Chap. II. ver. 1. And Joshua — sent out of Shittim] Rather, had sent, before the directions given to the officers, as mentioned in the last chapter. This best agrees with ver. 22 of this chapter, and with the rest of the narrative. Shittim was in the plains of Moab, where the Israelites now lay encamped, and where they had remained about two months, ever since the conquest of Sihon and Og. Bp. Patrick. — into an harlot's house, named Rahab.] Rahab probably kept a publick house or inn, for the entertainment of strangers, by going into which the spies thought that they would be less suspected of any design. Bp. Patrick. She is called harlot either because persons who kept publick houses in those days often made their persons as common as their houses, or because Rahab had formerly been of this description, although she was now converted to better sentiments. Pyle. It cannot be denied, that in ancient times there was great affinity between the business of an hostess and a harlot; for this reason perhaps it is, that in the Hebrew tongue the same word denotes persons of both professions. For the same reason, the Septuagint, or Greek translators, have given Rahab the appellation of a harlot; and the two Apostles, St. Paul and St. James, (Heb. xi. 31, and Jam. ii. 25,) make use of the same expression, from this translation. It is to be observed however, that, as the expression is capable of another sense, the Chaldee paraphrast calls her by a word which signifies a woman who keeps a publick house, without any mark of infamy. Therefore, charity should incline us to think the best of a person, whom both these Apostles have ranked with Abraham, the father of the faithful, and propounded as an example of faith and good works. Rahab was afterwards married to Salmon, a prince of Judah; and king David descended from her: so that Jesus Christ did not disdain to reckon this Canaanitish woman among His ancestors. Stackhouse. 4. — I wist not whence they were.] In judging of Rahab's conduct on this occasion in telling an untruth, we should remember, that she had sufficient intimations of what God intended for His people Israel; and she expressed her faith in Him, by saying, "The Lord your God, He is God in heaven above, and in earth beneath." See ver. 11. She was deeply sensible, that the high even Jericho. And they went, and came into an harlot's house, named Rahab, and † lodged there. 6. — to the roof of the house.] The houses in Eastern countries had flat roofs, so that men might walk or lie upon them. The stalks of flax were either newly cut and laid upon the roof of the house to be dried by the sun, till they were fit to be peeled; or they had been cut the year before, and were now made use of by Rahab to make the king's officers think that nobody had gone upon the roof where the stalks were. Bp. Patrick. In the East, they still use the roofs of their houses for drying raisins, flowers, &c. Harmer. 9. — I know that the Lord &c.] She here tells them the reasons for which she had ventured on an action so contrary to the common interests of her native country, and to the duties of a subject towards her prince; namely, that in reality she was a servant of the same one Almighty God with themselves: for that the plain and evident demonstrations of His power and justice in the deliverance of the Israelites from Egypt, &c. had fully convinced her that the same irresistible arm would undoubtedly give the whole country into the hands of His chosen people, as a punishment on the sins of these Canaanitish nat. ons. Pyle. 11. — is God in heaven] This is a plain confession of the true God, the Creator of heaven and earth; wherein He rules and governs all things according to His pleasure. This is her faith, celebrated by the Apostle to the Hebrews, which moved her to entertain the spies, and to preserve them with the danger of her own life, if she had been discovered. Bp. Patrick. 14. — Our life for your's.] They here pledge their lives for her's (swearing to her, as appears from ver. 17,) and wish they might perish themselves if they performed not what she desired; provided, on the other hand, she and her kindred did not make known the business they came about, and the agreement they had made with her. Dr. Wells. 15. — she dwelt upon the wall.] The meaning probably is, that the apartment she reserved to herself was next to the wall, and built upon it; the rest of her house towards the street being kept for strangers. This gave her the fair opportunity, without any noise, to let them down. Bp. Patrick. 17. — We will be blameless] Meaning, that the fault should not be their's, if this oath were not duly kept. Bp. Patrick. 18. — scarlet thread] It is probable that this was something more than a mere thread or line, as it was distinguished from a distance when hung in a window, Chap. III. ver. 1.—early in the morning.] The morning of the last of the three days mentioned at chap. i. 11. The distance from Shittim to Jordan is, according to most opinions, seven miles. Bp. Patrick. — Adam, — Zaretan.] The waters rose in a heap "very far from the city Adam," which was probably situated at a short distance above the place where the ark was. As this was but a small place, its situation is further described by adding, "that is beside Zaretan," being a place of greater note. Dr. Wells. The place where the Israelites passed the Jordan was called Bethahara, or "the place of passage," in our Saviour's time, John i. 28. Bp. Patrick. Chap. IV. ver. 3. — Take you — out of the midst of Jordan, — twelve stones.] It appears that the Jordan continued perfectly dry for some time after the Israelites had passed over; that is, till the priests removed from the place where they stood. They were to take twelve stones—great stones, as the Hebrew word imports, as big as they could well lift, and carry them to their lodging-place, that is, to Gilgal, the place where they lodged that night. Bp. Patrick. 3.—priests the Levites] Those of the tribe of Levi, who were priests. The Kohathites had generally the charge of the ark, Numb. iii. 28; iv. 15; but now, on this occasion, the priests are appointed to it. Bp. Patrick, Dr. Wells. 3.—and go after it.] The ark, which in their former marches was generally wont to go in the middle of the camp, Numb. ii. 17, &c. is now appointed to go in front, to lead and direct their course, in the same man- ner as the cloud of glory (which had now left them) used to do; and, as the cloud was wont to keep at some distance before the camp, so it was now ordered, that the ark should be followed at the distance of 2000 cubits, (about 800 or 1000 yards,) as the only remaining symbol of the Divine guidance through the unknown passages of the river. Pyle. 5.—Sanctify yourselves.] They were commanded to prepare themselves, by the means of sanctification, usual on extraordinary occasions, (see Numb. xi. 18; Exod. xix. 10,) for receiving the Divine benefits with proper feelings and meditations. Bp. Patrick. 10.—Hereby ye shall know that the living God &c.] Hereby, that is, by the miraculous passage God is about to make for you through Jordan, ye shall know that the living God, that is, the only true God, who has life of Himself, and is the Fountain or Giver of life to all things, is among you. Dr. Wells. The waters of Jordan divide. Twelve stones are set up men out of the tribes of Israel, out of every tribe a man. 13. — it shall come to pass.] He tells them of the miracle beforehand, that they might not attribute it to any accidental cause, but solely to God's providence and power. Dr. S. Clarke. 15. — harvest.] This is meant of barley harvest, which began about the passover: the snows now melted from the neighbouring mountains, particularly of Lebanon, at the foot of which are the springs of Jordan. By this overflowing of the river, the miracle was increased. Bp. Patrick. No modern traveller has seen the Jordan in its state of overflowing. Mr. Maundrell observed that this river has two banks, the first and outermost of which appears to be that to which the overflow reaches. He says, that, after having descended the outermost bank, they had to go about a furlong on the level strand, before they came to the immediate bank of the river. Now, as the river certainly formed the outermost bank by its inundation, this bank is a lasting testimony that it sometimes overflows. As each bank is about a furlong from the bed of the river, and the river about twenty yards across, we thus get the breadth of water crossed by the Israelites. In proportion as the swelling of Jordan was rare, and the security of the Canaanites increased by it, the passage of the river by the Israelites was a more illustrious instance of Divine interposition. Script. illust. 16. — rose up upon an heap] The waters above were made to stand still, rising in a heap, as if they were congealed. Bp. Patrick. As it is usual for waters to do when they are stopt by any common dam. Dr. Wells. The passage of this deep and rapid, though not wide river, at the most unfavourable season, was more manifestly miraculous, if possible, than that of the "Red sea." It seems therefore to have been providentially designed to silence cavils respecting the former; and it — until we were passed over.] The use of the word "we" proves that this book was written by Joshua, or by some one else alive at the time. Bp. Tomlone. 2. — Make thee sharp knives, and circumcise again &c.] Make to thee knives of flints, literally: at this day they circumcise in the East with knives made of stone. The great number of stone hatchets and knives found in Britain leaves no room to doubt that stones may be sharpened to answer all the purposes of metal; and that stone knives, similar to those in the East, were formerly used in our own country. Script. illust. See the note on Exod. iv. 25. "Circumcise again," that is, renew the rite of circumcision. This does not imply that those who had been already circumcised were now to be circumcised again, but that another general circumcision was to be held of those, on whom the rite had been omitted. It is probable that the first general circumcision had been held at mount Sinai, in the first month of the second year, after they came out from Egypt, when they kept the passover, Numb. ix. 1—3. The reason of the omission of this rite during the last forty years, is given at ver. 6. As they were then in a wandering condition, and wholly uncertain at what time the removal of the cloud would summon them to proceed on their journey, they would have endangered their lives by submitting to an operation which rendered them incapable of moving immediately with safety. Bp. Patrick. The Israelites, on the present occasion, gave a signal proof of their faith, in submitting to this painful operation in the face of their enemies, relying on the Divine protection till they were healed; for Gilgal was only two miles from Jericho. Dr. Hales. 3. And Joshua — circumcised the children of Israel] No person, left to himself, could have acted as Joshua did. He was arrived in an enemy's country, and it was necessary for him to keep the people upon their guard, as they had powerful nations to encounter. What then was his first action when he came among them? He made the whole army undergo an operation, which rendered every person in it incapable of acting. The people of the next hamlet might have cut them to pieces; see Gen. xxxiv. 25. The history tells us, that it was by Divine appointment, and so it must necessarily have 9. — set up twelve stones in the midst of Jordan.] By altering a letter in the Hebrew text, this verse may be rendered, agreeably to some ancient translations, "Joshua set up twelve stones from out of the midst of Jordan, from under the place, &c." Josephus seems to have had no notion of any more than one monument set up on this occasion. Shuckford. — and they are there unto this day.] The stones remained until the time when this book was written, that is, till a short time before Joshua's death, when he is thought to have composed it. Dr. Wells. Many a great work had God done for Israel which was now forgotten. Joshua therefore will have monuments of God's mercy, that future ages might be both witnesses and applauders of the great works of their God. Bp. Hall. 12. — Reuben, &c.] They were the first that passed over (according to their engagement, Numb. xxxii. 20, 21, 27, of which Joshua put them in mind, Josh. i. 13,) ready to encounter any enemy that might have opposed their landing. Bp. Patrick. 18. — flowed over all his banks.] All this is so particularly taken notice of, to shew that the passage of the Israelites was purely owing to the miraculous power of God; and that the miracle was the greater, on account of the passage being made when the river was in this state. Dr. Wells. 19. — the tenth day of the — month.] In which same month they came out of Egypt, on the fifteenth day: so that there wanted just five days of forty years since their coming from thence. Bp. Patrick. 20. And those twelve stones — did Joshua pitch in Gilgal.] We find many publick memorials of the most signal miracles, which are recorded in the Jewish history, not only in the names given to the places where they had been wrought, from the event, and at the time, but in sensible objects and monuments, set up at the moment the miracles had taken place, and constantly preserved with the most religious reverence. Thus the tables of stone in the ark were a monument of the miraculous deliverance of the Law at Sinai: the vessel of Before CHRIST 1451. c Numb. 32. 27. armed. pinched up. Joshua speaketh to the children of Israel. JOSHUA. The Canaanites are afraid. of Israel, saying, When your children shall ask their fathers † in time to come, saying, What mean these stones? 24. That all the people of the earth &c.] These two great miracles were wrought by God, that all the nations round about might acknowledge the power of the God of Israel, and that the people of Israel especially, for whom these wonders were wrought, might fear, that is, religiously worship and serve Him for ever. Bp. Patrick, Dr. Wells. Chap. V. ver. 1. — Amorites, — Canaanites.] Under the Amorites and Canaanites are here included the several other nations of Canaan, as the Hittites, Hivites, &c. these two being the most powerful nations. The Amorites on the side of Jordan "westward" are distinguished from the Amorites eastward of Jordan, whom the Israelites had subdued already. The Canaanites "by the sea," that is, by the Mediterranean sea, are the nation more properly called by this name, of which, however, there were colonies in other parts. In the consternation, or "melting of hearts," of this people, here mentioned, the providence of God is very discernible, since, by this means, the Israelites were securely circumcised, (as is now to be related;) whereas, if the people of Canaan had been at this time courageous and vigilant, they might have taken them at an advantage, as appears kept at Gilgal. 12 Manna ceaseth. 13 An Angel appeareth to Joshua. AND it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. — at the bill of the foreshies.] Some understand the Hebrew words thus translated, Gibeah-haaraloth, to be the name by which the place where they were circumcised was afterwards called. Bp. Patrick. Chap. VI. ver. 2. And the Lord said] This seems to be the same Divine Person who is called in the foregoing chapter, the captain of the Lord's host, and is here called the Lord or Jehovah; (Bp. Patrick;) at the same place of interview; (Pyle;) while Joshua was standing barefoot. Dr. Wells. 3. And ye shall compass &c.] Instead of a formal siege they are commanded to use only some particular circumstances and forms, which might shew the more plainly the subversion of that idolatrous place to be from the miraculous hand of God. Pyle. We must suppose that the people of Jericho had previously refused offers of peace, which God had directed to be made by the Israelites to their enemies, Deut. xx. 10. Bp. Patrick. 4. — All the people that came out] Namely, all that were then twenty years of age; for such only were reputed men of war, and were guilty of the sedition mentioned at Numb. xiv. for which they were doomed to perish in the wilderness. Bp. Patrick. 4. — trumpets of rams' horns.] The inside of the ram's horn is by no means hard, and may easily be taken out, except about four or five inches at the point, which was to be sawed off, in order to proportion the aperture to the mouth; after which the rest is easily pierced. Trumpets thus made are used by the shepherds in the south of Germany. Universal History. 5. — shall fall — flat.] Or fall under it, as it is in the Hebrew; which seems to signify, that the foundations of the wall were subverted, so that it sunk and fell into the ditch. The whole wall did not fall, as afterwards appears, ver. 22; for Rahab's house stood, which was upon the wall; but such wide breaches were made every where round about, that the Israelites went straight forward, and found an easy entrance into the city. Bp. Patrick. Before CHRIST 1431. &c. 9. — have I rolled away the reproach of Egypt from off you.] I have rolled away that which you esteemed the reproach of all other nations, and more particularly of the people of Egypt, among whom you lived, namely, uncircumcision. Shuckford, Dr. Wells. I have taken away from you that your uncircumcision, which you have kept all this while, out of that irreligious carelessness, which your fathers brought with you out of Egypt. Bp. Hall. The reproach of Egypt is supposed by some to relate to the reproaches which the Egyptians cast upon the Israelites during their wanderings in the wilderness, from which God now delivered them by the assurance conveyed in the renewal of circumcision. But the most common opinion is, that by the reproach of Egypt is meant nothing else but uncircumcision, with which the Israelites always upbraided other people, and particularly the Egyptians, with whom they had lived long, and were best acquainted. Stackhouse. 10. — and kept the passover] The Israelites, having become circumcised, were now qualified to celebrate the passover, which had been omitted from the second time of their observance of that rite at Sinai, in consequence of their rebellions; (Dr. Hales;) and also on account of the want of unleavened bread, and other things required for the proper celebration of it. Stackhouse. 11. — they did eat of the old corn &c.] "Old corn;" that which the inhabitants left in their barns when they fled into Jericho and other strong holds. Bp. Patrick. Or the Hebrew word may signify, the ripe corn then standing on the ground. Shuckford. 12. And the manna ceased] Now that the Israelites had arrived in a country where was a sufficient supply of natural food, God ceased to supply them with manna, which had been their constant food for forty years, wanting about a month. Pyle. We are supplied by the example here afforded with a proof that God, in His dispensations to His creatures, vouchsafes not miracles and extraordinary means, when ordinary means are sufficient. Although the manna had been daily showered from heaven during their long sojourning in a barren and dry wilderness, yet from the day they ate of the old corn of Canaan, that is, when they began to enjoy common sustenance, and were enabled, by their own care and industry, to provide themselves with it for the future, their feeding on a daily miracle ceased together with that necessity which called for it. Dean Stanhope. 13. — a man] One whom he took to be a man. Bp. Patrick. 14. — captain of the host of the Lord] By "host of the Lord" may be denoted the angels of heaven, and Jericho is shut up. Joshua instructed how to besiege it. Before CHRIST 1431. d Exod. 3. 8. Acts 7. 33. and said unto him, What saith my lord unto his servant? Chap. VII. ver. 1. But the children of Israel] That is, one among them committed a trespass; it is not an unusual form of speech in the Holy Scriptures, to ascribe that to many indefinitely, wherein one alone is concerned. "Took of the accursed thing:" that is, Achan purloined to his own use some of the spoils which were devoted to destruction, or appropriated to God's treasury. Bp. Patrick. The Greek translation renders "took of the accursed thing," by words which signify "purloined the accursed thing," or "the thing that was consecrated to God," as was all the silver and gold, chap. vi. 19; and, when God relates to Joshua the sin of Israel, as the reason of their flying before their enemies, He represents Achan's crime as sacrilege, combined with theft and dissembling. Jos. Mede. 2. — from Jericho to Ai.] The distance from Jericho to Ai was three leagues, according to Masius. Dr. Wells. 5. — smote them in the going down.] In the descent from the hill on which Ai stood, to the plains of Jericho. Dr. Wells. 9. — the rereward came after] That is, such of the people as attended unarmed; old men, women, and children, who came in the rear of the ark. Dr. Wells. 17. — the city shall be accursed.] Shall be devoted to perpetual destruction. Dr. Wells. This word cherem, (which we translate accursed,) signifies sometimes the gift itself which is devoted to God for His uses, Levit. xxvii. 28; sometimes that which is devoted to perpetual destruction, by the right which God has to punish capital enmities to Him, as here in this place. Bp. Patrick. The city shall be devoted to an absolute destruction, and all the living creatures that are in it; and sequestered to a revenge and extirpation from the Lord. Bp. Hall. 18. And ye, in any wise keep yourselves &c.] Take heed lest you meddle with any of the spoils which are devoted to God, and appropriate them to your own use, lest you bring yourselves under the same sentence of being devoted to destruction, and, more than that, lest ye expose the camp to the same danger. Bp. Patrick. 20. — the wall fell down] This stupendous miracle, at the beginning of the war, was well calculated to terify the devoted nations, and to encourage the Israelites, by shewing that the loftiest walls and the strongest barriers afforded no protection against the Almighty God of Israel. Dr. Hales. 23. — left them without the camp] It was not lawful to bring them into the camp, as it was rendered holy by the special presence or ark of the Lord, till they had ab- The builder of Jericho is cursed. The Israelites smitten at Ai. Before CHRIST 1431. 26. — Joshua adjured them] He made all the people bind themselves by a solemn oath, adding thereto this curse on themselves, and their posterity, if any of them broke the oath. Dr. Wells. — he shall lay the foundation thereof in his first-born.] He shall lose his firstborn on beginning the work. In the progress of it, the rest of his children shall die; and when he has finished it, (which is, when he has "set up the gates,") he shall lose the last of them. This was punctually fulfilled in the reign of Ahab, upon Hiel, who ventured to rebuild it, 1 Kings xvi. 34. Bp. Patrick. This remarkable prophecy, concerning the fate of those who should rebuild Jericho, was fulfilled near 600 years after the time of its delivery. The prophecy and its completion are so plain in sacred history, that it is merely necessary to compare the words of Scripture here and at 1 Kings xvi. 34, to perceive its full force. Whiston. This curse was pronounced on the builder of Jericho, not on those who might inhabit it after it was built: for in aftertimes it was inhabited without scruple. Indeed this place was afterwards famous on many accounts. Here the Prophet sweetened the waters of the spring that supplied it and the neighbouring countries; here Herod built a sumptuous palace: this was the dwelling-place of Zaccheon, and was honoured with the presence of Christ, who vouchsafed to work some miracles here. Bp. Patrick, Stackhouse. The time will come, when every power of the world shall fall before the true Jesus, represented in the person of Joshua, whose name is also called Jesus in the Epistle to the Hebrews. As the wicked Canaanites were driven out of their land, when the measure of their iniquities was filled up; so shall the wicked be driven out of the earth, when that vengeance of God shall overtake them, which they have so long held in contempt BUT the children of Israel committed a trespass in the accursed thing: for "Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel. Chap. VIII. ver. 2. — only the spoil thereof.] Only with this difference, that, whereas they were not to meddle with any of the spoil of Jericho, for their own use, in this instance they were permitted to take it for a prey unto themselves. Pyle. — behind it.] On the west of it; for they were now in Gilgal, which lay eastward. Bp. Patrick. 3. — thirty thousand mighty men] Some think that thirty thousand men were all that were employed in this expedition, and that the five thousand men (ver. 12) formed the whole of those placed in ambush: according city; for they will say, They flee before us, as at the first: therefore we will flee before them. 6. And Joshua rent his clothes, &c.] The behaviour of the people here is very remarkable. Ai could not muster much above 6,000 men; against whom were to be opposed all the myriads of Israel. But an advanced body was defeated, and thirty-six of the Israelites slain: upon which it is said, "the hearts of the people melted, and became as water. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide, he and the elders of Israel, and put dust upon their heads." But wherefore was all this humiliation shewn? and why this general consternation at so inconsiderable a loss? This was the people, who were led on with a prospect of gaining the land of the Hivites and Amorites, and other powerful nations; and who were to be opposed to the sons of Anak, men of great stature and prowess, that had cities walled to heaven. We see that they faint at the first check. How could any leader, with such people, and under such circumstances, entertain the least views of conquest? There were certainly none entertained by their leader, either from himself, or from his people. All his confidence was in the God of his fathers; and the whole history must be set aside, unless the interposition of the Deity be admitted. All the operations, which at first sight may appear strange, are calculated for this purpose, to shew throughout that God was the chief agent. This was particularly affected in the downfall of the city of Jericho, which was brought about merely by the priests of God, and the people going in procession round it for seven days, without the least military operation of the army. By these two events, they were shewn plainly the great object to which VOL. I. 7.—wherefore hast thou] This is not a sinful expostulation with God, but only a confession of his ignorance why these events were permitted. "Would to God," he adds, "we had been content." As far as he could apprehend, they had better have rested satisfied with what they had in possession, than be thus defeated in the attempt to acquire more. Bp. Patrick. 9.—what wilt thou do unto thy great name? He feared that God would suffer the glory of all His miracles to be lost, and be thought unable to accomplish what he had begun to do to His people. Bp. Patrick. If those who had experienced so many miracles of God's mercies, and were the peculiar people whom He vouchsafed to love, should be driven back by a nation which knew not, or cared not for, His name and religion, Joshua could not see how God's own honour could be preserved. From such jealousy and apprehensions proceed all the passion and impatience which good and pious men express in great calamities. For this will always be a prevailing mode of reasoning, as it was in the days of Joshua. There will always be too many who will question God's providence from what He suffers his children to undergo. Lord Clarendon. 8. — set the city on fire:] Set on fire some parts of the city, as a token they were possessed of it. For they were to take the spoil of the city before they burnt it, ver. 28. Bishop Patrick. 13. — went that night into the midst of the valley.] He went apart, it is probable, to pray to God for a blessing on his enterprise. In the next verse, "when the king of Ai saw it," means, "when he was informed that the city was invested on the north side." Bp. Patrick. Ai is burned, and the king thereof is hanged. pointed, before the plain; but he wist not that there were liers in ambush against him behind the city. 14.—the tribe which the Lord taketh] It is probable that this was done by lot, though it is not expressly so stated. The Jews affirm, that all the tribes were made to pass before the ark, and that the culpable tribe remained immovable: but the casting of lots is frequently mentioned in Scripture on similar occasions, as in the election of Saul, 1 Sam. x. 20; and in the affair of Achan is taken by lot, and put to death. Before CHRIST 1451. the morning, and brought Israel by their tribes; and the tribe of Judah was taken: 18. — stretched out the spear] Joshua hoisted up a spear, (most probably with a flag upon the top of it, so as to be visible at a distance,) as a signal for the ambuscade to enter the town; God giving direction as to the very point of time when to put it in execution. Pyle. 19. — pter — glory to the Lord God] By acknowledging that nothing can be hid from Him who knoweth the greatest secrets. Bp. Patrick. As thou hast offended and dishonoured God by thy sin, so now give honour to His omniscience and justice, who hath found thee out in thy sin, by acknowledging this heinous offence, whereby thou hast provoked God's anger against His people. Bp. Hall. We give glory to God, not only when we promote His honour, and acknowledge His supreme dominion, but also, when we confess to Him our past sins, with true humiliation, and a just sense of the unworthiness and ungratefulness of sin. Thus in the words of Joshua to Achan; the sense of which is, "Acknowledge that nothing can be hid from God's all-seeing eye, and that to Him there is no secret nor shadow of darkness, where the workers of iniquity may hide themselves." Dr. S. Clarke. 21. — a goodly Babylonish garment.] There was anciently a city called Arech, situated in Babylonia on the Tigris, and famous for weaving; here perhaps this garment was made. Pragm. to Calmet. 24. — his sons, and his daughters.] These were punished, because, perhaps, they were privy to their father's stealth, and concealed it. But some think Achan alone was stoned, (as we read in the next verse, "all Israel stoned him with stones,") and that his children were brought forth to be spectators of it; and when it is said, in the conclusion of the next verse, "they stoned them with stones," it relates to his oxen, asses, and sheep, which were stoned with him. Bp. Patrick. The actor alone does not smart with sacrilege; all that concerns him is enwrapped in judgment. Those that defile their hands with holy things, are enemies to their own flesh and blood. God's first revenge are so much the more fearful, because they must be exemplary. Bp. Hall. then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. 25. — troubled] Joshua, by the Hebrew word Achar, which signifies "to trouble," alludes to the name of Achan: from henceforward they called him Achar, the troubler of Israel. Bp. Patrick. Joshua, that true captain and faithful judge, made petition in his anguish and distress to Almighty God to shew him the cause of His wrath towards him, when his army was smitten and plagued. He obtained his prayer, and learnt that for one man's fault all the rest were punished. For the covetousness of Achan, who hid his money, as he thought, from God, many thousands were in agony, and fear of death. As soon as Joshua knew it, he straightway purged his army, and took away "the evil thing out of Israel," that is, wickedness from the people. For he called Achan before the people, and said, "Give glory to God, and make confession unto Him;" and forthwith he told the truth, and then he and his whole house suffered death. A godly ensample this, for all magistrates to follow. Joshua was the pattern of a true judge; he was no gift-taker, he was no winker; he was no by-walker. Bp. Latimer. The history of the foregoing chapter furnishes us with several useful reflections. 1st, In Achan, who, contrary to the most express prohibition, took of the accursed or devoted thing, we have an instance of the fatal effects of the love of riches, and a proof that nothing is sacred to those who are slaves to this passion. 2dly, The defeat of the children of Israel before Ai, occasioned by Achan's sacrilege, proves that the sin of one man may bring down the curse of God upon the publick, and that injustice and sacrilege deprive men of the Divine protection. 3dly, The wonderful manner of discovering Achan by lot must needs have filled the people with dread, and proves that no sin can escape the knowledge and the vengeance of the Almighty. 4thly, The tragical end of Achan shews that ill gotten wealth is never long possessed, and that a curse attends the sacrilegious and unjust. 5thly, This instance of severity must Before CHRIST 1451. poored. God encouraged Joshua. Ai is taken by stratagem. Before CHRIST 1661. ¶ That is, trouble. 25. — were twelve thousand.] The men of Beth-el seem to be included in this number, agreeably to the report of the spies, chap. vii. 3. The folly of these people in attempting with so small a number to oppose the Israelites, is hence more apparent: the Deity in His wisdom commanded that the Israelites should subdue them, not by force, but by stratagem, in order to make