Now: literally, And. Thus the sacred history is connected, the last chapter of Deuteronomy being, in the opinion of many, a part of the work of Josue. (Haydock) --- Moses died on the 1st of the 12th month, Adar, and as soon as that month of mourning had expired, and the spies had returned on the 4th of Nisan, God ordered the people to prepare for their departure. --- Minister. This was by no means degrading. He was designed for the successor of Moses, as Eliseus was to succeed Elias. The heroes at Troy had servants of the same high character as themselves, attached to their persons by the ties of friendship. See Exodus xvii. 10. Jordan , a river well known, which rises in Antilibanus, not from Panion, but from the lake Phiala, as Herod the Tetrarch discovered by throwing some straw into the latter, which passed by a subterraneous passage into Panion. Thence it proceeds to the Semonite lake and to Daphne, where it begins to be called the Great Jordan. (Josephus, Jewish Wars iii. 33.) Having traversed the land of Palestine in the southern direction, it loses itself in the lake of Sodom. (Calmet) --- It is a very rapid river, and hence its appellation from irod , of jord, descendit, is very probably derived. (Haydock) --- The Arabs call it Zacchar, "overflowing," because the snows and rains cause it formerly to overflow about Easter. (Universal History) --- When Maundrell travelled through this country, the stream was too rapid for a person to swim against it. (Parkhurst) --- Hence the miracle of the Hebrews passing through the Jordan on dry land, when its waters were the most copious and violent, would be the more observable. (Haydock) Moses. Thus the preceding permission, which the Jews extend, as if God had authorized them to conquer the whole world, is limited. (Haydock) See Deuteronomy xi. 24. --- Their right to the land of Chanaan depends on this grant of God, who is the Lord of all things, and who thus took away all the privileges of the former inhabitants. But the warrant of destruction only regarded the people of Chanaan. Those who lived towards the Euphrates, were obliged only to pay tribute by David and Solomon, thought their country formed part of what had been promised to the Israelites. They might have possessed all that region, if they had proved faithful. The limits of the promised land vary, as they are considered under various lights. (Calmet) --- The desert of Arabia Petrea and Antilibanus formed the boundaries on the south and on the north, the Euphrates and Mediterranean were on the east and west, when the territories of the Israelites were considered in their utmost extent. (Haydock) Hethites, the most formidable of the nations of Chanaan. (Masius) Resist you. They shall at last be overcome, and their resistance will prove detrimental to themselves. (Calmet) Lot. Hebrew, "thou shalt give for an inheritance." (Haydock) From it. Hebrew him, Moses. But the Masorets order us to read it. (Haydock) --- Understand, or "succeed." (Chaldean) (Vatable) CHAPTER I. Princes. Shoterim may denote both judges and heralds, such as those mentioned in Homer, the messengers of gods and men, whose persons were deemed sacred. They bore a wand or sceptre, as a mark of their authority. Victuals. The manna still supplied the army after they had passed the Jordan, chap. v. 12. But Josue might fear lest the people might not have liberty to gather it in the midst of the enemy's country, or he might perhaps suppose that this miraculous food would be withdrawn, as soon as they had entered Chanaan. He therefore takes all necessary precautions, and gets other sorts of provisions in the neighbourhood. (Calmet) --- This might foreshew, that in the primitive Church the ceremonies and privileges of the old law would not be abrogated immediately, but they might be used for a time along with the rites of the gospel, till the old law should be buried with honour. (Worthington) --- Third day, after their departure from Setim; or perhaps this order was only published when the Israelites were arrived on the banks of the Jordan. (Calmet) Armed before, in order of battle, at the head of the army, and not according to the disposition of the tribes, which were observed in the desert. Only 40,000 men were selected out of 110,580, the rest were very prudently left to guard the new conquered country. See Numbers xxxii. 17. --- For them. Hebrew, "help them." Beyond. The same expression is translated on this side, ver. 14. Hebrew beheber means also, "in the passage." If we have regard to Josue, when he spoke this, he was beyond, that is on the east side of the river, though perhaps (Haydock) he might be on the other side when he wrote the history, Deuteronomy i. 1. (Calmet) Moses. Thus they express their ardent wish, that God would extend his protection to Josue. (Menochius) --- They do not mean to insinuate, that they will obey him only as long as he complies with God's law. (Calmet) Die, as guilty of high treason. The person's goods were confiscated, and became the property of the king. Thus David disposed of the effects of Saul, (2 Kings xvi. 4.) and Achab seized the vineyard of Naboth, 3 Kings xxi. 15. (Calmet) By night. Hebrew, "this night." (Calmet) House. She spoke to them through a window. The messengers did not enter into her house; whence Serarius infers, that Rahab was a person consecrated to some impure deity, and therefore held in some estimation among the people of Jericho, as this was a city of the moon, in whose honour such consecrations were generally made. But these arguments are not very convincing. (Calmet) Hid, or "had hidden," as (ver. 6,) she had made the men retire before she spoke to the messengers, and probably before they came to demand them. As soon as she was informed of their design, she took all prudent precautions both for her own and their safety, as she could not have escaped death, if she had been discovered affording shelter to the enemies of her country. She felt herself authorized by God, on this occasion, to abandon those upon whom he had declared war, and who could have derived no benefit from the spies being betrayed to them. (Haydock) At the time, not precisely, as otherwise the men who shut the gates must have seen them, but about that time, (Calmet) Rahab pretends that the spies had left her house, and had directed their course towards the gate, so that she made no doubt but they might easily overtake them. (Haydock) --- Notwithstanding this officious lie, which is a venial sin, St. Paul and St. James testify that she was justified by her faith in God, and by good works towards these men. See St. Augustine, contra Mend. 17. and note on James ii. 25. (Worthington) --- Rahab might suppose that an officious lie was not a sin, (Menochius) as many great and learned men seemed to have maintained this doctrine. See Grotius, Jur. iii. 1. 9.; Origen, contra Cels. iv. p. 171.; St. Chrysostom, hom. 53, Genesis. She was so far from intending to do an injury to any one, that she consulted the welfare both of her guests and of her countrymen, who, if they had detected the spies and committed murder, would have thus brought greater destruction upon themselves, as they could not escape the wrath of God. (Calmet) There. The roofs were flat in that country, and consequently very proper to dry flax, or "cotton," as Masius understands. Jordan, where they had probably come over, though perhaps in a boat, (Menochius) and where the messengers concluded they would have the best chance of finding them, as the Israelites were on the opposite side of the river. (Haydock) --- As soon as they were gone out of the city, the guards shut the gate, that if the spies should still be lurking within, they might be hindered from making their escape. (Menochius) Asleep. It seems as if the spies had been ignorant of the danger to which they had been just exposed, and had gone to the roof of the house with a design to pass the night in greater security. Rahab perceives, however, that it would be extremely rash for them to continue with her any longer, and therefore she gives them the best advice, to secure their safety by fleeing in the dead of the night, and without further delay. (Haydock) Strength. Hebrew "they faint or melt away," deprived both of strength and counsel. Beneath. This is the confession of a true convert, (Calmet) inspired by God. (Haydock) --- For St. Paul commends her faith. (Hebrews xi. 31.) (Menochius) --- The pagans confined the power of their idols to certain districts; the power of the true God is infinite. (Calmet) True token, such a one as, when I shew it to the Israelites, they may preserve me and mine. She is not content with a verbal promise, she requires something permanent and sensible, as a mark of their mutual engagements, (Calmet) a token of their sincerity. They afterwards appointed a piece of scarlet to be hung out of the house, where those were to be collected who should be entitled to protection. Rahab was bound not to divulge their secret, nor to betray them. If she had instructed others of her fellow-citizens to hand out the same mark, she would have forfeited all her privileges, ver. 20. (Haydock) Death. We are willing to die instead of you, if we do not fulfil our promises. --- Truth, a real and effectual mercy. Days; the remainder of this night, and the day and night following. It is probable that they would travel only in the night time. (Calmet) --- If they had gone by the high road, they might easily have been discovered by the messengers, who would be on their return. (Haydock) --- But retiring to the mountains south of Jericho, till they had re-entered the city, the spies made their escape. (Calmet) CHAPTER II. Ver 1. Sent, or as many translate, "had sent," as if Josue had dismissed the spies immediately after the mourning of Moses was ended, (Calmet) on the 1st of Nisan. On the second day they examined the city, and were obliged to flee in the night. But they only returned to their brethren on the 6th. On the following day Josue gave orders to make all necessary preparations for their departure, and crossed the Jordan on the 10th of the month. (Salien, B.C. 1469.) --- Setim was about eight or nine miles from the river, "or sixty stadia." (Josephus, [Antiquities?] v. 1.) --- Two men. Septuagint intimate that they were young. See chap. vi. 23. (Haydock) --- The Rabbins assert, without reason, that Caleb and Phinees were chosen, and that they pretended that they were deaf, a word which the Vulgate translates, secretly. (Calmet) --- Jericho. Josue had himself examined the country some time before. But there might have been many changes, and he might not know the present disposition of the people of Jericho. (Haydock) --- This city was built in a delightful plain, surrounded by mountains, (Calmet) except on the east side, chap. iv. 13. (Haydock) --- Harlot. Hebrew zona may also signify an "innkeeper," as such places were under the direction of women, who were commonly of a very loose character. Hence the Greeks deemed it a dishonour to enter into a public house. Isocrates says, that "even an honest servant will not dare to enter into an ale-house, to eat or drink." (Atheneus Dipn. 13.) --- Rahab might have been formerly addicted to pleasure, as the Scripture and the Fathers agree; (Hebrews xi. 31., and James ii. 25.) (Calmet) though she might at this time be very discreet, being awakened by the account of the miracles which God had wrought in favour of his people, who, she knew, were approaching to take possession of the country. The spies might, therefore, take shelter in her house with the least suspicion, and without danger of injuring their character. (Haydock) --- The woman was not very old, as she was afterwards married to Salmon. (St. Matthew i. 5.) --- With her. they spent the first night in her house, entering the city in the dusk of the evening, so that they had not time to make any observations till the following day. (Salien) --- Others think that they were suspected by the people of the town almost immediately, and denounced to the king. Hence they were forced to flee that same night, without having accomplished their design, and were only informed by Rahab of the dismay which had seized the inhabitants, ver. 11. By which window or cord. (Calmet) --- The cord was left as a signal. (Menochius) Fear, as Rahab had testified. They might also have been witnesses of the people's consternation, which gave them the most assured hopes of victory, as the Lord had given this sign, among others, that he would be with them, Deuteronomy xxviii. 10. (Haydock) Heralds. Shoterim, chap. i. 10. Protestants, "the officers went through the host." (Haydock) Levi. Sigonius thinks that the Caathites performed this office on this as on other occasions. But the Vulgate shews that the priests sometimes carried the ark, perhaps because it was uncovered, chap. vi. 6., and 2 Kings xv. 25. At this period the number of priests was but small. Some of the sons of Eleazar and of Ithamar might be old enough to assist their parents: only two would be necessary at a time, though the Rabbins assign four, (which is not improbable. Theodoret) and pretend that the two who went first were obliged to go backwards, in order that their faces might be turned towards the ark, out of respect. The ark now marked the way for the people, as the cloud had disappeared on the death of Moses. (St. Augustine, q. 3.; Masius.) (Calmet) --- It had been carried at the head of the army in the desert. (Haydock) Space of. Hebrew adds, "about...by measure." It was not easy to observe the exact distance in the march. This was prescribed both to keep the people at a respectful distance, and also to enable them to see which way they were to proceed. When the priests stood in the bed of the river, the waters rose up like a firm wall on the north side, while those to the south flowed away into the lake of Sodom, leaving about 16 miles open for the army of Israel to pass on dry land. The soldiers did not approach within 600 paces of the ark. --- Before. This insinuated that they would pass over in a miraculous manner; though perhaps Josue did not know by what means God would enable them to cross (Calmet) the overflowing waters. Josephus only seems to intimate that they abated suddenly, so that they might be forded, &c. He also greatly diminishes or destroys the miracle performed at the passage of the Red Sea. Yet here he acknowledges a sort of "prodigy in the waters being restrained," and resuming their usual course as soon as the priests had left the channel of the river. --- And take, &c. Hebrew places these words at the beginning of the sentence, after cubits. (Haydock) Sanctified, as Moses had required at Mount Sinai, (Exodus xix. 10, 15,) ordering the people to wash their garments, and to abstain from their wives, that by this exterior purity, they might be reminded not to neglect that of the soul, without which they would derive but small benefit or instruction from the greatest miracles. Commands. Josue was only the organ of God, (Calmet) whose orders he announces to the sacred ministers; (ver. 8.; Menochius) though as a civil magistrate, he was bound to hear and to obey them in matters of religion. (Calmet) --- When he ordered circumcision to be administered, when he blessed the multitude, and ratified the covenant between God and the people, (Chap. v., and xxiv., &c.) he did nothing but what a virtuous governor ought to do; yet he did not these things by virtue of his civil jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only part of his glory was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Numbers xxvii. 21.; Theodoret, q. 48. in Numbers) Josue was to govern at his word, so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew that the priestly authority belonged to himself, as English Protestants would hence infer. The best of princes, both in the Old and New Testament, have always looked upon it as a part of their duty to promote the true religion. (Worthington) --- Isaias (xlix) foretold that kings and queens would esteem it their glory to guard and to advance the prosperity of the Church. (Haydock) --- Hence they may enact laws for this purpose. (St. Augustine, contra Crescon. iii. 51.) Constantine ratified the judgment passed already by the bishops in the cause of Cecilian, though he confessed at the same time that the determination did not belong to his tribunal; (Worthington) and he greatly disapproved of the conduct of the Donatists, who appealed to him, as the heathens might have done to an emperor, who was at the same time one of their high priests. (Haydock) --- O rabida furoris audacia, said he, sicut in causis gentilium fieri solet, appellationem interposuerunt. (1 Optat. c. Parm. i.; St. Augustine, ep. 166.) Other emperors and kings have acquired great fame, on account of their labours and zeal in defence of the Church. Thus the kings of Spain and of France have obtained the titles of Catholic and Most Christian, and our Henry VIII was honoured by Pope Leo X with the title of Defender of the Faith, in 1521, (Worthington) on account of the book which he presented to that pontiff, while he was yet an obedient son of the Catholic Church, and undertook to defend her faith on the sacraments, against the objections of Luther. In this the faith which the kings of England defend at present? Whatever the princes might do in the old law in spiritual matters, no inference can be drawn for the same right being now exercised by civil magistrates, how supreme soever in their own sphere. Those princes, Josue, &c. might be considered not only in the light of civil governors, but also in that of prophets , who had a great share in the administration of affairs under the Jewish theocracy. If God chose to make known his will by the mouth of a king, or by that of a shepherd, his mandates were to be put in execution with equal exactitude. But now the distinctive limits of the ecclesiastical and of the civil power are more clearly ascertained. Render therefore to C\'e6sar the things that are C\'e6sar's and to God the things that are God's. (Matthew xxii. 21.) The kingdom of Christ is not of this world; neither did he appoint kings to be the pastors of his Church. (Haydock) Also. Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul. In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy. (Calmet) It. Hebrew, "when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan," (Haydock) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side. (Masius) --- But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (Haydock) and forced to retire backwards to their source, ver. 15, 17, and chap. iv. 9. (Bonfrere; Cornelius a Lapide) --- Some translate, "into the division," instead of part, or extremity. (Calmet) Hither, probably to the door of the tabernacle, where the assemblies were held. Living God, in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries. Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses. No miracle could have been more suitable for the occasion, none more convincing or useful. (Calmet) --- It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner. At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless. Some have wondered that they did not oppose the passage of the Israelites on this occasion. But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard. It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes. (Haydock) --- Destroy. Hebrew. "dispossess, or drive out before you the Chanaanite," &c. These seven nations comprised the ten which are mentioned, Genesis xv. 19. The Chanaanite occupied the countries chiefly about Tyre, while the Hethite dwelt in the southern part of Palestine. The Hevite possessed Mount Hermon, Garizim, &c. The Pherezite were not perhaps a separate people, but employed in cultivating the country. The Gergesite were fixed to the east of the lake of Genesareth, the Jebusite at Jerusalem, and the Amorrhite about the Dead Sea. (Calmet) --- But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision. (Haydock) Prepare. Hebrew, "take." But they must have been selected from the tribes, either to carry twelve stones out of the bed of the Jordan, and to place twelve others in their stead, as monuments of this stupendous miracle; (Calmet) or to accompany the priests and the ark, out of respect. (Cajetan) (Menochius) Heap. Hebrew, "the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap," like mountains of ice. The Vulgate informs us what became of the waters (Haydock) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, "near six leagues," ver. 4, and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that "the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry."Interruptus aquis fluxit prior amnis in \'e6quor; Ad molem stetit unda fluens. -----Lucan, Phar. ii. Water. Thus they manifested the strength of their faith. (Calmet) --- Immediately the obedient waters divided, and the gravel or sand was left dry, ver. 17. (Haydock) --- Channel. The barley harvest was ready about the 30th of April, Leviticus xxiii. 10. On other occasions this overflowing of the Jordan is noticed, 1 Paralipomenon xii. 15., and Ecclesiasticus xxiv. 36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See chap. i. 2. The rains which fall in spring, serve to increase the inundation, (Deuteronomy xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. Mirum dictu, says Tacitus v., tantos inter ardores opacum fidumque nivibus. (Jeremias xviii. 14., and xlix. 19. Mountain. Hebrew, "heap or bottle." The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. --- Sarthan. Hebrew, "rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan." The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 Kings iv. 12,) in the vale of Jezrahel, on the Jordan. Many copies of the Septuagint read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. (Calmet) --- The swelling billows might perhaps be seen from this place. (Haydock) --- But it could not properly determine how far the waters rolled back. (Calmet) --- Failed. Hebrew, "and those that came down toward the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed were cut off" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus. (Pliny, [Natural History?] v. 15.) Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. (Calmet) --- Girded. Septuagint, "ready," preparing the way for all the army. Hebrew, "firm," and undaunted. (Haydock) --- A great part of the day must have been spent in crossing the river, and erecting the two monuments. (Menochius)