Worshipping. Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person. (Challoner) --- He styles the angel Adonai, which is a title frequently given to men; and hence he does not seem to have designed to give him supreme worship. (Calmet) --- If he did, (Haydock) it was referred to God. (Calmet) (Exodus xx.) Loose. The angel did not only accept of the honour done to him, but also required more, shewing that the field near Jericho was rendered holy, by his presence. (Worthington) --- Hence he ordered Josue to put off his shoes, as Moses had done at the bush, Exodus iii. 5. The Turks leave their shoes at the doors of their mosques, and do not dare to tread on the bare floor. Formerly the pagans would not spit in their temples. (Arrian.) "If, says Porphyrius, in the sacrifices instituted by men, in honour of the gods, people be careful to have their shoes clean, with how much greater attention ought we to preserve our bodies, which are, as it were, the garments of the soul, free from every impurity and corruption!" (Abstin. 2.) (Calmet) CHAPTER V. Ver 1. Chanaan. These occupied the countries situated on the Mediterranean sea, as far as Egypt: the Amorrhites dwelt nearer to the lake of Sodom. The whole country is divided between these two nations, including that territory which the Philistines had seized, and which belonged also to Israel. Almost every city had its respective king, according to the ancient custom in the east, intra suam cuique patriam regna finiebantur. (Justin. i.) Strabo (xvi.) says this was particularly verified in the cities of Ph\'9cnicia. (Calmet) --- Till they. Hebrew, "we...their heart melted, neither was there spirit in them any more, because of the children of Israel." They fainted as it were through fear, and could not take their breath, or according to the Septuagint adopt any thing rational; "they had no prudence," phronesis. (Haydock) The Lord, in the person of the angel, who appeared to Josue, as he was praying in silent meditation, or reconnoitring the city of Jericho, chap. v. 13. (Haydock) --- Men. People of the different nations had come to defend the city, chap. xxiv. 11. Men. These went first. Afterwards the priests bore the ark, which was followed by all the people. (Calmet) --- The procession began on a Sunday. (Rabbins) Jubilee. (Numbers x. 2.) The number seven, is often used to express an indefinite number. But here a particular stress is laid upon it. See Masius. As, on the 7th year the Hebrews regained the possessions which they had sold: so now they assert their rights to the land of Chanaan. The sound of the trumpets announced joyful tidings to them. (Menochius) Tune, with certain modulations, continued for a long time, Numbers x. 5. (Haydock) --- Ground. The Rabbins say they sink in, so that the ruins might not impede the march of the army. Some think only a large breach was made, opposite to the Israelites, as the house of Rahab upon the walls was preserved. (Calmet) He said. Some manuscripts and Hebrew editions have, "they said," though the points shew it must be singular, whatever Michaelis may object in favour of the Masora. Leusen foolishly admits here a double literal sense. (Kennicott) (Haydock) There. This singular procession served to exercise the obedience of the people, and to teach them to despise the enemy, who durst not come out to attack them, though many were unarmed. (Calmet) Seventh day. The Jews say it was the sabbath; but of this there is no proof. Marcion hence took occasion to accuse God of inconsistency, as he forbad all working, and yet ordered the people to go round Jericho on a sabbath day. But Tertullian (iv. 12,) answers very well, that servile work is forbidden, and not the works of God or of religion, and God may change the ceremonial law as he thinks proper. (Calmet) --- Sabbato opera humana prohibentur non divina. (Du Hamel) CHAPTER VI. Said, or "had said," when he gave the people the sound of the trumpet for a sign (Haydock) when they were to shout, ver. 5. He probably gave the regulations respecting the plunder of the city, before the army left the camp. (Calmet) An anathema. That is, a thing accursed and devoted to utter destruction. (Challoner) --- Only the metal that was found, was consecrated to the Lord, (ver. 19,) and the family of Rahab saved. In devoting things, the person who laid on the curse, might extend its operation as he pleased. On some occasions, all was to be destroyed; on others, some things were preserved, Deuteronomy ii. 34., and Leviticus xxvii. 21. (Calmet) --- This first city, which the Israelites attacked, was treated with peculiar severity, to terrify the rest. Forbidden, transgression, sin. Hebrew has always anathema. (Haydock) Treasures, probably in the tabernacle. See Numbers xxxi. 48. God claims the first-fruits of the booty, as an acknowledgment that he granted the victory, (Calmet) and all the riches of the country, to his people. (Haydock) Men. Hebrew, "boys;" a name given to people advanced in years. --- Camp. A respect for the majesty of God, would not permit the Israelites to introduce unbelievers into the camp. They were first instructed, and then the men were circumcised, and the women received baptism. (Calmet) Day. Rahab prefigured the wild olive tree, which St. Paul says was engrafted on the good olive tree, (Romans xi. 24,) and which will remain till the end of the world. (Theodoret, q. 8.) She married Salmon, of the tribe of Juda, and became the ancestor of David and of the Messias. (Calmet) Cursed, &c. Jericho, in the mystical sense, signifies iniquity; the sounding of the trumpets by the priests, signifies the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted; and a dreadful curse will light on them who build them up again. (Challoner) --- Gates. Some copies of the Septuagint insert here that the curse fell upon Azan (Hiel) of Bethel, 3 Kings xvi. 34. Before his time, there was a city of palm-trees, or Jericho, built in the neighbourhood. (Josephus, Jewish Wars v. 4.) Though Hiel was so severely punished, no one made any scruple to live there. Elias and Jesus Christ himself honoured the place with their presence. The city is now almost in ruins, and the territory uncultivated. Ancient history mentions similar imprecations against obnoxious cities. Thus the Romans cursed the rebuilders of Carthage, and Agamemnon followed "the ancient custom," says Strabo, (xiii.) laying a curse upon those who should rebuild the city of Troy. The Ionians and Greeks forbad those temples to be re-established, which the Persians had destroyed, that they might remain eternal monuments of the impiety of the latter, and of the hatred which subsisted between the two nations. (Pausanias in Phoc.) (Calmet) Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (ver. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. (Haydock) --- Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency. --- Achan is called Achar, 1 Paralipomenon ii. 7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children. Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esdras ii. 28. --- Bethaven and Bethel are the same place; (St. Jerome; Calmet) though many distinguish them, with Cellarius. The former name means "the house of iniquity," because Jeroboam there set up a golden calf. Bethel was its former appellation, in consequence of the vision of Jacob, Genesis xxviii. Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, chap. viii. 25. Sabarim, which means people "broken and defeated." Septuagint, "they pursued them from the gate, till they had entirely broken them," destroying 36, and putting the rest to flight. (Calmet) --- This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites, Numbers xxxi. 49. (Haydock) Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (\'c6neid xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans. Began. Some had established themselves in the land of Galaad. (Menochius) --- Hebrew, "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, ver. 9. Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like the rest, but he kept back of the plunder. (Calmet) --- He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth. Sanctified. Prepared by washing, &c., to appear before the tabernacle, and see the event. Septuagint, "purify the people." Chaldean, "call an assembly." Find. Hebrew, "it shall be the tribe which the Lord taketh." (Haydock) --- This was done by lots, as on similar occasions, 1 Kings x. 20., and xiv. 41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (Calmet) to select two persons, both fit for the important charge. (Haydock) --- To commit the choice of sacred ministers to chance would be extremely improper. "We forbid the use of lots in the elections," said Honorius. (Calmet) Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius) My son. Clemency is the virtue of great souls. --- Give glory. Confess candidly, John ix. 24. Garment. Hebrew, "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas iii. 6. (Pliny, [Natural History?] viii. 48.) --- Rule, or linget. No coin was yet used. (Calmet) His sons, &c. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the midst of his tent without their knowledge. (Menochius) --- But granting, with St. Augustine (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice. Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy. --- Fire. Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Hebrew seems to include them; "and burnt them with fire after they had stoned them with stones." Chaldean says they were stoned first. (Calmet) CHAPTER VII. Achor. That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate in the Book of Chronicles. (Haydock) --- This heap of stones was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. (Roger. ii. 7.) The king of Hai was treated in this manner, chap. viii. 29. See 2 Kings xviii. 17. The vale of Achor was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part, Luke x. 30., and chap. xv. 7. Men. Masius and Salien (Haydock) suppose that Josue selected out of them 30,000; 5000 of whom were to be placed in ambush, and the rest were to pretend that they were terrified at the approach of the king of Hai, and to flee with Josue. But the text seems to assert that all accompanied their general, (Calmet) excepting such as were left to guard the camp. King. There was this difference, that the king of Hai was to be gibbeted, and his corpse stoned, while the city was to be plundered by the Israelites. --- It. This mode of warfare is equally just, as if the enemy was attacked in the open field. Dolus an virtus quis in hoste requirat? (Virgil) --- God was pleased to authorize it on this occasion, that his people might be less exposed, being under some apprehensions on account of the former defeat. Some nations have preferred to encounter the enemy openly. (Grotius, Jur. iii. 1, 20.) But their example is no law for others. "When the war is just, it matters not whether a person gain the victory by open fighting or by stratagem." (St. Augustine, q. 10.) "It is often prudent to conceal the truth." (contra Mend. x.) People engaged in warfare, allow each other to take such advantages. God could easily have routed these few men by means of the army of Israel, or by a miracle, as he did at Jericho. (Haydock) --- But he is at liberty to act as he thinks proper. The ambush was laid on the south-west side of Hai, so that those of Bethel might not perceive it, as they came out to the assistance of their countrymen, ver. 17. Five thousand were placed in one place, and 25,000 in another, while the main body of the army, under Josue, took a circuit by the east, and came to attack the city on the north side. (Calmet) Ready to enter the city, when its soldiers are all in pursuit of us. (Haydock) And turn, &c. Josue had not fled before. (Calmet) --- Hebrew, "against us, as at the first, we will flee before them." Fire. They were to set some houses on fire for a signal, but the whole city was not to be destroyed (Calmet) till the Israelites had collected the plunder. (Haydock) Ancients, who had a command in the army, and assisted Josue with their counsel. They gave him an account of the state and numbers of the army. (Calmet) Five thousand. These were part of the 30,000 mentioned above, ver. 3 . (Challoner) --- Josue had given orders to have them placed in ambush apart; (Calmet) unless, perhaps, he places these himself in some secret place. (Haydock) Night. He spent the forepart of it at Galgal, to prevent any suspicion, ver. 9. But setting out very early, (ver. 10,) he arrived at Hai before sun-rise. Desert of Bethel, fit only for pasturage, chap. xviii. 12. Afraid. Hebrew, "made as if they were beaten before them, and fled." Thus they drew on the king of Hai, so as to leave the ambush in his rear. (Calmet) Not one fit to bear arms. (Worthington) --- Bethel. As soon as the people of this city perceived the Israelites fleeing, they rushed out to assist the king of Hai in the pursuit. But when they saw the former rally, before they had joined their friends, (Calmet) they very prudently retired, and left the unhappy citizens of Hai to their fate. (Haydock) --- Hence all who were slain belonged to the latter city, ver. 25. Shield, as Moses lifted up his hands, Exodus xvii. 11. Some translate, "dart, spear," or "sword." (Septuagint; Ecclesiasticus xvi. 3.) (Calmet) --- The buckler might be suspended on a spear, (Menochius) that it might be seen afar off (Worthington) by some appointed to keep watch on purpose. (Haydock) Josue. This king was reserved for greater torments and ignominy. It was the ancient custom to present kings and chief commanders to the victorious general, who rewarded those who brought them. (Grotius) CHAPTER VIII. For ever, or for a long time. It was rebuilt before the captivity, 2 Esdras vii. 31. Gibbet. Septuagint, "a cross." Some say that the king was first killed; but that assertion is destitute of proof. The corpse was taken down before night, Deuteronomy xxi. 22. Hebal. The Samaritan Chronicle says on Mount Garizim. No doubt Josue complied with the injunctions of Moses: but we have seen that there are reasons to doubt which mountain he pitched upon, Deuteronomy xxvii. 4. (Haydock) --- It seems more probable that the altar would be upon Garizim, where the blessings were proclaimed, if the texts of Moses and of Josue did not formally assert the contrary. (Calmet) --- But if they have been interpolated, nothing certain can be deduced from those passages. Josephus ([Antiquities?] iv. 8,) says that the altar was between the two mountains, not far from Sichem, which was built at the foot of Garizim; and it is not probable that this historian, the mortal enemy of the Samaritans, would have hesitated to assert that the altar was upon Hebal, if the texts had been so positive, in his time. It is undeniable that the tribes of Levi, and of Ephraim, were upon Garizim; and consequently Josue and the priests must have been there; and who would then officiate at the altar on Hebal? See Kennicott, who ably refutes the insinuations of the infidel, Collins, against the character of the Samaritans. When this altar was erected the learned are not agreed. (Haydock) --- Some say, immediately after the passage of the Jordan, and that the 12 stones taken from the bed of the river, were used for that purpose. Josephus says five years elapsed, and R. Ismael supposes that the altar was not built during the 14 years after the passage of the Jordan. But it is most probable that Josue complied with the command of God as soon as he had procured a sort of peace, (Haydock) by the conquest of these two cities, and was thus enabled to penetrate into the heart of the country, where Garizim was situated, not in the plain of Jericho, as Eusebius imagined, but near Sichem, (Calmet) about 30 or 40 miles to the north-west of Jericho. (Haydock) Iron. Spencer complains that the Protestants have not translated barzel, "iron tool," as [in] Deuteronomy xxvii. 5. This translation is found in their more ancient editions of 1537-49, &c. (Kennicott) --- But the difference is very unimportant. The reason of this prohibition is given, Exodus xx. 25. --- He offered; so we read that he wrote, blessed and cursed, &c., because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. (Haydock) --- He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of Hebal, giving their consent that the transgressors should be cursed. (Kennicott) --- Hence Josue must have sacrificed by the hands of the priests. (Haydock) --- Various instances are produced to show that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 Kings vi. 15., and vii. 9., and 3 Kings xviii. 32. (Calmet) --- But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 Kings xiii. 9,) of Absalom, (1 Kings i. 9,) Herod, &c., may have been deserving of blame. (Haydock) --- The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. (Outram de Sac. i. 2; Grotius in Deuteronomy xii. 8.) This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed the king of sacrifices to keep up the memory of the ancient practice. (Demost. c. Neream.) (Calmet) The like was done at Rome under the republic. (Haydock) Stones, of which the altar was formed, (Calmet) or on a separate monument, (Masius) consisting of two stones of black marble, so as to leave the letters prominent, and to fill up the vacuities with white plaster, that they might be seen more plainly, and might, at the same time, be more durable than if they had been only written on the cement, whatever some may have said of the tenacity of the ancient plaster. --- Deuteronomy. &c., or copy of the Decalogue which, by way of eminence, is called the law, Acts vii. 53. It is distinguished from the blessings and the curses; (ver. 34,) and Moses referred to it, as already existing, (Deuteronomy xxvii. 3, 8,) though the Book of Deuteronomy was not finished till afterwards. He might point to the very tables contained in the ark. "This law, consisting of only 16 verses, might easily be engraved on this solemn day; whereas to engrave the 80 verses of blessings and cursings, would be improbable; and engraving the Pentateuch, or indeed the Book of Deuteronomy, had been impossible." That the Decalogue was to be thus solemnly proclaimed is evident, from the Samaritan text, Exodus xx. 18. (Kennicott) --- This was the covenant which God had made with his people, (Deuteronomy iv. 13,) and which Moses cautions the Israelites to observe; as upon their fidelity, their present and future happiness entirely depended. It was on this title alone that they could hold the land of Chanaan; and therefore Josue takes care thus publicly to admonish them of their duty. (Haydock) --- The Rabbins say that the whole Pentateuch was written on this occasion in 70 languages, that no nation might plead ignorance. But we can hardly believe that even the Book of Deuteronomy could be written, and read, and explained to the people, as that would require many days. (Calmet) Hebal. "Gerizim and Ebal, says Maundrell, p. 59, are separated by a narrow valley, not above a furlong broad; and Naplosa, (the ancient Sychem) consisting chiefly of two streets lying parallel, is built at the foot of, and under Gerizim." The princes, representing the different tribes, were stationed on these mountains, and the crowd at the foot of them, while a select company of Levites attended the ark in the midst, and repeated what the princes proclaimed, that the multitude might answer Amen, as they turned successively to them; (Kennicott) or the princes might answer Amen, from the top of the two hills. (Calmet) --- And first. Protestants, "as Moses....had commanded before, that they should bless the people of Israel." But if Josue blessed them himself, (Haydock) all superiors might do so, as parents bless their children. (Worthington) Words. Hebrew, "words of the law, the blessings," &c. (Haydock) Repeated. Coverdale's Bible has "Josua caused it to be proclaimed." "It is very common in Scripture to represent a person as doing that which is done by another, in his name and by his authority." (Kennicott) --- Josue might be in the midst to preside, (Calmet) or rather he would be along with the princes of the six tribes on Mount Garizim, ver. 30. (Haydock) --- Thus the covenant entered into between God and the Israelites, was solemnly ratified when the latter first entered the promised land. The greatest part of those who had been present at Horeb had perished in the wilderness. (Calmet) These things. The solemn covenant by which the Israelites took possession of Chanaan, (Haydock) and the destruction of two cities of Jericho and Hai. (Calmet) --- The kings on that side of the Jordan, and in all the neighbourhood, perceiving that, if the Israelites were suffered to attack them singly, in this manner, they would all presently lose their dominions and their lives. They resolved, therefore, to form a general league, offensive and defensive. (Haydock) --- Beyond. Hebrew, "on the side of." --- Mountains, on the south of Judea. --- Sea. All the nations of Phoenicia, and the country of the Philistines, (Calmet) who had seized a part of the country, which belonged to the Israelites. Josue divided their territory among the people, though he did not live to make the conquest of it. (Haydock) --- Libanus. Hebrew, "and in all the coasts of the great sea, over-against Libanus," as if the Ph\'9cnicians were alone meant. (Calmet) Provisions. By the alteration of a single letter, Hebrew means, "they feigned themselves to be ambassadors." But the Chaldean, Syriac, and Septuagint agree with the Vulgate. (Calmet) --- The Gabaonites were Hevites, though they are called by the more general name of Amhorrites, 2 Kings xxi. 2. St. Jerome says that their city stood in the tribe of Benjamin; according to Josephus, 40 or 50 stadia north of Jerusalem. (Menochius) --- They alone had the prudence to submit, (Calmet) being terrified and converted by the miracles of God. (Haydock) --- Again. In the East, goat skins with the hair inwards, are used to carry wine. Patches. Hebrew, "spotted," or of different colours, like shoes worn out and spoiled with dirt. --- Pieces. Hebrew, is translated, "dry, burnt, eaten, mouldy," &c. But it means fine thin bread, or wafers, (3 Kings xiv. 3,) full of holes. The Israelites partook of this bread, which they would hardly have done if it had been mouldy. (Calmet) You. The Gabaonites addressed themselves to the first whom they met in the camp; and these made this remark to them before they were brought into the presence of Josue. The Israelites could make no league with the Chanaanites, as with equals, but only on condition that the latter should embrace the true religion, and acknowledge the dominion of the former. (Grotius) (Exodus xxiii. 32., and Deuteronomy vii. 2.) Servants. They did not mean to submit to servitude, but to make a league; otherwise they would not have needed to have recourse to such artifices. (Calmet) --- But finding that no other terms could be procured, they were willing, at any rate, to save their lives. (Haydock) God. So the queen Saba came to Solomon, 3 Kings x. The people of Gabaon being convinced that the God of Israel was the only true God, came to join themselves to his people, and to worship him. (Serarius) Astaroth. They take care not to mention what had happened so recently at Jericho, lest they might be detected. (Calmet) And almost. This is added by way of farther explanation of the Hebrew, "are become old." (Haydock) Victuals, to examine whether they were as old as they pretended; or they eat of them in sign of friendship. (Menochius) --- Thus we find a feast generally accompanied the making of a league, Genesis xxvi. 30., and xxxi. 54. To betray a guest was deemed a heinous injury, Psalm liv. 15. (Euripides) --- Lord. By the high priest, clothed with the Urim and Thummim. (Calmet) --- This remark shews that the Israelites had been guilty of some negligence. (Haydock) --- Hence they were so easily deceived, being perhaps overjoyed that their friendship should be courted by so distant a nation. (Menochius) --- The high priest was ordered to consult the Lord for Josue, at the door of the tabernacle, Exodus xxix. 42., and Numbers xxvii. 21. (Worthington) Ver 15. Them. Were they bound to keep this promise? Some maintain the negative, as it was obtained by fraud, and therefore the Gabaonites leave themselves to the mercy of Josue, (ver. 25,) who condemns them to perpetual servitude in the house of the Lord. He could not, however, have taken away their lives after what had passed. The error was not essential, but the people might have obtained the same conditions, if they had frankly told the truth. If we make a contract with a person who pretends to be of a nation to which he does not belong, the contract will hold good. The deceit of the Gabaonites was punished as it deserved. But God required that the conditions which were granted to them, should be diligently observed; and the family of Saul was severely punished, because he had slain some of them, 3 Kings xxi. If the rest of the Chanaanites had changed their religion, and submitted to the Israelites, they might have been preserved, as Rahab, and so many others were, with whom the pious kings scrupled not to form alliances, chap. xi. 19., and Deuteronomy xx. 10, &c. (Masius; Bonfrere; Calmet) --- They were, however, obliged to yield possession of the land to the Israelites, and to renounce idolatry. The Gabaonites were willing to accede to these conditions, and therefore Josue might justly make a peace with them. (Menochius) Now. The five kings coming to attack the Gabaonites, these were forced to confess the truth, and to implore the assistance of the Israelites; (Calmet) or perhaps Rahab had given information who they really were. (Menochius) --- Josue flew to their assistance in the night, and arrived the day following, chap. x. 9. Israel. This is one reason why their lives were spared. But we have seen that they could not, with justice, have treated them as enemies, on their submitting to the conditions required, even if they had not engaged themselves by oath. The Gabaonites knew with what respect oaths were then kept by the Hebrews, even when they might have some specious pretext for dispensing themselves from their obligation. "People had not yet begun to neglect God, as they do in the present age; nor did they allow themselves the liberty of interpreting an oath, and accommodating the laws to their own humour, but they rather regulated their morals by their prescription." Nondum h\'e6c qu\'e6 nunc tenet s\'e6culum, negligentia Dei venerat, &c. (Livy iii.) Multitude. The common people, only considering their own private advantage, murmured at the conduct of their leaders, as they supposed that they were thus deprived of the plunder (Calmet) of many cities, and engaged in a dangerous war, with the five confederate kings. But this war was in no degree detrimental to them, as they knew they had to subdue the whole country; and as for the Gabaonites, they eased the people of Israel of a great burden, by doing the drudgery of the tabernacle, which otherwise must have fallen upon them. (Haydock) --- These people were dispersed through the country, particularly in the cities of the priests and Levites, whose servants they were forced to be. Gabaon was allotted to the priests. In latter ages, many of these poor people being slain by Saul, &c., David was obliged to select some others, called Nathineans, or "people given," to supply their place, (Calmet) unless these were all the remnants of the Gabaonites. (Menochius) --- Josephus (Jewish Wars ii. 17,) speaks of the feast of Xylophoria, or "wood carrying," for the uses of the temple; and we read, (2 Esdras x. 34,) that lots were cast among the priests and the Levites, and the people, for the offering of wood, &c., which seems to insinuate that the ancient institution was then altered. Many authors speak of a fountain which furnished the temple with water, after the captivity, so that the service of the Gabaonites was not much wanted. We find no mention of them after that time. Curse. Hebrew, "you are cursed, and there shall be none of you freed from being bondmen;" (Haydock) you are a part of those nations which are under an anathema, and you deserve to be severely punished. (Calmet) --- But we shall fulfil our engagements with you, only in punishment for your craftiness: (Haydock) you must submit to change your religion, (Calmet) which will be your greatest blessing, (Haydock) and to perform the meanest offices, which may be considered as a sort of curse. It is thought that some recompense was allowed the Gabaonites for their labour. (Serarius, q. 17.) --- This sentence was probably pronounced at Galgal, (Calmet) though we might as well conclude that Josue would wait till he came to Gabaon, before he arraigned the people, as no doubt they would make the best of their way out of the camp, as soon as they had obtained their request. (Haydock) --- Water. Slaves of the meanest condition were employed in these offices, Deuteronomy xxix. 11. (Atheneus x. 22.) Thereof. It seems they know not that any conditions would be admitted; and many interpreters have supposed, that none could be offered by the Israelites. See Deuteronomy xx. 15. Thee. They acknowledge not only that Josue is too strong for them, but also that he has a right to punish them for their deceit. They accept, therefore, of whatever terms he is pleased to allow them. (Calmet) Chosen in the tabernacle and temple. (Menochius) --- In these Gabaonites, of the race of Chanaan, the prediction of Noe, that he should serve Sem, was fulfilled, Genesis ix. (Worthington)