THE BOOK OF

JOSHUA

THE ARGUMENT

It is not material to know who was the penman of this book, whether Joshua, as seems most probable from Josh 24:26, or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua's death, as Josh 10:13, compared with 2 Sam 1:18; Josh 19:47, compared with Judg 18:1; and Josh 24:29-30. And such like insertions have been observed in the five books of Moses.

JOSHUA 1

Josh 1:1-3: God commands Joshua to lead the people unto the land of Canaan.

Josh 1:4: Its borders.

Josh 1:5-6: God promises to assist him;

Josh 1:7-9: commanding him to observe the law.

Josh 1:10-11: He prepares the people to pass over Jordan.

Josh 1:12-15: Reminds the Reubenites, Gadites, and half tribe of Manasseh of their promise to Moses;

Josh 1:16-18: which they are ready to do, and all promise to obey.

Josh 1:1. After the death of Moses; either immediately after it, or when the days of mourning for Moses were expired. Joshua was appointed and declared Moses's successor in the government before this time, and therefore doubtless entered upon the government instantly after his death; and here he receives confirmation from God therein. The servant of the Lord: this title is given to Moses here and Josh 1:2, as also Deut 34:5, and is oft repeated, not without cause; partly, to reflect honour upon him; partly, to give authority to his laws and writings, in publishing whereof he only acted as God's servant, in his name and stead: and partly, that the Israelites might not think of Moses above what was meet, remembering that he was not the Lord himself, but only the Lord's servant; and therefore not to be worshipped, nor yet to be too pertinaciously followed in all his institutions, when the Lord himself should come and abolish part of the Mosaical dispensation; it being but reasonable that he who was only a servant in God's house, should give place to him who was the Son, and Heir, and Lord of it, as Christ was. See Heb 3:3,5-6. The Lord spake; either in a dream or vision, or by Urim, Num 27:21. Moses's minister, i.e. who had waited upon Moses in his great employments, and thereby been privy to his managery of the government, and so fitted and prepared for it.

Josh 1:2. This Jordan; this which is now near thee, which is the only obstacle in thy way to Canaan. Which I do give, i.e. am now about to give the actual possession of it, as I formerly gave a right to it by promise.

Josh 1:3. Every place, to wit, within the following bounds.

Josh 1:4. This Lebanon; this emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within my view; as if the Lord appeared to him in the form of a man, and pointed to it. Of the Hittites, i.e. of the Canaanites, who elsewhere are all called Amorites, as Gen 15:16, and here Hittites, by a synecdoche; the Hittites being the most considerable and formidable of all, as may appear from Num 13:33; Num 14:1; 2 Kings 7:6; and many of them being of the race of the giants, dwelling about Hebron. See Gen 25:9-10; Gen 26:34; Gen 27:46. The great sea; the midland sea, great in itself, and especially compared with those lesser collections of waters, which the Jews called seas. Objection. The Israelites never possessed all this land. Answer 1. That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended. See Judg 2:20. 2. This land was not all to be possessed by them at once, but by degrees, as their numbers and necessities increased; but Canaan being fully sufficient for them, and many of the Israelites being from time to time either cut off or carried captive for their sins, there was never any need of enlarging their possessions. 3. Though their possessions extended not to Euphrates, yet their dominion did, and all those lands were tributary to them in David's and Solomon's time.

Josh 1:5. As I was with Moses, to assist him against all his enemies, and in all the difficulties of governing this stiffnecked people, which Joshua might justly fear no less than the Canaanites. I will not fail thee, nor forsake thee; I will not leave thee destitute either of inward support, or of outward assistance.

Josh 1:6. Joshua, though a person of great courage and resolution, whereof he had given sufficient proof, yet needs these exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses; and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders. Thou shalt divide the land; which supposeth the full conquest of the land. That honour and assistance which I denied to Moses I will give to thee.

Josh 1:7. Remember that though thou art the captain and commander of my people, yet thou art my subject, and obliged to observe all my commands. To the right hand or to the left, i.e. in any kind, or upon any pretence. That thou mayest prosper, or, that thou mayest do wisely; whereby he instructs him in the true art of government; and that his greatest wisdom will lie in the observation of all God's commands, and not in that pretended reason of state which other princes govern all their affairs by. And this plainly shows that God's assistance promised to him and to the Israelites was conditional, and might justly be withdrawn upon their breach of the conditions. Whithersoever thou goest, i.e. whatsoever thou doest. Men's actions are oft compared to ways, or journeys, or steps, by which they come to the end they aim at.

Josh 1:8. Shall not depart out of thy mouth, i.e. thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy mouth shall in all things be given according to this rule. Meditate therein, i.e. diligently study, and frequently and upon all occasions consider what is God's will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of all thy private actions and public administrations. According to all that is written therein; whereby he teacheth him that it is his duty to see with his own eyes, and to understand the mind and law of God himself, and not blindly to follow what any other should advise him to.

Josh 1:9. Have not I commanded thee; I whom thou art obliged to obey; I who can carry thee through every thing I put thee upon; I of whose faithfulness and almightiness thou hast had large experience?

Josh 1:10-11. Prepare you victuals; for although manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deut 2:6,28. And now having been some time in the land of the Amorites, and together with manna used themselves to other food which that country plentifully supplied them with, they are warned to furnish themselves therewith for their approaching march. Within three days. Question. How can this be, when the spies, who were not yet sent away, continued three days hid in the mountains, Josh 2:22, and the people passed not over till three days after the spies returned? Josh 3:2. Answer. These words, though placed here, seem not to have been delivered by Joshua till after the return of the spies; such transpositions being so frequent in Scripture, that interpreters have formed this general rule, that there is no certain order, no former nor latter, in the histories of the Scripture. And hence it comes that these three days mentioned here below, after the history of the spies, are again repeated, Josh 3:2. Besides, the Septuagint render the words yet three days; and the Chaldee, in the end of three days; others, after three days, as it is Josh 3:2. Or these three days may be the same with those Josh 2:22, and the matter may be conceived thus: Joshua gives the people notice of their passage over Jordan within three days here, and at the same time sends away the spies, who return ere those three days be ended. For the three days, Josh 2:22, may be understood of one whole day, and part of two other days, as it is in that famous instance, Matt 27:63, of which see more on that place, and on Matt 12:40. The spies came to Jericho in the evening of the first day, and intended to lie there, Josh 2:8; but being disturbed and affrighted by the search made after them, they go away that night into the mountains, and there abide the time mentioned. Joshua having delivered this message from God to the Israelites, and sent away the spies, removes from Shittim to Jordan, Josh 3:1, being sufficiently assured of his safe passage over Jordan, whatsoever became of the spies; and after those three days mentioned here were past, Josh 3:2, he sends the officers to the people with a second message about the manner of their actual passing over.

Josh 1:12-13. Remember his charge to you, and your promise to him, which they were obliged to keep; and Joshua was to see that they did so. Rest i.e. a place of rest, as that word signifies: see on Gen 49:15.

Josh 1:14. Ye shall pass, to wit, over Jordan. Before your brethren; either, 1. In their presence. Or, 2. In the front of all of them; which was but reasonable; partly, because they had the advantage of their brethren, having actually received their portion, which their brethren had only in hope, and therefore were obliged to more service, the rather to prevent the envy of the other tribes; partly, because they were freed from those impediments which the rest were exposed to, their wives, and children, and estates being safely lodged; and partly, to prevent their retreat and withdrawing themselves from the present service, which they otherwise should have had opportunity and temptation to do, because of the nearness of their habitations. Armed; for by this time they were well furnished with arms, which they had either from the Egyptians, or Amalekites, or Amorites, from whom they had taken them; or by purchase from those people by whose borders they passed. Or, in military order. See on Exod 13:18. The mighty men of valour; all such were obliged to go over if occasion required it, but Joshua took only some of them, partly because they were sufficient for his purpose, and partly because some were fit to be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance or hinderance in their enterprise upon Canaan.

Josh 1:15-16. They answered, i.e. the Reubenites, etc., mentioned Josh 1:12, to whom Joshua's discourse is confined, Josh 1:13-15. No doubt the other tribes expressed the same thing; but this is only recorded concerning these, because that might seem most doubtful, and the obedience of the rest was unquestionable.

Josh 1:17. The same obedience which we owed, and those of us who are now alive generally performed, to Moses, we promise unto thee. Only the Lord thy God be with thee: this is not a limitation of their obedience, as if they would not obey him any further or longer than he was prosperous or successful; but an additional prayer for him. As we have hereby promised thee our obedience, so our prayer shall be, that God would bless and prosper thee, as he did Moses.

Josh 1:18. In all that thou commandest him, not repugnant to God's commands; for none can be so foolish to think, that if he had commanded the people to blaspheme God, or worship idols, the people were obliged to obey him therein.

JOSHUA 2

Josh 2:1-7: Joshua sends two spies to Jericho; they are sought after; Rahab hides them; deceives the messengers.

Josh 2:8-11: She acknowledges that God had given them the land; her reasons.

Josh 2:12-21: The covenant between her and them.

Josh 2:22-24: Their return and relation.

Josh 2:1. Sent; or, had sent, as that tense is oft used. See on Josh 1:11. Shittim; called also Abelshittim, Num 33:49. Two men; not twelve, as Moses did, partly because the people of Canaan were now more alarmed than in Moses's time, and more suspicious of all strangers; and partly because those were to view the whole land, these but a small parcel of it. To spy, i.e. to learn the state of the land and people, and what way and method they should proceed in. It is evident enough that Joshua did not this out of distrust, as the people did, Deut 1; and it is most probable he had God's command and direction in it, for the encouragement of himself and his army in their present enterprise. Secretly; with reference not to his enemies, which being the constant and necessary practice of all spies, was needless to be mentioned; but to the Israelites, without their knowledge or desire. And this seems added by way of opposition unto the like action, Deut 1, where it was done with the people's privity, and upon their motion; and therefore an account was given, not only to Moses, but also to the congregation; whereas here it was given to Joshua only, Josh 2:23, which was a good caution to prevent the inconveniency which possibly might have arisen, if their report had been doubtful or discouraging. The land, even Jericho, i.e. the land about Jericho, together with the city. Heb. the land and Jericho, i.e. especially Jericho. So and is used 2 Sam 2:30; 1 Kings 11:1; Ps 18:1. They obeyed Joshua's command, even with the hazard of their own lives, considering that they were under the protection of Divine Providence, which could very easily many ways secure them; or being willing to sacrifice their lives in their country's service. An harlot's house; so the Hebrew word is used, Judg 11:1; Judg 16:1; 1 Kings 3:16; Ezek 23:44 and so it is rendered by two apostles, Heb 11:31; James 2:25; such she either now was, or formerly had been; and such a person's house they might come to with less observation than to an hostess, as some render it, or to a public victualling-house. And such a course of life was very common among the Gentiles, who esteemed fornication to be either no sin, or a very small and trivial one. Lodged there, or, lay down, as the same word, is rendered, Josh 2:8, intended and composed themselves to rest; but they were disturbed and hindered from their intentions upon the following discovery.

Josh 2:2. Tonight; this evening, by comparing this with Josh 2:5.

Josh 2:3-4. Or, But the woman had taken—and had hid them, to wit, before the messengers came from the king; as soon as she understood from her neighbours, or common rumour, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, Heb 11:31, for she did apparently venture her life upon a stedfast persuasion of the truth of God's word and promise given to the Israelites. I wist not whence they were: her answer, contained in these and the following words, was palpably false, and therefore unquestionably sinful; howsoever, her intention was good therein: see Rom 3:8. But it is very probable, she being a heathen, might think, what some Christians have thought and said, that an officious lie is not unlawful. Or, at worst, this was her infirmity, which was graciously pardoned by God, and her faith was amply rewarded.

Josh 2:5. The time of shutting of the gate; either of her house, or rather of the city, which was shut at a certain time.

Josh 2:6. Up to the roof, which was plain, after the manner. See Deut 22:8; Matt 10:27; Mark 2:4; Acts 10:9. Laid in order upon the roof, that they may be dried by the heat of the sun.

Josh 2:7. Fords, or passages, i.e. the usual places where people used to pass over Jordan, whether by boats or bridges; or rather, because of the shallowness of the river, which a little after this swelled higher, as the history will tell us, and as it is very usual for rivers to do. They shut the gate of the city, partly for their security against their approaching enemies; and partly to prevent the escape of the spies, if peradventure Rahab was mistaken, and they yet lurked in the city.

Josh 2:8. Before they were laid down to rest or sleep, as they intended, being now, after the departure of their searchers, come from their hiding place to their restingplace.

Josh 2:9. Question. How could they understand one the other? Answer 1. The Hebrew and the Canaan or Phoenician languages have a very great resemblance, and are thought to be but differing dialects of one and the same tongue, as the learned prove by a multitude of words, which are common to both of them. Or, 2. Some of the Hebrews had either out of curiosity, or by Joshua's order and direction, learnt that language for this or other such like occasions. Your terror, i.e. the dread of you. See Exod 23:27; Exod 34:24; Deut 11:25; Deut 28:7.

Josh 2:10-11. Did melt, i.e. were dissolved, lost all consistency and courage. This phrase is oft used, as Deut 1:28; Deut 20:8; Josh 5:1; Josh 7:5. He is God in heaven above, and in earth beneath; he can do whatsoever he pleaseth in heaven and earth; whereas our gods are enclosed in heaven, and can do nothing to us upon earth.

Josh 2:12. By the Lord; by your God, who is the only true God: so she shows her conversion to God, and owns his worship, one eminent act whereof is swearing by his name. My father's house; my near kindred, which she particularly names, Josh 2:13. Husband and children it seems she had none. And for herself; it was needless to speak, it being a plain and undeniable duty to save their preserver. A true token; either an assurance that you will preserve me and mine from the common ruin; or a token which I may produce as a witness of this agreement, and a mean of my security.

Josh 2:13. All that they have, i.e. their children, as appears from Josh 6:23.

Josh 2:14. Our life for yours; we pawn and will venture our lives for the security of yours. Or, may we perish, if you be not preserved. This our business, i.e. this agreement of ours, and the way and condition of it, test others under this pretence secure themselves. By which they show both their piety and prudence in managing their oath with so much circumspection and caution, that neither their own consciences might be insnared, nor the public justice obstructed.

Josh 2:15. Which gave her the opportunity of dismissing them when the gates were shut. She dwelt upon the wall; her particular dwelling was there; which may possibly be added, because the other part of her house was reserved for the entertainment of strangers.

Josh 2:16. To the mountain, i.e. to some of the mountains wherewith Jericho was encompassed, in which also there were many caves where they might lurk. Three days; not three whole days, but one whole day, and parts of two days: see on Josh 1:11.

Josh 2:17. The men said, or, had said; namely, before she let them down; it being very improbable, either that she would dismiss them before the condition was expressed and agreed; or that she would discourse with them, or they with her, about such secret and weighty things after they were let down, when others might overhear them; or that she should begin her discourse in her chamber, and not finish it till they were gone out of her house. Objection. They spoke this after they were let down; for it follows, Josh 2:18, this—thread—which thou didst let us down by. Answer. Those words may be thus rendered, which thou dost let us down by, i.e. art about to do it; it being frequent for the preter tense to be used of a thing about to be done, by an enallage of tenses, as Josh 10:15. Blameless of this thine oath, i.e. free from guilt or reproach if it be violated, namely, if the following condition be not observed.

Josh 2:18. Into the land, i.e. over Jordan, and near the city. Bind this line of scarlet thread in the window, that it may be easily discerned by our soldiers.

Josh 2:19. His blood shall be upon his head; the blame of his death shall rest wholly upon himself, as being occasioned by his own neglect or contempt of the means of safety. His blood shall be on our head; we are willing to bear the sin, and shame, and punishment of it. If any hand be upon him, to wit, so as to kill him, as this phrase is used, Esther 6:2; Job 1:12.

Josh 2:20-21. Forthwith, partly, that the spies might see it hung out before their departure, and so the better know it at some distance; partly, lest some accident might occasion a mistake or neglect about it; and partly, for her own comfort, it being pleasant and encouraging to her to have in her eye the pledge of her deliverance.

Josh 2:22. Abode there three days; supporting themselves there with the provisions, which after the manner of those times and places they carried with them, which Rahab furnished them with. Throughout all the way, i.e. in the road to Jordan, and the places near it, but not in the mountains.

Josh 2:23. And passed over, to wit, Jordan unto Joshua. Him alone, not the people, as they did Num 13.

JOSHUA 3

Josh 3:1: Joshua comes with the Israelites to Jordan.

Josh 3:2-6: The officers instruct the people and priests for the passage.

Josh 3:7-13: God encourages Joshua, and he encourageth the people, giving therefore a sign the dividing the waters of Jordan till the ark and people should pass over.

Josh 3:14-17: The people pass over, the priests standing all the time in the midst of Jordan.

Josh 3:1. In the morning; not after the return of the spies, as may seem at first view; but after the three days, as it follows, Josh 3:2. Lodged there that night, that they might go over in the day time; partly that the miracle might be more evident and unquestionable; and partly to strike the greater terror into their enemies.

Josh 3:2. After three days; either, 1. At the end of the three days mentioned Josh 1:11, or upon the last of them, as this phrase is used. See on Deut 15:1. Or, 2. After those days were expired. See on Josh 1:11. The officers went through the host the second time to give them more particular directions, as they had given them a general notice, Josh 1:10-11.

Josh 3:3. They commanded the people, in Joshua's name, and by his authority. The priests the Levites, who were not only Levites, but priests also. For although the Levites were to carry the ark, Num 4, yet the priests might perform that office, and did so upon some solemn occasions, as here, and Josh 6:6. Go after it towards Jordan, to go over it in such manner as I am about to describe. Till this time the ark went in the middle of the cloudy pillar, probably being now vanished, now it goes in the front.

Josh 3:4. Two thousand cubits make a thousand yards, and at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath days, hence it hath been conceived that a sabbath day's journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark were at that distance from it, and came so far; but the most were farther from it, and their sabbath day's journey was considerably longer. Come not near unto it; partly from the reverent respect they should bear to the ark; and partly for the following reason. That ye may know the way by which ye must go; that the ark marching so far before you into the river, and standing still there till you pass over, may give you the greater assurance of your safe passage.

Josh 3:5. Joshua said, or rather had said, to wit, the day before their passage; for it follows, tomorrow. Sanctify yourselves, both in soul and body, that you may be meet to receive such a favour, and with more attention and reverence observe and ponder this great work, and fix it in your hearts and memories. See on Exod 19:10; Lev 20:7.

Josh 3:6. Take up the ark, to wit, upon your shoulders; for so they were to carry it, Num 7:9. Before the people; not in the middle of them, as you used to do.

Josh 3:7. i.e. To gain thee authority and reputation among them, as the person whom I have set in Moses's stead, and by whom I will conduct them to the possession of the promised land.

Josh 3:8. To the brink, Heb. to the extremity; so far as the river then spread itself, which was now more than ordinary, Josh 3:5. In Jordan; within the waters of Jordan, in the first entrance into the river; where they stood for a season, till the river was divided, and then they went into the midst of it, as it is implied, Josh 3:17, and there abode till all the people were passed over, as it follows in the history.

Josh 3:9. Come hither, to the ark or tabernacle, the place of public assemblies, and hear the words of the Lord your God; who is now about to give a proof that he is both the Lord, the omnipotent Governor of heaven and earth, and all creatures; and your God, in covenant with you, having a tender care and true affection for you.

Josh 3:10. Hereby ye shall know, to wit, by experience and sensible evidence. The living God; not a dull, dead, senseless, and unactive god, such as the gods of the nations are; but a God of life, and power, and activity, to watch over you, and work for you. Is among you; is present with you to strengthen and help you, as the phrase signifies, Exod 17:7; Deut 31:17; Josh 22:31.

Josh 3:11. Into part of the river.

Josh 3:12. Take you twelve men, for the work described, Josh 4:2-3.

Josh 3:13. As soon as the soles of the feet of the priests shall rest in the waters of Jordan; that so it may appear that this is the Lord's doing, and that in pursuance and for the accomplishment of his covenant made with Israel. The Lord of all the earth; the Lord of all this terrestrial globe made of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth. The waters which now are united shall be divided, and part shall flow down the channel towards the Dead Sea, and the other part, that is nearer the spring or rise of the river, and flows down from it, shall stand still. They shall stand upon an heap, being as it were congealed, as the Red Sea was, Exod 15:8, and so kept from overflowing all the country.

Josh 3:14-15. Which is also noted 1 Chron 12:15; Ecclesiasticus 24:26, and by Aristœas in the History of the LXX. Interpreters. This is meant not of the wheat harvest, but of the barley harvest, (which was before it, Ruth 1:22; 2 Sam 21:9) as is manifest from their keeping of the passover at their first entrance, Josh 5:10, which feast was kept on the fourteenth day of their first month, when they were to bring a sheaf of their firstfruits, Lev 23:10; Deut 16:9-10, which were of barley, as Josephus affirms, and is evident from the thing itself. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most, partly because of the rains which have fallen all the winter, and partly because of the snows, which then melt into water and come into the rivers; for which reasons the same overflowing of water which is here ascribed to Jordan, is by other authors ascribed to Euphrates, and Tigris, and the Rhine, and Maine, etc. And this time God chose for this work, partly that the miracle might be more glorious in itself, more obliging to the Israelites, and more amazing and terrible to the Canaanites; and partly that the Israelites might be entertained at their first entrance with more plentiful and comfortable provisions.

Josh 3:16. The waters rose up upon an heap; which having been affirmed by heathen writers to have been done by magicians, it is great impudence to disbelieve or doubt of God's power to do it. Adam, that is beside Zaretan: the city Adam being more obscure, is described by its nearness to a more known place, Zaretan, or Zarthan, which some think is the same place mentioned 1 Kings 4:12; 1 Kings 7:46; but it rather seems to have been another place then eminent, but now unknown, as many thousands are. The meaning is, that the waters were stopped in their course at that place, and so kept at a due distance from the Israelites whilst they passed over. Right against Jericho; here God carried them over, because this part was, 1. The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and warlike people. 2. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement to their present expedition.

Josh 3:17. Stood firm, i.e. in one and the same place and posture; their feet neither moved by any waters flowing in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed unto their other standing in the brink of the water when they came to it, commanded Josh 3:8, which was but for a while, till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, as is here said, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over. If it be said that what is prescribed Josh 3:8, is here said to be executed, and therefore the midst of Jordan here is the same place with the brink of the water of Jordan, Josh 3:8; it may be answered, that the manifest variation of the phrase shows that it is not absolutely the same thing or place which is spoken of there and here; but what is there enjoined is here executed with advantage; for when it is said that they stood firm—in the midst of Jordan, it must needs be supposed that they first came to the brink of the water, and that they stood there for a season, till the waters were cut off and dried up, as appears from the nature of the thing; and that then they went farther, even into the midst of Jordan. In the midst of Jordan: either, 1. Within Jordan, as it is expressed above, Josh 3:8; for that phrase doth not always signify the exact middle of a place, but any part within it, as appears from Gen 45:6; Exod 8:22; Exod 24:18; Josh 7:13; Josh 10:13; Prov 30:19. Or rather, 2. In the middle and deepest part of the river. For, 1. Words should be taken properly, where they may without any inconveniency, which is the case here. 2. The ark went before them to direct, and encourage, and secure them in the dangers of their passages, for which ends the middle was the fittest place. 3. In this sense the same phrase is used, Josh 4:3,8; for certainly those stones which were to be witnesses and monuments of their passage over Jordan should not be taken from the brink or brim of the river, or from the shore which Jordan overflowed only at that season, but from the most inward and deepest parts of the river; and Josh 3:16-17, where the priests are said to ascend or come up out of Jordan, and out of the midst of Jordan unto the dry land; whereas had this been meant only of the first entrance into the river, they must have been said first to go down into Jordan, and then to go up to the land.

JOSHUA 4

Josh 4:1-8: God commands them to carry twelve stones for a memorial out of Jordan; Joshua orders it; the people perform.

Josh 4:9: Twelve other stones set up for a memorial in the midst of Jordan.

Josh 4:10-13: The people pass over: the order they observe.

Josh 4:14: God magnifies Joshua.

Josh 4:15-17: The priests with the ark are commanded to come up out of Jordan.

Josh 4:19: The waters return, Josh 4:18. The time of this passage.

Josh 4:20-24: Twelve stones set up in Gilgal; to what purpose declared.

Josh 4:1. This was commanded before, Josh 3:12, and is here repeated with enlargement, as being now to be put in execution.

Josh 4:2. For the greater evidence and certainty, and the more effectual spreading of the report of this marvellous work among all the tribes.

Josh 4:3. Out of the midst of Jordan; of which see on Josh 3:17. Where ye shall lodge this night, i.e. in Gilgal, as is expressed below, Josh 4:19-20.

Josh 4:4. Prepared, i.e. appointed or chosen for that work, and commanded them to be ready for it.

Josh 4:5. Pass over before the ark, i.e. go back again to the place where the ark stands.

Josh 4:6. A sign; a monument or memorial of this day's work.

Josh 4:7. Before the ark; as it were at the sight and approach of the ark, to give it and the Israelites a safe passage.

Josh 4:8-9. In the midst of Jordan; properly so called; as Josh 3:17. Question. How could these stones be a monument of this work, when they were not seen, but generally covered with the waters of Jordan? Answer. These stones are not the same with those which a man could carry upon his shoulders, Josh 4:5, and therefore might be very much larger; and being set up in two rows one above another, they might possibly be seen, at least sometimes when the water was low, and especially where the water was commonly more shallow, as it might be ordinarily in this place, though not at this time, when Jordan overflowed all its banks. Add to this, that the waters of Jordan are said to be very pure and clear; and therefore these stones, though they did not appear above it, might be seen in it, either by those who stood upon the shore, because that river was not broad; or at least by those that passed in boats upon the river, who could easily discern them by the peculiar noise and motion of the water occasioned by that heap of stones. And this was sufficient, especially considering that there was another more distinct and visible monument of this miracle set up in Gilgal. They are there unto this day: this might be written, either, 1. By Joshua, who wrote this book near twenty years after this was done; or, 2. By some other holy man, divinely inspired and approved of by the whole Jewish church, who inserted this and some such passages, both in this book, and in the writings of Moses.

Josh 4:10. To speak unto the people, i.e. to command the people to do. According to all that Moses commanded Joshua; which he did not particularly, but in the general, because he commanded Joshua to observe and do all that God had commanded him by Moses, and all that he should command him any other way. Hasted and passed over, i.e. passed over with haste; which is noted as an argument of their fear, or weakness of their faith; as, on the contrary, the priests are commended that they stood firm, and fixed, and settled in their minds, as well as in the posture of their bodies.

Josh 4:11. The people looking on, and beholding this wonderful work of God with attention and admiration.

Josh 4:12-13. Either, 1. Before the ark, by which they, as well as the rest, passed when they went over Jordan. Or, 2. In the presence of God, who diligently observed whether they would keep their promise and covenant made with their brethren, or not.

Josh 4:16. For being now in the middle, and lowest, and deepest place of the river, (of which see on Josh 3:17,) they are most properly said to ascend or go up to the land; which word is thrice used ill this and the two next following verses.

Josh 4:17. The priests staid contentedly in the river, till God by Joshua called them out.

Josh 4:18. The waters came down from their heaps, and returned with all convenient speed into their proper channel, according to their natural and usual course.

Josh 4:19. The first month, to wit, of Nisan, which wanted but five days of forty years from the time of their coming out of Egypt, which was on the fifteenth day of this month; so punctual is God in the performing of his word, whether promised or threatened. And this day was very seasonable for the taking up of the lambs, which were to be used four days after, according to the law, Exod 12:3,6. Gilgal; a place so called hereafter upon a following occasion, Josh 5:9. So here it is an anticipation.

Josh 4:20. Which most probably were placed severally and in order, like so many little pillars, which was most proper to keep remembrance of this miraculous benefit vouchsafed to this people.

Josh 4:21-23. Before us, i.e. myself and Caleb, and all of us here present; for this benefit, though done to their fathers, is justly and rightly said to be done to themselves, because they were then in their parents' loins; and their very being, and all their happiness, depended upon that deliverance.

JOSHUA 5

Josh 5:1: The Amorites and Canaanites hear of this, and are afraid.

Josh 5:2-9: The males born in the wilderness are circumcised.

Josh 5:10: The passover is celebrated.

Josh 5:11-12: They eat of the corn of the land, and the manna ceaseth.

Josh 5:13-15: Christ appeareth to Joshua in form of a man of war; he worships him; the place of his presence holy ground.

Josh 5:1. The Amorites and the Canaanites are mentioned for all the rest, as being the chief of them for number, and power, and courage. Westward: this is added to distinguish them from the other Amorites, eastward from Jordan, whom Moses had subdued. All the kings of the Canaanites; so the proper place of this nation was on both sides of Jordan. By the sea; the midland sea, all along the coast of it, which was the chief seat of that people, though divers colonies of them were come into and settled in other places. Jordan was their bulwark on the east side, where the Israelites were; for it is very probable they had taken away all bridges near those parts; and the Israelites having been so long in that neighbouring country, and yet not making any attempt upon them, they were grown secure; especially now, when Jordan swelled beyond its ordinary bounds; and therefore they did not endeavour to hinder their passage. Their heart melted; they lost all their courage, and durst attempt nothing upon the Israelites; not without God's special providence, that the Israelites might quietly participate of the two great sacraments of their church, circumcision and the passover, and thereby be prepared for their high and hard work, and for the possession of the holy and promised land, which would have been defiled by an uncircumcised people.

Josh 5:2. At that time; as soon as ever they were come to Gilgal, which was on the tenth day; and so this might be executed the next, or the eleventh day, and that in the morning: on the thirteenth day they were sore of their wounds, and on the fourteenth day they recovered, and at the even of that day kept the passover. Make thee sharp knives; or, prepare, or make ready, as this word is sometimes used. As it was not necessary for those who had such knives already to make others for that use; so it is not probable that such were commanded to do so, but only to make them sharp and fit for that work. They are called in Hebrew knives of flints, not as if they were all necessarily to be made of flints, but because such were commonly used, especially in those parts, where there was but little iron; and because such knives were oft used in this work, as the Jewish doctors note, and in such like works, as the heathen writers relate. Thus we call that an inkhorn which is made of silver, because those utensils are commonly made of horn. Circumcise again; he calleth this a second circumcision, not as if these same persons had been circumcised once before, either by Joshua, or by any other, for the contrary is affirmed below, Josh 5:7; but with respect unto the body of the people, whereof one part had been circumcised before, and the other at this time, which is called a second time, in relation to some former time wherein they were circumcised; either, 1. In Egypt, when many of the people, who possibly for fear or favour of the Egyptians had neglected this duty, were by the command of Moses (who had been awakened by the remembrance of his own neglect and danger thereupon) circumcised; which during the ten plagues, and the grievous confusion and consternation of the Egyptians, they might easily find opportunity to do. Or, 2. At Sinai, when they received the passover, Num 9:5, which no uncircumcised person might do, Exod 12:48; and therefore it may not seem improbable, that all the children born in that first year after their coming out of Egypt, and all they who peradventure might come out of Egypt in their uncircumcision, were now circumcised. Objection 1. All that came out of Egypt were circumcised, Josh 5:5. Answer 1. This may be true, but he doth not say when and where they were circumcised; nor doth he deny that this was done to some of them, either in time of the plagues in Egypt, or at Sinai. 2. All is very oft used of the greatest part, as is confessed. Objection 2. All the people that were born in the wilderness were not circumcised, Josh 5:5. Answer 1. Understand this also of the greatest part. 2. This is limited to them that were born by the way, as it is said there, and emphatically repeated, Josh 5:7, i.e. in their journeys and travellings; which insinuates the reason why they were not circumcised, because they were always uncertain of their stay in any place, and were constantly to be in a readiness for a removal when God took up the cloud: but this reason ceased at Sinai, where they knew they were to abide for a considerable time; and seeing they took that opportunity for the celebration of the passover, it is likely they would improve it also to the circumcision of their children or others, which they ought to prize highly, and to embrace all occasions offered for it; which though the people might, it is not likely that biases would neglect. Objection 3. They are said to have remained uncircumcised forty whole years in the wilderness, Josh 5:6. Answer. i.e. For almost forty years; as the same phrase is used Num 14:33-34; Num 32:13, when there was above one year of that number past and gone. Or, 3. In Abraham; and so the sense may be, The first circumcision conferred upon Abraham, and continued in his posterity, hath been for many years neglected or omitted; and so that great and solemn pledge of my covenant with you is in a manner wholly lost, and therefore it is but fit and necessary to have this long-interrupted practice of circumcision revived, and to have Abraham's posterity circumcised a second time for the renewing of the covenant between them and me again.

Josh 5:3. i.e. He caused this to be done; and because it was to be done speedily, the passover approaching, it was necessary to use many hands in it, either priests and Levites, or other circumcised persons, who, at least in those circumstances, were permitted to do it. The children of Israel, i.e. such of them as were uncircumcised. And though it be not mentioned, it is more than probable, that the Israelites beyond Jordan were circumcised at the same time.

Josh 5:4. This is to be restrained to such as were then above twenty years old, and such as were guilty of that rebellion, Num 14, as it is expressed below, Josh 5:6.

Josh 5:5. They; either their parents, or the rulers of Israel, whose omission hereof was not through neglect; for then God, who had ordered the neglecter of circumcision to be cut off, Gen 17:14, would not have left so gross a fault unpunished; but by Divine permission and indulgence; partly because they were now in a journey, in which case the passover also might be neglected, Num 9:10,13, and in that journey the passover was but once observed; and partly because there was not so great a necessity of this note of circumcision to distinguish them from other nations, whilst they dwelt alone and unmixed in the wilderness, as there was afterwards.

Josh 5:6. All the people; the Hebrew word commonly signifies the Gentiles; so he calls them, to note that they were unworthy of the name and privileges of Israelites. He would not show them, i.e. not give them so much as a sight of it, which he granted to Moses, much less the possession and enjoyment of it. Or showing is put for giving, as it is Ps 4:6; Ps 60:3; Eccles 2:24.

Josh 5:7. Them Joshua circumcised; which God would have now done, 1. As a testimony of God's reconciliation to the people, of which circumcision was a sign, and that God would not further impute their parents' rebellions to them. 2. Because the great impediment of circumcision was now removed, to wit, their continued travels, and frequent and uncertain removal. 3. To prepare them for the approaching passover. 4. To distinguish them from the Canaanites, into whose land they were now come. 5. To ratify the covenant between God and them, where of circumcision was a sign and seal, to assure them that God would now make good his covenant, in giving them this land; and to oblige them to perform all the duties and services to which that covenant bound them, of which circumcision was the beginning and foundation, all which they were expressly joined to do, as soon as ever they came into Canaan, Exod 12:25; Lev 23:10; Num 15:2.

Josh 5:8. Free from that pain and sore which circumcision caused, Gen 34:25. It was indeed an act of great faith to expose themselves to so much pain and danger too in this place, where they were hemmed in by Jordan and their enemies; but they had many considerations to support their faith, and suppress their fears: the fresh experience of God's power and readiness to work miracles for their preservation; the great consternation of all their enemies, which they might observe and rationally presume; the considerable number of the people who were above forty years old, and therefore circumcised before this time, their great general being one of this number; the time it would require for their enemies to bring together a force sufficient to oppose them.

Josh 5:9. The reproach of Egypt, i.e. uncircumcision, which was both in truth, and in the opinion of the Jews, a matter of great reproach, Gen 34:14; 1 Sam 14:6; 1 Sam 17:26. And although this was a reproach common to most nations of the world, yet it is particularly called the reproach of Egypt; either, 1. Because the other neighbouring nations, being the children of Abraham by the concubines, are supposed to have been circumcised, which the Egyptians at this time were not, as may be gathered from Exod 2:6, where they knew the child to be an Hebrew by this mark. Or, 2. Because they came out of Egypt, and were esteemed to be a sort of Egyptians, Num 22:5, which they justly thought a great reproach; but by their circumcision they were now distinguished from them, and manifested to be another kind of people. Or, 3. Because many of them lay under this reproach in Egypt, having wickedly neglected this duty there for worldly reasons; and others of them continued in the same shameful condition for many years in the wilderness.

Josh 5:10. This was their third passover: the first was in Egypt, Exod 12; the second at Mount Sinai, Num 9; the third here; for in their wilderness travels these and all other sacrifices were neglected, Amos 5:25.

Josh 5:11. The old corn; the corn of the last year, which the inhabitants of those parts had left in their barns, being doubtless fled for fear of the Israelites into their strong cities, or other remoter and safer parts. On the morrow after the passover, i.e. on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day was the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn; of that year's corn, which was most proper and customary for that use. In the selfsame day; having an eager desire to enjoy the fruits of the land.

Josh 5:12. God now withheld the manna, 1. To show that it was not an ordinary production of nature, as by the long and constant enjoyment of it they might be prone to think; but an extraordinary and special gift of God to supply their necessity. 2. Because God would not be prodigal of his favours, nor expose them to contempt by giving them superfluously, or by working miracles where ordinary means were sufficient. On the morrow after they had eaten of the old corn, i.e. on the seventeenth day.

Josh 5:13. By Jericho, Heb. in Jericho, i.e. in the country or territory adjoining to Jericho, whither he went to view those parts, and discern the fittest places for his attempt upon Jericho, as generals usually do. A man; one in the appearance of man. With his sword drawn, in readiness to fight, not, as Joshua thought, against him, but for him and his people.

Josh 5:14. He said, Nay, I am neither Israelite nor Canaanite. Captain of the host of the Lord; either, 1. Of all creatures in heaven and earth, which are God's hosts. Or, 2. Of the angels, who are called the host of heaven, 1 Kings 22:19; 2 Chron 18:18; Luke 2:13. Or, 3. Of the host or people of Israel, which are called the Lord's host, Exod 12:41. The sense is, I am the chief Captain of this people, and will conduct and assist thee and them in this great undertaking. Now this person is none other than Michael the Prince, Dan 10:21; Dan 12:1; not a created angel, but the Son of God, who went along with the Israelites in this expedition, 1 Cor 10:4; not surely as an underling, but as their Chief and Captain. And this appears, 1. By his acceptance of adoration here, which a created angel durst not admit of, Rev 22:8-9. 2. Because the place was made holy by his presence, Exod 3:15, which was God's prerogative, Exod 3:5. 3. Because he is called the Lord, Heb. Jehovah, Josh 6:2. What saith my lord unto his servant? I acknowledge thee for my Lord and Captain, and therefore wait for thy commands, which I am ready to obey.

Josh 5:15. Loose thy shoe from off thy foot, in token of reverence and subjection: see on Exod 3:5. The place is holy, consecrated by my presence; which when it was withdrawn, it was no more holy than any other place, the reason of its holiness being removed.

JOSHUA 6

Josh 6:1: Jericho is shut up by the Israelites.

Josh 6:2-14: The people and seven priests with the ark go round it six days.

Josh 6:15-21: On the seventh day they go round seven times; the priests blow the trumpets; the people shout; the city accursed; nothing to be taken, but all consecrated; the walls fall down; men, women, and cattle destroyed.

Josh 6:22-25: Rahab and her kindred are saved.

Josh 6:26: Joshua curseth the man who should rebuild Jericho.

Josh 6:1. Straitly shut up; not only by night, as before, Josh 2:5, but constantly and diligently.

Josh 6:2. Who are in it, resolved and ready to defend it with their utmost strength.

Josh 6:3. Go round about the city once, at convenient distance, out of the reach of their arrows; thus shalt thou do six days, every day once. This and the following course might seem ridiculous and absurd, and is therefore prescribed and used by God, that they might learn to take new measures of things, and to expect success not from their own valour or skill, or probable means, but merely from God's appointment and blessing; and in general, not to judge of any of God's institutions by mere carnal reason, to which divers of their ceremonies would seem no less foolish than this action; and that they might have a full demonstration of the all-sufficiency of that God who can do what he pleaseth, even by the most contemptible means.

Josh 6:4. Of rams' horns, or, of the jubilees, i.e. such trumpets wherewith they were to sound in the years of jubilee, Lev 25:9. Either this, or one of the other six, was certainly a sabbath day; and it is not material which was it, for the command of the Lord of the sabbath was sufficient to legitimate any action.

Josh 6:5. When they make a long blast, as is usual in the close of musical sounds. The wall of the city; not all of it, which was not only unnecessary, but inconvenient, and might have given the people better opportunity of escaping; but only a considerable part of it, where the Israelites might fitly enter; for Rahab's house was not overthrown, Josh 6:22. Flat, Heb. under it, i.e. below the place they stood in; or, in its place: it was not battered down with engines, which would have made part of it fall out of its place; but it fell out without any force, and of its own accord, and therefore in the place it did formerly stand in.

Josh 6:6-7. God would have them armed, both for the defence of themselves and the ark, in case the enemies should make a sally upon them, and for the execution of the Lord's vengeance upon that city.

Josh 6:8-9. The rereward being opposed to the armed men, may seem to note the unarmed people, who were desirous to be spectators of this wonderful work. The priests; which is rightly supplied here from Josh 6:4.

Josh 6:10. Ye shall not shout; because shouting before the time appointed would be ineffectual, and so might give them some discouragement, and their enemies matter of insulting.

Josh 6:11-16. Shout, to testify your faith in God's promise, and thankfulness for this glorious mercy, and to encourage yourselves and brethren, and to strike a terror into your enemies.

Josh 6:17. Accursed, i.e. devoted to utter destruction, Lev 27:21,29; Deut 12. This he spake by instinct or direction from God, as is evident from 1 Kings 16:34. To the Lord; partly, because the firstfruits were appropriated to God; partly, lest the soldiers being glutted with the spoil of this rich city, should grow sensual and sluggish in their work; and partly, to strike the greater terror into the rest of their enemies.

Josh 6:18. Make the camp of Israel a curse, by provoking God to punish them for your sin, in which they may be one way or other involved; or at least upon the occasion of your sin: for, to speak properly God will not (the case of Adam's sin only excepted) punish one man for the sin of another, as he hath oft declared; but the whole camp having sins of their own, God might take what occasion he saw fit to inflict this punishment.

Josh 6:19. Except that of which images were made, which were to be utterly destroyed, Exod 32:20; Deut 7:25. Consecrated unto the Lord; being first made to pass through the fire, Num 31:22-23. They shall come into the treasury of the Lord, to be employed wholly for the service or uses of the tabernacle, not to be applied to the use of any private person or priest.

Josh 6:20-21. Being commanded to do so by the sovereign Lord of every man's life; and being informed by God before that the Canaanites were abominably wicked, and deserved the severest punishments. As for the infants, they were guilty of original sin, and otherwise at the disposal of their Creator, as the clay is in the hands of the potter; but if they had been wholly innocent, it was a great favour to them to take them away in infancy, rather than reserve them to those dreadful calamities which those who survived them were liable to.

Josh 6:22. The harlot's house, together with the wall upon which it leaned, was left standing, either by a special favour of God to her, or for the reason alleged upon Josh 6:5.

Josh 6:23. Till they were cleansed from the impurities of their Gentile state, and instructed in the Jewish religion, and solemnly admitted into that church in the usual way, to which Rahab's good counsel and example had doubtless very much prepared them; and this stupendous work of God confirmed their purposes.

Josh 6:24-25. For that general command of rooting out the Canaanites seems to have had some exception, in case any of them had sincerely and seasonably cast off their idolatry and wickedness, and submitted themselves to the Israelites, as we shall see hereafter.

Josh 6:26. Adjured them; or, made them to swear; caused the people, or some in the name of all, to swear for the present and succeeding generations, and to confirm their oath by a curse. Before the Lord, i.e. from God's presence, and by his sentence, as they are said to east lots before the Lord, Josh 18:8,10, i.e. expecting the decision from God. He intimates, that he doth not utter this in a passion, or upon a particular dislike of that place, but by Divine inspiration, as appears from 1 Kings 16:34. God would have the ruins of this city remain as a standing monument of God's justice against this wicked and idolatrous people, and of his almighty power in destroying so great and strong a city by such contemptible means. That riseth up and buildeth, i.e. that shall attempt or endeavour to build it. So this curse is restrained to the builder, but no way belongs to those who should inhabit it after it was built, as is evident from 2 Kings 2:18; Luke 19:1,5. The builder shall lose all his children in the work, the first at the beginning, others in the progress of it by degrees, and the youngest in the close of it, when the gates use to be set up. This was fulfilled, 1 Kings 16:34.

JOSHUA 7

Josh 7:1: Achan takes of the accursed and devoted thing: God is angry with Israel.

Josh 7:2-5: Joshua sends three thousand men against Ai; they flee, and thirty-six are slain.

Josh 7:6-15: Joshua complains to God; who discovers the cause, and enjoins a lot.

Josh 7:16-21: Achan is found guilty: Joshua's advice, and his confession.

Josh 7:22-26: He and his are stoned and burnt: the place named The valley of Achor.

Josh 7:1. The children of Israel, i.e. one of them, by a very usual synecdoche or enallage, as Gen 8:4; Gen 19:29; Matt 26:8, where that is ascribed to the disciples, which belonged to Judas only, John 12:4. In the accursed thing, i.e. in taking some of the forbidden and accursed goods. Zabdi; called also Zimri, 1 Chron 2:6. Zerah, or, Zarah, who was Judah's immediate son, Gen 38:30, who went with Judah into Egypt; and so for the filling up the two hundred and fifty-six years that are supposed to come between that and this time, we must allow Achan to be now an old man, and his three ancestors to have begotten each his son at about sixty years of age, which at that time was not incredible nor unusual. Against the children of Israel. Why did God punish the whole society for this one man's sin? Answer. All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society, partly, because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing of his fault, which it is probable could not be unknown to others, or by not sorrowing for it, and endeavouring to purge themselves from it; partly, to make sin the more hateful, as being the cause of such dreadful and public judgments; and partly, to oblige all the members of every society to be both more circumspect in the ordering of their own actions, and more diligent to watch over one another, and to prevent the miscarriages of their brethren, which is a great benefit and blessing to them, and to the whole society, and worthy to be purchased by a sharp affliction upon the society.

Josh 7:2. Ai, called Hai, Gen 12:8, and Aija, Neh 11:31. They were not to go into the city of Ai, but into the country bordering and belonging to it, and there to understand the state and quality of the place and people. Beside; so the Hebrew im is used, Gen 25:11; Gen 35:4; Judg 9:6; Judg 18:3; Judg 19:11. Bethaven; a city or town distinct from, but nigh unto Bethel, though Bethel was afterwards by allusion called Bethaven, Hos 4:15; Hos 10:5. Compare Josh 18:12. On the east side of Bethel: compare Gen 12:8; Josh 8:9,12.

Josh 7:3. This was done by the wise contrivance of Divine Providence, that their sin might be punished, and they awakened and reformed, with as little hazard, and mischief, and reproach as might be; for if the defeat of these caused so great a consternation in Joshua, it is easy to guess what dread, and confusion, and despair it would have caused in the people, if a great host had been defeated.

Josh 7:4. Not having their usual courage to strike a stroke, which was a plain evidence that God had forsaken them; and a useful instruction, to show them what weak and inconsiderable creatures they were when God left them; and that it was God, not their own valour, that gave the Canaanites and their land into their hands.

Josh 7:5. About thirty and six men; a dear victory to them, whereby Israel was awakened, and reformed, and reconciled to their God and Shield, and they hardened to their own ruin. In the going down; by which it seems it was a downhill way to Jericho, which was nearer Jordan. As water, soft and weak, and full of fluctuation and trembling.

Josh 7:6. Joshua rent his clothes, in testimony of great sorrow, as Gen 37:34; Gen 44:13, for the loss felt, the consequent mischief feared, and the sin which he suspected. Fell to the earth upon his face, in deep humiliation and fervent supplication. Until the eventide; continuing the whole day in fasting and prayer. Put dust upon their heads; as was usual in case of grief and astonishment, 1 Sam 4:12; 2 Sam 1:2; 2 Sam 13:19; Jon 3:6; Mic 1:10.

Josh 7:7. These clauses, though well intended, and offered to God only by way of expostulation and argument, yet do savour of human infirmity, and fall short of that reverence, and modesty, and submission which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.

Josh 7:8. What shall I say, in answer to the reproaches cast by our insulting enemies upon us, and upon thy name? Israel; God's own people, which he hath singled out of all nations for his own peculiar.

Josh 7:9. Which will upon this occasion be blasphemed and charged with inconstancy, unkindness, and unfaithfulness to thine own people, and with inability to resist them, or to do thy people that good thou didst intend them. Compare Exod 32:12; Num 14:13; Deut 33:27; Joel 2:17.

Josh 7:10. This business is not to be done by unactive supplication, but by vigorous endeavours for reformation.

Josh 7:11. Israel; some or one of them, as before on Josh 7:1. Transgressed my covenant, i.e. broken the conditions of my covenant which I have commanded them, and they have promised to perform, viz. obedience to all my commands, Exod 19:8; Exod 24:7, whereof this was one, not to meddle with the accursed thing. Of the accursed thing, which I charged them not to meddle with. And have also stolen, i.e. taken my portion which I had reserved, Josh 6:19. Dissembled; covered the fact with deep dissimulation, and a real, if not verbal, profession of their innocency. Possibly Achan might be suspected; and being accused, had denied it, or was resolved to deny it. Put it even among their own stuff; converted it to their own use, and added obstinacy and resolvedness to the crime; thus he loads this sin with divers aggravations.

Josh 7:12. Because they were accursed, as I warned and threatened them, Josh 6:18, they have put themselves out of my protection and blessing, and therefore are liable to the same destruction which belongs to this accursed people.

Josh 7:13. Sanctify yourselves; purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, as it is most probable they were required to do; as imploring and expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened and terrified, and brought to a free and seasonable confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart-hardening power of sin, which makes men grow worse and worse; partly, to his pride, being loth to take to himself the shame of such a mischievous and infamous action; partly, to his self-flattering and vain conceit, whereby he might think many others were guilty as well as he, and some of them might be taken, and he escape; and partly, to the just judgment of God, whereby he blinds and hardens sinners to their own ruin. See a like instance, Matt 26:21-22,25.

Josh 7:14. Which the Lord taketh; which shall be discovered or declared guilty by the lot, which is disposed by the Lord, Prov 16:33, and which was to be cast in the Lord's presence before the ark. Of such use of lots, see 1 Sam 14:41-42; Jon 1:7; Acts 1:26.

Josh 7:15. Burnt with fire, as persons and things accursed were to be. See Num 15:30,35; Deut 13:16. All that he hath; his children and goods, as is noted, Josh 7:24, according to the law, Deut 13:6. He hath wrought folly; so sin is oft called in Scripture, as Gen 34:7; Judg 20:6, etc., in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom and interest. In Israel, i.e. among the church and people of God, who had such excellent laws to direct them, and such an all-sufficient and gracious God to provide for them, without any such indirect and unworthy practices.

Josh 7:16-17. The family of Judah; either, 1. The tribe or people, as the word family sometimes signifies, as Judg 13:2; Zech 12:13; Amos 3:1; Acts 3:25, compared with Rev 1:7. Or, 2. The families, as Josh 7:14, the singular number for the plural, the chief of each of their five families, Num 26:20-21. Man by man; not every individual person, as is evident from Josh 7:18, but every head of the several houses or lesser families of that greater family of the Zarhites, of which see 1 Chron 2:6.

Josh 7:18. He; either Joshua, or Zabdi by Joshua's appointment.

Josh 7:19. He calls him my son, to show that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects. Give glory to the Lord God of Israel; as thou hast highly dishonoured him, now take the shame and blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin; of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

Josh 7:20. He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations. Against the Lord; against his express command, and just rights, and glorious attributes. The Lord God of Israel; the true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

Josh 7:21. He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze and fix upon them, which inflamed his desire, and made him covet them; and that desire put him upon action, and made him take them; and having taken, resolve to keep them, and to that end hide them in his tent. Babylonish garments were composed with great art with divers colours, and of great price, as appears both from Scripture, Ezek 23:15, and from divers heathen authors. [See my Latin Synopsis.] Two hundred shekels, to wit, in weight, not in coin; for as yet they received and paid money by weight. Under it, i.e. under the Babylonish garment; covered with it, or wrapt up in it.

Josh 7:22. Joshua sent messengers, that the truth of his confession might be evident and unquestionable, which some peradventure might think was forced from him. They ran; partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan's relations or others might get thither before them, and take away those things. It was hid, i.e. the parcel of things mentioned Josh 7:21,24.

Josh 7:23. Where Joshua and the elders continued yet in their assembly, waiting for the issue of this business.

Josh 7:24. His sons and his daughters; but this seems hard and unjust, and therefore forbidden by God himself, Deut 24:16. Answer 1. That law was given to men, not to God, who certainly hath a more absolute right and sovereignty over men than one man hath over another. 2. Their death was a debt they owed to nature and to their own sins, which debt God may require when he pleaseth; and he could not take it in more honourable and excellent circumstances than these, that the death of a very few in the beginning of a new empire, and of their settlement in the land might be useful to prevent the death of many thousands, who took warning by this dreadful example, whom, if the fear of God did not, yet the love of their own and of their dear children's lives would, restrain from such dangerous and pernicious practices. 3. It is very probable they were conscious of the fact, as the Jewish doctors affirm. If it be pretended that some of them were infants, the text doth not say so, but only calls them sons and daughters. And considering that Achan was an old man, as is most probable, because he was the fifth person from Judah, (of which see on Josh 7:1,) it seems most likely that the children were grown up, and so capable of knowing, and concealing or discovering this fact. Nor doth it follow that they were not guilty because it is not said so; for it is apparent that many circumstances are omitted in divers historical relations in Scripture, which sometimes are supplied in other places. His oxen, and his asses, and his sheep; which, though not capable of sin, nor of punishment properly so called, yet, as they were made for man's use, so they are rightly destroyed for man's good; and being daily killed for our bodily food, it cannot seem strange to kill them for the instruction of our minds, that hereby we might learn the detestable and contagious nature of sin, which involves innocent creatures in its plagues; and how much sorer punishments are reserved for man, who having a law given to him, and that excellent gift of reason and will to restrain him from the transgressions of it, his guilt must needs be unspeakably greater, and therefore his sufferings more severe and terrible. Further, by this enumeration it appears that he had no colour of necessity to induce him to this fact, but was wholly inexcusable.

Josh 7:25. Stoned him with stones, and burned him with fire; which is easily understood, both out of the following words, and from God's command to do so, Josh 7:15, which doubtless was here executed.

Question. How could both these deaths be inflicted upon them? Answer. It seems they were stoned to death, which was the punishment of such offenders, Num 15:35, and not burned to death; and therefore the stoning only of Achan is mentioned here, and not his burning; and God would have their dead carcasses burned to show his utmost detestation of such persons as break forth into sins of such a public scandal and mischief. And for the burning of Achan, commanded Josh 7:15, it seems not likely to be meant of his burning alive, because that burning is common to him, and all that he hath, as is there expressed; but of the burning of his dead carcass, and other lifeless things, as the manner was with accursed things, Deut 13:16.

Josh 7:26. A great heap of stones; as a monument of the sin and judgment here mentioned, that others might be instructed and warned by the example; and as a brand of infamy, as Josh 8:29; 2 Sam 18:17. The valley of Achor; or, the valley of trouble, from the double trouble expressed Josh 7:25.

JOSHUA 8

Josh 8:1-2: God puts new courage into Joshua; commands him to go and besiege Ai, promising he should take it.

Josh 8:3-22: The stratagem whereby it is taken; it is burnt.

Josh 8:23-29: The king is taken prisoner; the inhabitants are put to the sword; the cattle and goods spoiled; the king is hanged.

Josh 8:30: Joshua builds an altar;

Josh 8:31: offers thereon;

Josh 8:32: writes the law on stones.

Josh 8:33-35: It and its blessings and curses are read before the people.

Josh 8:1. Take all the people of war with thee; partly to strengthen them against those fears which their late defeat had wrought in them; and partly that all of them might be partakers of this first spoil, and thereby be encouraged to proceed in their work. The weak multitude were not to go, because they might have hindered them in the following stratagem; and it was but fit that the military men who run the greatest hazards, should have the precedency and privilege in the spoils.

Josh 8:2. To Ai, i.e. the city and people of Ai. As thou didst unto Jericho and her king, i.e. overcome and destroy them. This was enjoined, partly to chastise their last insolence, and the triumphs and blasphemies which doubtless their success produced; and partly to revive the dread and terror which had been impressed upon the Canaanites by Jericho's ruin, and had been much abated by the late success of Ai, and their confidence and expectation of further and greater success much raised.

Josh 8:3. To go up against Ai, i.e. to consider and conclude about this expedition of going against Ai; not as if all the people of war did actually go up, which was both unnecessary and burdensome, and might hinder their following design; but it seems to be resolved by Joshua and all the council of war, that the thirty thousand here following should be selected for the enterprise. Either, 1. The thirty thousand now mentioned; or, 2. Part of them, to wit, such as were to lie in wait, as seems most probable, both from the next verse, which limits it to those who were to lie in wait, and from Josh 8:9, where what is here mentioned only by anticipation is actually put in execution; and it is said of them that were sent forth, that they went to lie in ambush, and did so; and these were only five thousand men, as is expressed, Josh 8:12. And the only inconvenience of this exposition is, that the pronoun relative them is put without, or before its antecedent, which is left to be gathered out of the following words, which is not unusual in the Hebrew tongue, as plainly appears from Exod 14:19; Num 18:9; Num 24:17; Ps 87:1; Ps 105:19; Ps 114:2; Prov 7:8; Prov 14:26.

Josh 8:4. He commanded them; the same party last spoken of, Josh 8:3, even the five thousand mentioned Josh 8:12. This historical narration seems obscure and intricate, and at first view to make three parties, one of thirty thousand, Josh 8:3; one of five thousand, Josh 8:12, which may seem to be two several ambushes; and a third of all the people, Josh 8:5,11. But if it be more narrowly and considerately observed, it will appear that there are only two parties engaged in the taking of Ai, and but one ambush, as plainly appears by comparing Josh 8:9 (which manifestly speaks of that party which is mentioned Josh 8:3) with Josh 8:12, which speaks only of five thousand, which is justly supposed to be a part of those thirty thousand named Josh 8:3, and that part which was to lie in ambush; unless we will suppose that there were two ambushes, one of thirty thousand, and the other of five thousand, both lying in wait in the same quarter, even between Bethel and Ai, on the west side of Ai, the only place where the ambush lay, as is said both Josh 8:9,12-13, which seems absurd and incredible. And besides, in the execution of this command, there is mention but of one ambush, Josh 8:12-14,19, and they are said to consist only of five thousand, Josh 8:12, and they only take and burn the city, Josh 8:19; so that the other supposed ambush of thirty thousand is perfectly vanished and lost, and did nothing in this work; which also is very improbable. And therefore that thirty thousand, Josh 8:3, are the same who are called the people, and the people of war that were with Joshua, Josh 8:5,11, which is pitched on the north side of Ai, Josh 8:11,13, as the ambush did on the west side; but for any other side of the city, or a third party placed elsewhere about Ai, we read not one word; and therefore it may well be presumed there were no more employed to take it.

Josh 8:5. That are, or, that shall be; for at present he sent them away, Josh 8:9, but he next morning followed them, and joined himself with them. Josh 8:10-11. We will flee; I and the twenty-five thousand with me.

Josh 8:6-7. Ye shall rise up from the ambush, to wit, upon the signal given, of which Josh 8:18.

Josh 8:8. Ye shall set the city on fire, to wit, part of it, as a sign to their brethren of their success; for the whole city was not burnt now, but afterwards, as is said Josh 8:28.

Josh 8:9. Sent them forth; the same party designed by the pronoun them, Josh 8:3, of which see the notes there. Among the people, Heb. that people, to wit, the people of war, as they are called, Josh 8:11, to wit, the main body of that host, consisting of thirty thousand.

Josh 8:10. The people, Heb. that people, not all the people of Israel, which was needless, and required more time than could now be spared; but the rest of that host of thirty thousand, whereof five thousand were sent away; and now the remainder are numbered, partly to see whether some of them had not withdrawn themselves, taking the advantage of the night, and of the design of laying an ambush; and partly that it might be evident that this work was done without any loss of men, and thereby they might be encouraged to trust in God, and to proceed vigorously and resolutely in their work. The elders of Israel; either, 1. The military elders, the chief commanders of his army. But they seem to be included in the thirty thousand, Josh 8:3, which are supposed to be furnished and led by their several commanders; and such persons are scarce ever called the elders of Israel. Or rather, 2. The chief magistrates and rulers of Israel under Joshua, who are commonly so called; and these, I suppose, went with Joshua, and with the army, to take care that the cattle and the spoil of the city, which was given by God to all Israel for a prey, Josh 8:2,27, might be justly and equally divided between those that went to battle, and the rest of the people, according to the example and prescript, Num 31:27; and that they who were present and assistant in the taking of that city, might not engross the whole to themselves, as is usual for soldiers in those cases to do.

Josh 8:11. The people of war that were with him, to wit, the thirty thousand mentioned Josh 8:3, or the most of them.

Josh 8:12. And he took, or, rather, but he had taken, to wit, out of the said number of thirty thousand, for this is added by way of recapitulation and further explication of what is said in general, Josh 8:9.

Josh 8:13. To wit, accompanied with a small part of the host now mentioned, i.e. very early in the morning, when it was yet dark, as is said in a like case, John 20:1, whence it is here called night, though it was early in the morning, as is said Josh 8:10; for it seems most probable that all was done in one night's space, and in this manner: Joshua sends away the ambush by night, Josh 8:3, and lodgeth that night with twenty-five thousand men, Josh 8:9, not far from the city. But not able nor willing to sleep all night, he rises very early, Josh 8:10, and numbers his men, which by the help of the several officers was quickly done, and so immediately leads them towards Ai; and while it was yet duskish or night, he goes into the midst of the valley, Josh 8:13; and when the day dawns he is discovered by the king and people of Ai, who thereupon rose up early to fight with them, Josh 8:14. Though others conceive this was the second night, and so the ambush had lain hid a night and a day together. But then there might be danger of their being discovered, although that danger may seem to be the less, because Ai might be shut up, that none might go out nor come in, but by order, and upon necessity, because of the nearness of their enemies, as Jericho formerly was for the same reason, Josh 6:1. Into the midst of the valley; which was near the city, thereby to allure them forth.

Josh 8:14. All his people, to wit, all his men of war, for the rest were left in Ai, Josh 8:16. At a time appointed; at a certain hour agreed upon between the king and people of Ai, and of Bethel too, who were their confederates in this enterprise, as it may seem from Josh 8:17. Possibly they might appoint the same hour of the day on which they had fought against Israel with such good success, looking upon it as a lucky hour. Before the plain, i.e. towards or in sight of that plain or valley in which the Israelites were, that so they might put themselves in battle-array. He wist not that there were liers in ambush; the former success having made him more careless and secure, as is usual in such cases; God also blinding his mind, and infatuating him, as he useth to do with those which he intends to destroy.

Josh 8:15. Made as if they were beaten before them, i.e. fled from them, as it were for fear of a second blow; and peradventure some of them might be wounded, though none were killed, and might make that the pretence of their fleeing away. The wilderness lay between Ai and Jericho, whither they now seemed to flee.

Josh 8:16. All the people, to wit, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, may seem from Josh 8:24-25.

Josh 8:17. Not a man, to wit, fit for war. Bethel, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, which might easily be done, having been appointed beforehand, as is usual in such cases, all their men of war join with those of Ai in the pursuit.

Josh 8:18. The spear, or, thy banner; or there might be some banner in the end of his spear. This was prescribed and practised, either, 1. For a sign to his host present with him, to stop their flight, and make head against the pursuers; or, 2. For a signal to the liers in wait, as may seem from Josh 8:19, who, though they were at some distance, might know this from persons whom they had set in some high and convenient places to observe Joshua's motion, and to give notice from one to another, and that speedily, as is common in such cases, until it came to the whole ambush; or, 3. As a mystical token of God's presence and assistance with them, and of their victory; or as a mean by God's appointment contributing to their good success, as the like posture of Moses lifting up his hand was, Exod 17:11-12, which may be the reason why he continued this posture till the enemies were all destroyed, Josh 8:26; whereas if it had been a signal only, it was sufficient to do it for a little while. I know no reason why all these ends might not be joined together.

Josh 8:19. i.e. Not all of it, as appears both from Josh 8:28, and because then they had lost that prey which God had allowed them; but some part of it, enough to raise a smoke, and give notice to their brethren of their success.

Josh 8:20. No power, or, place; for so the Hebrew word is oft used, as Num 2:17; Neh 7:4; Job 37:7; Ps 104:25; Isa 22:18; Isa 56:5.

Josh 8:21. All Israel, i.e. all the Israelites there present, or all those who seemed to flee away before.

Josh 8:22. The other; they who lay in ambush. So their late success was a real mischief to them, as being the occasion of their total ruin.

Josh 8:23. Reserving him to a peculiar and more ignominious punishment, for the terror of the other kings, who were the chief causes of all that opposition and disturbance which Israel met with in gaining the possession of the Promised Land.

Josh 8:24. i.e. The inhabitants of it, the men, who through age or infirmity were unfit for war, and the women, Josh 8:25.

Josh 8:25. Not strictly, but largely so called, who were now in Ai, either as constant and settled inhabitants, or as sojourners, and such as came to them for their help, such as being confederate with them are esteemed as one with them; for it is evident that the men of Bethel are included in this number, Josh 8:17, the Israelites who took this number being unable to distinguish who belonged to the one city, and who to the other.

Josh 8:26. Either, 1. He ceased not to fight with that hand. Or, 2. He kept his hand and spear in the same posture, both stretched out and lifted up, as a sign both to encourage them, and to direct them to go on in the work. See on Josh 8:18.

Josh 8:27-28. For ever, or, for a long time, as that word oft signifies, as Gen 6:3; Isa 42:14; for that it was after some ages rebuilt, may seem from Neh 11:31, unless that were another city built near the former, there being some little difference in the name also.

Josh 8:29. He dealt more severely with the kings of Canaan than with the people, partly because the abominable wickedness of that people was not restrained and punished, (as it should have been,) but countenanced and encouraged by their evil examples and administrations; and partly because they were the principal authors of the destruction of their own people, by engaging them in an obstinate opposition against the Israelites. That they should take his carcass down from the tree, according to God's command in that case, Deut 21:22-23. He chose the entering of the gate of the city, either as most commodious, now especially when all the city within the gate was already turned into a heap of stones and rubbish; or because this was the usual place of judgment, and therefore proper to bear the monument of God's just sentence against him, not without reflection upon that injustice which he had been guilty of in that place.

Josh 8:30. Then, to wit, after the taking of Ai. For they were obliged to do this when they were brought over Jordan into the land of Canaan, Deut 11:29; Deut 27:2-3, which is not to be understood strictly, as if it were to be done the same moment or day; for it is manifest they were first to be circumcised, and to eat the passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great frontier cities were taken and destroyed, and thereby the coast cleared, and the bordering people under great consternation and confusion, that all the Israelites might securely march thither. And indeed this work was fit to be done as soon as might be, that thereby they might renew their covenant with, and profess their subjection to, that God by whose help alone they could expect success in their great and difficult enterprise. Built an altar, to wit, for the offering of sacrifices, as appears from the following verse, and from Deut 27:5-7. In Mount Ebal. Why not on Mount Gerizim also? Answer. Because God's altar was to be but in one place, Deut 12:13-14, and this place was appointed to be Mount Ebal, Deut 27:4-5, which also seems most proper for it, that in that place whence the curses of the law were denounced against sinners, there might also be the tokens and means of grace, and peace and reconciliation with God, for the removing of the curses, and the procuring of God's blessing unto sinners.

Josh 8:31-32. Not upon the stones of the altar, which were to be rough and unpolished, Josh 8:31, but upon other stones, smooth and plastered, as is manifest from Deut 27:2. A copy of the law of Moses; not certainly the whole five books of Moses, for what stones and time would have sufficed for this! nor the blessings and the curses here following, which never are nor can without great impropriety be called the law of Moses, seeing they presuppose the law, and the observation or transgression thereof, to which they belong, only as rewards of the one, and punishments of the other: but the most weighty and substantial parts of the law, as may be gathered from the laws which are mentioned, and to the violators whereof the curses are applied, Deut 27:15, and especially the law of the ten commandments.

Josh 8:33. All Israel, i.e. the whole congregation, old and young, male and female, as it follows, Josh 8:35. On this side the ark, and on that side, i.e. some on one side of it, and some on the other. Mount Gerizim and Mount Ebal were in the tribe of Ephraim, not far from Shechem, as appears both from Scripture, Deut 11:29-30; Deut 27:12; Judg 9:7, and from other authors who lived in those parts, as Josephus and the Jewish doctors. That they should bless, or curse, which is easily understood out of the following verse, and from Deut 27:13, etc.

Josh 8:34. Afterward; after the altar was built, and the stones plastered and writ upon. He read, i.e. he commanded the priests or Levites to read, Deut 27:14. The blessings and cursings; which words come in not by way of explication, as if the words of the law were nothing else besides the blessings and curses; but by way of addition, to note that these were read over and above the words of the law.

He saith not, according to all that was written upon those stones, but in the book of the law, which shows the mistake of them that think the same things were both read and written upon these stones.

Josh 8:35. There was not a word which Joshua read not; therefore he read not the blessings and curses only, as some think, but the whole law, as the manner was when all Israel, men and women, were assembled together, as we read, Deut 31:10-12. That were conversant among them, i.e. who were proselytes, for no others can be supposed to be with them at this time.

JOSHUA 9

Josh 9:1-2: The kings of Canaan hear of Joshua's exploits; consult together, and conclude to fight against Israel.

Josh 9:3-15: The Gibeonites, feigning themselves to be of a far country, obtain a league.

Josh 9:16-20: The craft is discovered; the promise which was confirmed with an oath remains firm.

Josh 9:21-27: But for a punishment they are condemned to perpetual slavery.

Josh 9:1-2. They gathered themselves together; not actually, as the following history shows; but they entered into a league or confederation to do this.

Josh 9:3. Or, but when the inhabitants; for he shows that these took another and a wiser course. Gibeon; a great and royal city of the Hivites, Josh 10:2; Josh 11:19.

Josh 9:4. Ambassadors, sent from a far country, as they say, Josh 9:6.

Josh 9:5-6. Gilgal; the place of their headquarters. To the men of Israel, to wit, those who used to meet in council with Joshua, to whom it belonged to make leagues, as it here follows, even the princes of the congregation; not the common people, as appears both from Josh 9:15,18-19,21, and from common usage of all ambassadors, who generally deliver their message to and treat with princes, not people. And the Hebrew word isch, here used, sometimes notes men of eminency and dignity. Now therefore, because we are not of this people, whom, as we are informed, you are obliged utterly to destroy; that which appeared sufficiently, by the Israelites' practice in destroying the Amorites beyond Jordan, and the people of Jericho and At, without any allowance for sex or age; and by common rumour, and the report of the Israelites and other persons who dwelt among them, or had converse with them, as Rahab and all her kindred; and by the nature of the thing, because they were to possess that whole land, and were not to mix themselves with the people of it.

Josh 9:7. The Hivites, i.e. the Gibeonites, who were Hivites, Josh 11:19. Among us, i.e. in this land, and so are of that people with whom we are forbidden to make any league or covenant, Exod 23:32-33; Deut 7:2; Deut 20:15-16.

Josh 9:8. We are thy servants; we desire a league with you upon your own terms; we are ready to accept of any conditions. Who are ye? and from whence come ye? for this free and general concession of theirs gave Joshua just cause to suspect that they were of the cursed Canaanites.

Josh 9:9. Because of the name of the Lord; being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their religion. All that he did in Egypt: they cunningly mention those things only which were done some time since, and say nothing of the dividing of Jordan, nor of the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.

Josh 9:10-14. The men, i.e. the princes, as before, Josh 9:6. Took of their victuals; not from their want or any desire they could have to such unpleasant and unwholesome food; nor in a ceremony usual in making leagues, for that was not now done, but in the next verse; but that they might examine the truth of what they said. Asked not counsel at the mouth of the Lord, as they ought to have done upon all such weighty and doubtful occasions. So they are accused of rashness, and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation left upon them to embrace the true religion, which here was omitted.

Josh 9:15. To let them live, i.e. that they would not destroy them. Some question whether this league was lawful and obliging, because it is contrary to a positive and precedent law of God, by which they were enjoined to make no peace with them, but utterly to destroy them, Exod 23:32; Exod 34 etc. But this law seems to admit of some exception and favourable interpretation, and that taken from the reason and soul of that law; which was this, that the Israelites might not be tainted with their idolatry and other abominations by cohabitation with them; and therefore when that reason ceased, i.e. if they were willing to relinquish their possessions and idolatry, and other wickedness, and to embrace the true religion, they might be spared. And though this law was delivered in general terms, because God foresaw that the Israelites would be most prone to err on that hand, by sparing those whom they should destroy; yet that it was to be understood with an exception of penitents and true converts might easily be gathered, both from the example of Rahab, and from the tenor of Divine threatenings, which, though absolutely delivered, allow of this exception; as appears from Jer 18:7-8; Jon 3-4, and from the great kindness and favour which God hath manifested unto all true penitents, in delivering them from evils threatened to them, and inflicted upon others; which kindness of God we also are obliged to imitate by virtue of that natural and moral law of God implanted in us, and revealed to us, to which such positive commands as this of killing the Canaanites must give place. And that this league was lawful and obliging, may seem probable, 1. Because Joshua and all the princes upon the review concluded it so to be, and spared them accordingly, Josh 9:19-20,22-23. 2. Because God punished the violation of it long after, 2 Sam 21:1. 3. Because God is said to have hardened the hearts of all other cities not to seek peace with Israel, that so he might utterly destroy them, Josh 11:19-20, which seems to imply that their utter destruction did not necessarily come upon them by virtue of any absolute and peremptory command of God to destroy them, but by their own obstinate hardness, whereby they neglected and refused to make peace with the Israelites. Objection. This league was grounded upon a deceit and error of the persons, which also they had entered a caution against, Josh 9:7. Answer. Their supposition that they were Canaanites was indeed a part of the foregoing discourse, Josh 9:7, and the Israelites rested satisfied with their answer, and believed they were not, and so entered into the league; but that league was absolute, not suspended upon that or any other condition; and the error was not about the persons, but about the country and people to which they belonged, which was not material to this contract, no more than it is to a contract of marriage, that the one person believed the other to be of another country or family than indeed they were.

Josh 9:16. At the end of three days, i.e. at the last of them, or upon the third day, as it is said Josh 9:17; so this phrase is elsewhere used, as Deut 14:28; Deut 31:10. Or it may be properly understood, that after three days they heard this; and on the day after they heard this, they came to their cities, as is said, Josh 9:17.

Josh 9:17. Cities which were subject to Gibeon, which was the royal city, Josh 10:2.

Josh 9:18. Partly, from that proneness which is in people to censure the actions of their rulers; partly, because they might think the princes by their rashness had brought them into a snare, that they could neither kill them for fear of the oath, nor spare them for fear of God's command to the contrary; and partly, for their desire of the possession and spoil of these cities, of which they thought themselves hereby deprived.

Josh 9:19. They plead not the lawfulness or the prudence of the action, but only the obligation of an oath; of which, though it was procured by fraud, they perceived the people sufficiently sensible. We may not touch them, i.e. not hurt them, as that word is oft used, as Gen 26:11; Ps 105:15; Ps 144:5; or not smite them, as is said, Josh 9:18.

Josh 9:20-21. i.e. Let them be public servants, and employed in the meanest offices and drudgeries, (such as this was, this one kind being put for all the rest, as it is Deut 29:11) for the use and benefit of the congregation; to do this partly for the sacrifices and services of the house of God, as it is expressed, Josh 9:23, which otherwise the Israelites themselves must have done, partly for the service of the camp or body of the people, and sometimes upon occasion even to particular Israelites; whence they are made bondmen, which is mentioned as a filing distinct from their service in the house of God, Josh 9:23. And so they are in effect stripped of all their possessions, whereby the main ground of the people's quarrel was taken away. As the princes had promised them; or, because or seeing that (as the Hebrew word sometimes signifies) the princes (i.e. we ourselves; they speak of themselves in the third person, which is very frequent in the Hebrew language) had promised it to them, to wit, that they should live, and confirmed their promise by an oath. So the princes speaking here to the people allege the promise or oath of the princes when they met among themselves, and apart from the people. And this change of persons may possibly arise from hence, because some of the princes who were present in the assembly of the princes might now be absent upon some occasion. And this clause relates not to the next words, which are fitly enclosed within a parenthesis, but to the foregoing clause, let them live, because the princes have promised them their lives.

Josh 9:22-23. Ye are cursed; you shall not escape the curse of God, which by Divine sentence belongs to all the Canaanites, who are a people devoted by God to ruin, but only change the quality of it; you shall feel that curse of bondage and servitude, which is proper to your race by virtue of that ancient decree, Gen 9:25; you shall live indeed, but in a poor, vile, and miserable condition. There shall none of you be freed from being bondmen; the slavery which is upon you shall be entailed to your posterity. Hewers of wood and drawers of water for the house of my God: this only service they mention here, because it was their principal and most durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinims, 1 Chron 9:2; Ezra 2:43; whereas their servitude to the whole congregation would in a great measure cease when the Israelites were dispersed to their several habitations.

Josh 9:24-25. We are in thine hand, i.e. in thy power to use as thou wilt. We refer ourselves to thee and thy own piety and probity, and faithfulness to thy word and oath; if thou wilt destroy thy humble suppliants, we submit.

Josh 9:26. So as was said Josh 9:23, and so as here follows.

Josh 9:27. By which it appears that they were not only to do this service in God's house, but upon all other occasions, as the congregation needed or required their help.

JOSHUA 10

Josh 10:1-5: Five of the kings of Canaan, afraid of Joshua, are angry with the Gibeonites, and wage war against them; they send to Joshua for succours.

Josh 10:6-10: He rescues them.

Josh 10:11: God casts down hailstones upon the enemy.

Josh 10:12-15: Joshua prays to God, and commands the sun to stand still, which it does for the space of a day.

Josh 10:16-27: The five kings hide themselves in caves, where Joshua causeth them to be shut up, afterwards to be brought forth, scornfully used, and hanged, and thrown into a cave by Makkedah.

Josh 10:28: This place taken, the king, city, and all therein are burnt.

Josh 10:29-32: Joshua doth the same to Libnah and Lachish;

Josh 10:33-42: to Gezer, Eglon, Hebron, Debir, and all the land.

Josh 10:43: Joshua returns to Gilgal.

Josh 10:1. i.e. Were conversant with them, had yielded themselves to their disposal, submitted themselves to their laws, had mingled interests with them.

Josh 10:2. They feared, i.e. he and his people, the king being spoken of Josh 10:1, as a public person representing all his people. Or, he and the following kings, Josh 10:3. But this fear is mentioned, Josh 10:2, as the cause why he sent to those kings. As one of the royal cities; either, 1. Really a royal city, the Hebrew particle caph oft signifying the truth of a thing, as Hos 4:4; Hos 5:10, and oft elsewhere. Or, 2. Equal to one of the royal cities, though it had no king, but seems to be governed aristocratically by their elders, Josh 9:11.

Josh 10:3. He sent, either because he was superior to them in power or dignity, or because he was nearest the danger, and most forward in the work.

Josh 10:4-5. Amorites; this name being here taken largely or generally for any of the Canaanites, as is frequent; for, to speak strictly, the citizens of Hebron, here mentioned, Josh 10:3, were Hittites; thus the Gibeonites, who were Hivites, Josh 10:19, are called Amorites, 2 Sam 21:2. It is reasonably supposed that the Amorites, being numerous and victorious beyond Jordan, did pour forth colonies or forces into the land of Canaan, and there subdued divers places, and so communicated their name to all the rest.

osh 10:6. The men of Gibeon sent, or, had sent, when their enemies were drawn towards them, which they could easily learn. Slack not thy hand; do not neglect nor delay to help us. From thy servants, whom thou art obliged to protect both in duty, as thou art our master and ruler; and by thy own interest, we being part of thy possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy protection. In the mountains; in the mountainous country.

Josh 10:7. Having, no doubt, asked advice of God first, which is implied by the answer God gives to him, Josh 10:8. And all the mighty men, or, even, or that is, as this particle is oft used, as hath been noted before. So it seems put here by way of explication and restriction; having said all the people of war, he now adds, even all the mighty men, etc., i.e. an army of the most valiant men picked out from the rest; for it is not probable, either that he would take so many hundred thousands with him, which would have hindered one another, or that he would leave the camp without an army to defend it.

Josh 10:8-9. Though assured by God of the victory, yet he useth all prudent means, and surpriseth them. It is not said that he went from Gilgal to Gibeon in a night's space, but only that he travelled all night; unto which you may add part either of the foregoing or of the following day.

Josh 10:10. Slew them, or, he slew them; either God or Israel; for God's work is described Josh 10:11. At Gibeon, Heb. in Gibeon; not in the city, but in the territory belonging to it; as Joshua is said to be in Jericho, Josh 5:13.

Josh 10:11. Great stones, i.e. hailstones of extraordinary greatness and hardness, cast down with that certainty as to hit the Canaanites, and not their pursuers the Israelites, and with that force as to kill them. Josephus affirms that thunder and lightning were mixed with the hail, which may seem probable from Hab 3:11.

Josh 10:12. Joshua spake to the Lord, to wit, in way of petition for this miracle; being moved to beg it out of zeal to destroy God's enemies, and directed to it by the motion of God's Spirit; and receiving a gracious answer, and being filled with holy confidence of the success, he speaks the following words before the people, that they might be witnesses of it. In the sight of Israel, i.e. in the presence and audience of Israel; seeing being sometimes put for hearing, as Gen 42:1, compared with Acts 7:12; although these words may seem rather to be joined with the following, thus, In the sight of Israel stand still, O sun, etc., which sense the Hebrew accents favour. Upon Gibeon, i.e. over and above or against Gibeon, i.e. in that place and posture in which now it stands towards and looks upon Gibeon. Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem that the sun was declining; and Joshua perceiving that his work was great and long, and his time but short, begs of God the lengthening out of the day, and that the sun and moon might stop their course, and keep the place in which they now were. In the valley, or, upon the valley; as before, upon Gibeon; the preposition being the same there and here. Ajalon; either, 1. That Ajalon which was in the tribe of Zebulun, Judg 12:12 northward from Gibeon. Or rather, 2. That Ajalon which was in the tribe of Dan, Josh 19:42; Judg 1:35, westward from Gibeon, For, 1. This was nearer Gibeon than the other. 2. This was most agreeable to the course of the sun and moon, which is from east to west. 3. This way the battle went, from Gibeon westward to Ajalon, and so further westward, even to Lachish, Josh 10:31. And he mentions two places, Gibeon and Ajalon, not as if the sun stood over the one, and the moon over the other, which is absurd and ridiculous to affirm, especially these places being so near the one to the other; but partly to vary the phrase, as is common in poetical passages; partly because he was in his march in the pursuit of his enemies to pass from Gibeon to Ajalon; and he begs that he may have the help and benefit of longer light to pursue them, and to that end that the sun might stand still, and the moon also; not that he needed the moon's light when he had the sun's, but because it was fit, either that both the sun and moon should go, or that both should stand still, to prevent disorder and confusion in the heavenly bodies.

Josh 10:13. Stood still, Heb. was silent, i.e. still, as this phrase is commonly used, as 1 Sam 14:9; Ps 4:4; Jon 1:12; the cessation of the tongue's motion being put synecdochically for the cessation of any other motion or action. Until the people had avenged themselves upon their enemies, i.e. till they had utterly destroyed them, as is mentioned in the following chapter. The book of Jasher; either of a man so called, or of the righteous or upright, wherein possibly the memorable actions of worthy men were recorded, and this amongst the rest. And this book was written and published before Joshua wrote his, and so is fitly alleged here. But this, as well as some few other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were. So the sun stood still: here is no mention of the moon, because the sun's standing was the only thing which Joshua desired and needed; and the moon's standing he desired only by accident, to prevent irregularity in the motions of those celestial lights. Some take this to be but a poetical phrase and relation of the victory, that Joshua did so many and such great things in that day, as if the sun and moon had stood still and given him longer time for it. But the frequent repetition and magnificent declaration of this wonder manifestly confutes that fancy. That the sun and moon did really stand still, is affirmed, Hab 3:11; Sirach 46:5-6. And if it seem strange to any one that so wonderful a work, observed by the whole world that then was, should not be mentioned in any heathen writers; he must needs be satisfied, if he, considers, that it is confessed by the generality of writers, heathens and others, that there is no certain history or monument in heathen authors of any thing done before the Trojan wars, which was a thousand years after Joshua's time; and that all time before that is called by the learnedest heathens the uncertain, unknown, or obscure time. In the midst of heaven; not mathematically, in the very meridian or middle part of that hemisphere; but morally, and with some latitude, when it had begun a little to decline, the consideration whereof seems to have given Joshua occasion for his desire. About a whole day, i.e. for the space of a whole day. Understand an artificial day, between sunrising and sun-setting; for that was the day which Joshua needed and desired, a day to give him light for his work.

Josh 10:14. There was no day like that, to wit, in those parts of the world in which he here speaks, and about which the comparison is here made: vain therefore is that objection, that the days are longer near the northern and southern poles, where they are constantly longer at certain seasons, and that by the order of nature; whereas the length of this day was purely contingent, and granted by God in answer to Joshua's prayer, as is here added. Objection. In Hezekiah's time, and at his prayer, there was a day which may seem to have been longer; for the sun went back ten degrees in ten hours, and then returned again ten degrees in ten hours, and so it was twenty hours longer than a common day, and so longer than this. Answer It is not certain either that each degree designed an hour, and not rather half an hour, or a quarter, as others think; or that the sun returned those ten degrees as slowly as he went down before or after. Besides, it was now near summer solstice, when the day was longest, and about fourteen hours; and that being doubled, the artificial day was twenty-eight hours; and because there is not the least evidence that Hezekiah's day was longer, but rather of the contrary, it is much more reasonable to believe this Scripture assertion, than to deny or question upon mere suppositions or idle conjectures. Hearkened unto the voice of a man, to wit, in such a manner to alter the course of nature, and of the heavenly bodies, that a man might have more time to pursue and destroy his enemies. The Lord fought for Israel this is added as the reason why God was so ready to answer Joshua's petition herein, because he was engaged and resolved to fight for Israel, and that in a more than ordinary manner.

Josh 10:15. Not immediately, or upon the same day, but after he had despatched the matter which here follows; as appears by Josh 10:43, where the very same words are repeated, to show that that was the meaning of them. And they are put here to close the general discourse of the fight, which begun Josh 10:10, and ends here; which being done, he particularly describes some remarkable passages, and closeth them with the same words.

Josh 10:16. The five kings named above, Josh 10:3. In a cave, as a place of most secrecy or security; but there is no escaping the eye or hand of God, who here brought them into a net of their own making. At Makkedah, Heb. in Makkedah; not in the city, for that was not yet taken; but in the territory of it; as in Gibeon, Josh 10:10.

Josh 10:17-19. Stay ye not; lose not your opportunity by your sloth or negligence. The hindmost of them; their rereward, all whom you can overtake. To enter into their cities, whereby they will recover their strength, and renew the war. The Lord hath delivered them into your hand; your work will be easy, God hath already done the work to your hands.

Josh 10:20. i.e. Joshua by the children of Israel; or the children of Israel, i.e. a party of them, by the command, direction, and encouragement of Joshua; for Joshua himself went not with them, but abode in the siege before Makkedah, Josh 10:21.

Josh 10:21. To the camp; to the body of the army which were encamped there with Joshua to besiege that place. None moved his tongue; not so much as a dog, as it is expressed, Exod 11:7. Not only their men of war could not find their hands, but they were all so confounded, that they could not move their tongues in way of insultation and reproach, as doubtless they did when the Israelites were repulsed and smitten at Ai; but now they were silenced as well as conquered; they durst no more provoke nor injure the Israelites.

Josh 10:22-24. Put your feet upon the necks of these kings: this he did not from pride and contempt of their dignity in itself; but, partly, as a punishment of their impious rebellion against their sovereign Lord; partly, in pursuance of that curse of servility due to all this people, Gen 9:25; partly, as a token to assure his captains that God would subdue the proudest of them all under their feet; and partly, to oblige and teach his people severely to execute the judgment of God upon them, and not to spare any of them, either out of a foolish pity, or out of respect to their dignity, as Saul afterwards spared Agag to his own ruin.

Josh 10:25-26. He hanged them, after they were dead, as a brand of infamy, and for the terror and instruction of others.

Josh 10:27. Laid great stones in the cave's mouth; that neither wild beasts could come at them to devour them, nor any of their people to give them honourable burial.

Josh 10:28. That day, on which the sun stood still, or on which the five kings were hanged. Nor is it strange that so much work was done, and places so far distant taken, in one day, when the day was so long, and the Canaanites struck with such a terror. The king of Jericho was hanged, or otherwise killed, as appears from Josh 6:2.

Josh 10:29. All Israel, to wit, who were with him in this expedition. Libnah, a city of Judah, Josh 15:42

Josh 10:30. All the souls, i.e. the human souls; for all the cattle they had for a prey.

Josh 10:31-32. On the second day; either the day after his first laying of the siege, or after the taking of Makkedah and Libnah.

Josh 10:33. Gezer; either that in Ephraim, of which Josh 16:3; Judg 1:29; but that seems too remote from the other places; or rather, that in Judah, which was near Lachish, 1 Chron 14:16, whose king therefore was more capable, and more obliged to help them for his own sake.

Josh 10:34. Eglon, a city of Judah, Josh 15:39.

Josh 10:35. On that day on which they first attempted it.

Josh 10:36. Which though they took and killed all its inhabitants, yet they did not keep it; and therefore when Joshua and his army had forsaken it, and were returned to Gilgal, it seems the giants and other Canaanites being burnt out, or driven away from their former seats, planted and fortified themselves there; which made it necessary for Caleb to take it a second time, as is recorded Josh 15:14; Judg 1:10. Or this is the same story, and the same conquest of Hebron, which is here generally related, and afterwards repeated, and more particularly described, Josh 15:13-14.

Josh 10:37. The king thereof; either him mentioned before, Josh 10:23 whose death is here repeated in this account of the general destruction of all the inhabitants of that place, or his heir or successor. All the cities thereof which were subject to its jurisdiction; this being, it seems, a royal city, as Gibeon was, Josh 10:2, and having cities under it as that had, Josh 9:17.

Josh 10:38. He is said to return thither, not as if he had been there before, but because having gone as far westward and southward as he thought fit, even as far as Gaza, Josh 10:41, he now returned towards Gilgal, which lay northward and eastward from him, and in his return fell upon Debir: see on Josh 15:15.

Josh 10:39-40. All that breathed, i.e. all mankind, by a synecdoche; for they reserved the cattle for their own uses. As the Lord God of Israel commanded: this is added for the vindication of the Israelites, whom God would not have to suffer in their reputation for executing his commands; and therefore he acquits them of that implacable hatred and heinous cruelty which they might be thought guilty of, and ascribes it to himself and his own just indignation against this most wicked people.

Josh 10:41. Kadeshbarnea lay in the south of Canaan, Num 34:4; Deut 1:19; Josh 15:3. Gaza was in the southwest of Canaan. So he here signifies that Joshua did in this expedition subdue all those parts which lay south and west from Gilgal. Goshen; not that Goshen in Egypt, but another in Judah, Josh 11:16; Josh 15:51.

JOSHUA 11

Josh 11:1-5: The other kings and cities of Canaan gather themselves together to fight against Israel.

Josh 11:6: God encourages Joshua, promising him victory.

Josh 11:7-21: The Canaanites destroyed; their cities taken; Hazor burnt; the Anakims cut off;

Josh 11:22-23: those in Gaza, Gath, and Ashdod excepted.

Josh 11:1. Hazor, the chief city of all those parts, Josh 11:10. Had heard those things: this was a remarkable instance of the wisdom and goodness of Divine Providence, which so governed the minds and hearts of the Canaanites, that they were not at all united under one king, but divided amongst many petty kings; and next, that these did not all unanimously join their counsels and forces together to oppose the Israelites at their first entrance, which their own wisdom and interest obliged them to do; but quietly suffered the destruction of their brethren, thereby preparing the way for their own. Shimron, called Shimronmeron, Josh 12:20. Achshaph, a place in the tribe of Asher, the furthest part of the land toward the north and west.

Josh 11:2. On the north of the mountains, Heb. on the north (which may be the general designation of all the particular places following, that they were in the northern parts of Canaan, as those mentioned Josh 10, were in the southern parts) in the mountain; either in or near the famous mountain of Lebanon, called the mountain by way of eminency; or in the mountainous country. South of Chinneroth, Heb. in the plain lying southward from Chinneroth, or the lake of Gennesaret. See Deut 3:17; Luke 5:1. Dor; a place upon the coast of the midland sea.

Josh 11:3. The Canaanites properly so called lived part of them on the east near Jordan, and part on the west near the sea, and both are here united. The Hivite under Hermon; that dwelt under Mount Hermon in the north of Canaan, whereby they are differenced from those Hivites who lived in Gibeon; of which before. Mizpeh; that Mizpeh which was in the northern part of Gilead; of which Gen 31:49; Judg 11:29. But there were other cities called by that name, which signifying a watching-place, might be easily applied to several places of good prospect. Besides this, there is one Mizpeh of Judah, Josh 15:38; another of Benjamin, Josh 18:26; a third in Moab, 1 Sam 22:3.

Josh 11:4-5. The waters of Merom; a lake made by the river Jordan in the northern part of it, which was in the territory of the king of Shimron, or Shimronmeron, and near Hazor, Jabin's royal city, and almost in the middle of these confederate kings.

Josh 11:6. Hough their horses, i.e. cut their hamstrings, that they may be unfit for war. For God forbade them to have or keep many horses, Deut 17:16, now especially, that they might not trust to their horses, as men are apt to do, nor distrust God for want of so necessary a help in battle; nor ascribe the conquest of the land to their own strength, but wholly to God, by whose power alone a company of raw and unexperienced footmen were able to subdue so potent a people, which besides their great numbers, and giants, and walled cities, had the advantage of many thousands of horses and chariots.

Josh 11:7. When they least expected them, intending there to refresh, and prepare, and order themselves for the offensive war which they designed.

Josh 11:8. Zidon, a great and famous city in the northwest part of Canaan, and upon the sea. Misrephothmaim, a place not far from Zidon, supposed to be so called from the salt or glass which they made there. The valley of Mizpeh, under Mount Hermon, as appears by comparing this with Josh 11:3,17, where it seems to be called the valley of Lebanon. This lay on the east, as Zidon