<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Deut.34.1-Deut.34.12">De 34:1-12</reference>. Moses from Mount Nebo Views the Land.</title>

<hi type="bold">1. Moses went up from the plains of Moab--</hi>This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua.

<hi type="bold">unto the mountain of Nebo, to the top of Pisgah--</hi>literally, the head or summit of the Pisgah; that is, the height (compare <reference osisRef="Num.23.14">Nu 23:14</reference>; De 3:17-27; 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare <reference osisRef="Deut.32.49">De 32:49</reference>), and the peak to which Moses ascended was dedicated to the heathen Nebo, as Balaam's standing place had been consecrated to Peor. Some modern travellers have fixed on Jebel Attarus, a high mountain south of the Jabbok (Zurka), as the Nebo of this passage [Burckhardt, Seetzen, &c.]. But it is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan.

<hi type="bold">the Lord showed him all the land of Gilead--</hi>That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [Vere Monro]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."

CHAPTER 34 De 34:1-12. Moses from Mount Nebo Views the Land. 1. Moses went up from the plains of Moab-- This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua. unto the mountain of Nebo, to the top of Pisgah-- literally, the head or summit of the Pisgah; that is, the height (compare Nu 23:14; De 3:17-27; 4:49). The general name given to the whole mountain range east of Jordan, was Abarim (compare De 32:49), and the peak to which Moses ascended was dedicated to the heathen Nebo, as Balaam's standing place had been consecrated to Peor. Some modern travellers have fixed on Jebel Attarus, a high mountain south of the Jabbok (Zurka), as the Nebo of this passage [Burckhardt, Seetzen, &c.]. But it is situated too far north for a height which, being described as "over against Jericho," must be looked for above the last stage of the Jordan. the Lord showed him all the land of Gilead-- That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [Vere Monro]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."


<hi type="bold">5. Moses ... died--</hi>After having governed the Israelites forty years.

5. Moses... died-- After having governed the Israelites forty years.


<hi type="bold">6. he buried him--</hi>or, "he was buried in a valley," that is, a ravine or gorge of the Pisgah. Some think that he entered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Jude 9; <reference osisRef="Num.21.20">Nu 21:20</reference>).

<hi type="bold">no man knoweth of his sepulchre unto this day--</hi>This concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among "holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages.

6. he buried him-- or, "he was buried in a valley," that is, a ravine or gorge of the Pisgah. Some think that he entered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Jude 9; Nu 21:20). no man knoweth of his sepulchre unto this day-- This concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among "holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages.


<hi type="bold">8. wept for Moses ... thirty days--</hi>Seven days was the usual period of mourning, but for persons in high rank or official eminence, it was extended to thirty (<reference osisRef="Gen.50.3-Gen.50.10">Ge 50:3-10</reference>; <reference osisRef="Num.20.29">Nu 20:29</reference>).

8. wept for Moses... thirty days-- Seven days was the usual period of mourning, but for persons in high rank or official eminence, it was extended to thirty (Ge 50:3-10; Nu 20:29).


<hi type="bold">9. Joshua ... was full of the spirit of wisdom--</hi>He was appointed to a peculiar and extraordinary office. He was not the successor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion and the subsequent allocation of the tribes.

9. Joshua... was full of the spirit of wisdom-- He was appointed to a peculiar and extraordinary office. He was not the successor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion and the subsequent allocation of the tribes.


<hi type="bold">10-12. there arose not a prophet since--</hi>In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it. <chapter eID="Deut.34"/>

10-12. there arose not a prophet since-- In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it.


<title type="x-ms">THE BOOK OF JOSHUA.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Josh.1.1-Josh.1.18">Jos 1:1-18</reference>. The Lord Appoints Joshua to Succeed Moses.</title>

<hi type="bold">1. Now after the death of Moses--</hi>Joshua, having been already appointed and designated leader of Israel (<reference osisRef="Num.27.18-Num.27.23">Nu 27:18-23</reference>), in all probability assumed the reins of government immediately "after the death of Moses."

<hi type="bold">the servant of the Lord--</hi>This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority.

<hi type="bold">the Lord spake unto Joshua--</hi>probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim (<reference osisRef="Num.27.21">Nu 27:21</reference>). This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to mouth" (<reference osisRef="Num.12.8">Nu 12:8</reference>).

<hi type="bold">Joshua--</hi>The original name, Oshea, (<reference osisRef="Num.13.8">Nu 13:8</reference>), which had been, according to Eastern usage, changed like those of Abram and Sarai (<reference osisRef="Gen.17.5-Gen.17.15">Ge 17:5-15</reference>) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (<reference osisRef="Heb.4.8">He 4:8</reference>).

<hi type="bold">Moses' minister--</hi>that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.

THE BOOK OF JOSHUA. Commentary by Robert Jamieson CHAPTER 1 Jos 1:1-18. The Lord Appoints Joshua to Succeed Moses. 1. Now after the death of Moses-- Joshua, having been already appointed and designated leader of Israel (Nu 27:18-23), in all probability assumed the reins of government immediately "after the death of Moses." the servant of the Lord-- This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority. the Lord spake unto Joshua-- probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim (Nu 27:21). This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to mouth" (Nu 12:8). Joshua-- The original name, Oshea, (Nu 13:8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Ge 17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (He 4:8). Moses' minister-- that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.


<hi type="bold">2-9. now therefore arise, go over this Jordan--</hi>Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (<reference osisRef="Deut.11.24">De 11:24</reference>, <reference osisRef="Deut.11.25">25</reference>; <reference osisRef="Deut.31.6-Deut.31.8">31:6-8</reference>, <reference osisRef="Deut.31.23">23</reference>).

2-9. now therefore arise, go over this Jordan-- Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (De 11:24, 25; 31:6-8, 23).


<hi type="bold">10-18. Then Joshua commanded the officers of the people--</hi>These were the Shoterim (see on <reference osisRef="Exod.5.6">Ex 5:6</reference>; <reference osisRef="Deut.20.5">De 20:5</reference>).

10-18. Then Joshua commanded the officers of the people-- These were the Shoterim (see on Ex 5:6; De 20:5).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Josh.2.1-Josh.2.7">Jos 2:1-7</reference>. Rahab Receives and Conceals the Two Spies.</title>

<hi type="bold">1. Joshua ... sent ... two men to spy secretly--</hi>Faith is manifested by an active, persevering use of means (<reference osisRef="Jas.2.22">Jas 2:22</reference>); and accordingly Joshua, while confident in the accomplishment of the divine promise (<reference osisRef="Josh.1.3">Jos 1:3</reference>), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses.

<hi type="bold">Jericho--</hi>Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine.

<hi type="bold">they ... came into an harlot's house--</hi>Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (<reference osisRef="Matt.1.5">Mt 1:5</reference>), have called her a hostess or tavern keeper. But Scriptural usage (<reference osisRef="Lev.21.7-Lev.21.14">Le 21:7-14</reference>; <reference osisRef="Deut.23.18">De 23:18</reference>; <reference osisRef="Judg.11.1">Jud 11:1</reference>; <reference osisRef="1Kgs.3.16">1Ki 3:16</reference>), the authority of the Septuagint, followed by the apostles (<reference osisRef="Heb.11.31">He 11:31</reference>; <reference osisRef="Jas.2.25">Jas 2:25</reference>), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.

CHAPTER 2 Jos 2:1-7. Rahab Receives and Conceals the Two Spies. 1. Joshua... sent... two men to spy secretly-- Faith is manifested by an active, persevering use of means (Jas 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Jos 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses. Jericho-- Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine. they... came into an harlot's house-- Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mt 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Le 21:7-14; De 23:18; Jud 11:1; 1Ki 3:16), the authority of the Septuagint, followed by the apostles (He 11:31; Jas 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.


<hi type="bold">2-3. it was told the king--</hi>by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers.

2-3. it was told the king-- by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers.


<hi type="bold">4-6. the woman took the two men, and hid them--</hi>literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.

4-6. the woman took the two men, and hid them-- literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.


<hi type="bold">7. the men pursued after them the way to Jordan unto the fords--</hi>That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho.

<hi type="bold">as soon as they which pursued after them were gone out, they shut the gate--</hi>This precaution was to ensure the capture of the spies, should they have been lurking in the city.

7. the men pursued after them the way to Jordan unto the fords-- That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho. as soon as they which pursued after them were gone out, they shut the gate-- This precaution was to ensure the capture of the spies, should they have been lurking in the city.


<title type="x-s3"><reference osisRef="Josh.2.8-Josh.2.21">Jos 2:8-21</reference>. The Covenant between Her and Them.</title>

<hi type="bold">8-13. she came up unto them upon the roof and said--</hi>Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (<reference osisRef="Josh.24.11">Jos 24:11</reference>; <reference osisRef="Deut.2.25">De 2:25</reference>), and her strong convictions on the other, founded on a knowledge of the divine promise, and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the perils of the approaching invasion, attest the sincerity and strength of her faith.

Jos 2:8-21. The Covenant between Her and Them. 8-13. she came up unto them upon the roof and said-- Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (Jos 24:11; De 2:25), and her strong convictions on the other, founded on a knowledge of the divine promise, and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the perils of the approaching invasion, attest the sincerity and strength of her faith.


<hi type="bold">14. the men answered her, Our life for yours, if ye utter not this our business--</hi>This was a solemn pledge--a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.

14. the men answered her, Our life for yours, if ye utter not this our business-- This was a solemn pledge--a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.


<hi type="bold">15. her house was upon the town wall--</hi>In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man.

15. her house was upon the town wall-- In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man.


<hi type="bold">16-21. she said--</hi>rather "she had said," for what follows must have been part of the previous conversation.

<hi type="bold">Get you to the mountain--</hi>A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.

16-21. she said-- rather "she had said," for what follows must have been part of the previous conversation. Get you to the mountain-- A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Josh.3.1-Josh.3.6">Jos 3:1-6</reference>. Joshua Comes to Jordan.</title>

<hi type="bold">1. Joshua rose early in the morning--</hi>On the day following that on which the spies had returned with their encouraging report. The camp was broken up in "Shittim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay is indicated (<reference osisRef="Josh.3.2">Jos 3:2</reference>), being, according to Hebrew reckoning, only one entire day, including the evening of arrival and the morning of the passage; and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country.

CHAPTER 3 Jos 3:1-6. Joshua Comes to Jordan. 1. Joshua rose early in the morning-- On the day following that on which the spies had returned with their encouraging report. The camp was broken up in "Shittim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay is indicated (Jos 3:2), being, according to Hebrew reckoning, only one entire day, including the evening of arrival and the morning of the passage; and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country.


<hi type="bold">2-4. the officers went through the host; And they commanded the people--</hi>The instructions given at this time and in this place were different from those described (<reference osisRef="Josh.1.11">Jos 1:11</reference>).

2-4. the officers went through the host; And they commanded the people-- The instructions given at this time and in this place were different from those described (Jos 1:11).


<hi type="bold">5. Joshua said unto the people--</hi>rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (<reference osisRef="Exod.19.10-Exod.19.15">Ex 19:10-15</reference>) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed.

5. Joshua said unto the people-- rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Ex 19:10-15) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed.


<hi type="bold">6. Joshua spake unto the priests--</hi>This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.

 <reference osisRef="Josh.3.7">Jos 3:7</reference>, <reference osisRef="Josh.3.8">8</reference>. The Lord Encourages Joshua.

6. Joshua spake unto the priests-- This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses. Jos 3:7, 8. The Lord Encourages Joshua.


<hi type="bold">7-8. the Lord said to Joshua, This day will I ... magnify thee in the sight of all Israel--</hi>Joshua had already received distinguished honors (<reference osisRef="Exod.24.13">Ex 24:13</reference>; <reference osisRef="Deut.31.7">De 31:7</reference>). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses (<reference osisRef="Exod.14.31">Ex 14:31</reference>).

7-8. the Lord said to Joshua, This day will I... magnify thee in the sight of all Israel-- Joshua had already received distinguished honors (Ex 24:13; De 31:7). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses (Ex 14:31).


<title type="x-s3"><reference osisRef="Josh.3.9-Josh.3.13">Jos 3:9-13</reference>. Joshua Encourages the People.</title>

<hi type="bold">9-13. Come hither, and hear the words of the Lord--</hi>It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.

Jos 3:9-13. Joshua Encourages the People. 9-13. Come hither, and hear the words of the Lord-- It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.


<title type="x-s3"><reference osisRef="Josh.3.14-Josh.3.17">Jos 3:14-17</reference>. The Waters of Jordan Are Divided.</title>

<hi type="bold">14-16. And it came to pass, when the people removed from their tents, &c.--</hi>To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.

Jos 3:14-17. The Waters of Jordan Are Divided. 14-16. And it came to pass, when the people removed from their tents, &c.-- To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.


<hi type="bold">17. the priests ... and all the Israelites passed over on dry ground--</hi>the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off. <chapter eID="Josh.3"/>

17. the priests... and all the Israelites passed over on dry ground-- the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Josh.4.1-Josh.4.8">Jos 4:1-8</reference>. Twelve Stones Taken for a Memorial Out of Jordan.</title>

<hi type="bold">1-3. the Lord spake unto Joshua, Take you twelve men--</hi>each representing a tribe. They had been previously chosen for this service (<reference osisRef="Josh.3.12">Jos 3:12</reference>), and the repetition of the command is made here solely to introduce the account of its execution. Though Joshua had been divinely instructed to erect a commemorative pile, the representatives were not apprised of the work they were to do till the time of the passage.

CHAPTER 4 Jos 4:1-8. Twelve Stones Taken for a Memorial Out of Jordan. 1-3. the Lord spake unto Joshua, Take you twelve men-- each representing a tribe. They had been previously chosen for this service (Jos 3:12), and the repetition of the command is made here solely to introduce the account of its execution. Though Joshua had been divinely instructed to erect a commemorative pile, the representatives were not apprised of the work they were to do till the time of the passage.


<hi type="bold">4-5. Joshua called the twelve men--</hi>They had probably, from a feeling of reverence, kept back, and were standing on the eastern bank. They were now ordered to advance. Picking up each a stone, probably as large as he could carry, from around the spot "where the priests stood," they pass over before the ark and deposit the stones in the place of next encampment (<reference osisRef="Josh.4.19">Jos 4:19</reference>, <reference osisRef="Josh.4.20">20</reference>), namely, Gilgal.

4-5. Joshua called the twelve men-- They had probably, from a feeling of reverence, kept back, and were standing on the eastern bank. They were now ordered to advance. Picking up each a stone, probably as large as he could carry, from around the spot "where the priests stood," they pass over before the ark and deposit the stones in the place of next encampment (Jos 4:19, 20), namely, Gilgal.


<hi type="bold">6-7. That this may be a sign among you--</hi>The erection of cairns, or huge piles of stones, as monuments of remarkable incidents has been common among all people, especially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially among the nomadic people of the East. Although there be no inscription engraved on them, the history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by the conveyance of the twelve stones to Gilgal: it was that they might be a standing record to posterity of the miraculous passage of the Jordan.

6-7. That this may be a sign among you-- The erection of cairns, or huge piles of stones, as monuments of remarkable incidents has been common among all people, especially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially among the nomadic people of the East. Although there be no inscription engraved on them, the history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by the conveyance of the twelve stones to Gilgal: it was that they might be a standing record to posterity of the miraculous passage of the Jordan.


<hi type="bold">8. the children of Israel did so as Joshua commanded--</hi>that is, it was done by their twelve representatives.

8. the children of Israel did so as Joshua commanded-- that is, it was done by their twelve representatives.


<title type="x-s3"><reference osisRef="Josh.4.9">Jos 4:9</reference>. Twelve Stones Set Up in the Midst of Jordan.</title>

<hi type="bold">9. Joshua set up twelve stones ... in the place where the feet of the priests ... stood--</hi>In addition to the memorial just described, there was another memento of the miraculous event, a duplicate of the former, set up in the river itself, on the very spot where the ark had rested. This heap of stones might have been a large and compactly built one and visible in the ordinary state of the river. As nothing is said where these stones were obtained, some have imagined that they might have been gathered in the adjoining fields and deposited by the people as they passed the appointed spot.

<hi type="bold">they are there unto this day--</hi>at least twenty years after the event, if we reckon by the date of this history (<reference osisRef="Josh.24.26">Jos 24:26</reference>), and much later, if the words in the latter clause were inserted by Samuel or Ezra.

Jos 4:9. Twelve Stones Set Up in the Midst of Jordan. 9. Joshua set up twelve stones... in the place where the feet of the priests... stood-- In addition to the memorial just described, there was another memento of the miraculous event, a duplicate of the former, set up in the river itself, on the very spot where the ark had rested. This heap of stones might have been a large and compactly built one and visible in the ordinary state of the river. As nothing is said where these stones were obtained, some have imagined that they might have been gathered in the adjoining fields and deposited by the people as they passed the appointed spot. they are there unto this day-- at least twenty years after the event, if we reckon by the date of this history (Jos 24:26), and much later, if the words in the latter clause were inserted by Samuel or Ezra.


<title type="x-s3"><reference osisRef="Josh.4.10-Josh.4.13">Jos 4:10-13</reference>. The People Pass Over.</title>

<hi type="bold">10. the priests which bare the ark stood in the midst of Jordan--</hi>This position was well calculated to animate the people, who probably crossed below the ark, as well as to facilitate Joshua's execution of the minutest instructions respecting the passage (<reference osisRef="Num.27.21-Num.27.23">Nu 27:21-23</reference>). The unfaltering confidence of the priests contrasts strikingly with the conduct of the people, who "hasted and passed over." Their faith, like that of many of God's people, was, through the weakness of nature, blended with fears. But perhaps their "haste" may be viewed in a more favorable light, as indicating the alacrity of their obedience, or it might have been enjoined in order that the the whole multitude might pass in one day.

Jos 4:10-13. The People Pass Over. 10. the priests which bare the ark stood in the midst of Jordan-- This position was well calculated to animate the people, who probably crossed below the ark, as well as to facilitate Joshua's execution of the minutest instructions respecting the passage (Nu 27:21-23). The unfaltering confidence of the priests contrasts strikingly with the conduct of the people, who "hasted and passed over." Their faith, like that of many of God's people, was, through the weakness of nature, blended with fears. But perhaps their "haste" may be viewed in a more favorable light, as indicating the alacrity of their obedience, or it might have been enjoined in order that the the whole multitude might pass in one day.


<hi type="bold">11. the ark of the Lord passed over, and the priests, in the presence of the people--</hi>The ark is mentioned as the efficient cause; it had been the first to move--it was the last to leave--and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene. It was a great miracle, greater even than the passage of the Red Sea in this respect: that, admitting the fact, there is no possibility of rationalistic insinuations as to the influence of natural causes in producing it, as have been made in the former case.

11. the ark of the Lord passed over, and the priests, in the presence of the people-- The ark is mentioned as the efficient cause; it had been the first to move--it was the last to leave--and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene. It was a great miracle, greater even than the passage of the Red Sea in this respect: that, admitting the fact, there is no possibility of rationalistic insinuations as to the influence of natural causes in producing it, as have been made in the former case.


<hi type="bold">12-13. the children of Reuben ... passed over armed before the children of Israel--</hi>There is no precedency to the other tribes indicated here; for there is no reason to suppose that the usual order of march was departed from; but these are honorably mentioned to show that, in pursuance of their promise (<reference osisRef="Josh.1.16-Josh.1.18">Jos 1:16-18</reference>), they had sent a complement of fighting men to accompany their brethren in the war of invasion.

12-13. the children of Reuben... passed over armed before the children of Israel-- There is no precedency to the other tribes indicated here; for there is no reason to suppose that the usual order of march was departed from; but these are honorably mentioned to show that, in pursuance of their promise (Jos 1:16-18), they had sent a complement of fighting men to accompany their brethren in the war of invasion.


<title type="x-s3"><reference osisRef="Josh.4.14-Josh.4.24">Jos 4:14-24</reference>. God Magnifies Joshua.</title>

<hi type="bold">14-17. On that day the Lord magnified Joshua in the sight of all Israel--</hi>It appeared clear from the chief part he acted, that he was the divinely appointed leader; for even the priests did not enter the river or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor.

Jos 4:14-24. God Magnifies Joshua. 14-17. On that day the Lord magnified Joshua in the sight of all Israel-- It appeared clear from the chief part he acted, that he was the divinely appointed leader; for even the priests did not enter the river or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor.


<hi type="bold">18. it came to pass, when the priests that bare the ark ... were come out of the midst of Jordan ... that the waters of Jordan returned unto their place--</hi>Their crossing, which was the final act, completed the evidence of the miracle; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before.

18. it came to pass, when the priests that bare the ark... were come out of the midst of Jordan... that the waters of Jordan returned unto their place-- Their crossing, which was the final act, completed the evidence of the miracle; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before.


<hi type="bold">19. the people came up out of Jordan on the tenth day of the first month--</hi>that is, the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast.

<hi type="bold">and encamped in Gilgal--</hi>The name is here given by anticipation (see on <reference osisRef="Josh.5.9">Jos 5:9</reference>). It was a tract of land, according to Josephus, fifty stadia (six and one-half miles) from Jordan, and ten stadia (one and one-fourth miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to be the spot occupied by the village Riha.

19. the people came up out of Jordan on the tenth day of the first month-- that is, the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast. and encamped in Gilgal-- The name is here given by anticipation (see on Jos 5:9). It was a tract of land, according to Josephus, fifty stadia (six and one-half miles) from Jordan, and ten stadia (one and one-fourth miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to be the spot occupied by the village Riha.


<hi type="bold">20-24. those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal--</hi>Probably to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose--that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages. <chapter eID="Josh.4"/>

20-24. those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal-- Probably to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose--that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Josh.5.1">Jos 5:1</reference>. The Canaanites Afraid.</title>

<hi type="bold">1. the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea--</hi>Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine.

<hi type="bold">heard that the Lord had dried up the waters of Jordan ... that their heart melted--</hi>They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.

CHAPTER 5 Jos 5:1. The Canaanites Afraid. 1. the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea-- Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine. heard that the Lord had dried up the waters of Jordan... that their heart melted-- They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.


<title type="x-s3"><reference osisRef="Josh.5.2-Josh.5.12">Jos 5:2-12</reference>. Circumcision Is Renewed.</title>

<hi type="bold">2. At that time--</hi>on the encampment being made after the passage.

<hi type="bold">the Lord said unto Joshua, Make thee sharp knives--</hi>Stone knives, collect and make them ready. Flints have been used in the early times of all people; and although the use of iron was known to the Hebrews in the days of Joshua, probably the want of a sufficient number of metallic implements dictated the employment of flints on this occasion (compare <reference osisRef="Exod.4.25">Ex 4:25</reference>).

<hi type="bold">circumcise again the children of Israel the second time--</hi>literally, "return and circumcise." The command did not require him to repeat the operation on those who had undergone it, but to resume the observance of the rite, which had been long discontinued. The language, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have been made before the celebration of the passover at Sinai (compare <reference osisRef="Exod.12.48">Ex 12:48</reference>; <reference osisRef="Num.9.5">Nu 9:5</reference>), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance into Canaan.

Jos 5:2-12. Circumcision Is Renewed. 2. At that time-- on the encampment being made after the passage. the Lord said unto Joshua, Make thee sharp knives-- Stone knives, collect and make them ready. Flints have been used in the early times of all people; and although the use of iron was known to the Hebrews in the days of Joshua, probably the want of a sufficient number of metallic implements dictated the employment of flints on this occasion (compare Ex 4:25). circumcise again the children of Israel the second time-- literally, "return and circumcise." The command did not require him to repeat the operation on those who had undergone it, but to resume the observance of the rite, which had been long discontinued. The language, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have been made before the celebration of the passover at Sinai (compare Ex 12:48; Nu 9:5), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance into Canaan.


<hi type="bold">3. at the hill--</hi>probably one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest.

3. at the hill-- probably one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest.


<hi type="bold">4-7. this is the cause why Joshua did circumcise--</hi>The omission to circumcise the children born in the wilderness might have been owing to the incessant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving race who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (<reference osisRef="Num.14.33">Nu 14:33</reference>), though, as the latter were to be brought into the promised land, the covenant would be renewed with them.

4-7. this is the cause why Joshua did circumcise-- The omission to circumcise the children born in the wilderness might have been owing to the incessant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving race who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (Nu 14:33), though, as the latter were to be brought into the promised land, the covenant would be renewed with them.


<hi type="bold">8. when they had done circumcising all the people--</hi>As the number of those born in the wilderness and uncircumcised must have been immense, a difficulty is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an investment in the promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the divine will.

<hi type="bold">they abode in their places ... till they were whole--</hi>It is calculated that, of those who did not need to be circumcised, more than fifty thousand were left to defend the camp if an attack had been then made upon it.

8. when they had done circumcising all the people-- As the number of those born in the wilderness and uncircumcised must have been immense, a difficulty is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an investment in the promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the divine will. they abode in their places... till they were whole-- It is calculated that, of those who did not need to be circumcised, more than fifty thousand were left to defend the camp if an attack had been then made upon it.


<hi type="bold">9. the Lord said unto Joshua, This day have I rolled away the reproach of Egypt--</hi>The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision and the renewal of that rite was a practical announcement of the restoration of the covenant [Keil].

<hi type="bold">Gilgal--</hi>No trace either of the name or site is now to be found; but it was about two miles from Jericho [Josephus], and well suited for an encampment by the advantages of shade and water. It was the first place pronounced "holy" in the Holy Land (<reference osisRef="Josh.5.15">Jos 5:15</reference>).

9. the Lord said unto Joshua, This day have I rolled away the reproach of Egypt-- The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision and the renewal of that rite was a practical announcement of the restoration of the covenant [Keil]. Gilgal-- No trace either of the name or site is now to be found; but it was about two miles from Jericho [Josephus], and well suited for an encampment by the advantages of shade and water. It was the first place pronounced "holy" in the Holy Land (Jos 5:15).


<hi type="bold">10. kept the passover on the fourteenth day of the month at even--</hi>The time fixed by the law (see on <reference osisRef="Exod.12.17">Ex 12:17</reference>; <reference osisRef="Lev.23.5">Le 23:5</reference>; <reference osisRef="Num.28.16">Nu 28:16</reference>). Thus the national existence was commenced by a solemn act of religious dedication.

10. kept the passover on the fourteenth day of the month at even-- The time fixed by the law (see on Ex 12:17; Le 23:5; Nu 28:16). Thus the national existence was commenced by a solemn act of religious dedication.


<hi type="bold">11-12. And they did eat of the old corn of the land--</hi>found in storehouses of the inhabitants who had fled into Jericho.

<hi type="bold">parched corn--</hi>new grain (see on <reference osisRef="Lev.23.10">Le 23:10</reference>), probably lying in the fields. Roasted--a simple and primitive preparation, much liked in the East. This abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.

11-12. And they did eat of the old corn of the land-- found in storehouses of the inhabitants who had fled into Jericho. parched corn-- new grain (see on Le 23:10), probably lying in the fields. Roasted--a simple and primitive preparation, much liked in the East. This abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.


<title type="x-s3"><reference osisRef="Josh.5.13-Josh.5.15">Jos 5:13-15</reference>. An Angel Appears to Joshua.</title>

<hi type="bold">13. when Joshua was by Jericho--</hi>in the immediate vicinity of that city, probably engaged in surveying the fortifications, and in meditating the best plan of a siege.

<hi type="bold">there stood a man over against him with his sword drawn--</hi>It is evident from the strain of the context that this was not a mere vision, but an actual appearance; the suddenness of which surprised, but did not daunt, the intrepid leader.

Jos 5:13-15. An Angel Appears to Joshua. 13. when Joshua was by Jericho-- in the immediate vicinity of that city, probably engaged in surveying the fortifications, and in meditating the best plan of a siege. there stood a man over against him with his sword drawn-- It is evident from the strain of the context that this was not a mere vision, but an actual appearance; the suddenness of which surprised, but did not daunt, the intrepid leader.


<hi type="bold">14. the host of the Lord--</hi>either the Israelitish people (<reference osisRef="Exod.7.4">Ex 7:4</reference>; <reference osisRef="Exod.12.41">12:41</reference>; <reference osisRef="Isa.55.4">Is 55:4</reference>), or the angels (<reference osisRef="Ps.148.2">Psa 148:2</reference>), or both included, and the Captain of it was the angel of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment betokened his approval of, and interest in, the war of invasion.

<hi type="bold">Joshua fell on his face ..., and did worship--</hi>The adoption by Joshua of this absolute form of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of this personage was disclosed by His accepting the homage of worship (compare <reference osisRef="Acts.10.25">Ac 10:25</reference>, <reference osisRef="Acts.10.26">26</reference>; <reference osisRef="Rev.19.10">Re 19:10</reference>), and still further in the command, "Loose thy shoe from off thy foot" (<reference osisRef="Exod.3.5">Ex 3:5</reference>). <chapter eID="Josh.5"/>

14. the host of the Lord-- either the Israelitish people (Ex 7:4; 12:41; Is 55:4), or the angels (Psa 148:2), or both included, and the Captain of it was the angel of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment betokened his approval of, and interest in, the war of invasion. Joshua fell on his face..., and did worship-- The adoption by Joshua of this absolute form of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of this personage was disclosed by His accepting the homage of worship (compare Ac 10:25, 26; Re 19:10), and still further in the command, "Loose thy shoe from off thy foot" (Ex 3:5).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Josh.6.1-Josh.6.7">Jos 6:1-7</reference>. Jericho Shut Up.</title>

<hi type="bold">1. Now Jericho was straitly shut up--</hi>This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host.

CHAPTER 6 Jos 6:1-7. Jericho Shut Up. 1. Now Jericho was straitly shut up-- This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host.


<hi type="bold">2. See, I have given into thine hand Jericho--</hi>The language intimates that a purpose already formed was about to be carried into immediate execution; and that, although the king and inhabitants of Jericho were fierce and experienced warriors, who would make a stout and determined resistance, the Lord promised a certain and easy victory over them.

2. See, I have given into thine hand Jericho-- The language intimates that a purpose already formed was about to be carried into immediate execution; and that, although the king and inhabitants of Jericho were fierce and experienced warriors, who would make a stout and determined resistance, the Lord promised a certain and easy victory over them.


<hi type="bold">3-5. ye shall compass the city, all ye men of war. ... Thus shalt thou do six days, &c.--</hi>Directions are here given as to the mode of procedure. Hebrew, "horns of jubilee"; that is, the bent or crooked trumpets with which the jubilee was proclaimed. It is probable that the horns of this animal were used at first; and that afterwards, when metallic trumpets were introduced, the primitive name, as well as form of them, was traditionally continued. The design of this whole proceeding was obviously to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites a memorable lesson of faith and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark as the symbol of His presence. The length of time during which those circuits were made tended the more intensely to arrest the attention, and to deepen the impressions, both of the Israelites and the enemy. The number seven was among the Israelites the symbolic seal of the covenant between God and their nation [Keil, Hengstenberg].

3-5. ye shall compass the city, all ye men of war.... Thus shalt thou do six days, &c.-- Directions are here given as to the mode of procedure. Hebrew, "horns of jubilee"; that is, the bent or crooked trumpets with which the jubilee was proclaimed. It is probable that the horns of this animal were used at first; and that afterwards, when metallic trumpets were introduced, the primitive name, as well as form of them, was traditionally continued. The design of this whole proceeding was obviously to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites a memorable lesson of faith and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark as the symbol of His presence. The length of time during which those circuits were made tended the more intensely to arrest the attention, and to deepen the impressions, both of the Israelites and the enemy. The number seven was among the Israelites the symbolic seal of the covenant between God and their nation [Keil, Hengstenberg].


<hi type="bold">6-7. Joshua ... called the priests--</hi>The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.

6-7. Joshua... called the priests-- The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.


<title type="x-s3"><reference osisRef="Josh.6.8-Josh.6.19">Jos 6:8-19</reference>. The City Compassed Six Days.</title>

<hi type="bold">8-11. the seven priests bearing the seven trumpets ... passed on before the Lord--</hi>before the ark, called "the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made in deep and solemn silence, conforming to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining--here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle [Bishop Hall].

Jos 6:8-19. The City Compassed Six Days. 8-11. the seven priests bearing the seven trumpets... passed on before the Lord-- before the ark, called "the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made in deep and solemn silence, conforming to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining--here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle [Bishop Hall].


<hi type="bold">12-14. Joshua rose early in the morning, and the priests took up the ark of the Lord--</hi>The second day's procession seems to have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.

12-14. Joshua rose early in the morning, and the priests took up the ark of the Lord-- The second day's procession seems to have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.


<hi type="bold">15. on the seventh day, that they rose early about the dawning of the day, and compassed the city ... seven times--</hi>on account of the seven circuits they had to make that day. It is evident, however, that the militia only of the Israelites had been called to the march--for it is inconceivable that two millions of people could have gone so frequently round the city in a day.

15. on the seventh day, that they rose early about the dawning of the day, and compassed the city... seven times-- on account of the seven circuits they had to make that day. It is evident, however, that the militia only of the Israelites had been called to the march--for it is inconceivable that two millions of people could have gone so frequently round the city in a day.


<hi type="bold">16. it came to pass at the seventh time, ... Joshua said unto the people, Shout; for the Lord hath given you the city--</hi>This delay brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (<reference osisRef="Heb.11.30">He 11:30</reference>).

16. it came to pass at the seventh time,... Joshua said unto the people, Shout; for the Lord hath given you the city-- This delay brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (He 11:30).


<hi type="bold">17-19. And the city shall be accursed--</hi>(See on <reference osisRef="Lev.27.28">Le 27:28</reference>). The cherem, or "anathema," was a devotion to utter destruction (<reference osisRef="Deut.7.2">De 7:2</reference>; <reference osisRef="Deut.20.17">20:17</reference>; <reference osisRef="1Sam.15.3">1Sa 15:3</reference>). When such a ban was pronounced against a hostile city, the men and animals were killed--no booty was allowed to be taken. The idols and all the precious ornaments on them were to be burned (<reference osisRef="Deut.7.25">De 7:25</reference>; compare <reference osisRef="1Chr.14.12">1Ch 14:12</reference>). Everything was either to be destroyed or consecrated to the sanctuary. Joshua pronounced this ban on Jericho, a great and wealthy city, evidently by divine direction. The severity of the doom, accordant with the requirements of a law which was holy, just, and good, was justified, not only by the fact of its inhabitants being part of a race who had filled up their iniquities, but by their resisting the light of the recent astonishing miracle at the Jordan. Besides, as Jericho seems to have been defended by reinforcements from all the country (<reference osisRef="Josh.24.11">Jos 24:11</reference>), its destruction would paralyze all the rest of the devoted people, and thus tend to facilitate the conquest of the land; showing, as so astounding a military miracle did, that it was done, not by man, but by the power and through the anger, of God.

17-19. And the city shall be accursed-- (See on Le 27:28). The cherem, or "anathema," was a devotion to utter destruction (De 7:2; 20:17; 1Sa 15:3). When such a ban was pronounced against a hostile city, the men and animals were killed--no booty was allowed to be taken. The idols and all the precious ornaments on them were to be burned (De 7:25; compare 1Ch 14:12). Everything was either to be destroyed or consecrated to the sanctuary. Joshua pronounced this ban on Jericho, a great and wealthy city, evidently by divine direction. The severity of the doom, accordant with the requirements of a law which was holy, just, and good, was justified, not only by the fact of its inhabitants being part of a race who had filled up their iniquities, but by their resisting the light of the recent astonishing miracle at the Jordan. Besides, as Jericho seems to have been defended by reinforcements from all the country (Jos 24:11), its destruction would paralyze all the rest of the devoted people, and thus tend to facilitate the conquest of the land; showing, as so astounding a military miracle did, that it was done, not by man, but by the power and through the anger, of God.


<hi type="bold">20-21. So the people shouted when the priests blew with the trumpets--</hi>Towards the close of the seventh circuit, the signal was given by Joshua, and on the Israelites' raising their loud war cry, the walls fell down, doubtless burying multitudes of the inhabitants in the ruins, while the besiegers, rushing in, consigned everything animate and inanimate to indiscriminate destruction (<reference osisRef="Deut.20.16">De 20:16</reference>, <reference osisRef="Deut.20.17">17</reference>). Jewish writers mention it as an immemorial tradition that the city fell on the Sabbath. It should be remembered that the Canaanites were incorrigible idolaters, addicted to the most horrible vices, and that the righteous judgment of God might sweep them away by the sword, as well as by famine or pestilence. There was mercy mingled with judgment in employing the sword as the instrument of punishing the guilty Canaanites, for while it was directed against one place, time was afforded for others to repent.

20-21. So the people shouted when the priests blew with the trumpets-- Towards the close of the seventh circuit, the signal was given by Joshua, and on the Israelites' raising their loud war cry, the walls fell down, doubtless burying multitudes of the inhabitants in the ruins, while the besiegers, rushing in, consigned everything animate and inanimate to indiscriminate destruction (De 20:16, 17). Jewish writers mention it as an immemorial tradition that the city fell on the Sabbath. It should be remembered that the Canaanites were incorrigible idolaters, addicted to the most horrible vices, and that the righteous judgment of God might sweep them away by the sword, as well as by famine or pestilence. There was mercy mingled with judgment in employing the sword as the instrument of punishing the guilty Canaanites, for while it was directed against one place, time was afforded for others to repent.


<title type="x-s3"><reference osisRef="Josh.6.22-Josh.6.25">Jos 6:22-25</reference>. Rahab Is Saved.</title>

<hi type="bold">22-23. Joshua had said ... Go into the harlot's house, and bring out thence the woman, and all that she hath--</hi>It is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were rescued according to promise.

Jos 6:22-25. Rahab Is Saved. 22-23. Joshua had said... Go into the harlot's house, and bring out thence the woman, and all that she hath-- It is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were rescued according to promise.


<hi type="bold">24. burned the city ... and all ... therein--</hi>except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.

24. burned the city... and all... therein-- except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.


<hi type="bold">25. she--</hi>Rahab

<hi type="bold">dwelleth in Israel unto this day--</hi>a proof that this book was written not long after the events related.

 <reference osisRef="Josh.6.26">Jos 6:26</reference>, <reference osisRef="Josh.6.27">27</reference>. The Rebuilder of Jericho Cursed.

25. she-- Rahab dwelleth in Israel unto this day-- a proof that this book was written not long after the events related. Jos 6:26, 27. The Rebuilder of Jericho Cursed.


<hi type="bold">26. Joshua adjured them at that time--</hi>that is, imposed upon his countrymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendant vices.

<hi type="bold">Cursed be the man ... that riseth up and buildeth this city Jericho--</hi>that is, makes the daring attempt to build.

<hi type="bold">he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it--</hi>shall become childless--the first beginning being marked by the death of his oldest son, and his only surviving child dying at the time of its completion. This curse was accomplished five hundred fifty years after its denunciation (see on <reference osisRef="1Kgs.16.34">1Ki 16:34</reference>). <chapter eID="Josh.6"/>

26. Joshua adjured them at that time-- that is, imposed upon his countrymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendant vices. Cursed be the man... that riseth up and buildeth this city Jericho-- that is, makes the daring attempt to build. he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it-- shall become childless--the first beginning being marked by the death of his oldest son, and his only surviving child dying at the time of its completion. This curse was accomplished five hundred fifty years after its denunciation (see on 1Ki 16:34).


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Josh.7.1">Jos 7:1</reference>. Achan's Trespass.</title>

<hi type="bold">1. the children of Israel committed a trespass in the accursed thing--</hi>There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.

<hi type="bold">Achan--</hi>called afterwards "Achar" ("trouble") (<reference osisRef="1Chr.2.7">1Ch 2:7</reference>).

<hi type="bold">Zabdi--</hi>or Zimri (<reference osisRef="1Chr.2.6">1Ch 2:6</reference>).

<hi type="bold">Zerah--</hi>or Zarah, son of Judah and Tamar (<reference osisRef="Gen.38.30">Ge 38:30</reference>). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.

CHAPTER 7 Jos 7:1. Achan's Trespass. 1. the children of Israel committed a trespass in the accursed thing-- There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation. Achan-- called afterwards "Achar" ("trouble") (1Ch 2:7). Zabdi-- or Zimri (1Ch 2:6). Zerah-- or Zarah, son of Judah and Tamar (Ge 38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.


<title type="x-s3"><reference osisRef="Josh.7.2-Josh.7.26">Jos 7:2-26</reference>. The Israelites Smitten at Ai.</title>

<hi type="bold">2. Joshua sent men from Jericho to Ai--</hi>After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (<reference osisRef="Gen.12.8">Ge 12:8</reference>; <reference osisRef="Gen.13.3">13:3</reference>) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [Van De Velde].

<hi type="bold">Beth-aven--</hi>("house of vanity")--a name afterwards given derisively (<reference osisRef="Hos.4.15">Ho 4:15</reference>; <reference osisRef="Hos.5.8">5:8</reference>; <reference osisRef="Hos.10.5">10:5</reference>), on account of its idolatries, to Beth-el, "house of God," but here referred to another place, about six miles east of Beth-el and three north of Ai.

Jos 7:2-26. The Israelites Smitten at Ai. 2. Joshua sent men from Jericho to Ai-- After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (Ge 12:8; 13:3) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [Van De Velde]. Beth-aven-- ("house of vanity")--a name afterwards given derisively (Ho 4:15; 5:8; 10:5), on account of its idolatries, to Beth-el, "house of God," but here referred to another place, about six miles east of Beth-el and three north of Ai.


<hi type="bold">3. Let not all the people go up, ... for they are but few--</hi>As the population of Ai amounted to twelve thousand (<reference osisRef="Josh.8.25">Jos 8:25</reference>), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.

3. Let not all the people go up,... for they are but few-- As the population of Ai amounted to twelve thousand (Jos 8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.


<hi type="bold">4-5. they fled before the men of Ai--</hi>An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.

4-5. they fled before the men of Ai-- An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.


<hi type="bold">6-9. Joshua rent his clothes, and fell to the earth ... before the ark ... he and the elders--</hi>It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.

6-9. Joshua rent his clothes, and fell to the earth... before the ark... he and the elders-- It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.


<hi type="bold">10-15. the Lord said unto Joshua, Get thee up--</hi>The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city; wickedness, emphatically called folly, has been committed in Israel (<reference osisRef="Ps.14.1">Psa 14:1</reference>), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan (<reference osisRef="Deut.7.26">De 7:26</reference>). Means must, without delay, be taken to discover and punish the perpetrator of this trespass that Israel may be released from the ban, and things be restored to their former state of prosperity.

10-15. the Lord said unto Joshua, Get thee up-- The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city; wickedness, emphatically called folly, has been committed in Israel (Psa 14:1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan (De 7:26). Means must, without delay, be taken to discover and punish the perpetrator of this trespass that Israel may be released from the ban, and things be restored to their former state of prosperity.


<hi type="bold">16-18. So Joshua rose up early, and brought Israel by their tribes--</hi>that is, before the tabernacle. The lot being appealed to (<reference osisRef="Prov.16.33">Pr 16:33</reference>), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession to one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money [Jos 7:19-21]. How dreadful must have been his feelings when he saw the slow but certain process of discovery! (<reference osisRef="Num.32.23">Nu 32:23</reference>).

16-18. So Joshua rose up early, and brought Israel by their tribes-- that is, before the tabernacle. The lot being appealed to (Pr 16:33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession to one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money [Jos 7:19-21]. How dreadful must have been his feelings when he saw the slow but certain process of discovery! (Nu 32:23).


<hi type="bold">19. Joshua said unto Achan, My son, give ... glory to God--</hi>a form of adjuration to tell the truth.

19. Joshua said unto Achan, My son, give... glory to God-- a form of adjuration to tell the truth.


<hi type="bold">21. a goodly Babylonish garment--</hi>literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.

<hi type="bold">two hundred shekels of silver--</hi>equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.

<hi type="bold">a wedge of gold--</hi>literally, an ingot or bar in the shape of a tongue.

21. a goodly Babylonish garment-- literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle. two hundred shekels of silver-- equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel. a wedge of gold-- literally, an ingot or bar in the shape of a tongue.


<hi type="bold">22-23. Joshua sent messengers, and they ran unto the tent--</hi>from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.

22-23. Joshua sent messengers, and they ran unto the tent-- from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.


<hi type="bold">24-26. Joshua, and all Israel with him, took Achan--</hi>He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (<reference osisRef="Num.15.30-Num.15.35">Nu 15:30-35</reference>), his corpse, with all belonging to him, was consumed to ashes by fire. "All Israel" was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment--thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father's sins (<reference osisRef="Deut.24.16">De 24:16</reference>), the conveyance of Achan's "sons and daughters" to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (<reference osisRef="Josh.22.20">Jos 22:20</reference>), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.

24-26. Joshua, and all Israel with him, took Achan-- He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (Nu 15:30-35), his corpse, with all belonging to him, was consumed to ashes by fire. "All Israel" was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment--thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father's sins (De 24:16), the conveyance of Achan's "sons and daughters" to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (Jos 22:20), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Josh.8.1-Josh.8.28">Jos 8:1-28</reference>. God Encourages Joshua.</title>

<hi type="bold">1-2. The Lord said unto Joshua, Fear not--</hi>By the execution of justice on Achan, the divine wrath was averted, the Israelites were reassured, defeat was succeeded by victory; and thus the case of Ai affords a striking example of God's disciplinary government, in which chastisements for sin are often made to pave the way for the bestowment of those temporal benefits, which, on account of sin, have been withdrawn, or withheld for a time. Joshua, who had been greatly dispirited, was encouraged by a special communication promising him (see <reference osisRef="Josh.1.6">Jos 1:6</reference>; <reference osisRef="Deut.31.6-Deut.31.8">De 31:6-8</reference>) success in the next attempt, which, however, was to be conducted on different principles.

<hi type="bold">take all the people of war with thee, and arise, go up to Ai--</hi>The number of fighting men amounted to six hundred thousand, and the whole force was ordered on this occasion, partly because the spies, in their self-confidence, had said that a few were sufficient to attack the place (<reference osisRef="Josh.7.3">Jos 7:3</reference>), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared among all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions (<reference osisRef="Deut.6.10">De 6:10</reference>). The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericho, it was an ascent to Ai, which was on a hill.

<hi type="bold">I have given into thy hand the king of Ai, and his people, and his city, and his land ... lay thee an ambush for the city--</hi>God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.

CHAPTER 8 Jos 8:1-28. God Encourages Joshua. 1-2. The Lord said unto Joshua, Fear not-- By the execution of justice on Achan, the divine wrath was averted, the Israelites were reassured, defeat was succeeded by victory; and thus the case of Ai affords a striking example of God's disciplinary government, in which chastisements for sin are often made to pave the way for the bestowment of those temporal benefits, which, on account of sin, have been withdrawn, or withheld for a time. Joshua, who had been greatly dispirited, was encouraged by a special communication promising him (see Jos 1:6; De 31:6-8) success in the next attempt, which, however, was to be conducted on different principles. take all the people of war with thee, and arise, go up to Ai-- The number of fighting men amounted to six hundred thousand, and the whole force was ordered on this occasion, partly because the spies, in their self-confidence, had said that a few were sufficient to attack the place (Jos 7:3), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared among all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions (De 6:10). The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericho, it was an ascent to Ai, which was on a hill. I have given into thy hand the king of Ai, and his people, and his city, and his land... lay thee an ambush for the city-- God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.


<hi type="bold">3. So Joshua ... chose out thirty thousand mighty men of valour--</hi>Joshua despatched thirty thousand men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of five thousand was sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it [Jos 8:12].

3. So Joshua... chose out thirty thousand mighty men of valour-- Joshua despatched thirty thousand men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of five thousand was sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it [Jos 8:12].


<hi type="bold">4. behind the city--</hi>is rendered (<reference osisRef="Josh.8.9">Jos 8:9</reference>), "on the west side of Ai."

4. behind the city-- is rendered (Jos 8:9), "on the west side of Ai."


<hi type="bold">9. between Beth-el and Ai--</hi>Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [Van De Velde; Robinson].

9. between Beth-el and Ai-- Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [Van De Velde; Robinson].


<hi type="bold">10. Joshua ... numbered the people--</hi>that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor.

<hi type="bold">he and the elders of Israel--</hi>the chief magistrates and rulers, whose presence and official authority were necessary to ensure that the cattle and spoil of the city might be equally divided between the combatants and the rest of the people (<reference osisRef="Num.31.27">Nu 31:27</reference>)--a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will.

10. Joshua... numbered the people-- that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor. he and the elders of Israel-- the chief magistrates and rulers, whose presence and official authority were necessary to ensure that the cattle and spoil of the city might be equally divided between the combatants and the rest of the people (Nu 31:27)--a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will.


<hi type="bold">11-14. there was a valley between them and Ai--</hi>literally, "the valley."

11-14. there was a valley between them and Ai-- literally, "the valley."


<hi type="bold">15-17. Joshua and all Israel made as if they were beaten before them--</hi>the pretended flight in the direction of the wilderness; that is, southeast, into the Ghor, the desert valley of the Jordan, decoyed all the inhabitants of Ai out of the city, while the people of Beth-el hastened to participate in the expected victory. It is supposed by some, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated in Ai, as the two places were closely contiguous, and Ai the larger of the two. (See <reference osisRef="Josh.12.9">Jos 12:9</reference>). It may be remarked, however, that the words, "or Beth-el," are not in the Septuagint, and are rejected by some eminent scholars, as an interpolation not found in the most ancient manuscripts.

15-17. Joshua and all Israel made as if they were beaten before them-- the pretended flight in the direction of the wilderness; that is, southeast, into the Ghor, the desert valley of the Jordan, decoyed all the inhabitants of Ai out of the city, while the people of Beth-el hastened to participate in the expected victory. It is supposed by some, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated in Ai, as the two places were closely contiguous, and Ai the larger of the two. (See Jos 12:9). It may be remarked, however, that the words, "or Beth-el," are not in the Septuagint, and are rejected by some eminent scholars, as an interpolation not found in the most ancient manuscripts.


<hi type="bold">18-25. Joshua stretched out the spear that he had in his hand toward the city--</hi>The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.

18-25. Joshua stretched out the spear that he had in his hand toward the city-- The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.


<hi type="bold">26. Joshua drew not his hand back--</hi>Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kept up in the same devout spirit as Moses had shown, in lifting up his hands, until the work of slaughter had been completed--the ban executed. (See on <reference osisRef="Exod.17.10">Ex 17:10</reference>).

26. Joshua drew not his hand back-- Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kept up in the same devout spirit as Moses had shown, in lifting up his hands, until the work of slaughter had been completed--the ban executed. (See on Ex 17:10).


<hi type="bold">28. Joshua burnt Ai, and made it an heap for ever--</hi>"For ever" often signifies "a long time" (<reference osisRef="Gen.6.3">Ge 6:3</reference>). One of the remarkable things with regard to the tell we have identified with Ai is its name--the tell of the heap of stones--a name which to this day remains [Van De Velde].

28. Joshua burnt Ai, and made it an heap for ever-- "For ever" often signifies "a long time" (Ge 6:3). One of the remarkable things with regard to the tell we have identified with Ai is its name--the tell of the heap of stones--a name which to this day remains [Van De Velde].