# An Exposition of the Old and New Testament (1828)/Joshua

AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
UPON THE BOOK OF
JOSHUA.
I. We have now before us, the history of the Jewish nation, in this book, and those that follow it to the end of the book of Esther. These books, to the end of the books of the Kings, the Jewish writers call, the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the law, the prophets, and the Chetubim, or Hagiographa, Luke 24. 44. The rest they make part of the Hagiographa. For though history is their subject, it is justly supposed that prophets were their penmen: to those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (the Jewish Church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the Church to the end of the world; as their other officers, so their Historiographers, had their authority from Heaven.——It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet that under the same direction, they were put into the form in which we now have them, by some other hand, long afterward probably, all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher, Josh. 10. 13. and 2 Sam. 1. 18. and the Chronicles of the Kings of Israel and Judah often; and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done, are spoken of sometimes as days long since passed; as 1 Sam. 9. 9, He that is now called a prophet, was then called a seer. And 3. Because we so often read of things remaining unto this day, as stones, Josh. 4. 9.—7. 26.—8. 29.—10. 27. 1 Sam. 6. 18. Names of places. Josh. 5. 9.—7. 26. Judg. 1. 26.—15. 19.—18. 12. 2 Kings 14. 7. Rights and possessions, Judg. 1. 21. 1 Sam. 27. 6. Customs and usages, 1 Sam. 5. 5. 2 Kings 17. 41. Which clauses have been since added to the history by the inspired collectors, for the confirmation and illustration of it to those of their own age. And if one may offer a mere conjecture, it is not unlikely that the historical books to the end of the Kings were put together by Jeremiah the prophet a little before the captivity, for it is said of Ziklag, 1 Sam. 27. 6. it pertains to the kings of Judah (which style began after Solomon, and ended in the captivity) unto this day: And it is still more probable that those which follow, were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.——In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament Church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed. From which one would conceive an expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and that had promises so rich, should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries, for the law made nothing perfect; that was to be done by the bringing in of a better hope. And yet if we compare the history of the Christian Church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the Gospel make any thing perfect in this world, but leaves us still in the expectation of a better hope in the future state.
II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain.However that be, it is written concerning him, and if any other wrote it, Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. it was collected out of his journals, or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1 ·· 5. 2. In their conquest of Canaan, ch. 6 ·· 12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 13 ·· 21. 4. In the settlement and establishment of religion among them, ch. 22 ·· 24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But that is not all the use that ​is to be made of this history; we may see in it, (1.) Much of God and his providence; his power in the kingdom of nature; his justice in punishing the Canaanites when the measure of their iniquity was full; his faithfulness to his covenant with the patriarchs; and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the Director of the lot, determining the bounds of men's habitations. (2.) Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the High Priest, Zech. 6. 11, 12. The LXX. giving the name of Joshua a Greek termination, call him all along, Ἰησȣ̃ς, Jesus, and so he is called. Acts 7. 45. and Heb. 4. 8. Justin Martyr, one of the first writers of the Christian Church, (Dialog, cum Tryph. p. mihi 300) makes that promise, Exod. 23. 20, Mine angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his name should be the same with that of the Messiah; it signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the Captain of our Salvation, a Leader and Commander of the people, to tread Satan under their feet, and to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. 4. 8.) Joshua did not.
JOSHUA, I.
CHAP. I.
The book begins with the history, not of Joshua's life, (many remarkable passages of that we had before in the books of Moses,) but of his reign and government. In this chapter, I. God appoints him in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, v. 1..9. II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general, v. 10, 11. And particularly to the two tribes and a half, v. 12..15. III. The people agree to it, and take an oath of fealty to him, v. 16..18. A reign which thus began with God, could not but be honourable to the prince, and comfortable to the subject. The last words of Moses are still verified, Happy art thou, O Israel! who is like unto thee, O people? Deut. 33. 29.
1.NOW after the death of Moses the servant of the Lord, it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, 2. Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 4. From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast. 5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. 6. Be strong and of a good courage; for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. 7. Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.
Honour is here put upon Joshua, and great power lodged in his hand, by Him that is the Fountain of honour and power, and by whom kings reign; instructions are given him by infinite wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him, Numb. 27. 18. But now he speaks to him, v. 1. probably, as he spake to Moses, Lev. 1. 1, out of the tabernacle of the congregation, where Joshua had with Moses presented himself, Deut. 31. 14. to learn the way of attending there. Though Eleazar had the breastplate of judgment, which Joshua was directed to consult as there was occasion, Numb. 27. 21. yet, for his great encouragement, God here speaks to him immediately, some think, in a dream or vision, (as Job 33. 15.) for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may, without them, make himself known to his people, and speak to their hearts otherwise than by their ears.
Concerning Joshua's call to the government, observe here,
1. The time when it was given him, After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time; an interregnum, though but for a few days, might have been of ill consequence; but, it is probable, that God did not speak to him to go forward toward Canaan, till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God; (he sorrowed not as one that had no hope;) but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them), God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages toward him during the forty years of his government.
​II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The LXX. translate it υπȣ̃ργος, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour, had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection, and under command. Those are fittest to rule, that have learnt to obey. 3 He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering, (2 Tim. 3. 10.) might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's Minister, because he was made under the law, and fulfilled all the righteousness of it.
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the government; Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so; angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him, he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. 3. 5. where what he did, is said to be for a testimony of the things that should be spoken after; God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses, he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Ps. 116. 15.
2. The call itself; Now therefore arise. (1.) Though Moses is dead, the work must go on, therefore arise, and go about it. Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of our's; for when God has work to do, he will either find or make instruments fit to carry it on. Moses, the servant is dead, but God the Master is not, he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place. Up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began, thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses; justifies, Acts 13. 39. and sanctifies, Rom. 8. 3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him: thus the law is a schoolmaster to bring us to Christ. And then the death of Moses made room for Joshua: thus we are dead to the law our first husband, that we may be married to Christ, Rom. 7. 4.
3. The particular service he was now called out to. "Arise, go over this Jordan, this river, which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river, when there was no visible way of getting over it, at least, not at this place and at this time, when all the banks were overflown, ch. 3. 15. He had no pontons or bridge of boats by which to convey them over, and yet he must believe, that God, having ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deut. 31. 2. Thus the honour of bringing the many sons to glory is reserved for Christ the Captain of our salvation, Heb. 2. 10.
4. The grant of the land of Canaan to the children of Israel is here repeated, v. 2..4. I do give it them. To the patriarchs it was promised, I will give it, but now that the fourth generation was expired, the iniquity of the Amorites was full, and the time was come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of, "I do give it, enter upon it, it is all your own, nay, v. 3. I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made, to them, even to the children of Israel, v. 2. because they are the seed of Jacob, who was called Israel then when this promise was made to him, Gen. 35. 10, 12. The children of Israel, though they had been very provoking in the wilderness, yet for their fathers' sakes should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Numb. 14. 31. (2.) The land itself that is conveyed, from the river Euphrates eastward to the Mediterranean sea westward, v. 4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned; yet had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Acts 2. 5, &c. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of none effect. And if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied, upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time; if ye will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise. The precept and promise must not be separated." (4.) It is intimated with what case they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it, and you shall have it."
5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called, v. 5. "As I was with Moses to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt, and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he came short of Moses, in wisdom and grace, but what Moses did, was done by virtue of the presence of God with him; and though Joshua had not always the same presence of mind that Moses had, yet if he had always the same presence of God, he would do well enough. Note, It is a great comfort to the rising generation of ministers and christians, that the same ​grace which was sufficient for those that went before them, shall not be wanting to them, if they be not wanting to themselves in the improvement of it. It is repeated here again, v. 9. "The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest." Note, Those that go where God sends them, shall have him with them wherever they go, and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him, I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this, Deut. 31. 8. that though he must now leave him, God never would; and here God himself confirms that word of his servant Moses, (Isa. 44. 26.) and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; but this we may be sure of, that the Lord is with us while are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb. 13.5, Be content with such things as ye have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel, v. 5. There shall not any man, that comes against thee, be able to stand before thee. Note, There is no standing before those that have God on their side; If he be for us, who can be against us? God promises him clear success, the enemy should not make any head against him; and constant success, all the days of his life; however it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago, Numb. 14. 9. God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work, that he was sure to see it finished, and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land; he knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage.
6. The charge and command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God, and make that his rule, v. 7, 8. God does as it were put the book of the law into Joshua's hand; as when Joash was crowned, they gave him the testimony, 2 Kings 11. 12. And concerning this book, he is charged, [1.] To meditate therein day and night, that he might understand it, and have it ready to him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think that Joshua's might at this time; it was a great trust that was lodged in his hands, the care of it was enough to fill him, if he had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [2.] Not to let it depart out of his mouth, that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule; Isa. 8. 20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws, but that good thing which was committed to him, he must carefully and faithfully keep, 2 Tim. 1. 14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might both as a man and as a magistrate observe to do according to what was written therein; and several things were written there, which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites, and the dividing of Canaan, &c. these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observe the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written; it is not enough to hear and read the word, to commend and admire it, and know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence, and all the advantages of opportunity: careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice, or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he may do according to the law. So many discouragements there are in the way of duty, that those who will proceed and persevere in it, must put on resolution. And (lastly) to encourage him in his obedience, he assures him, that then he shall do wisely, (as it is in the margin,) and make his way prosperous, v. 7. 8. They that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation, Ps. 111. 10. And it will entitle them to the best blessings; God shall give them the desire of their heart.
(2.) That he encourage himself herein with the promise and presence of God, and make those his stay, v. 6, Be strong and of a good courage. And again, v. 7. as if this was the one thing needful, only be strong and very courageous. And he concludes with this, v. 9, Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour in the war with Amalek, and in his dissent from the report of the evil spies, and yet God sees fit thus to inculcate this precept upon him. Those that have grace, have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, "Be strong and of a good courage; let not the sense of thine own infirmities dishearten thee, God is all-sufficient. Have not I commanded thee? [1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have ​commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee and strengthen thee, and bear thee out in it." Note, When we are in the way of our duty, we have reason to be strong and very courageous; and it will help very much to animate and embolden us, if we keep our eye upon the divine warrant, and hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God, and the commandment he had received from his Father, John 10. 18.
10. Then Joshua commanded the officers of the people, saying, 11. Pass through the host, and command the people, saying, Prepare your victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it. 12. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, 13. Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land. 14. Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them, 15. Until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses, the Lord's servant, gave you on this side Jordan, toward the sun-rising.
Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasures, but to further the work of God among the people over which God had set him. As he that desires the office of a minister, (1 Tim. 3. 1.) so he that desires the office of a magistrate, desires a work, a good work; neither is preferred to be idle.
I. He issues out orders to the people to provide for a march; and they had been so long encamped in their present post, that it would be a work of some difficulty to decamp. The officers of the people that commanded under Joshua in their respective tribes and families, attended him for orders which they were to transmit to the people. Inferior magistrates are as necessary and as serviceable to the public good in their places as the supreme magistrate in his. What would Joshua have done without officers? We are therefore required to be subject, not only to the king as supreme, but to governors, as to them that are sent by him, 1 Pet. 2. 13, 14. By these officers, 1. Joshua gives public notice, that they were to pass over Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the story of that affair follows, ch. 2. And perhaps that was such an instance of his jealousy, and excessive caution, as made it necessary that he should be so often bidden as he was, to be strong and of a good courage. Observe with what assurance Joshua says it to the people, because God had said to him, Ye shall pass over Jordan, and shall possess the land. We greatly honour the truth of God, when we stagger not at the promise of God. 2. He gives them directions to prepare victuals, not to prepare transport vessels; he that bore them out of Egypt upon eagles' wings, would in like manner bear them into Canaan, to bring them to himself, Exod. 19. 4. But those that were minded to have other victuals beside the manna, which had not yet ceased, must prepare it, and have it ready against the time appointed. Perhaps, though the manna did not quite cease till they were come into Canaan, ch. 5. 12. yet since they were come into a land inhabited, (Exod. 16. 35.) where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had it first given them in the wilderness, but decreased gradually, and therefore they are ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writers considering that having manna, they needed not to provide other victuals, understand it figuratively, that they must repent of their sins, and make their peace with God, and resolve to live a new life, that they might be ready to receive this great favour. See Exod. 19. 10, 11.
II. He reminds the two tribes and a half of the obligation they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain: therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren, v. 13, Remember the word which Moses commanded you. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hard upon them in this matter, they might find some excuse or other to discharge themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: "The Lord your God hath given you rest, given your minds rest, you know what you have to trust to, and are not as the rest of the tribes, waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest, by giving you this land, this good land, which you are in full and quiet possession of." Note, When God by his providence has given us rest, we ought to consider how we may honour him with the advantages of it, and what service we may do to our brethren who are unsettled, or not so well settled as we are. When God had given David rest, (2 Sam. 7. 1.) see how restless he was till he had found out a habitation for the ark, Ps. 132. 4, 5. When God has given us rest, we must take heed of slothfulness, and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan, till God had in like manner given them rest, v. 14, 15. This was, (1.) reasonable in itself; so closely were all the tribes incorporated, that they must needs look upon themselves as members one of another. (2.) It was enjoined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Numb. 32. 23. (4.) It was the ​condition of the grant Moses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called, v. 15. if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto, Numb. 32. 25, Thy servants will do as my lord commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only but one another's.
16. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us we will go. 17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as he was with Moses. 18. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
This answer was not given by the two tribes and a half only, (though they are spoken of immediately before,) but by the officers of all the people, (v. 10.) as their representatives, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution.
1. They promise him obedience, v. 16. not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant; he that hath soldiers under him, saith to this man, Go, and he goeth; and to another. Come, and he cometh; Matt. 8. 9. Thus the people of Israel here engage themselves to Joshua, "all that thou commandest us to do we will readily do, without murmuring or disputing; and whithersoever thou sendest us, though upon the most difficult and perilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the Captain of our salvation, and bind ourselves to do what he commands us by his word, and to go whither he sends us by his providence.
And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such influence upon the people, and such an interest in them, as Moses had, they here promise that they would be as obedient to him as ever they had been to Moses, v. 17. To speak truth, they had no reason to boast of their obedience to Moses, he had found them a stiff-necked people, Deut. 9. 24. But they mean that they would be as observant of Joshua as they should have been, and as some of them were (the generality of them at least sometimes) of Moses. Note, We must not so magnify them that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience sake will continue, though Providence change the hands by which it rules and acts.
2. They pray for the presence of God with him, v. 17. "Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1 Tim. 2. 1, 2. And the best thing we can ask of God for our magistrates, is, that they may have the presence of God with them; that will make them blessings to us, so that in seeking this for them, we consult our own interest. A reason is here intimated, why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God, should have honour and respect from us. Some understand it as a limitation of their obedience; "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God, he will keep close to thee; hitherto shall our obedience come, but no further." But they were so far from having any suspicion cf Joshua's deviating from the divine rule, that there needed not such a proviso.
3. They pass an act to make it death to any Israelite to disobey Joshua's orders, or rebel against his commandment, v. 18. Perhaps, if such a law had been made in Moses's time, it might have prevented many of the rebellions that were formed against him, for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law, now that they were entering upon the wars of Canaan, for in time of war the severity of military discipline is more necessary than at other times. Some think that in this statute they have an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ yet takes in Joshua by the way, as a type of him, that whosoever would not hearken to him, should be cut off from his people, Deut. 18. 19. I will require it of him.
4. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they do in effect promise him that they would do all they could, by an exact, bold and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work, to see those that follow, follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.
CHAP. II.
In this we have an account of the scouts that were employed to bring an account to Joshua of the pasture of the city of Jericho: Observe here, I. How Joshua sent them, v. 1. II. How Rahab received them, and protected them, and told a lie for them, v. 2..7. so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel, v. 8..11. IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city, v. 12..21. V. Their safe return to Joshua, and the account they gave him of their expedition, v. 22..24. And that which makes this story most remarkable, is, that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer, Heb. 11. 31. and as one whose faith proved itself by good works, James 2. 25.
1.AND Joshua the son of Nun sent out of Shittim two men to spy secretly, saying. Go view the land, even Jericho. And they went, and came into a harlot's house, named Rahab, and lodged there. 2. And it was told the king of Jericho, saying, Behold, there came men in hither to-night of the children of Israel, to search out the country. 3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered ​into thine house: for they be come to search out all the country. 4. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: 5. And it came to pass, about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. 6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 7. And the men pursued after them the way to Jordan, unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan, v. 1, Go view the land, even Jericho. Moses had sent spies, Numb. 13. (Joshua himself was one of them,) and it proved of ill consequence: yet Joshua now sends spies, not as the former were sent to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only; who, like a watchful General, was continually projecting for the public good, and was particularly careful to take the first step well, and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito—in disguise, but he sends two men, two young men (say the LXX.) to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends on their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. See how ready these men were to go upon this hazardous enterprise; though they put their lives in their hands, vet they ventured in obedience to Joshua their General, in zeal for the service of the camp, and in dependence upon the power of that God, who being the keeper of Israel in general, is the Protector of every particular Israelite in the way of his duty.
II. The providence of God, directing the spies to the house of Rahab. How they got over Jordan we are not told, but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn, were directed to the house of Rahab, here called a harlot; a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper, (Matt. 26. 6.) though cleansed from his leprosy, wore the reproach of it in his name as long as he lived; so Rahab the harlot, and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy, if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileges of that kingdom, Matt. 21. 31. 2. That there are many, who before their conversion were very wicked and vile, and yet afterward come to great eminence in faith and holiness. Even those that through grace have repented of the sins of their youth, must expect to bear the reproach of them, and when they hear of their old faults, must renew their repentance; and as an evidence of that, hear of them patiently.
God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab, a harlot. God has often served his own purposes and his church's interests by men of indifferent morals. Had these scouts gone to any other house than this, they had certainly been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed, them thither. Thus that which seems to us most contingent and accidental, is often over-ruled by the Divine Providence to serve its great ends. And those that faithfully acknowledge God in their ways, he will guide them with his eye. See Jer. 36. 19, 26.
III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses, entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace, against whom her king and country had denounced war, Heb. 11. 31. 1. She bid them welcome to her house, they lodged there, though it appears by what she said to them, v. 9. she knew both whence they came, and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax, (v. 6.) so that if the officers should come hither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had laid in order upon the roof to dry in the sun, in order to the beating of it, and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Prov. 31. 13. From which instance of her honest industry, one would hope, that whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to inquire after them, v. 2, 3. he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers; he had reason to demand from Rahab that she should bring forth the men to be dealt with as spies: but Rahab not only disowned that she knew them, or where they were, but, that no further search might be made for them in the city, told the pursuers they were gone away again, and in all probability might be overtaken, v. 4, 5.
Now, (1.) We are sure this was a good work: it is canonized by the apostle, James 2. 25. where she is said to be justified by works, and this is instanced in that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect, and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is your's and Canaan your's, but I dare not show you any kindness," her faith had been dead and inactive, ​and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers, that can find in their hearts to venture for God; and those that by faith take the Lord for their God, take his people for their people, and cast in their lot among them. They that have God for their refuge and hiding-place, must testify their gratitude by their readiness to shelter his people when there is occasion: let mine outcasts dwell with thee, Isa. 16. 3, 4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God, by hazardous services to his church and kingdom among men.
But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince, and her affection and duty to the community she was a member of. But that which justifies her in this, is, that she knew that the Lord had given them this land, v. 9. knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her, with an untruth, That she knew not whence the men were, that they were gone out, that she knew not whither they were gone. What shall we say to this? If she had either told the truth, or been silent, she had betrayed the spies, and that had certainly been a great sin: and it does not appear that she had another way of concealing them, than by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though inquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent: and that may be justified here, which would be by no means lawful in a common case. Rahab knew by what was already done on the other side Jordan, that no mercy was to be showed to the Canaanites, and from thence inferred, if mercy were not owing them, truth was not; they that might be destroyed, might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity: however it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom. 3. 8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.*
8. And before they were laid down, she came up unto them upon the roof; 9. And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 10. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. 11. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath. 12. Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also show kindness unto my father's house, and give me a true token: 13. And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14. And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee. 15. Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. 17. And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. 18. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by; and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. 19. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 20. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. 21. And she said, According unto your words so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
The matter is here settled between Rahab and the spies, respecting the service she was now to do ​for them, and the favour they were afterward to show to her. She secures them on condition that they should secure her.
I. She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. This was what they came for, and it was worth coming for. Being got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them, was come to Jericho, v. 10. not only that they had an account of their late victories obtained over the Amorites, in the neighbouring country, on the other side the river, but that their miraculous deliverance out of Egypt, and passage through the Red-sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zech. 3. 8. See how God makes his wonderful works to be remembered, Ps. 111. 4. so that men shall speak of the might of his terrible acts, Ps. 145. 6. 2. She tells them what impressions the tidings of these things had_made upon the Canaanites, your terror has fallen upon us, v. 9. our hearts did melt, v. 11. If she kept a public house, that would give her an opportunity of understanding the sense of various companies, and of travellers from other parts of the country; so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it, it would put courage into the most cowardly Israelite to hear how their enemies were dispirited; and it was easy to conclude, that they who now fainted before them, would infallibly fall before them: especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land, Deut 11. 25. and so it would be an earnest of the accomplishment of all the other promises God had made them. Let not the stout man glory in his courage, any more than the strong man in his strength, for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies, for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper, for he that made man's soul, can at any time make the sword of his terrors approach to it. She hereupon makes the profession of her faith in God and his promise; and perhaps there was not found so great faith (all things considered,) no, not in Israel, as in this woman of Canaan. (1.) She believes God's power and dominion over all the world, v. 11. "Jehovah your God whom you worship and call upon, is so far above all gods, that he is the only true God; for he is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor earth below his cognizance. (2.) She believes his promise to his people Israel, v. 9, I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer from thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity: for the most powerful means of conviction will not of themselves attain the end without divine grace, and by that grace, Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers, than all the elders of Israel had done who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are they that have not seen, and yet have believed; so Rahab did; O woman, great is thy faith!
II. She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country, that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb. 11. 7. They who truly believe the divine revelation, concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold on eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents and brothers and sisters, whom, though she was herself a housekeeper, she retained a due concern for. 3. Her request that they would swear unto her by Jehovah, is an instance of her acquaintance with the only true God, and her faith in him, and devotion toward him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that since she had protected them, they should protect her; and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all her's. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech in recompense for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer. 39. 18. Yet this Rahab was afterward advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Matt. 1. 5. Those that faithfully serve Christ, and suffer for him, he will not only protect, but prefer, and will do for them more than they are able to ask or think.
III. They solemnly engaged for her preservation in the common destruction, v. 14, "Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves, if they should violate their promise to her. She had pawned her life for their's, and now they in requital pawn their lives for her's, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement of those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt, they knew themselves sufficiently authorised to treat with Rahab ​concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law, that they should make no covenant with the Canaanites, (Deut. 7. 2.) did not forbid them to take under their protection a particular person, that was heartily come into their interests, and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here,
1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise, and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth, (Ps. 117. 2.) and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head, v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load."
2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make inquiry. They that will be conscientious in keeping their promises, will be cautious in making them, and perhaps may insert conditions which others may think frivolous.
Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down, in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post which secured the first-born from the destroying angel, and being of the same colour, some allude to this also, to represent the safety of believers, under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites, was to be made use of for her preservation. What we serve and honour God with, we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her, and keep them there; and that at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle themselves with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso, that since they were saved purely for Rahab's sake, her house should have the honour of being their castle; and that if they would not perish with them that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city, as to retire into a place made safe by promise, as Noah in the ark, and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved, must keep close to the society of the faithful, and having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel, v. 14, 20. If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows, and so confound us, then we will be quit of thine oath." They are unworthy of the secret of the Lord, that know not how to keep it to themselves when there is occasion.
IV. She then took effectual care to secure her new friends, and sent them out another way, James 2. 25. Having fully understood the bargain they made with her, and consented to it, v. 21. she then let them down by a cord over the city wall, v. 15. the situation of her house befriending them herein: Thus Paul made his escape out of Damascus, 2 Cor. 11. 33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, v. 16. She directs them to leave the high road, and abscond in the mountains till the pursuers were returned, for till then they could not safely venture over Jordan. Those that are in the way of God and their duty, may expect that Providence will protect them, but that will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho, and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for their's. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.
22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: And the pursuers sought them throughout all the way, but found them not. 23. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 24. And they said unto Joshua, Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been minded to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands: but they were of another spirit, and depending themselves upon the divine promise, they animated Joshua likewise.
1. Their return in safety was itself an encouragement to Joshua, and a token for good. That God provided for them so good a friend as Rahab was, in an enemy's country, and that, notwithstanding the rage of the king of Jericho, and the eagerness of the pursuers, they were come back in peace, with such an instance of God's great care concerning them for Israel's sake, as might assure the people ​of the divine conduct and care they were under, which would undoubtedly make the progress of their arms glorious. He that so wonderfully protected their scouts, would preserve their men of war, and cover their heads in the day of battle.
2. The report they brought was much more encouraging, v. 24. "All the inhabitants of the country, though resolved to stand it out, yet do faint because of us, they have neither wisdom to yield, nor courage to fight;" whence they conclude, "Truly the Lord has delivered into our hands all the land, it is all our own, we have nothing to do, in effect, but to take possession." Sinners' frights are sometimes sure presages of their fall. If we resist our spiritual enemies, they will flee before us, which will encourage us to hope that in due time we shall be more than conquerors.
CHAP. III.
This chapter, and that which follows it, gives us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long after, they are bid to remember, what God did for them between Shittim (whence they decamped, v. 1.) and Gilgal, where they next pitched, ch. 4. 19. Mic. 6. 5, That they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side, v. 1. and then almighty power led them through it. They passed through the Red-sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark, v. 2..4. II. They are commanded to sanctify themselves, v. 5. III. The priests with the ark are ordered to lead the van, v. 6. IV. Joshua is magnified and made commander in chief, v. 7, 8. V. Public notice is given of what God is about to do for them, v. 9..13. VI. The thing is done, Jordan is divided, and Israel brought safely through it, v. 14..17. This was the Lord's doing, and it is marvellous in our eyes.
1.AND Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. 2. And it came to pass, after three days, that the officers went through the host; 3. And they commanded the people, saying, When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. 4. Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. 5. And Joshua said unto the people, Sanctify yourselves: for to-morrow the Lord will do wonders among you. 6. And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
Rahab, in mentioning to the spies the drying up of the Red Sea, ch. 2. 10. the report of which terrified the Canaanites more than any thing else, intimates that they on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them; whether the Israelites had any expectation of it, does not appear. God often did things for them which they looked not for, Isa. 64. 3. Now here we are told,
1. That they came to Jordan and lodged there, v. 1. Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told, ch. 1. 11. that they should pass it. We must go on in the way of our duty, though we foresee difficulties, trusting God to help us through them, when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising; as there is afterward upon other occasions, ch. 6. 12.—7. 16.—8. 10. which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. Those that would bring great things to pass, must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.
II. That the people were directed to follow the ark; officers were appointed to go through the host to give these directions, v. 2. that every Israelite might know both what to do, and what to depend upon.
1. They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that had led them, unless we suppose that that now hovered over the ark, and so they had a double guide, honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, That the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be our's, we need not to fear any evil. He was nigh to them, present with them, went before them: What could come amiss to them that were thus guided, thus guarded? Formerly, the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them, Numb. 10. 33. and, as it were, to give them livery and seisin of the promised land, and put them in possession of it. In the ark the tables of the law were, and over it the mercy-seat, for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour; and those that would be led to the heavenly Canaan, must take the law of God for their guide, (if thou wilt enter into life, keep the commandments,) and have the great Propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life.
2. They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence, and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.
3. The people must follow the ark. Remove from your place and go after it; (1.) As those that are resolved never to forsake it; wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whithersoever thou goest. This must be all their care, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the