that were armed went before the ark; Let him that is armed pass on before the ark of the Lord, verse. 7. and here again, the armed men went before the priests that blew with the trumpets, therefore it may seem more probable which others say, that by rearward, here is meant the remainder of the people that were not armed.

Vers. 16. Joshua said unto the people, Shout, &c.] The following reason, for the Lord hath given you the city, shows the ground why this shouting was enjoined them, to wit, first, to strike the hearts of the men of Jericho with fear: secondly, to testify their faith in God's promise, and their joyful assurance that now the city should be delivered up unto them: and thirdly, to encourage one another in the following assault.

Vers. 17. And the city shall be accursed, even it, and all that are therein, to the Lord.] This Joshua received in charge from the Lord, though it were not formerly expressed, as is evident, 1. Kings 16.34. In his days did Hiel, the Bethelite, build Jericho: he laid the foundation in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And by Joshua no doubt this charge was given to the people, before the time when they were to shout: but here it is inserted, when it was to be put in execution, to make way to the following story of Achan's transgression, chap. 7. Why this city was thus destroyed rather then the other cities we need not inquire, since it is enough that it pleased God so to appoint. But probably, two reasons may be given: first, that hereby the other inhabitants might be warned not to stand out against God, or if they did, to render them the more inexcusable: and secondly, that it might be offered to the divine justice as a kind of first-fruits, as the words imply, the city shall be accursed to the Lord; thereby acknowledging that the whole land was his, but that he was pleased to give it them. As concerning things accursed or devoted, see the notes upon Levite. 27.28.

Vers. 19. But all the silver and gold, and vessels of brass and iron, are consecrated unto the Lord.] Under these we may probably conceive that all other metals are comprehended, and happily they were made to pass through the fire ere they were brought into the Lord's treasury, as those were, Num. 31.22, 23. Only the gold, the silver, the brass, the iron, the tin, and the lead, Every thing that may abide the fire, ye shall make it go through the fire and it shall be clean: concerning their images of gold and silver, there is no question to be made but that either they were melted and so brought into the treasury, or else utterly wafted with the things in the city, according to that law, Deut. 7.25. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God.

Vers. 20. The wall fell down flat, so that the people went up into the city, &c.] Thus God without the help of the Israelites beat down the walls of Jericho, wherein the Israelites were to have no part of the spoil. See the former note upon verse. 5.

Vers. 23. And they brought out all her kindred and left them without the camp of Israel.] That is, having fetched Rahab, her kindred, and all she had out of her house, they carried them to some place without their camp, and there they left them. And thus both the Israelites testified what an esteem they had of the holiness of their camp where God was pleased to dwell amongst them; and withal, Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impurity of their gentile condition; and were kept as aliens from the common-wealth of Israel, till they had made profession of their desire to embrace the religion and faith of Israel, and were cleansed from their former pollutions according to the Law, Numb. 31.19. And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day and on the seventh day.

Vers. 24. And they burnt the city with fire and all that was therein.] It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves, and the whole prey and spoil of so fair a city, which might so greatly have enriched them. But herein is noted their observable obedience at present to the Lord's command, not a man of them offering to meddle with one jot of the spoil, save only Achan, of whose sacrilege we have the relation in the following chapter.

Vers. 26. Cursed be the man before the Lord, that riseth up and buildeth this city Jericho.] God would have the ruins of this town remain as a perpetual monument of the power of God shown both in his severity against this idolatrous city, and his mercy to his people; and therefore Joshua is by the Lord appointed to curse him that should by building this city again as it were blot out the memorial of this miraculous work. For that Joshua pronounced this curse by God's command is evident 1. Kings 16.34. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord which he spake by Joshua the son of Nun.

He shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.] That is, let it cost him the loss of all his children: the first when he begins it, the other as he goeth forward with the work, and the last when he finisheth it. For the hanging up the gates is counted as it were the finishing of a city. How this curse fell upon Hiel the Bethelite who in Ahab's reign built this city again, is noted in the place before cited, 1. Kings 16.34.

CHAP. VII.

Vers. 1. BUt the children of Israel committed a trespass in the accursed thing.] That is, one of the Israelites. The people being considered conjunctim, as one entire body, that which was done by one of the members is here ascribed to the whole body of Israel.

For Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing.] This Achan is also called Achar, 1. Chron. 2.7. which signifieth a troubler, whence he is called there Achar the troubler of Israel, as likewise the place where he was stoned is called the valley of Achar, that is, of trouble, verse. 26. of this chapter. Partly the better to evidence the certain truth of the history, and partly to imply the stain he brought upon his ancestors, his genealogy is here set down, to wit, that Carmi was his father, and so Zabdi, who is also called Zimri, 1. Chron. 2.6. his grandfather, and Zerah or Zarah, who was the son of Judah, Gen. 38.30. was his great grandfather. Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt, about the year of the world 2298. (as by computation of years gathered from the history of Moses may be made evident) and that from their going down into Egypt, unto the destruction of Jericho are usually reckoned at the least two hundred fifty and six years, it may well seem strange that in all this time there should be but four generations, Zerah the son of Judah being but the great grandfather of Achan. But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter days. For if Zerah begat Zabdi when he was seventy and one years old, fifty seven years after his going into Egypt, in the year of the world 2355. and Zabdi begat Carmi at seventy years old in the year of the world 2425. and Carmi begat Achan also at seventy years old in the year of the world 2495. then was Achan at their coming out of Egypt nineteen years old, and at the sacking of Jericho about fifty nine or threescore.

And the anger of the Lord was kindled against the children of Israel.] To wit, because Israel had sinned, as it is said before: And indeed as in the body we use to beat the back for any offense committed by the tongue; so in bodies politick, civil societies, it is no wonder that God should lay upon any of the members temporal punishments for a sin committed by another of that body; especially if we consider that God may have always just cause to punish any of his people for sin in themselves, though for the present he take occasion to strike for the sin of another, that men may learn to hate sin the more, which brings ruin upon more many times then the sinner himself, and be the more studious to bring others to fear God as themselves do.

Vers. 2. And Joshua sent men from Jericho to Ai, which is besides Beth-aven, on the east side of Beth-el, &c.] This Ai in Gen. 12.8. is written Hai, and Nehem. 11.31. Aijah. It is said here to have been near both to Beth-el and Beth-aven; Beth-el therefore was not far from Beth-aven which signifieth the house of vanity, or of a lie; and in regard whereof it was that when Jeroboam had set up his idols in Beth-el, by signification the house of God, the prophets were wont to call it in contempt and scorn by the name of this neighbor town Beth-aven, the house of vanity. Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The Lord liveth. & 10.5. The inhabitants of Samaria shall fear because of the calves of Beth-aven. Now to this Ai Joshua sent spies as before to Jericho, yet these men were not to go into Ai, as before into Jericho, but into the country about • t where they might view the passages, and observe afar off the strength and fortifications of the city; Go up, saith he, view the country.

Vers. 3. And they returned to Joshua and said unto him, Let not all the people go up, &c.] And thus by the confidence and resolution of these men, and by their slighting of Ai as a place of no strength, that might easily be taken by a few of the Israelites, the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sin of Achan. Doubtless the spies spake what they thought, to wit, that it was needless to carry up the whole host of Israel against so small a city as Ai was, Let about two or three thousand go up, say they, and smite Ai, and make not all the people to labor thither; for they are but few. But God had a further end in this which they knew not of; namely, that the Israelites might be smitten by the men of Ai (whereas had all the army of Israel gone up, the inhabitants of Ai would not have dared to have sallied out,) and withal, that this might be done but to a small company of the Israelites to speak of, that the loss and dishonor might be the less. And hence it was too, that Joshua and the rest did so presently approve of this advice of the spies, whenas otherwise much might have been said against it.

Vers. 4. So there went up thither of the people about three thousand men, and they fled before the men of Ai.] Notwithstanding the men of Ai were doubtless, as the rest of the inhabitants of Canaan, greatly dejected with fear of the Israelites, and the Israelites on the other side much emboldened with the late wonders God had wrought for them, and particularly with the overthrow and destruction of Jericho, and though they went not rashly against this city (for he had sent spies beforehand to search out the passages and advantages of the country, and whereas the spies had advised to send two or three thousand, he had for the better assurance pitched upon the greater number, to wit, three thousand, and those no doubt of his choicest soldiers) yet when the men of Ai sallied out, the Israelites fled presently before them: which shows plainly, that God being offended did in an ex • raordinary manner strike them with astonishment and fear.

Vers. 5. For they chased them from before the gate even unto Shebarim, and smote them in the going down.] That is, in the descent of a hill. So that it seems the Israelites fled at the first on-set, before a man was slain of them, being stricken with a strange fear, and were only slain flying.

Wherefore the hearts of the people melted and became as water.] That is, the whole people of Israel were extremely terrified and dismayed because of the flight of those forces they had sent against Ai. It is strange also indeed that so poor a loss as this (for there were but six and thirty slain) should drive the whole camp of Israel into such a terror: But God had withdrawn his supporting hand, and in this case the most stout and valiant will soon shrink and be afraid.

Vers. 6. And Joshua rent his clothes, and fell to the earth upon his face, &c.] To wit, because the Canaanites had thus put the Israelites to flight. The loss they had received indeed was nothing to speak of: for what was the loss of six and thirty men to them that had so many hundred thousand in their Camp? But alas it was not their loss so much as the apprehension of God's displeasure that lay so heavy upon them. God had promised that no man should be able to stand before them, Chap. 3.16. and that he would without fail drive out the inhabitants of the land before them, Chap. 3.10. their flying therefore now before the enemy, especially in so inglorious a manner, was to them an argument, that God was offended with them, and so had withdrawn himself from their help, and hence was this heavy lamentation: even the smallest affliction, if it be looked upon as an effect of God's anger, is terrible to the people of God. Wicked men only grieve for the punishment, and therefore so long as God visits them with a more gentle hand by way of warning they never regard it. But the genuine children of God mourn chiefly still for God's displeasure, which if it be discovered by a frown or the least chastisement it wounds them to the heart. Concerning this custom of rending their clothes when they were greatly afflicted for anything that befell them, see the note upon Gen. 37.29.

And put dust upon their heads.] This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow, as we may see, 1. Sam. 4.12. Job 2.12. And when they lift up their eyes afar off and knew him not, they lift up their voice and wept, and they rent everyone his mantle, and sprinkled dust upon their heads towards heaven. Ezek. 27.30. And shall cause their voice to be heard against thee and shall cry bitterly, and shall cast up dust upon their heads, and shall wallow themselves in the ashes; and was practiced at this time by Joshua and the elders of Israel, 1. by way of humbling themselves before God, even to imply what Abraham in express words acknowledged Gen. 18.27. that they were but dust and ashes, not worthy to appear before God, or to speak unto him: 2. By way of imploring God's mercy to them in regard of the frailty of their condition, according to that expression which Job useth, Job 10.9. Remember, I beseech thee, that thou hast made me as the clay, and wilt thou bring me into dust again; and David, Psal. 103.14. For he knoweth our frame; he remembereth that we are but dust: and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to express, even that they were brought down to the very dust, to a low and poor and despised condition, and were indeed in a manner as so many dead men.

Vers. 7. And Joshua said, Alas O Lord God, wherefore hast thou at all brought this people over Jordan, &c.] Some expositors seek to give such an interpretation to these words, as may wholly clear Joshua from that which the words seem to intend, to wit, an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them, and to that end they make the meaning of his words to be only this, That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies, over whom otherwise they should have been victorious, as if he had said, It is not O Lord without cause that thou hast withdrawn thine assistance from us, and suffered these uncircumcised people to put us to slight, and therefore make known to us we beseech thee what the sin is whereby we have forfeited those promises thou hast made to us, of driving out the inhabitants of this land before us; And so likewise they understand the following clause, would to God we had been content and dwelt on the other side Jordan, as intended only to imply how much better it had been for them to have stayed in the land without Jordan, then to be brought over Jordan to be destroyed by the inhabitants there. And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them, or that he intended to contest and quarrel with God for dealing so with him, or that he so much as wisht indeed that they had not come over Jordan. Well, but yet the words do manifestly imply more then an humble desire of knowing what the sin was wherewith they had provoked God to let the enemy prevail over them; Wherefore hast thou at all brought this people over Jordan, &c. are manifestly words of Expostulation with God; and therefore I conceive that thus we must understand them, to wit, that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites, but meant only to plead with God for his poor people, that he would not repent of the good he had promised he would do for them, nor suffer the Canaanites to prevail over them, yet in expressing his desire herein, being carried away with his passion and sorrow, he brake forth beyond the bounds of that modesty and reverence, wherewith it is fit that men should express their desires, when they address themselves to supplicate the great God of heaven and earth.

Vers. 9. And what wilt thou do unto thy great name?] To wit, because if thy people be cut off, the idolatrous Canaanites will hereupon take occasion to blaspheme thy name, saying, as Deut. 33.27. Our hand is high, and the Lord hath not done all this, or, the Lord was not able to give them the land which he had promised them: and so will prefer their idol-gods before the Lord God of Israel.

Vers. 11. For they have taken of the accursed thing, and have also stolen, &c.] Here the Lord sets forth the several degrees of the heinousness of that sin of Achan's, wherewith all Israel was involved, for first, saith the Lord, they have taken of the accursed thing, that is, they have reserved to themselves some part of that which as an accursed thing should have been burnt, to wit, the Babylonish garment: secondly, they have also stolen, that is, they have taken of that also which I reserved for myself, to wit, the gold and silver: thirdly, and dissembled also, that is, they have done this closely and cunningly, the party offending carrying the matter so as if he had done no such thing (which indeed must needs be a great aggravation of his sin, this being no less implicitly, but a denial of God's omniscience, or a bold contempt of his wrath against those that transgress his Laws:) and then fourthly, they have put it even amongst their own stuff, which is added as the last and highest aggravation of this wickedness, because this argued a remorseless resolution to hold what he had so wickedly gotten, and that he was far from being smitten in conscience for what he had done.

Vers. 13. Up, sanctify the people, &c.] See the note upon Exod. 19.10.

Vers. 14. And it shall be that the tribe which the Lord taketh shall come according to the families thereof, &c.] That is, the tribe upon which that lot falleth, shall bring all their several families, that so by casting of lots, it may also be discovered which is the guilty family: for that the guilty tribe, and then the guilty family, & then the household were taken by lots, is evident by comparing this place with that in the 1. Sam. 14.41, 42. where the same phrase is used, Saul said unto the Lord God of Israel, give a perfect lot, and Saul and Jonathan were taken; And Saul said, Cast lots between me and Jonathan my son, and Jonathan was taken. But why did not the Lord tell Joshua that Achan was the party that had sinned, but cause him thus to be discovered by casting of lots? I answer: first, because by this means the Lord tried Achan whether he would come in voluntarily and confess his sin; and indeed by Achan's holding out so long, even till the lot fell upon his own person, there was a notable discovery made, how hardly men are brought to confess their secret sins, and how prone they are to flatter themselves with a vain hope, that their secret sins shall never be discovered: and secondly, because hereby the Lord made known that even the most casual things, to wit, the casting of lots are certainly governed by the providence of God, according to that of Solomon, Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of God: a truth the fitter to be cleared to this people, because the land was within a short time to be divided amongst them by lot.

Vers. 15. And it shall be, that he that is taken with the accursed thing, shall be burnt with fire, he and all that he hath, &c.] That is, after he hath undergone the punishment due to him by the Law, as a presumptuous transgressor of God's command (which was, that he should be stoned, Numb. 15.30, 35.) let him be also burnt with fire, according as the things anathematized, or accursed, were to be consumed. See verse. 25. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones.

Vers. 17. And he brought the family of Judah, &c.] That is, the families which were four or five, Numb. 26.20, 21.

And he brought the family of the Zarhites man by man.] That is, the heads of that family one after another, to wit, those five mentioned, 1. Chron. 2.6. The sons of Zerah, Zimri, and Ethan, and Heman, and Calcol, Dara, five of them in all, and so Zabdi was taken, that is, the lot fell upon his posterity and household, who were brought man by man.

Vers. 18. And he brought his household man by man, &c.] That is, Joshua, as above verse. 16. So Joshua rose up early in the morning, &c.

Vers. 21. And behold they are hid in the earth, in the midst of my tent, and the silver under it.] That is, and the silver you shall find under the garment, or rather (as the original may be understood) wrapped up within the garment, to wit, because it consisted of so many several pieces of coin, and this he expresseth, that by this particular relating how they were hid, it might be the more evident that he spake truly.

Vers. 22. So Joshua sent messengers, and they ran unto the tent, &c.] This running of the messengers to Achan's tent, to fetch the things stolen which he had confessed were hidden there, might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled God's anger against them: (for they were fetched not only to discover the truth of what Achan confessed, but also that they might be burnt, as God had commanded verse. 15.) yet it may be also, that God commanded them to run, lest any upon Achan's confession should get thither and remove them elsewhere.

Vers. 24. And Joshua and all Israel took Achan, &c.] Here the story relates how Joshua and the Israelites took Achan, with the things he had stolen, his children, and all that he had, and carried them down to the valley, called afterwards upon this occasion, the valley of Achar, that they might be there burnt, as God had commanded. Now amongst other things there being here particular mention made of his oxen, and his asses, and his sheep, &c. it may be gathered from thence, that he had before a competent estate, and did not therefore steal those things for want, which he took out of the spoil of Jericho, but out of mere covetousness for the further enriching of himself, which was doubtless a great aggravation of his sin.

Vers. 25. And all Israel stoned them with stones, and burned them with fire after they had stoned them with stones.] So that both Achan and his sons and daughters were stoned. Now though this Joshua might not have done by the ordinary Law, Deut. 24.16. The father shall not be put to death for the children, neither shall the children be put to death for the father: yet here it was just, because God commanded it; yea though they were no way consenting to their fathers sin: for first, God might have respect if they were of grown years, to the punishment of other sins whereof he knew them guilty, or might take them away in mercy: but however though they were infants, at least some of them, to take away the life of innocents by this means, was no injustice in God, no more then when he takes them away by the biting of a beast or a serpent, or by causing them to fall into the fire or water, or by the violence of a fever, or any other means. God's judgments are many times unsearchable, they are always just.

Vers. 26. And they raised over him a great heap of stones.] To wit, as a monument to give warning to posterity not to provoke God by transgressing his Law as Achan had done, and withal, as a means to prevent that none of the people should meddle with the gold and silver, which as an accursed thing was cast into the fire.

CHAP. VIII.

Vers. 1. TAke all the people of war with thee, and arise, go up to Ai, &c.] Though the city of Ai were but small, yet all the men of war were now appointed to go up against it, both for the better heartening of the people in regard of their former astonishment and fear; as also, because they were all to be employed in taking the spoil of the city.

Vers. 2. And thou shalt do to Ai and her King, as thou didst unto Jericho and her King.] That is, as thou didst burn the city of Jericho, and didst slay the King and inhabitants thereof, so shalt thou also do to the city of Ai, the King and the inhabitants thereof. The meaning is not that the same should be done in every particular as was done at Jericho (for we do not read that the King of Jericho was hanged as the King of Ai was, nor that the rebuilding of Ai was forbidden under a curse as the rebuilding of Jericho was) but that they should utterly destroy the city and the inhabitants as they did Jericho; indeed it may seem strange, why the Lord enjoined them to burn this city also after they had taken the spoil thereof, and that because the Lord had formerly promised the Israelites, that they should dwell in their cities, and in their houses, Deut. 19.1. nor do we read that after this, they used to burn the cities, except it were Hazor, chap. 11.11. But for this, these two reasons are given by Expositors, to wit, that God did so appoint it, first, because as yet God would not have them possess any fortified towns or cities, lest they should put confidence in the strength of these places, and not wholly rest and rely upon God: and secondly, because the people being to be led further, to mount Ebal and mount Gerizim, God would not have them leave this city standing behind them, lest any of the inhabitants should retire thither, and again fortify the city against them. As for the encouragement intimated in the mention that is here made of what they had done to Jericho, see the note upon a like passage in Deut. 3.2.

Vers. 2. Lay thee an ambush for the city behind it.] Herein also God had respect to the weakness and foregoing fears of the people by giving them hope of vanquishing their enemies not by fine force in a pitched battle, but by this secret device and stratagem of war.

Vers. 3. So Joshua arose and all the people of war to go up against Ai, &c.] The relation which we have here of the course which Joshua took for the surprising of Ai is very intricate, so that it is indeed very hard to say both what company of the Israelites went up against Ai, and how many of them were laid in ambush for the surprising of the city, when Joshua and those that were with him made show of flying before the men of Ai. For first, some expositors are of opinion that all the men of war in Israel, (that is, all in a manner, all except some few that were left for the defense of the camp) went up with Joshua against Ai, and that the night before he meant to make an assault upon the city, he chose out thirty thousand of his soldiers whom he sent away by night giving them in charge to lay themselves in ambush in some convenient place behind the city, which was on the west side of Ai, between Bethel and Ai, which they accordingly did, and that then very early the next morning Joshua drew up all the rest of the people that were with him, and pitched on a hill on the Northside of Ai, and being there took other five thousand men and laid them also in ambush between Bethel and Ai, as the other were, but ( • ay they) more northerly and somewhat nearer his army, conceiving that this ambush was not laid to surprise the city and set it on fire as the other was, but for some other purpose, as happily to fall upon the backs of the enemy to prevent their flying away when Joshua and those that were with him should turn head against them, &c. And indeed according to the plain order of the words this seems to have been the course that was taken; for here we see it is said, that Joshua arose and all the people of war to go up against Ai, and that he chose out thirty thousand mighty men of valor, and sent them away by night; and then it follows in the next verse (which seems plainly to have relation to the thirty thousand before mentioned) And he commanded them, saying, Behold ye shall lie in wait against the city, even behind it, &c. and I and all the people that are with me will approach unto the city, &c. and again, verse. 9. Joshua therefore sent them forth, (which still seems to be spoken of the thirty thousand before mentioned) and they went to lie in ambush, and abode between Bethel and Ai on the west side of Ai. And then afterwards speaking of that which Joshua did the next morning, verse. 10, 11, 12. it is said, that Joshua rose up early in the morning, &c. and all the people of war that were with him went up and drew nigh and came before the city, and pitched on the north side of Ai, &c. and he took about five thousand men and set them to lie in ambush between Bethel and Ai on the west side of the city. So that according to the plain letter of the text no man could think at first reading but that there were two ambushes laid; one of thirty thousand men, verse. 3, 4. and another of about five thousand verse. 12. Well, but yet others and indeed the most and best of all Expositors do otherwise conceive, of that which is here written concerning the surprising of Ai, namely that Joshua took only thirty thousand in all with him to go against Ai, and that there was no other ambush laid between Bethel and Ai but that of the five thousand mentioned verse. 12. And the reasons which move them thus to conceive of this passage of the story are very considerable, to wit, first, Because had they carried all the men of war of Israel against Ai, which were many hundred thousands, it is not likely that the men of Ai would have adventured to sallie out against them; secondly, Because the place assigned for the ambush both verse. 4. and verse. 12. is the very same, to wit, the west side of Ai, between Bethel and Ai; nor can any probable reason be given either why two several ambushes should be laid on the same side of the city, or how such a mighty number of armed men, as first thirty thousand, and then five thousand should conveniently be disposed of to lie undiscovered in two several ambushes between Ai and Bethel, a town near at hand and confederate with Ai; and thirdly, especially, Because there is no mention made in the sequel of this story of anything that was done for the surprisal of Ai but only by one ambush, who when the men of Ai were pursuing the rest of the Israelites came out, and on a sudden took the city, and set it on fire. Upon these grounds, I say, most that have written upon this place do hold that there was but one ambush laid, to wit, that of five thousand men mentioned verse. 12. So that according to this opinion of theirs, whereas it is said here, that Joshua chose out thirty thousand mighty men of valor, and sent them away by night, and he commanded them, saying, Behold ye shall lie in wait against the city, &c. The words must not be so understood as if he commanded all those thirty thousand men to lie in ambush behind Ai, but that he commanded them that they should lay some in ambush, to wit, the five thousand mentioned afterward verse. 12. And indeed this Exposition I conceive to be the most probable; only because it is so expressly said verse. 1. Take all the people of war with thee and arise go up to Ai, and here again, So Joshua arose and all the people of war to go up against Ai, I cannot see how it can be denied that Joshua carried the whole army of Israel with him: so that thus I think we may best conceive of the whole carriage of this expedition against Ai, to wit, first, That Joshua marched with all the men of war from Gilgal till they were come so near it that they might the following night go up to the city, verse. 3. secondly, That he sent away from thence that night verse. 3, 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the city between Bethel and Ai, to wit, an ambush of five thousand men, as is afterwards expressed verse. 12. the other five and twenty thousand being sent with him, that they staying some where not far from them, might be able to encounter the enemy, in case the inhabitants of the city should discover them and come out with all their power against them; all which they did accordingly verse. 9. and Joshua lodged that night amongst the rest of the people. thirdly, That early the next morning before it was yet day Joshua went up after this thirty thousand and pitched on the north side of Ai, (joining happily now with the five and twenty thousand that went along with those that were to lie in ambush) but in a place where the men of Ai could not yet discover them, there being a valley between them and the Israelites, verse. 10, 11. fourthly, Having thus set the ambush on the west side of the city, and the body of the army on the North, Joshua went presently before it was day into the midst of the valley, verse. 13. purposely that the men of Ai might see them, and therefore questionless he carried with him into this valley but a small party, that the inhabitants might be the readier to salley out against them, and fifthly, That when the men of Ai taking notice thereof, hereupon came out and set upon them, and were drawn off far from the city, by the counterfeit flight of the Israelites, hereupon Joshua made a stand, and set upon those that pursued them, and withal the ambush rose out of their place, surprised the city, and set it on fire.

Vers. 7. And ye shall rise up from the ambush, and seise upon the city.] To wit, upon a sign given them: concerning which, see the note upon verse. 18.

Vers. 10. And Joshua rose up early in the morning, and numbered the people.] Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any loss, they might be the more courageous and wholly overcome their former fears. See the note also upon verse. 3.

Vers. 11. And all the people, even the people of war that were with him, went up and drew nigh and came before the city, and pitched on the North side of Ai, &c.] They marched first forward on the East side of the city, but then fetching a little compass, pitched on the North side, because that place was most convenient for them, and there they should be the nearer to those that were laid in ambush. See the note also upon verse. 3.

Vers. 12. And he took about five thousand men, and set them to lie in ambush, &c.] See the note upon verse. 3.

Vers. 13. Joshua went that night into the midst of the valley.] That is, early in the morning when it was yet dark, verse. 10. And Joshua rose up early in the morning and numbered the people. See also the note upon verse. 3.

Vers. 14. And the men of the city went out against Israel to battle, he and all his people at a time appointed, &c.] That is, they all came together at a time appointed from all the several parts of the city, and at the self same time rushed all out together, and set upon the Israelites with great violence. When Joshua came into the valley with that small company he brought with him, he desired there should be notice taken of it, so that happily by the noise they made they might be discovered; whereof when word was brought to the King, he appointed that all the Garrison soldiers in the city should be in readiness at such a time, that they might go out against the Israelites, and accordingly at the time appointed (which shows how forward they were by reason of their former victory) they were all met, and together with their King, did sally forth and set upon them.

Vers. 15. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.] They fled doubtless towards the body of their army, which they had left on the hill beyond the plain where they now fled before the men of Ai. This wilderness therefore here mentioned was it seems in that place, and we may probably conceive, that it was the wilderness of Beth-aven; for that was nigh unto Bethel, chap. 18.12, 13.

Vers. 16. And all the people that were in Ai were called together to pursue after them.] That is, all the soldiers, all that could bear arms: for that others were left in the city, is evident verse. 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.

Vers. 17. And there was not a man left in Ai, or Bethel, &c.] It seems Bethel being but a little town, and confederate with Ai, the inhabitants at the first approach of the Israelites, had forsaken it, as having no hope to be able to keep it, and had added their power to that of Ai, to make that the stronger. And hence Bethel is also mentioned with Ai, the text telling of us that there was not a man left, that is, a soldier, neither in Ai, or Bethel; because from Bethel they were come to Ai, and now altogether were gone out in the pursuit of the Israelites. Yet if we consider how closely the ambush of the Israelites might be laid in some woods, or some other places of covert betwixt Bethel and Ai, I see not why we may not conceive that the Garrison of Ai, seeing the Israelites fly again, either by post sent thither, or by some sign given them, called forth the men of Bethel to join with them in the pursuit of the Israelites. How Bethel came to be long after this in the possession of the Canaanites, see the note upon Judge. 1.24.

Vers. 18. And the Lord said unto Joshua, Stretch out the spear that is in thine hand towards Ai.] This God enjoined him to do, as a sign to the people that they should now make a stand, and with assurance that God would deliver the city into their hand, should now again make head against the enemy, from whom they had seemed to fly; as even in these times, the captain stretching forth his spear or staff upon the face of the enemy, is a sign to the soldiers of reinforcing the battle.

Vers. 19. And the ambush rose quickly out of their place, and they ran as soon as he had stretched out his hand.] How they that lay covertly in the ambush on the West side of the city, should among so many thousand discern Joshua his spear stretched out, now especially when by a seeming flight they had drawn the enemy so far from the city, I cannot conceive; and therefore I rather think that upon this sign given by Joshua, his soldiers gave a shout, or the musical instruments gave warning, for reinforcing the battle, and hereby the spies knew it was time to enter the city.

Vers. 19. And they hasted, and entered into the city and took it, and hasted and set it on fire.] That is, some house in the city, that by the smoke thereof, the Israelites might perceive the city was taken. See the following note.

Vers 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.] That is, the men and women and children left in the city; for they had before only set fire on someone place of the city, that thereby it might be known they had taken it: but now upon Joshuas coming, after they had slain those in the field, they entered the city, slew all that were found in it, took away the spoil, and then burnt the city wholly with fire to the ground, verse. 28.

Vers. 25. And so it was, that all that fell that day both of men and women were twelve thousand, even all the men of Ai.] That is, say some Expositors, twelve thousand of the men of Ai, besides those of Bethel, that joined with the men of Ai, verse. 17. against the Israelites, of whom how many were slain it is not expressed. But because the number of the slain were taken by the Israelites, who could not distinguish betwixt those of Ai, and those of Bethel, even those of Bethel might well be comprehended in those words even all the men of Ai, because they were slain in this expedition of the Israelites against Ai.

Vers. 26. And Joshua drew not his hand back, wherewith he stretched out the spear, &c.] But still with his spear stretched forth led them on upon the chase and slaughter of their enemies.

Vers. 28. And Joshua burnt Ai, and made it a heap forever, even a desolation unto this day.] It is evident, that in the days of Nehemiah this city Ai was built again, because we find it named, Neh. 11.31. amongst the cities that Benjamin dwelt in, though indeed it be not there called Ai, but Aijah; and therefore by this word forever is meant only, as in many other places of Scripture, a long time. As for that clause, even a desolation to this day, see the notes upon chap. 3.9.

Vers. 29. And the King of Ai, he hanged upon a tree until the even tide.] Joshua was to execute God's vengeance upon these inhabitants of Canaan: now as the kings were most deeply engaged in the abominations of the land, through whose neglect of justice they became the more rife, so the greatest severity he still shows against them.

And as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree.] See the note upon Deut. 21.23.

And cast it at the entering of the gate of the city, &c.] Where was the place of judgment, that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickedness that was daily committed amongst his people.

Vers. 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal, &c.] That is, about this time. Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon, and that at the same time they should build an altar of whole stones and offer sacrifices thereon; and that on mount Gerizim and mount Ebal (where this was to be done) the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing, as we may read in the 27. Chapter of Deuteronomy. Here therefore the story relates now how Joshua did what Moses had commanded them. But why did he do it now? or how could he do it now, since they were not yet come to mount Gerizim and mount Ebal? I answer: Some affirm that these mountains were nigh to Ai and Bethel; and others say, That though this story be inserted in this place, yet it was done long after the taking of Ai. But because it is generally held (and not without just ground) that Gerizim was in the tribe of Ephraim; which was much further up into the country, and withal, that this word (then) immediately following the story of taking Ai, Then Joshua built an altar unto the Lord, &c. seems plainly to imply, that this was done much about this time; therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open, by reason of the terror wherewith the enemies were stricken, took this opportunity to go up with the people thither there to perform this service, which upon the first opportunity they had, he knew they were bound to perform. And indeed we may well think that the destroying of these two towns of Jericho and Ai (the bulworks of their country on that side) did at first mightily dismay the inhabitants, though within a while they began to combine themselves together against the Israelites, as is related in the beginning of the following chapter. What is further necessary to be known concerning this monument of stones and the altar that was built with it, we may see in the notes upon the 11. and 27. chapters of Deuteronomy.

Vers. 32. And he wrote there upon the stones a copy of the law of Moses, &c.] Not the stones of the altar, but stones erected for that very purpose that the law might be written on them, as we may see Deuteronomy 27. where there is several directions given first for these stones, then for the altar.

Vers. 33. Half of them over against mount Gerizim, and half of them over against mount Ebal, &c.] See the note upon Deut. 27.12.

Vers. 34. And afterward he read all the word of the Law, &c.] That is, the Priests, by Moses appointment: of which see again the note upon Deut. 27.12, 13.

CHAP. IX.

Vers. 3. ANd when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai, &c.] These Gibeonites were of the Hivites verse. 7. and Chap. 11.19. Their city was great and strong, Chap. 10.2. and it seems they had other neighbouring towns under their government, to wit, Chephirah, and Beeroth, and Kirioth-jearim, verse. 17. of this chapter, who were therefore also comprehended in the covenant made with the Israelites. It is said, verse 1. that the hearing of that which Joshua had done to Jericho and Ai, was the occasion that moved the kings there mentioned to enter into a confederacy of joining together to fight with Joshua and with Israel with one accord, and yet here it is said, that the same report of the destruction of Jericho moved the Gibeonites to come in and submit themselves to Joshua and the Israelites, and to seek from them conditions of peace; which shows plainly that it was of God, and not of themselves, that these Gibeonites were thus wisely careful to provide for their own safety. Doubtless the same report that brought the other Canaanites the news of the destruction of Jericho, did also acquaint them how it was taken, and told them the miraculous fall of their walls and fortresses, and yet they resolved to fight against them, which was no other then a resolving to fight against God; which shows, that God had hardened their hearts to their deserved ruin. On the other side, the Gibeonites, though they had as much reason because of the greatness of their city to trust in their strength as any people of the land had, yet when they heard what was done to Jericho and Ai, they concluded that there was no resisting such a people, and therefore determined to try if they could make peace with them; and whence could this be but of God, who taught them to make a better use of these wonderful works of God then their neighbors had done.

Vers. 4. And took old sacks upon their asses, and wine bottles, old and rent and bound up.] That is, mended and patched up with pieces that were sown in where they had been broken.

Vers. 6. And they went to Joshua to the Camp at Gilgal.] This makes it evident that even after the taking of Jericho the Camp of the Israelites was still at Gilgal. It seems, because it was a place of some strength, and because they desired not to remove too far from their brethren whom they had left without Jordan till they had in some good measure cleared the country before them; here they kept their standing Camp for divers years, and only sent out parties from thence against the inhabitants in several parts as occasion was offered. As for the plea they used, to move the Israelites to make peace with them, to wit, that they dwelt in a country far beyond Canaan, We be come from a far country now therefore make ye a league with us, it proceeded doubtless, from some assurance they had that the Israelites were come to drive them out, and dwell in their land, as also from a common fame that was spread abroad, that God had forbidden them to make any peace with the inhabitants of the land, as appears evident verse 24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land before you.

Vers. 7. Peradventure ye dwell among us, and how shall we make a league with you?] That is, peradventure ye dwell in this land whereof we are come to take possession, and then we may not make a league with you to let you dwell among us. And indeed, God had expressly forbidden them the making of peace with any of the inhabitants of Canaan; to wit, (for so I conceive we must understand it) unless when they yielded to embrace the Religion of Israel; as we may see Exod. 23.32, 33. Thou shalt make no covenant with them, nor with their gods; they shall not dwell in thy land, &c. and so again, Exod. 34.12. Deut. 7.2. and in many other places. Even where God appointed them to tender peace to other cities before they proceeded to destroy them, there is an exception made of the cities of Canaan, Deut. 20.15, 16. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.

Vers. 8. And they said unto Joshua, we be thy servants.] The last words of the Israelites in the foregoing verse, how shall we make a league with you? they might understand as spoken by way of inquiring what kind of league they desired to have with them, and that hereupon turning to Joshua, (whom they observed to be the General for the rest) they answered, we be thy servants, that is, ready to be commanded, and to receive whatever conditions you shall think fit to grant us. But however these words doubtless they used to imply not only that they were friends and not enemies, as their neighbors were, but also that they were willing to accept of any conditions of peace.

Vers. 9. For we have heard the fame of him and all that he did in Egypt.] Herein amongst other things they discovered their subtlety that they make no mention of the Israelites taking of Ai and Jericho, which their citizens could not so soon have heard of, if they lived as they pretended in a country so far remote from that place, but only what was done in Egypt, and against Sihon, and Og, which being long since done, the same thereof might be well in this time carried to a land far off, beyond the borders of Canaan.

Vers. 14. And the men took of their victuals, and asked not counsel at the mouth of the Lord.] That is, they took them and looked upon them, and through too much credulity ran away with a conceit, that this plainly shown the truth of what they had said; never inquiring of God what an answer they should give them.

Vers. 15. And Joshua made peace with them, and made a league with them that that they should live.] Which he might lawfully do, supposing them not to be the inhabitants of Canaan, Deut. 20.10, 11. When thou comest nigh a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be that all the people that is found therein shall be tributaries unto thee, and shall serve thee. And again, verse 15, 16. Thus shalt thou do to the cities which are far off from thee, which are not of the cities of these nations. But of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.

Vers. 16. And it came to pass that at the end of three days, after they had made a league with them, that they heard that they were their neighbors, &c.] This is added to set forth the folly of their unadvised rashness, who without any deliberation do presently make a covenant with the Gibeonites, whereas if they had but deferred their answer even for a day or two they had found out the truth, and had not been so gulled and abused as now they were.

Vers. 18. And the children of Israel smote them not, because the Princes of the Congregations had sworn unto them by the Lord God of Israel.] That the Israelites did well in sparing the Gibeonites, because of the oath which their Princes had taken, and that they had sinned greatly if they had slain them, is evident 2. Sam. 21.1, 2. where we read, that God sent a famine upon the land, because Saul four hundred years after this had slain some of the Gibeonites, and so brake the oath which their fathers had now obtained of Joshua and the Israelites, and yet Saul did it too in his zeal to the children of Israel and Judah. If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath, and therefore there was no reason why they should be tied thereby to that which they never intended, for they had covenanted to grant peace to a people that dwelt far off, and the Gibeonites were of the inhabitants of the land, so that this covenant made with them under these terms, was of itself void and of none effect: to this I answer, That though when men are drawn by force or fraud into any promise or covenant, they are not bound to keep that promise or covenant, and that because he to whom the promise or covenant is made (with whom only we have to do in this case) cannot by any rule of equity challenge any right to that which he hath obtained by deceit or violence; yet when men do confirm any such promise or covenant by oath, the case is otherwise, because they are bound then to God, and not to the man only that used such fraud and violence, whose wickedness in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in regard of God. And if it be again objected, as it is by many, That the Princes had sworn to do that which was against the express command of God, who had often enjoined them to destroy all the inhabitants of Canaan, and not to make any league of peace with them, as is noted before upon verse. 7. to this I answer too, That though an oath or vow doth not bind men for the doing of anything that is absolutely unlawful, yet in this case it was not so, and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command, & so far only to bind their consciences as it might be obeyed without any breach of the Moral Law, as in Rahab's case is also evident. But here they could not obey that command of God's concerning their destroying all the inhabitants of Canaan without perjury, which is directly against the law and light of nature; and besides, it would have given the heathen great occasion of blaspheming the name of the Lord, if they had sworn in his name and had not kept it: all which must needs lie as a strong bond upon the consciences of the Israelites, strictly to observe this oath though they were deluded by the Gibeonites: for in this that rule holds good, I will have mercy and not sacrifice.

Vers. 21. But let them be hewers of wood, and drawers of water unto all the congregation.] That is, for the use of all the congregation to provide wood and water which they were to use in their sacrifices: as is evident verse. 27. And Joshua made them that day hewers of wood, and drawers of water for all the congregation, and for the altar of the Lord: yet because it is certain that the inhabitants of these four cities, could not dwell in any one place where the Tabernacle was seated, nor yet in Jerusalem when the Temple was built, but were severally dispersed throughout the land, coming up happily in their courses as the Levites did, to do their service in the house of God; I should think it most probable, that in the time when they waited not at the Tabernacle as public servants, they were also employed in other servile offices for the people. These were they that afterwards were called Nethinims, 1. Chron. 9.2. that is, Deodati, men given to God, or the public service of the Tabernacle: for though Ezra 8.20. it is said, that David and the Princes appointed the Nethinims for the service of the Levites; yet it is meant only of the ordering of them, how they should in their several courses attend upon that service, for even now they were allotted to this service, and did therein doubtless attend upon the Levites in the service of the Tabernacle, from this time unto the days of David.

Vers. 23. Now therefore ye are cursed, and there shall none of you be freed from being bondmen, &c.] These words, Now therefore ye are cursed, the most of Expositors understand of the curse or punishment of bondage, which for their dissembling and fraudulent dealing they were adjudged to undergo, and so they take the following words, and there shall none of you be freed from being bondmen, to be an explanation of the words that went before; but it is better understood of that general curse which God had laid upon all the inhabitants of Canaan, to wit, as if Joshua had said, The curse which God hath pronounced against the people of this land, requires that you should be cut off as well as the rest; yet because of the oath which we have taken, this curse shall be upon you in bondage, and not in death. And indeed here was that curse literally fulfilled in the Gibeonites, which Noah pronounced against the Canaanites in general, Gen. 9.25. And he said, Cursed be Canaan: a servant of servants shall he be unto his brethren.

CHAP. X.

Vers. 1. ANd how the inhabitants of Gibeon had made peace with Israel, and were among them.] This is mentioned as the last and greatest cause of the fear of the king of Jerusalem and his people, to wit, the report they had newly heard, that the inhabitants of Gibeon had made peace with Israel, and were among them. Now by these last words, and were among them, two things may be implied, to wit, First, that they were not only confederate with them, but also had become one people with them, having incorporated themselves with the Israelites, to live under the same laws and government with them: And secondly, that hereupon they had peaceable intercourse one with another, the Israelites having free admission into their cities mentioned chap. 9.17. and the Gibeonites having liberty to go and come to and from the Israelites, as being now reputed their subjects and servants.

Vers. 2. They feared greatly, because Gibeon was a great city, as one of the royal cities, &c.] That is, both the king of Jerusalem and his people were exceedingly afraid, because Gibeon was a very great city, very little inferior to any of the cities that had kings reigning in them. And indeed, considering first, what an advantage it might be to the Israelites to have these cities delivered up to them, both for the supply they might have from thence of all things requisite for them, and the shelter they might have there, from thence to infest the neighbouring cities: and secondly, what full information they might receive from the Gibeonites, concerning the state of the whole land, and all the cities therein: and thirdly, how dangerous their revolt might be, to move other cities to do the like, no wonder it is though these tidings concerning the Gibeonites did greatly dismay them.

Vers. 4. Come up unto me and help me, that I may smite Gibeon, &c.] These kings together with others inhabiting in other parts of Canaan, had before entered into a confederacy to go with their united forces against the Israelites, chap. 9.1. But now these that dwelt • igh to Gibeon, hearing that the Gibeonites were fallen off to the Israelites, are first called together to go against Gibeon. Nor need it seem strange that they should resolve thus first to begin with them; First, because as the timely surprising of these cities of the Gibeonites would be a notable means to secure their own cities; so the delivering them up to the Israelites would open a way to their certain ruin. Secondly, because it was fit that some speedy course should be taken to make all other cities afraid to fall off to the Israelites as the Gibeonites had done. Thirdly, because they were not so afraid to encounter with these their neighbors, as with the Israelites, and hope that by prevailing against these, they should both daunt the Israelites, and encourage their own people: and, Fourthly, because their wrath against these neighbors for revolting from them was so exceeding great, that in case they should weaken themselves by spending their forces upon them, yet so they might be revenged upon them first, they did not so much care.

Vers. 6. And the men of Gibeon sent to Joshua to the camp to Gilgal, saying, Slack not thy hand, &c.] To wit, before they were besieged, so soon as they heard these kings were coming against them.

Vers. 7. So Joshua ascended from Gilgal, he and all the people of war with him, &c.] Considering how little assurance Joshua could have that the Gibeonites would not some way deal treacherously with him, and what cause he had to fear lest his own soldiers should not be very cheerfully forward to fight for the defense of those, whom themselves ere-while would have destroyed, it is much that Joshua should thus readily go to aid the Gibeonites. But then on the other side, if we consider of how great importance it was for the Israelites, to get the cities of the Gibeonites into their power, and how also in point of conscience Joshua was bound to relieve them, that had now yielded up themselves to be their servants, it will easily appear that Joshua was bound with all speed to go up and raise the siege of Gibeon, and when he had done his duty herein, to leave the success to God. Yea, and it may be too he inquired of God, and received from him that encouragement set down in the following verse, before he undertook this expedition for the relief of Gibeon, And the Lord said unto Joshua, Fear them not; for I have delivered them into thine hand, &c.

Vers. 9. Joshua therefore came unto them suddenly, and went up from Gilgal all night.] To wit, that he might surprise them suddenly; but yet from hence we cannot conclude, that they were but one night a marching from Gilgal to Gibeon.

Vers. 11. And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them, &c.] It is said in the foregoing verse, that the Lord chased them along the way that goeth up to Beth-horon, and yet here now it is added, that the Lord slew them with hailstones as they were in the going down to Beth-horon: the reason whereof may be, because there was an upper and a nether Beth-horon, 1. Chron. 7.24. by both which it seems the Canaanites fled at this time, when they were chased by the Israelites: for though it be said in that place of the Chronicles, that these towns were after built by one Sherah a famous woman of the stock of Ephraim, yet we must know, that it is usual in this story to speak of places in the land of Canaan by the names that were afterwards given them by the Israelites; yea, and perhaps too there might be at this time an upper and a nether Beth-horon, though by that Sherah they were afterwards rebuilt, beautified, and fortified: as for this storm of hail that fell upon the Canaanites, it was miraculous in a twofold regard; first, in regard of the exceeding greatness of the hailstones, which were of such a mighty bigness and weight, that they brained and killed the Canaanites upon whom they fell, so that they were more which died with the hailstones, then they which the children of Israel slew with the sword: and secondly, in regard they were so ordered and levelled as I may say, by the hand of God's providence, that though the Israelites pursued the Canaanites so closely, that here and there they must needs be mingled amongst them, yet they only fell upon the Canaanites, and touched not one of the Israelites.

Vers. 12. Then spake Joshua unto the Lord in the day when the Lord delivered up the Amorites, &c.] For the better understanding of this miraculous passage concerning Joshuas commanding the sun to stand still, we must know, first, That whereas it is said in the first place, that Joshua spake to the Lord, thereby is meant, that he did first pray unto the Lord, that this miracle might be wrought, and that to the end they might have the more time to pursue and destroy the Amorites, and then by the same special instinct of God's spirit that moved him to desire this of God, being fully assured that God had heard his prayer, and that what he desired should be done, he commanded the sun to stand still, &c. secondly, That whereas in the next clause it follows, and he said in the sight of all Israel, Sun stand thou still, &c. this is added to show the assurance of his faith; because he was so undoubtedly persuaded that God would certainly do what he had prayed for, and desired the people should take notice of it for their future encouragement, openly in the presence of all the people he looked up to the heavens, and speaking as it were to the sun, said, Sun stand thou still, &c. and happily with relation to the people's gazing upon him, when in so strange a manner they saw him look up to the sun and command the sun to stand still, this phrase is used, and he said, not in the audience but in the sight of all Israel, Sun stand thou still, &c. thirdly, That for the words themselves which Joshua spake, Sun stand thou still upon Gibeon, and thou moon in the valley of Ajalon; there is nothing can be certainly concluded, but that he did as it were adjure the sun and moon by the Almighty power of God, to stand still just in the place wherein they were when he spake unto them, that so the sun might still give light till they had made an end of pursuing and destroying their enemies, and that hereby must needs be intended the stay of the whole body of the moveable heaven, together with the sun and the moon; for it cannot be meant of staying that peculiar motion of the Orbs of the sun and moon, whereby they move severally from the west to the east (for the lengthening of the day could not depend upon that) but it must be meant of the motion of the heaven, whereby the sun and moon together with all the other heavenly Orbs, are carried about by the motion of the supreme Sphere, in the space of four and twenty hours from the east to the west: Some indeed would conclude from these words, that it was at noon day when Joshua commanded the sun to stand still, namely, because it was when the sun was right over Gibeon, as the words they say imply, Sun stand thou still upon Gibeon; and that therefore also it is said verse. 13. so the sun stood still in the midst of heaven, and then they take the next clause to be added, and thou moon in the valley of Ajalon, by way of expressing the same thing in other words, to wit, that the moon also should stand still and not bring in night upon them. Again, others would infer from these words that it was towards sunneset when Joshua commanded the sun to stand still; and that first, Because it is most probable that the fear of want of daylight to pursue the enemy when he saw the sun decline apace towards its setting, was the occasion that moved Joshua to desire this miraculous stay of the sun: and secondly, Because the words seem to imply that he saw the moon also, when he said, and thou moon in the valley of Ajalon; as indeed about the new of the moon it is usually seen towards sun-setting. But I say, neither of these can be gathered from the text. The drift doubtless of Joshua was only to express that the heavenly Orbs should stand still to the end the sun might not set but continue still to give them light in those parts, only the more rhetorically to set forth the wonder of the miracle, he mentions both sun and moon the two great lights of heaven together with Gibeon and Ajalon two places not far distant one from another; Sun stand thou still upon Gibeon, and thou moon in the valley of Ajalon.

Vers. 13. Is it not written in the book of Jasher.] That is, in the book of the upright, which seemeth to have been some history, or continued chronicle of the memorable acts of God's worthies in those times, which is now lost; it is mentioned again, 2. Sam. 1.18.

So the sun stood still in the midst of heaven, and hasted not to go down a whole day.] So that this day was twice as long as it should otherwise have been.

Vers. 14. And there was no day like that, before it or after it, that the Lord hearkened to the voice of a man, &c.] For though in Hezekiah's time the day was miraculously lengthened by the sun’s going backward, 2. Kings 20.11. And Isaiah the Prophet cried unto the Lord; and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz; yet it was not lengthened so much by far as this was, to wit, not above two hours and a half; and besides that was not done upon the motion of a man desiring it, and after prayer commanding as it were, that it should be so, as this was, which is that which is here principally intended: and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people, Hab. 3.11. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear, and Isa. 28.21. For the Lord shall rise up in mount Perazim, he shall be wrath as in the valley of Gibeon, that he may do his work, his strange work▪ and bring to pass his act, his strange act.

Vers. 15. And Joshua returned, and all Israel with him unto the camp at Gilgal.] It is evident, that the several passages related in the sequel of this chapter were done before they returned to the camp at Gilgal. We must therefore know, that here is set down beforehand the issue of this war, and then afterward the Author proceeds to relate the particulars, and then concludes with these very words again, verse. 43. And Joshua returned, and all Israel with them unto the camp at Gilgal.

Vers. 21. And all the people returned to the camp to Joshua at Makkedah in peace.] The settled camp of the Israelites was in Gilgal, as is evident by that which is said before, verse. 15. And Joshua returned, and all Israel with him, to the camp at Gilgal. But because Joshua, with the greatest part of the army, which he had brought out to raise the siege at Gibeon, was now encamped before Makkedah, whilst the rest went further in the pursuit of the flying Canaanites, therefore it is said here of those that had been in that pursuit of the Canaanites, that they returned to the camp to Joshua at Makkedah.

None moved his tongue against any of the children of Israel.] This is a proverbial speech; but the meaning is, that the Canaanites durst not make the least resistance against the Israelites that pursued them: so far they were from lifting up a hand against them, that they scarce durst mutter against them. See the note upon Exodus, 11.7.

Vers. 24. Come near, put your feet upon the necks of these kings.] This Joshua enjoined his Captains to do, not out of a cruel proud insulting mind, but first, to teach them that they were to show no mercy to this people: secondly, to encourage and hearten the Captains for the time to come, as by intimating that thus they should tread all their enemies under their feet, verse. 25. And Joshua said unto them, Fear not not nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies, against whom ye fight: thirdly, to manifest God's singular love to them, and precious esteem of them, who was pleased to let them tread upon the necks of kings: and fourthly, that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity. Yea, in this was Joshua a type of Christ, who doth tread Satan under the feet of his people, Rom. 16.20. in and through whom we are more then conquerors, Rom. 8.37. yea, even over those principalities and powers, whom having spoiled, he made a show of them, openly triumphing over them, Col. 2.15.

Vers. 26. And afterwards Joshua smote them, and slew them, and hanged them on five trees.] See the note upon chap. 8.29.

Vers. 28. And that day Joshua took Makkedah, &c.] The same day wherein the sun stood still; for whilst some of his soldiers were pursuing the broken troops of their enemies, he with the chief strength of his army had encamped about Makkedah, verse. 21. And all the people returned to the camp to Joshua at Makkedah in peace: and therefore if withal we consider, what a terror they might be stricken with, by the report of those that fled into their cities, and told them of his vanquishing of the five kings, I see not why it may not be thought, that it was surprised that very day.

Vers. 31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, &c.] Whose king was one of the five that came up against Gibeon, verse. 5.

Vers. 32. And the Lord delivered Lachish into the hand of Israel, which took it on the second day.] To wit, the second day after he had besieged it.

Vers. 34. And from Lachish Joshua passed unto Eglon, &c.] Whose king was also one of the five that came against Gibeon, verse. 5.

Vers. 35. And they took it on that day.] That is, on the day they showed themselves first before it.

Vers. 37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, &c.] This Hebron doubtless was one of their chiefest cities, as appears by the mention that is here made of other cities that were under the jurisdiction of this city, and taken together with it. The King of this city was also one of the five that came up against Gibeon, as we may see verse. 5. so that he was slain, and hanged at Makkedah with the other, verse. 23, 26. either therefore his death is here only again repeated, in this relation of the sacking of this city, or else upon the tidings of the death of their King, they chose another who was also now slain with the rest of the people. How this city is said afterwards to have been taken by Caleb, see in the note upon chap. 15.13, 14.

Vers. 38. And Joshua returned and all Israel with him to Debir, and fought against it.] Concerning this also, see the note upon chap. 15.14.

Vers. 40. He left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.] Many thousands of men, women and children, were doubtless slain in destroying all these cities, and the country there about, lest therefore it should be thought an act of cruelty, and inhumanity, thus without pity to shed the blood of this people, the just warrant that he had from God's command is here expressed, to wit, that he did in all this as the Lord God of Israel commanded.

CHAP. XI.

Vers. 1. ANd it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, &c.] Called Shimron-meron, chap. 12.10. Very observable was the providence of God in that which is here related, to wit, that he did not suffer all the kings of the Canaanites, at once to join their forces together and set upon the Israelites, but some at one time, and some at another; which the Lord doubtless did out of his fatherly indulgence towards his people, and the tender respect he had to their weakness. Had these kings here mentioned joined with the other five, whom the Israelites had before vanquished, the Israelites must needs be stricken with great terror and fear: And therefore the Lord was pleased so to infatuate and stupefy these, that they were quiet, and moved not till their neighbors were destroyed; by which means the Israelites were heartened with the conquest of the first, ere the other set upon them, and they had leisure to refresh themselves in their camp at Gilgal, ere they were called forth to go upon another service.

Vers. 2. And to the kings that were on the North of the mountains, and of the plains, south of Cinneroth, &c.] That is, the plains that lay southward of the country called Cinneroth, and Deut. 3.17. Chinnereth, afterward Gennesareth; of which see the note upon Numb. 34.10.

Vers. 3. And to the Hivite under Hermon, in the land of Mizpah.] It is thought by some, that the Hivites here mentioned, to whom the king of Hazor sent that he might draw them into this confederacy against Israel, are described by the place of their habitation, the Hivite under Hermon, in the land of Mizpah, purposely to distinguish them from the Gibeonites, who were also Hivites, that we might not think, that they were now solicited to break the league which they had made with the Israelites.

Vers. 6. Be not afraid because of them, for tomorrow about this time will I deliver them up all slain before Israel.] It may be that Joshua was at this time somewhat the more distressed not only because of the great number of the enemy, who were as the sand of the sea-shore for multitude, verse. 5. but also because the greatest strength of their army consisted in horse and chariots, of which in the battles fought hitherto with the Canaanites there is no mention made, and before whom, how the Israelites should be able to stand that were all foot, he might perhaps doubt; and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all, and that he might not question the promise made to him, he tells him particularly the very time when this should be done; To morrow, saith he, about this time will I deliver them up all slain before Israel.

Thou shalt though their horses and burn their chariots with fire.] Thou shalt not think to reserve these for thine own use, and therefore shalt altogether make the one unserviceable, and burn up the other. In future times the Israelites made use both of horse and chariots in war, and that no doubt without sin. Now God would not allow it; that the worse provided they were for the conquest of these nations, the more evident it might be that God had thrust out these nations before them, and the less cause they might have to glory in themselves.

Vers. 8. And the Lord delivered them into the hand of Israel, who smote them and chased them unto great Zidon.] Zidon so called from Sidon the eldest son of Canaan, Gen. 10.15. is here styled great, not to distinguish it from any other lesser city of that name, but only because it was indeed a very great city, and in great fame in those times, partly by reason the inhabitants were excellent artificers for all kind of workmanship, but especially, because there was there a goodly haven, and so they had of all other cities the greatest store of ships and sea-men; and indeed, that it was the Metropolis of that country, afterward called Phenicia, we may the rather think, because Tyrus a great city too, not far from Zidon is called the daughter of Zidon▪ Isaiah 53.12.

Vers. 10. And Joshua at that time turned back, and took Hazor and smote the king thereof with the sword.] Either Jabin the king of Hazor mentioned verse. 1. escaped in the fight and fled into Hazor, and so was slain there when they took the city; or else, hearing that their king was slain, they had presently made another king for the better preservation of their city, the rather, because it was the head of all those kingdoms in those parts; or else, it may be the king was slain in the battle, only his death is related here where the story relates how his city was taken, as is noted before upon a like passage, chap. 10.37. which last seems the most probable, because the like is said afterward concerning all the kings that were confederate with Jabin in this war, verse 12. And all the cities of those kings, and all the kings of them did Joshua take, and smote them with the edge of the sword. For it is not probable, that all those kings did escape to their cities, and were taken and slain there, or that there were new kings chosen in the room of those that were slain in all those cities. As concerning the rebuilding & repeopling again of this Hazor, whose kings were happily called by the name of Jabin, as those of Egypt were called Pharaohs, see what is noted upon Judges 4.2. where we read of another Jabin that reigned in Hazor, that did mightily oppress God's people.

Vers. 13. But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only, &c.] That is, that were not beaten down burnt and ruined in the taking of them. Some it seems in the taking put the Israelites to more work, and were burnt and destroyed ere they could be won; but those that could be taken otherwise, the Israelites reserved for their own use: Only Hazor, though after it was taken it stood still in its strength, was burnt down to the ground, because the king thereof was the first and chief in raising these forces, which were now overthrown, against the Israelites.

Vers. 15. As the Lord commanded Moses his servant, &c.] See the note, chap. 10.40.

Vers. 16. So Joshua took all that land, the hills, &c. and the mountain of Israel, and the valley of the same.] Expositors guess severally what mountain it was, that is here called the mountain of Israel: But the best and most probable opinion is, that it is not meant of any one particular mountain, but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited, considered apart from the tribe of Judah.

Vers. 18. And Joshua made war a long time with all those kings.] Because the wars which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words, it might therefore be thought that they were dispatched in a few days, and therefore to prevent this mistake, it is here expressly said that these wars lasted a long time, though they be here briefly related one immediately after another. How many years were spent in subduing these nations we cannot say; only it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6. the wars had lasted about seven years; for that was five and forty years, as Caleb saith there, verse. 10. after he with others were sent from Kadesh-barnea to search the land of Canaan; out of which if we take eight and thirty years, which were after that spent in the wandering of the Israelites through the wilderness, there will remain seven years, which were spent in the wars of Joshua, from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him. We know well that God could many ways have driven or rooted out these kings and their people in a shorter time: But God would have it thus done by degrees, first, That the more opposition and difficulty they found in the work, the more the power and the love of God and his provident care over them might be magnified, who did at last carry them through all these difficulties. Secondly, that he might hereby exercise their faith and patience, and teach them whenever they met with great opposition in anything God enjoined them, not to despair, but to wait upon God, as knowing that in the conclusion God would not suffer their hope to make them ashamed. Thirdly, that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable. and Fourthly, that he might prevent hereby the increase of wild beasts in the land, according to that which Moses had said to them, Deut. 7.22. The Lord thy God will put out those nations before thee by little and little, thou mayest not consume them at once, lest the beasts of the field increase upon thee.

Vers. 19. There was not a city that made peace with the children of Israel, &c.] This is added as a reason why the wars with the Canaanites lasted so long, as it is said in the foregoing verse, it was because the inhabitants did all so obstinately stand it out against the Israelites, none of them attempting to procure conditions of peace from them, save only the Gibeonites.

Vers. 20. For it was of the Lord to harden their hearts, &c.] See the note upon Exod. 7.13.

Vers. 21. And at that time came Joshua and cut off the Anakims from the mountains, from Hebron, and from Debir, &c.] Concerning these Anakims, see what is noted before upon Numb. 13.22. where it is also expressly said, that the Israelites that were at first sent to search the land of Canaan, saw these Anakims about Hebron, from whence Joshua did now drive them. It is evident that Hebron, (yea and Debir too, or else another city of the same name) was formerly taken by Joshua and the Israelites, in that their expedition against those five kings that had joined their forces together to besiege Gibeon, as we may see chap. 10.36 37.38. That therefore which is said here, that Joshua cut off the Anakims from Hebron, from Debir, &c. must be understood of his cutting them off from the mountains that were about Hebron and Debir. It seems that these giants, being a kind of wild salvage men, monsters rather then men, did chiefly abide in dens and caves that were in the mountains, or at least, that when Joshua had prevailed in that part of the land, and had taken the several towns and cities there, and destroyed the inhabitants, many of these monsters had withdrawn themselves to those their fastnesses and strong holds, from whence afterwards they brake forth into the countries adjoining, and so thereupon Joshua went out against them with his forces, and cut them off, some at one time and some at another, from the mountains, from Hebron, from Debir, from Anab, that is, the mountains adjoining to those cities, and from all the mountains of Judah, and from all the mountains of Israel, that is, the mountains in that portion of the land which fell to the tribe of Judah, and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites: for Judah, by reason of their dignity, is often mentioned as distinct from the other tribes; and in this regard I conceive this expression is used, from all the mountains of Judah, and from all the mountains of Israel, and not with reference to that division of the land betwixt the kingdom of Judah and the kingdom of Israel in Jeroboams revolt, it being most probable that this book was written before that time, even before David had cast out the Jebusites out of Jerusalem, as may be gathered from that place, chap. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day. The greatest difficulty in this place is this, that here it is said, that Joshua cut off the Anakims from Hebron, from Debir, &c. cities that he had taken before from the inhabitants, chap. 10.36. &c. and yet afterwards, chap. 15.14. it is said, that Caleb took Hebron and drove the Anakims thence. To this some answer, That though Joshua took Hebron, and afterwards cut off the Anakims from the mountains about Hebron, as it is here said; yet in process of time the inhabitants, and especially these Anakims did again seise upon Hebron and possess it, and so were after Joshuas death driven out thence by Caleb: (for though this be related chap. 15.14. yet that it was not done till after the death of Joshua, is evident (they say) in the first chapter of Judges, verse. 9. where the same story is again related.) But because it is evident in the fourteenth chapter of this book verse. 12. that Caleb whilst Joshua was yet living desired Hebron and the mountainous country about it to be given him for his inheritance, as Moses had promised it should be, undertaking withal, that with God's help he would drive out the Anakims thence, Give me (saith he) this mountain, &c. If so be the Lord will be with me, then I shall be able to drive them out, as the Lord said: nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land, out of which Joshua had expelled them, till after the death of Joshua, when by their sins they provoked the Lord against them; nor that the valorous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance, as till after the death of Joshua: therefore I conceive, that the truer answer for the resolving of this difficulty is this, That it was Caleb that did drive out the Anakims out of the mountains about Hebron, as is related chap. 15.14. only it is here ascribed to Joshua, because Joshua was their chief General, and so it was done under his government and command, though it were done by Caleb. However the destroying the Anakims throughout the land of Canaan is here particularly recorded, that in God's goodness and power in cutting them now off, they might see the folly of their forefathers infidelity, who were so scared with the sight and report of the formidable stature of these giants, that they would not enter the land notwithstanding all that Moses, Joshua, and Caleb could say to them.

Vers. 22. There was none of the Anakims left in the land of the children of Israel; only in Gaza, in Gath, &c.] These were cities of the Philistines, whose land was also within the compass of the promise made to the Israelites, Exod. 23.31. And I will set thy bounds from the red sea, even unto the sea of the Philistines, though because of their sins they prevailed not as yet so far. In these cities there were of these Anakims, these giants still remaining many years after: for Goliath was of Gath: see 1. Sam. 17.4. &c. and those four huge giants mentioned 2. Sam. 21.16. &c. were all of the Philistines.

Vers. 23. And Joshua took the whole land, according to all that the Lord said unto Moses, &c.] That is, he vanquished the whole land before mention • d; or he is said to have taken the whole land, because he had so far subdued it, that none of the inhabitants durst take up arms against them, or any way molest them; so that they might now peaceably make a division of it amongst the tribes, though there were some places which the Canaanites had yet in their possession, as is largely expressed in the beginning of the 13. chapter, yet they durst not stir against the Israelites; and therefore is that clause added in the last words of this chapter, and the land rested from war.

CHAP. XII.

Vers. 1. NOw these are the kings of the land which the children of Israel smote, &c.] In this chapter there are briefly presented as it were in a table or map, the several countries and kings vanquished by Moses, Joshua, and the Israelites, that beholding them all thus jointly together, we might be the more affected with the consideration of God's goodness and faithfulness towards his people.

From the river Arnon unto mount Hermon, and all the plain on the east.] This was the length of the country on the outside of Jordan; it reached from the river Arnon, where it ran into the dead sea, unto mount Hermon.

Vers. 2. And from half Gilead, unto the river Jabbok, &c.] For the other half of Gilead was possessed by Og, as we may see, verse. 5. See the note also upon Num. 32.40.

Vers. 9. The king of Ai, which is beside Bethel, one.] This clause which is added concerning the city of Ai, that it was nigh unto Bethel, is to distinguish it from another city of the same name in the country of the Amorites, whereof the prophet Jeremy speaks, Jer. 49.3. Howl O Hesbon, for Ai is spoiled.

Vers. 23. The king of the nations of Gilgal, one.] This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan: for there was no city that had a king reigning in it, and therefore it is probably conjectured by many Expositors, that this was some city of that name in that part of the land of Canaan which was called Galilee, yea and Galilee of nations, Esa. 9.1. as this Gilgal is here called Gilgal of nations; to wit, because the inhabitants of this place were a mixed people of several nations, or because being a place of great trading, many several nations resorted thither for commerce, and so continued there often for many years together. Some are of opinion, that Tidal Gen. 14.1. who was one of those kings that fought against Sodom, was king of this country.

CHAP. XIII.

Vers. 1. NOw Joshua was old and stricken in years, and the Lord said unto him, Thou art old, &c.] God had promised that Joshua should divide this land unto the people, chap. 1.6. Be strong, and of a good courage: For unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them (and herein was he a type of Christ, who having vanquished all our enemies, is now ascended up into heaven to prepare a place for us, John 14.2. In my fathers house are many mansions; if it were not so, I would have told you: I go to prepare a place for you. ) He therefore being now old, God calls upon him to dispatch this work before he dies, and not to defer it till they were possessed of all, as happily he thought he must have done.

Vers. 2. This is the land that still remaineth: all the borders of the Philistines, and all Geshuri.] The land of the Philistines lay along the coasts of the midland sea; and the land of Geshuri was on the North part of Canaan.

Vers. 3. From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite, &c.] That is, this land of the Philistines belongs to Canaan, & consequently to the Israelites, though as yet they have not taken it: For the Philistines (called Caphtorims because thence they came, Amos 9.7. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor? ) entered upon this part of Canaan, drove out the old inhabitants and dwelt in it themselves, Deut. 2.23. The Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them and dwelt in their stead. Concerning Sihor, see the note upon Num. 34.30.

Also the Avites.] Or the Avims, Deut. 2.23. who being expelled out of their land by the Philistines as is above noted, did yet it seems continue in some portion of their land adjoining to the Philistines.

Vers. 4. From the south all the land of the Canaanites, &c.] That is, as this land of the Philistines, which lies at the south end of the sea-coasts, so also all the land of the Canaanites from thence along the sea-coasts, was not yet possessed by the Israelites, even Mearah (or the cave) that is besides the Sidonians and Aphek, a town in the tribe of Asher not far from Sidon, and so to the borders of the Amorites; for there were Amorites on both sides of Jordan: There was a town indeed called Aphek whose king was slain by Joshua, chap. 12.18. but this it seems was not that, but another in the tribe of Asher called Aphik, Judges 1.31.

Vers. 5. And the land of the Giblites, and all Lebanon toward the sun rising, &c.] The Giblites were a people who inhabited Gebel, Psal. 83.7. a promontary near Sidon. All their country and all Lebanon, &c. was not yet subdued. For now he turns to the midland sea, to show what lay unvanquished on the northern bounds, to wit, the country about Libanus; and so easternly as far as Hamath, where even in David's time there was a Canaanitish king, 2. Sam. 8.9.

Vers. 6. Them will I drive out before the children of Israel.] This promise is to be understood conditionally, if they should continue faithful in keeping covenant with him; wherein failing they never came to possess them, though in David's and Solomon's time they became tributary unto them.

Only divide thou it by lot unto the Israelites, &c.] That is, even that land before spoken of, not yet conquered; which God enjoins to strengthen their faith, and that having it in their charter from God, this might be a spurr to them in future times not to neglect the seeking of it, and driving out the rest of the nations. See the note upon Num. 26.53.

Vers. 8. With whom the Reubenites, and the Gadites have received their inheritance, &c.] That is, with which tribe of Manasseh, (to wit, the other half of them) the Reubenites and the Gadites had already received their inheritance without Jordan. For these words are added, to show the reason why in the foregoing verse, Joshua was commanded to divide the land within Jordan, to the nine tribes and the half tribe of Manasseh, to wit, because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan, which Moses had given them. And though there may seem to be a tautology, or a vain repetition of the same thing in the following words, which Moses gave them, even as Moses the servant of the Lord gave them, yet if the words be well weighed we shall find it is not so; for that second clause, even as Moses the servant of the Lord gave them, is added, as it were, to imply the just confirming of the former donation now by Joshua, and the rest that now divided the land; as if it had been said, they have already received their inheritance which Moses gave them beyond Jordan, as is fitting, because Moses the servant of the Lord did so order it.

Vers. 9. From Aroer that is upon the bank of the river Arnon, &c.] Here first the whole land without Jordan is described, which was by Moses given to the Reubenites, and the Gadites, and the one half tribe of Manasseh; and then afterwards is shown what each of them had severally.

Vers. 11. And Gilead, and the border of the Geshurites and Maachathites.] Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan, belonging to the two tribes and a half planted there, because Moses had indeed given them their country together with the rest, though as yet they had it not in their possession, as is afterwards expressed verse 13.

Vers. 12. For these did Moses smite and cast them out.] To wit, Sihon and Og before mentioned and their people. For this cannot be referred to all the inhabitants of the land before named, because it is expressly said in the following verse, that the Geshurites and the Maachathites were not cast out.

Vers. 13. Nevertheless the children of Israel expelled not the Geshurites, &c.] Though the land without Jordan was vanquished whilst Moses was yet living, yet they did not then drive out these Geshurites & Maachathites, who inhabited the outmost skirts of the country, to wit, because having in their possession enough for the present use of the two tribes and a half that were planted there, it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land. Neither was it therefore any sin in Moses and the Israelites thus at first to forbear a while the casting out of these people. But yet when in after times they continued still to suffer them to roost amongst them, that was an act of base sloth, and is noted doubtless in the last words of this verse to their just reproach, the Geshurites and the Maachathites dwell among the Israelites until this day.

Vers. 14. Only unto the tribe of Levi he gave none inheritance.] This, which is in so many places repeated, is here inserted to show the reason of that, verse 7. why God enjoined Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh, to wit, because the tribe of Levi was to have no part of the land; for had they been to have had a share too, there would have been still ten tribes and a half to provide for.

Vers. 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families.] That is, proportionably according to the number of their families. Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come.

Vers. 16. And their coast was from Aroer, &c.] That is, it reached from Aroer exclusively. Aroer indeed belonged to the tribe of Gad, Num. 32.34. And the children of Gad built Dibon and Ataroth and Aroer. So that the city of Aroer and the outsides of the plains of Medeba (for the plain itself was a part of Reuben's possession) are here made the bounds for this tribe.

Vers. 17. Heshbon and all her cities that are in the plain of Dibon, &c.] This town is reckoned amongst Reuben's possessions, Num. 32.37. And the children of Reuben built Heshbon, yet Josh. 21.39. and 1. Chron. 6.81. it is reckoned amongst the cities of Gad given to the Levites. The next city Dibon is indeed reckoned amongst the cities of Gad, Num. 32.34. And the children of Gad built Dibon, but the reason of this is, because they stood in the confines of both tribes, and so were in common inhabited by both.

Vers. 21. And all the kingdom of Sihon king of the Amorites which reigned in Heshbon.] That is, and all the kingdom of Sihon in those parts within the bounds before mentioned: for it is expressly said, verse 27. that the rest of the kingdom of Sihon king of Heshon was given to Gad. And this seems added, partly to imply that though some of these cities had been the Moabites, yet at that time they were Sihons, and so according to God's commandment they meddled not with the Ammonites and Moabites country.

Whom Moses smote with the princes of Midian, Evi, and Rekem, &c.] These five princes of Midian were not slain at the same time, and in the same battle, wherein Sihon was slain at Jahaz, Numb. 21.23, 24. but long after, by a party that were purposely sent out by Moses against the Medianites, Numb. 31.8. and therefore it is very probably conceived by Expositors, that the reason why the death of Sihon, & these princes, is mentioned here together is, because these princes, though they were princes of Midian, yet withal were (as it follows here in the next words) Dukes of Sihon, dwelling in the country, to wit, in the country of the Amorites, where Sihon reigned, and so aided him in his war against the Israelites, and however they were not slain then together with Sihon, but escaped away into the land of Midian, and Sihon being now dead, took upon them the power and title of kings (for so they are therefore called, Numb. 31.8.) in some cities of Midian, that were happily before tributary to Sihon, yet afterward in another expedition of the Israelites, which they undertook by the direction of Moses, against the Midianites, they were slain as Sihon their Lord was before in a former battle, and so the cutting off both of Sihon and these his vassals, is here mentioned together. Some Expositors do indeed otherwise conceive of that last clause, Which were Dukes of Sihon, dwelling in the country, to wit, that though they were the vassals of Sihon, yet they were native Midianites, and such as dwelt in that country, and so were the more zealous for the defense of their country against the Israelites, and so the slaying of Sihon and these princes of Midian is here mentioned together, only because both the one and the other were slain by the Israelites, and much about the same time; but that where the text is discribing the country of Sihon, it should be said of these princes, that they were Dukes of Sihon, dwelling in the country, meaning thereby the country of Midian, may be justly thought somewhat improbable, and therefore the first Exposition seems to me the best.

Vers. 22. Balaam also the son of Beor the Soothsayer did the children of Israel slay, &c. See the note upon Numb. 24.25.

Vers. 23. And the border of the children of Reuben was Jordan and the border thereof.] That is, the banks, or border, or coasts of Jordan all along was the border, to wit, the western border of Reuben.

Vers. 25. And their coast was Jasher, and all the cities of Giliad.] That is, all the cities of Gilead within the bounds afterward mentioned; for half Gilead was given to the tribe of Manasseh, verse. 31.

And half the land of the children of Ammon, &c.] Which it seems Sihon had taken away from the Ammonites, as he had also encroched upon the Moabites country, Numb. 21.26. For Heshbon was the city of Sihon, the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon, which might be the ground of that challenge which the king of the Ammonites made to this land, Judge. 11.13. And the king of the children of Ammon answered unto the messengers of Jephthah, because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them, Deut. 2.19. And when thou comest nigh to the children of Ammon, distress them not, nor meddle with them.

Vers. 26. And from Heshbon, unto Ramath-mizpeh, &c.] Called Ramoth in Gilead, chap. 20.8.

Vers. 29. And Moses gave inheritance unto the half tribe of Manasseh.] See the note upon Num. 32.33.

Vers. 30. And all the towns of Jair which are in Bashan, threescore cities.] See the note upon Num. 32.41.

Vers. 31. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir, the son of Manasseh.] See Num. 32.39.

Even unto the one half of the children of Machir by their families.] For Manasseh had only one son, to wit, Machir, whose sons had their inheritance half within Jordan, and half without.

Vers. 33. But unto the tribe of Levi Moses gave not any inheritance.] See the note above upon verse 14.

CHAP. XIIII.

Vers. 1. WHich Eleazar the Priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them.] Who were chosen by the Lord, and expressed by name, Num. 34.17. See the note upon that place.

Vers. 2. By lot was their inheritance, &c.] For the manner how this was done, see the note upon Num. 26.55. Only the place where they should have their portion was divided by lot, and afterward the quantity of their several portions was laid out by Joshua, Eleazar, and the heads of the tribes, according as the tribe was more or fewer in number; the first being done by casting of lots to prevent all murmurings and discontents, and to make it the more evident that the prophesies both of Jacob and Moses concerning the several inheritances of the tribes were from God.

Vers. 4. For the children of Joseph were two tribes, &c.] This is added to show how there were still nine tribes and an half remaining (amongst whom the land was to be divided) notwithstanding the Levites were not reckoned amongst them. See also the note, Gen 48.5.

Vers. 6. Then the children of Judah came unto Joshua in Gilgal; and Caleb, &c.] It is evident by this place, that they began the division of Canaan in Gilgal, though they finished it afterwards in Shiloh, chap. 18.1, 6. and that because the Tabernacle was at present in Gilgal, and it was fit this work should be done in the presence of God, both that it might be done the more reverently and religiously, and that hereby they might be put in mind, that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion. Now when they were met together about this great business, it is said here, that Caleb (who is called the son of Jephunneh, the Kenezite: because he was descended from Kenaz of the tribe of Judah, 1. Chron. 4.13, 15. and to distinguish him from another Caleb, who was the son of Hezron, 1. Chron. 2.18.) came to Joshua to demand that portion of the land by way of special privilege, which God had long since promised him; and because many of his tribe, that is, of the chief men of his tribe went along with him, to wit, to countenance him, and to further him in his suit; both in regard that Caleb was a man of great eminency in their tribe, and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him, therefore it is said in the first place, that the children of Judah came unto Joshua; and then afterwards, that Caleb, attended thus with the chief elders of Judah, propounded to Joshua the business about which they came.

Thou knowest the thing that the Lord said unto Moses the man of God, concerning me and thee, in Kadesh-barnea.] It is much questioned by Expositors, what the thing is that the Lord said unto Moses concerning Caleb and Joshua, which Caleb here means. Some hold that so far as it concerns Caleb, it is meant of that particular promise, which afterwards he doth plainly express, verse. 9. to wit, that Hebron and the land adjoining should be his inheritance: and for Joshua, they say it is meant of some such like particular promise that was then also made to him, though it be not expressed in the story, as happily, that he should succeed Moses in the government of Israel, or that he should choose what city or portion in the land he pleased, to be his peculiar inheritance: and this they judge the more probable, First, because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched, as well as Caleb, the Lord also rewarded him by some special promise as well as Caleb: and, Secondly, because it is expressly said chap. 19.50. that according to the word of the Lord, they gave him the city which he asked, even Timnath-serah in mount Ephraim. Again, others hold that the thing here meant that the Lord said to Moses, both concerning Caleb and Joshua, is that mentioned Num. 14.30. Doubtless ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But all things considered, I conceive it most probable, that Caleb spake this indefinitely, of everything which the Lord had spoken to Moses concerning Joshua and Caleb, to wit, that he doubted not but Joshua knew well what God had said to Moses in Kadesh-barnea concerning them both, when they returned thither from searching the land; and so by affirming this in general, he makes way to the propounding of that particular promise, verse. 9. which God had made to him, that Hebron and the country adjoining should be his inheritance, concerning which it was necessary that he should appeal to Joshuas knowledge, because there were none else now living that could be witnesses of it, and in propounding this introduction to that which he had further to say, he calls Moses the man of God, that what God had promised by Moses his special servant might be the more regarded by them, Thou knowest, saith he, the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea.

Vers. 7. Fourtie years old was I when Moses the servant of the Lord sent me from Kadesh-barnea.] See the note, chap. 11.18.

And I brought him word again as it was in mine heart.] That is, I told him truly what I thought of the land, and of our going to possess it, nor did either for fear or favor of any man speak one word otherwise then as in my conscience I thought. I did not say as the other spies said, to please them, nor did I on the other side encourage the people to enter upon the land, thereby to currie favor either with Moses or the people, but I did it sincerely, because I did indeed verily believe, that God would certainly deliver it into our hands. Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation; That his brethren might not tax him either of injustice or ambition, for that which he was now about to require of Joshua, it was fit he should show upon what just grounds it was at first promised him.

Vers. 8. My brethren that went up with me made the heart of the people melt: but I wholly followed the Lord my God.] To wit, by persuading the people to enter the land which the Lord had brought them to, even when the rest of the spies did so exceedingly discourage them; which was a singular proof of the uprightness of Caleb's heart towards God.

Vers. 9. And Moses sware on that day, saying, Surely the land whereon thy feet have trodden, shall be thine inheritance, &c.] Hereby it is evident, that there was a particular promise made unto Caleb at Kadesh-Barnea, that Hebron and the land adjoining should be his, when the Israelites came to possess Canaan, and that this place in the land was given him rather then any other, because when the spies had seen those giants, the Anakims, and were stricken with fear, when they saw them there, Numb. 13.22. And they ascended by the south, and came unto Hebron, where Ahiman, Sheshai, and Talmai, the children of Anak were, and yet Caleb afterward opposed these his fainthearted brethren, and when they objected the invincible strength of the place and people, he encouraged his people, and assured them that they should easily vanquish them; either therefore those places in Moses his story concerning Caleb must be understood of this particular gift, though at first reading they would not seem to import so much, Numb. 14.24. But my servant Caleb, because he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went; and his seed shall possess it. And again, Deut. 1.36. Save Caleb the son of Jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord; or else, there was some particular promise made to him concerning this inheritance, together with that mentioned in those places forenamed, though it be not expressed, and that confirmed with an oath, pronounced by Moses in the name of the Lord. For so we read it, Num. 14.21, 23, 24. But as truly as I live, all the earth shall be filled with the glory of the Lord, &c. Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it. But my servant Caleb, because he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went, and his seed shall possess it.

Vers. 10. And now behold, the Lord hath kept me alive, as he said, these forty and five years, &c.] As if he should have said, God hath you see even miraculously preserved my life and strength, and so reserved me as it were to enjoy this portion of land, which was then promised me.

Vers. 11. As my strength was then, even so is my strength now, for war, both to go out and come in.] See the note upon Numb. 27.17.

Vers. 12. Now therefore give me this mountain, whereof the Lord spake in that day.] That is, the mountainous country promised him by Moses, wherein Hebron, Debir, and some other towns stood. See chap. 11.21.

For thou heardest in that day that the Anakims were there, and that the cities were great and fenced.] This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there, though the most formidable in all the land of Canaan, his desire was the more reasonable, because he was to get with so much danger and difficulty the place that he desired of them. But I rather conceive that this is added, to clear it that this was the place promised him, to wit, because it was the place where the Anakims dwelt, whose huge bodies and great fenced cities were formerly so dreadful to the other spies that went with him.

If so be the Lord will be with me, then I shall be able to drive them out, as the Lord said.] This he saith, not as doubting God's faithfulness and assistance, but as thereby implying the difficulty of the work: but that he reposed himself on the help and assistance of God, see the note chap. 11.24.

Vers. 13. And Joshua blessed him, and gave unto Caleb the son of Jephunneh, Hebron for an inheritance.] That is, he commended him, approved his motion, granted his request, and desired God to bless it both to him and his. How this is said to be Caleb's inheritance that was afterwards given to the Levites, see chap. 21.11.

Vers. 15. And the land had rest from war.] We have this clause before, chap. 11.23. Here it is repeated again, 1. to intimate, That though the foregoing passage concerning Caleb's desiring Hebron be here inserted, yet it was done before Joshua had ended his wars, and that however all the victories of Joshua be recorded in the tenth and eleventh chapters, because he would join them altogether, yet many of these things hereafter expressed were done before the wars were ended: and secondly, To make way hereby to the relation of that which was further done concerning the division of the land, which was not till the land had rest.

CHAP. XV.

Vers. 1. THis then was the lot of the tribe of the children of Judah by their families, even to the border of Edom, &c.] In this chapter the narration of the dividing the land within Jordan by lot is continued, which was broken off in the foregoing chapter, to show, how Caleb demanded that Hebron and the adjacent mountain might be reserved to him, as his by an extraordinary promise which God had long since made to him. That the lots were only to decide in what part of the country each tribe should be planted, and that afterwards the quantity of the land which each tribe should have was set out by Joshua, Eleazar, and the heads of the tribes, chosen to be the men that should divide the land, is noted before upon the second verse of the foregoing chapter, as likewise, Num. 26.55. What manner of lottery they used in this business is nowhere expressed. The common opinion of the Hebrew writers is, that there were two pots, or other vessels, set before the Tabernacle, the one having the names of the tribes, that were to have their portion of the land assigned, the other just so many lots, in each of which such and such a part of the land was described, and that some man appointed to that service, happily Eleazar the high priest, drew out of one pot one of the tribes, and then out of the other pot one of the lots there, and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot; and so accordingly with the rest. And indeed though this be not expressed thus anywhere in the Scripture, yet the phrase that is often used in the following chapters, that such a lot came out & such a lot came up, may seem covertly to imply so much, as chap. 19. v. 1.10, 17, &c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan, each lot having a several portion of land described and set out therein, and that there was a lot drawn for each tribe in their several order, as first there was a lot drawn for the tribe of Judah, as is here said, because that tribe had the chief Prerogative of the first-born conferred upon them instead of Reuben; and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph, chap. 16.1. and that because they had also some part of the dignity of Reuben's primogeniture or birthright of the first-born conferred upon them; and so successively in the rest. But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots: for those phrases which are used chap. 19. The second lot came forth to Simeon, verse 1. and the third lot came up for the children of Zebulun, verse. 10. and the fourth lot came out to Issachar, verse 17, &c. do methinks very probably intimate, that it was not by appointment but by lot also, that such a tribe had the first lot, and such a tribe the second, &c. even as the lots wherein their names were written came first to hand; and surely herein the hand of God in ordering the lots was the more evident and wonderful; as for instance, That Judah's lot should come out first, and then that his lot should fall in the richest and best part of the kingdom, how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest. As for the dividing of the land in several lots it may be questioned, whether there were not now at the first certain men sent out to view the land, that they might the better know how to divide it into so many several lots, as they did afterward when after the work had been given over for a time they set upon it again, chap. 18.4, 5. Give out from among you three men for each tribe, and I will send them, and they shall rise and go through the land, and describe it according to the inheritance of them, and they shall come again to me, & they shall divide it into seven parts, &c. But because this is so fully expressed there and no mention is made of any such thing here, therefore we may rather think that now at first they went not so exactly to work, but only set out to each lot a portion of land as well as they could guess according to that knowledge they had got of the land by several inroads they had made into it, till upon the three first lots that were drawn the people began to suspect that Judah's lot being so large, there would not be a proportionable share left for the other tribes, and so before they would set upon the work again, there were certain men sent out purposely to make a more full discovery of the land, that they might the more equally set out to each lot a several share. But however, here we have the lot of Judah (which by the singular providence of God came out first) described by the several bounds thereof, as it was in the first division of the lots, This then was the lot of the tribe of the children of Judah by their families, even to the border of Edom; and the last clause, even to the border of Edom, is added to show that the description here given us of the bounds of Judah's portion shall begin at the east end of the south coast, which was towards the wilderness of Edom: As for the south coast which is here largely described in the four first verses of the chapter, what is to be noted therein you may see. Num. 34.3, 4, 5, &c.

Vers. 5. And the east border was the salt sea; even unto the end of Jordan.] That is, their border on the east side was from the place where their south border was drawn, verse 1. to wit, the wilderness of Zin all along the salt sea, that is, the lake of Sodom, even unto the place where the river Jordan runs into this lake.

And their border in the north quarter was from the bay of the sea, at the uppermost part of Jordan.] That is, their border on the north side (which divided the tribe of Judah from the tribe of Benjamin) went from the bay of the dead sea where the river Jordan ran into it, and so went up to Beth-hogla, and then passed along on the North of Betharabah, leaving Betharabah on the South in the lot of Judah, verse 61. Indeed, chap. 18.22. this city is reckoned amongst Benjamins cities; But this is because it stood on the confines of Judah and Benjamin, and so is reckoned as many others are to both tribes.

Vers. 6. And the border went up to the stone of Bohan the son of Reuben.] That is, Bohan the Reubenite. In remembrance of some remarkable passage that concerned this man, was this stone set up and called the stone of Bohan.

Vers. 7. The border went up toward Debir from the valley of Achor.] This is not that Debir taken by Othniel, verse 17. for that was near Hebron and not so close upon Judah's border.

And so north-ward looking towards Gilgal, that is before the going up to Adummim, which is on the south-side of the river.] That is, and so from Debir it turned northward at that place where Gilgal is, called Geliloth, chap. 18.17. right against Adummim, which is on the south-side of the river Kidron, so that he who should carry the line should have Gilgal before him north-ward, and Adummim behind him on the south-side of the river.

Vers. 8. And the border went up by the valley of the son of Hinnom unto the south-side of the Jebusite, the same is Jerusalem.] That is, it went from Enrogel, or the fullers fountain (which was not far from Jerusalem; for Adonijah and his conspirators being at Enrogel heard the sound of the trumpets, and the shouting of the people when Solomon was anointed king at Jerusalem, 1. Kings 1.9, 49.) by the valley of the son of Hinnom, unto the south-side of the city Jebus, which was afterwards called Jerusalem; not the fort of Zion, for that was more south-ward in Judah's portion, but the city itself which by that means was shut out of Judah's lot and left in the portion of Benjamin, see the following note upon verse 63.

Vers. 9. And the border was drawn to Baalah, which is Kirjath-jearim.] Called Kirjath-baal, verse 60. and chap. 18.14.

Vers. 10. And the border compassed from Baalah west-ward unto mount Seir, &c.] That is, having before fetched a compass north-ward, it now turned west-ward unto mount Seir, which was not that in the land of Idumea, but another of that name.

Vers. 12. And the west-border was to the great sea and the coast thereof.] See chap. 13.23.

Vers. 14. And Caleb drove thence the three sons of Anak, &c.] That is, from the mountains about Hebron. See the note upon chap. 11.21.

Vers. 15. He came up thence to the inhabitants of Debir, &c.] There was a Debir taken before by Joshua chap. 10.38, 39. but that which Joshua took, I conceive, was not this which lay so near to Hebron which Caleb now took, but that mentioned above, verse. 7. in the borders of Judah, and much nearer to Jordan, whence it is happily that Joshua is said to have taken that in his return towards Gilgal, chap. 10.38. and that here this city is expressly said to be that city which was formerly called Kirjath-sepher, to distinguish it from Debir taken by Joshua.

Vers. 16. He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife.] That is, I will give my consent that he shall have my daughter: we cannot hence infer that he might lawfully force upon his daughter what husband he pleased, for this he speaks as taking it for granted that his daughter would be guided by him.

Vers. 17. And Othniel the son of Kenaz, the brother of Caleb took it.] This was that Othniel which was afterwards the judge of Israel, Judge. 3.9. And when the children of Israel cried unto the Lord, the Lord raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother: and happily for this exploit he became first famous amongst the Israelites, and we may well think that this story is here inserted chiefly for his sake; by brother here may be meant kinsman, and so be referred to Othniel, that he was the brother, that is, the near kinsman of Caleb; but because of that word (younger) added, Judge. 1.13. Othniel the son of Kenaz Caleb's younger brother: and so again Judge. 3.9. I conceive this word brother is to be referred to Kenaz, that he was the father of Othniel, and the brother of Caleb: for though Caleb was the son or grandchild of Kenaz, and thence called a Kenezite, chap. 14.16. yet he might have a Kenaz to his brother too.

Vers. 18. And it came to pass, as she came unto him, that she moved him to ask of her father a field, &c.] This following passage concerning the enlarging of Achsahs dowry, by a portion of land which her father gave her, may well be added, to show how Caleb prized Othniel because of this his taking Debir, It came to pass, saith the text, as she came unto him, that is, as she was going from her fathers to her husbands family, she moved him to ask of her father a field, that is, taking the opportunity of her being now to leave her father (for then the affections of fathers are wont to be moved towards their daughters) she persuaded her husband to ask a field of her father, to wit, over and above that which he had already given her, as an increase of her dowry: For Caleb had sons, 1. Chron. 4.15. and in this case it is clear, they might not give away any part of their inheritance from their sons to their daughters, Numb. 27.8, 9. If a man die and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren: and therefore we must know that the land which Caleb had already given his daughter, and which she further now desired of him, was to be given her only as a dowry for term of life, or till the year of Jubile. Being it seems not content with that portion of land, which her father had already given her, verse. 19. she moved her husband to ask, or (for so also the words may be understood) she moved her husband that she might ask another field, to wit, as an enlargement of her dowry.

And she lighted off her asse: and Caleb said unto her, What wouldest thou?] We may two several ways understand this which is here said concerning Achsah Caleb's daughter, that she lighted off her asse: for either the meaning may be, that when they had set her upon an asse, that she might ride home with her husband Othniel to his house, she slipped down again, as in discontent and seeming to be unwilling to go with her husband, to wit, because her husband had not as she had moved him desired of her father an enlargement of her dowry, and so thereupon her father demanded of her, what wouldest thou? as perceiving that she was discontented, and desirous to know what it was that troubled her: Or else, that having desired her husband, as they were riding away from her fathers house, to make suit to her father for another field to be added to what he had already given her, when she perceived that he was loath to do it, or persuaded her rather to undertake it herself, she lighted off her asse, as addressing herself to make her request to her father, which her father perceiving, demanded of her presently what she would have.

Vers. 19. Who answered, Give me a blessing; for thou hast given me a south land, give me also springs of water.] To intimate, that the portion of land which he had given her was dry and not well watered, she calls it a south land, to wit, either because the southern parts of Judah's portion were dry and barren, and hence such lands were called south lands; or else, because the southern parts of Caleb's portion in particular were such. And hereupon she desires him to give her also springs of water, thereby intending either merely some springs of water, which might be conveyed into the south land to make it fruitful, or else some portion of land that was well watered.

And he gave her the upper springs and the nether springs.] That is, some higher grounds that were well watered, and some lower; or which tends much to one, he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry, both above it, and below it.

Vers. 21. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward, were Kabzeel, &c.] It is called Iekabzeel, Neh. 11.25.

Vers. 32. All their cities are twenty nine, with their villages.] There are indeed eight and thirty cities or towns named in the foregoing verses, and therefore for the clearing of this some hold, that because nine of these were afterwards assigned to the tribe of Simeon, therefore it is said here, that all the cities of Judah in those parts were nine and twenty. But the better answer I conceive is, that nine and twenty of them only were walled cities, the other were the most famous towns and villages in those parts. And here in this first catalogue of Judah's cities in the Southern parts, the most noted towns are expressed by name, as well as the walled cities, that in the following catalogues we may conceive the same, to wit, that there were many towns of note besides the cities there mentioned, though they be not expressed by name as here they are.

Vers. 36. Fourteen cities with their villages.] There are fifteen named in the foregoing verses, either therefore one of them was no city, but some noted town, or rather it may be very probably conceived that Gederah and Gederothaim were but one city: and therefore some read it (as it is in the margin of our bibles) Gederah or Gederothaim.

Vers. 62. And Nibshan and the city of salt.] This city might have its name, The city of salt, from the salt pits that were there, and the abundance of salt that was daily made by the inhabitants of the city.

Vers. 63. As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out.] It is a question much argued amongst writers, whether Jerusalem stood in Judah's or in Benjamins portion. By many places of Scripture it seems evident that it was in Benjamins portion. For in the 18. chapter of this book verse. 28. it is reckoned amongst the cities that were in Benjamins lot, and we see that Moses did before his death prophesy concerning Benjamin, that the Temple which was in Jerusalem should be built in Benjamins portion, for that is the drift of those words, Deut. 33.12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders; yea and Jer. 6.1. the inhabitants of Jerusalem are expressly called the children of Benjamin, O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and Judge. 1.21. the same that is here said of the children of Judah is likewise there said of the children of Benjamin, The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. But now again by other places of Scripture it seems as evident that Jerusalem was in Judah's portion. For first, mention is here made of it as one of Judah's cities, The Jebusites dwell with the children of Judah at Jerusalem unto this day: and secondly, Jerusalem is said to have been taken by the children of Judah, Judge. 1.8. and thirdly, it is reckoned as the great privilege of the children of Judah, that the Lord in his Temple dwelt amongst them, Psal. 78.67, 68, 69. Moreover he refused the Tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, &c. but the truth herein is, that Jerusalem stood in the border of these two tribes, and so was part in Judah's, and part in Benjamins portion, and therefore the places of Scripture before cited do not any way contradict one another, the fort of Zion and some of the south skirts of the city were in Judah's portion, but the greatest part of the city in Benjamins, and therefore it may well be that when they went about to expel the Jebusites that dwelt there, both Judah and Benjamin joined their forces together, as Judah and Simeon did in a like case, Judge. 1.3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites, and I likewise will go with thee into thy lot. As for that which is here said concerning Jerusalem, to wit, that the children of Judah could not drive out the Jebusites thence (and the like we see is said concerning the children of Benjamin, Judge. 1.21.) we must know that the Jebusites continued in Jerusalem unto David's time. Indeed Adoni-zedek the king of Jerusalem was slain by Joshua chap. 10.23, 26. (for he was one of those five kings that made war against Gibeon) though we find no mention there of his taking Jerusalem; yea, and it is expressly said, Judge. 1.8. that afterwards the children of Judah took the city of Jerusalem and burnt it with fire, that is, some part of it. Well, but yet the fort of Zion, which was the chief strength of Jerusalem, was not at that time taken by them; for that the Jebusites held till David took it, 2. Sam. 5, 6, 7. yea and it seems that afterward the Jebusites did also by the help of this fort recover the city again, at least so far, that they forced the Israelites to let the Jebusites dwell there amongst them, as it is said here. For in the days of the Judges we see that Iebus, that is, Jerusalem was still inhabited by the Jebusites, Judge. 19.12. We will not turn aside hither into the city of a stranger, that is not of the children of Israel (saith the Levite there concerning Iebus) we will pass over to Gibea. But however we must not think, that this which is said here, that the children of Judah could not drive them out, is added by way of excusing them; no, but rather to their shame and reproach; for though the fort of Zion was a place of great strength, so that when David set himself down with his army before it, the Jebusites scorned him, & bragged that their lame and blind and impotent people, should defend it against him, 2. Sam. 5.6. Yet God would certainly have driven them out according to his promise, had they not been wanting to themselves. But they grew slothful and faint hearted, and by these and other their sins, provoked the Lord to withdraw himself from them, and so then indeed they could not drive out the inhabitants, but were glad to purchase peace upon any terms; according to that Judge. 2.20, 21. And the anger of the Lord was hot against Israel, and he said, Because this people hath transgressed my covenant which I commanded their fathers, and have not hearkened to my voice; I also will not hence forth drive out any from before them, of the nations which Joshua left when he died, &c.

CHAP. XVI.

Vers. 1. ANd the lot of the children of Joseph, fell from Jordan by Jericho, unto the water of Jericho on the east, &c.] It is the opinion of some learned writers, that there was but one lot drawn for the children of Joseph, and that because one half of the tribe of Manasseh, being already disposed of without Jordan, it was judged the fittest way to join the other half of the tribe of Manesseh in one lot with the tribe of Ephraim, under the common name of the children of Joseph; for, say they, by this means they made sure that the children of Joseph should be seated together in that part of Canaan, which the lot that was drawn out with that which had their name in it, did assign to them. And this likewise, they seek to make good from the words of the text, both here where it speaks of the inheritance of Ephraim & Manasseh, as comprehended in one lot, And the lot of the children of Joseph, fell from Jordan, &c. and again, chap. 17.14. where the children of Joseph seem to complain of this, And the children of Joseph spake unto Joshua saying, why hast thou given me but one lot and one portion to inherit? But all things considered, I think it more probable that there were two several lots for the tribe of Ephraim and the half of Manasseh: first, because those words chap. 14.2. By lot was their inheritance —for the nine tribes, and for the half tribe, seems rather to imply, that there were several lots both for the nine tribes, and for the half tribe: secondly, because the portion that fell to the tribe of Ephraim being described in the latter part of this chapter, it follows in the beginning of the next chapter, There was also a lot for the tribe of Manasseh: for do not those words clearly intimate that there was one lot drawn for Ephraim, and another for Manasseh? and thirdly, because the providence of God in ordering the lots must needs be the more wonderful, if Judah's lot coming forth first, the next two lots also that were drawn should be these of Ephraim and Manasseh, the sons of Joseph, immediately one after another, upon whom also God had transferred a part of Reuben's birthright, as it is expressly said, 1. Chron. 5.1, 2. And indeed that complaint of the sons of Joseph, chap. 17.14. Why hast thou given we but one lot and one portion to inherit? was not meant of the drawing but one lot for them, but of the quantity of land assigned to them for their portion, to wit, that it was no more then might well have been assigned for one tribe. For had they taken exception that there was but one lot for these two tribes, they would have contested about this when they made the lots, and not after their lot was drawn. And here in this place, the text speaks of the lot of the children of Joseph in the singular number, not because there was but one lot drawn both for Ephraim and Manasseh, but because the writer of this book intended, first to show jointly together where the inheritance of these two tribes lay, and then afterwards to show severally what each of them had for their portion. So that therefore in these first three verses of this chapter the south bounds of the inheritance of the sons of Joseph where it bordered upon Benjamins portion is described, to wit, that they began at that part of Jordan which was nigh unto Jericho, and so went up unto the water of Jericho, that is, to certain streams that watered Jericho, called afterwards the waters of Elisha, because of that miracle which he wrought upon them, 2. Kings 2.21. (it is here said to have been on the east, and chap. 18.12. on the north side of Jericho, because it lay north-east of the city) and so to the wilderness that goeth up from Jericho throughout mount Bethel, namely the wilderness of Beth-aven chap. 18.12. and so from Bethel to Luz, and thence to the borders of Archi, to Ataroth called also Ataroth-addar verse 5. and again, chap. 18 12. and so on still westward by the several places here mentioned till they ended at last at the sea, that is, the Mediterranean sea.

Vers 5. The border of their inheritance on the east side was Ataroth-addar unto Beth-horon the upper.] Here begins the description of that portion of the land of Canaan which was assigned to the tribe of Ephraim; which to us that cannot have any certain knowledge of that country as it was in those times, must needs be very difficult and hard to be understood, especially being described here in so few words as it is. In this first clause all is said, that is said, concerning the eastern bounds, to wit, that it reached from Ataroth in the southern bounds, to Beth-horon in the north side; and so indeed the breadth of Ephraim's portion is only here set forth where it was broadest eastward.

Vers. 6. And the border went out toward the sea to Michmethah, &c.] There being mention made in the former verse of Beth-horon the upper, which lay on the north side of Ephraim's lot, here now the text describes how the north border went out from the said Beth-horon first westward to Michmethah, and then eastward by several towns here mentioned, till it ended at last at Jordan.

Vers. 8. The border went out from Tappuah westward, &c.] Here the text returns to show what had been touched before, verse 6. to wit, how the northern border went on westward beyond Michmethah toward the sea, namely, that it went along by Tappuah unto the river Kanah, and so at last to the midland sea.

Vers 9. And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh.] That is, besides the cities that stood within the compass of these bounds, the Ephraimites had certain cities allotted them within the portion of Manasseh, as an addition, because this portion here described was too little for them.

Vers. 10. And they drave not out the Canaanites that dwelt in Gezer, &c.] See the note chap. 17.12.

CHAP. XVII.

Vers. 1. THere was also a lot for the tribe of Manasseh, (for he was the first-born of Joseph) to wit, for Machir the first born of Manasseh, &c.] This clause, for he was the first born of Joseph, is added, to imply that though Jacob had prophesied that Ephraim's dignity should be the greater, Gen. 49.19. His younger brother shall be greater then he, and his seed shall become a multitude of nations, yet Manasseh being one of Josephs sons, yea his first born, he was also to have the portion of a tribe as well as Ephraim, according as Jacob had prophesied of them, Gen. 48.5, 6. And now thy two sons Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: As Reuben and Simeon, they shall be mine. And thy issue which thou begettest after them shall be thine. Now the lot that fell to Manasseh is said to have been for Machir the first born of Manasseh, because Manasseh had no other sons but Machir only, and therefore sometimes Machir seems to be put for the whole tribe of Manasseh, Judges 5.14. Out of Machir came down gov • rnours; and amongst his posterity it seems that Manasseh's portion was now wholly divided. But then it may be questioned by some why Machir is here called the first born of Manasseh. To which I answer, that the child that first openeth the womb is usually in the Scripture called the first born, though there were no more born after him.

Because he was a man of war therefore he had Gilead and Bashan.] That is, because Machir the father of Gilead was a man of war Many conceive that Machir had no other sons but Gilead, and that all Manasseh's portion was divided amongst Gileads posterity. But this we may well doubt, 1. Because Gen. 50.23. there is mention made of Machirs children. 2. Because Num. 26.29. we read of a family of the Machirites distinct from those that were called by the names of the sons of Gilead; concerning which, see the note on the place. However, the posterity of Machir had the land of Gilead and Bashan, that is, the half of it, settled upon them (which is here mentioned by the way, that after he might proceed to speak of their dividing to the other half of this tribe, their portion of the land within Jordan) and that because Machir was a man of war, that is, because the Machirites were men of war, and did themselves win Gilead and dispossess the enemy of it. See the notes, Numb. 32.39, 40.

Vers. 4. Therefore according to the commandment of the Lord, he gave them an inheritance, &c.] See Numb. 27.7.

Vers. 5. And there fell ten portions to Manasseh.] That is, the land was divided into six parts according to the number of the sons of Gilead mentioned verse 2. and Hephers part was divided into five parts, and given to his son Zelophehads five daughters; and so there were ten portions in all.

Vers. 7. And the coast of Manasseh was from Asher to Michmethah, &c.] If Asher was a town seated at the south-east end of Manasseh's lot (as some conceive it was) then in this and the following verses, we have only the description of the southern bounds of this tribe of Manasseh, which were also the north bounds of Ephraim's portion, as is evident because Michmethah and the other following places here mentioned, as Tappuah and the river Kanah, are the same that were named before in the north border of Ephraim; But if Asher stood, as others think, in the north-east of Manasseh's portion, then in the first words we have the east bounds of this half tribe of Manasseh, to wit, that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lieth before Shechem, and then in the next words, we have the southern bounds described from Michmethah to the midland sea, to wit, that from Michmethah it went a long on the right hand turning westward to Tappuah, and so on the south of the river Kanah, verse 9. and so right on to the sea: and thus, as is noted in that ninth verse, the land was Manasseh's both on the north and south side of the river Kanah, though the cities that stood on the south side of that river belonged to Ephraim, which is intended in those words, these cities of Ephraim are among the cities of Manasseh,