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 29. — the king of Ai he hanged &c.] Being the head of a very wicked people, he was fit to be made a publick spectacle of God's displeasure. Bp. Patrick. 30. Then Joshua built an altar] As mount Ebal, on which he built this altar, was near to Shechem, and a great way distant from Ai, therefore we must suppose that what is related was not done till they possessed the country about Shechem. Bp. Patrick. After the conquests related in chapters x, xi, and all that happened in chapters xv, xvi, and xvii. Dr. Wells. 32. — wrote — upon the stones a copy of the law] He Numb. 31. 25, 26. Ver. 2. Chap. 7. 25. Exod. 20. 25. Deut. 27. 6. Chap. IX. ver. 3.—the inhabitants of Gibeon] Gibeon was a town not far from Ai, to the westward: its inhabitants were a part of the Hivite Canaanites. Pyle. 33.—as well the stranger.] "The stranger" here, and "the strangers conversant among them," ver. 35, are proselytes to the Jewish religion, who had undertaken to observe this law, and were to be made acquainted with it. Bp. Patrick. 35. There was not a word of all that Moses commanded, &c.] Such was the solemn promulgation of the Mosaic Law, at the very commencement of the settlement of the Jews in the land of their inheritance; and in every subsequent transaction of Joshua, we find he acted according to the same Law. See chap. xi. 15; see also chap. xiv. 2; xx. 2; xxii. 1; xxiii. 6; and the whole of the 23d and 24th chapters. "The book of the Law of God," or "of Moses," several times spoken of, is undoubtedly the same, of which it is said, that "when Moses had made an end of writing the words of the Law in a book, until they were finished, he commanded the Levites, saying, Take this book of the Law, and put it in the side of the ark of the covenant of the Lord your God, that it may be a witness against you," Deut. xxxi. 24—26: that book, which he commanded to be "read before all Israel, at the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles," ver. 10, 11. This surely was the same with that which the Jews have received from the present hour back to the Babylonish captivity; which must have preceded that event, because it is also received by the hostile Samaritans, who were planted in Judea at the commencement of the captivity; which must have AND it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; 4.—made as if they had been ambassadors.] They pretended they were sent on an embassy from some distant country. Bp. Patrick. —wine bottles, old, and rent.] The Arabs, and all those who lead a wandering life, still keep their water, milk, and other liquors, in leathern bottles, which are generally made of goats' skins. The liquors thus keep more fresh than they would otherwise do. These nations never go a journey without a small leathern bottle of water hanging by their side like a scrip. When these bottles are old and much used, they mend them either by sewing in a piece, or by gathering up the broken place in the manner of a purse. Sir J. Chardin. 5.—old shoes and clouted] Shoes which had the appearance of being worn out by long travel, and were patched up. Bp. Patrick. 7.—Peradventure &c.] Their first question is, whether they were not of the country of Canaan, and belonged not to any of those idolatrous princes, who had Before CHRIST 1451. The Gibeonites by craft obtain a league. Before CHRIST 1451. among us; and how shall we make a league with you? 9. — From a very far country, &c.] The Gibeonites, cunningly framing their answer, avoid making mention of any particular country from which they come, and pretend religion for the cause of their journey, which they knew would ensure them a favourable hearing: in reciting too the wonders which the God of Israel had wrought for His people, ver. 10, they prudently conceal their knowledge of the taking of Jericho and Ai, because they would have it supposed that the tidings of these events could not have reached their distant country. Dr. Wells, Bp. Patrick. 14. And the men took of their victuals.] That is, they ate with them, probably in token of friendship and by way of covenant. Locke. — asked not counsel at the mouth of the Lord.] In this consisted the fault of the Israelites on this occasion, that they depended on their own judgment, and did not consult the Divine oracle, which was at hand. It is no wonder that God should suffer them to be deluded by the Gibeonites, when they had an infallible Director so near to them, and yet, in a matter of such moment, as 15. And Joshua made peace with them.] By concluding this treaty with the Gibeonites, the Israelites unadvisedly brought themselves into a great strait: they had been commanded to take away from the people of Canaan both their "place and nation," and to divide their lands and cities among their own tribes. Now they bound themselves to stop the war when they came to the cities of the Gibeonites; they thus disarmed themselves, and were not at liberty to smite or destroy this people, because of the oath they had sworn; and yet they could not perform what they had sworn without a manifest neglect and violation of what God had in the strictest manner required. Shuckford. 17. And the children of Israel journeyed.] A party of the Israelites journeyed, being sent to understand the truth. Bp. Patrick. — Gibeon, &c.] Gibeon was the capital city on which the three others were dependent. 21. — unto all the congregation.] They were not to be hewers of wood and drawers of water for every private person, but for the benefit of the whole congregation; see ver. 23; for the service of God at the tabernacle, for which they were bound to find wood and water. Bp. Patrick. See note at 1 Chron. ix. 2. Before CHRIST 1451. a Ver. 15. Five kings war against Gibeon. Joshua rescueth it. + Heb. not be cut off from pen. ing, We are very far from you; when ye dwell among us? 23. — cursed.] Though they escaped the common doom of being cut off with the rest of the Canaanites, yet there was a curse still reserved for them: namely, a certain degree of servitude to be entailed on them and their posterity. Pyle. They were subjected to certain personal servitude: whereas, had they but acted sincerely, they might have been received upon the footing of simple tributaries. Grotius. 27. — in the place which he should choose.] In the place which the Lord should choose for His tabernacle; (Dr. Wells;) which was now at Gilgal, afterwards at Shiloh, &c. Bp. Patrick. Chap. X. ver. 1. — king of Jerusalem] It is thought that this city retained the name of Salem, which it had in the days of Abraham, till the Israelites came into the land of Canaan; and that it was called Jerusalem by and how the inhabitants of Gibeon had made peace with Israel, and were among them; 2. — as one of the royal cities.] Was as a royal city, that is, was not properly a royal city, having no king, but was, notwithstanding, equal to those cities which had kings. Bp. Patrick. 5. — five kings of the Amorites.] Called "of the Amo- + Heb. cities of the kingdom. God fighteth against the five kings with hailstones. Before CHRIST 1451. suddenly, and went up from Gilgal all night. 10. — that goeth up to Beth-horon.] To the place afterwards called by this name; the place itself was not built till the Israelites were settled in Canaan. See 1 Chron. vii. 24. 11. — the Lord cast down great stones] Great "hailstones," as is explained in the succeeding part of the verse. In working miracles, God usually employs natural causes and productions. He does not create any thing new for the purpose, but makes use of what was already created in a new and extraordinary manner; and therefore, though the shower of hail, and probably the wind too, which made it fall with such impetuosity, were both of them natural; yet, in sending them at this very instant of time, and directing them to fall upon the enemy only, there was manifestly the hand of God, and something supernatural. Stackhouse. Joshua fought, but God discomfited the Amorites: the praise is to the Workman, not to the instrument. Bp. Hall. 12. Then spake Joshua to the Lord] He preferred an earnest petition to God to grant what he was now about to desire for the completion of his victory. Dr. Wells. — Sun, stand thou still upon Gibeon; &c.] As Joshua is said to have "gone up from Gilgal all night," ver. 9, it is probable that the events now related took place in the morning. The sun appeared to rise over Gibeon, which lay to the east of the Israelites, and the moon to be about setting over Ajalon, which lay to the west of them, towards the Mediterranean sea. In this situation, Joshua, moved by a divine impulse, uttered this invocation in the sight of Israel; and, in consequence, the sun "hasted not to go down about a whole day," that is, in that climate, near the vernal equinox, about thirteen hours; and thus about twenty-six hours of daylight were afforded them for the destruction of their enemies, during which they took the city of Makkedah, and slew the five kings who hid themselves in a cave near it, ver. 21, &c. Dr. Hales. This signal miracle seems to have been particularly directed against the prevailing worship of "the host of heaven;" and nothing surely could be more strikingly calculated to correct this idolatry, than to behold "the sun and the moon stand still" at the command of the general of the armies of the God of Israel, "the Lord of heaven and earth." Bp. Tomline. The sun and the moon were the ordinary gods of the heathen world; and who amongst them could not but think that their standing still but one hour would be the ruin of nature? But now all the heathen could well see that there is a higher than their highest; that their gods are but the servants to the God whom they themselves should adore, and whose will all nature obeys. Bp. Hall. A miraculous perversion of the course of nature, such as this, instead of being properly brought forward as an objection, is a great argument of the almighty power of God: for, to cause the sun "not to haste to go down," that is, to stop the diurnal course of the globe for some hours, and then again to give it the same motion, required the same infinite power, which gave this vast globe its motion at the first. Dr. Derham. It can never be affirmed, that the miracle here recorded of the sun standing still is impossible or incredible, since it is certain and self-evident that the great Author of nature, who gave being and motion to the sun and stars, may stop that motion when and as long as He pleases, especially when their rest will contribute to His glory, (as was the case in the present instance,) as much as their continued motion does. We talk of greater and lesser miracles, when, in reality, to the almighty power of God all things are equally easy. The motion and other properties of all created beings were at first impressed by Him; and, with the same facility, He can retard or suspend their operations, for they have no power of resisting the first movement of His will. Since therefore every thing, that is contrary to the ordinary course of nature, requires the interposition of an Almighty power, and whatever is not impossible in itself, is equally possible with God; with Him there can be no difference between stopping the waters of Jordan, and drying up the Red sea; between drawing water from the stony rock, and arresting the sun in the firmament of heaven; for "whatsoever He pleaseth, that He doeth, in heaven and in earth, in the sea and all deep places." Stackhouse. It should well be observed, how remarkably pertinent this miracle was to the circumstances of the persons concerned in it. The sun, moon, and lights of heaven, were the deities at that time worshipped by the inhabitants of Canaan; but the Israelites were the servants of the true God, by whose command, and under whose protection, they were to war against these nations, and against their gods; and what greater demonstration could be given of the power of their God to support them, and of the inability of the false deities of the Canaanites to assist their worshippers, than to see that the God of Israel could cause these to contribute to, instead of preventing, the ruin that was coming on those who served them? We cannot imagine that Joshua should, without a special intimation from heaven, have addressed to God the prayer concerning the sun and moon, which he is recorded to have made in the sight of all Israel, ver. 12; for of how great extravagance would he have been proved guilty, if no effect had followed from his prayer? Or how could he be so wild as to think of an accomplishment of so strange an expectation, as this would have been, had the wish for it been only the private thought of his own heart? Unquestionably, the same Lord, who spake unto him before the battle, who The sun and moon stand still. The five kings are mured in a cave. Before CHRIST 1431. Or, the upright. 15. And Joshua returned,—unto the camp to Gilgal.] Joshua did not return to Gilgal till the completion of the whole expedition, ver. 43: the meaning probably is, that he was about to return, when he heard of the five kings and of several others of the enemy remaining. Bp. Patrick. 16. — hid themselves in a cave] Caves, dug in the rocks, are very common in those countries: they are places of retreat, and forts, whither the people retire at the time of war and invasion. Roland. 21. And all the people returned—in peace:] Returned without meeting any enemy to attack them. Dr. Wells. "None moved his tongue against any of them;" an expression of the completeness of their victory, and of the great tranquillity in which they were. Bp. Patrick. Joshua returneth to Gilgal. Divers kings overcome. try of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded. 16, 17. 40.—the country of the hills, and of the south.] The country of the hills even of the south; that is, the hill country lying in the south part of Canaan. "The country of the vale and of the springs," that is, the vale country adjoining, abounding more with springs. Dr. Wells. —utterly destroyed all that breathed.] This must be restrained to mankind, for they kept the cattle for a prey unto themselves. It is here expressly added, that they did this "as the Lord God of Israel commanded;" this being a complete justification of the Israelites from all imputation of cruelty or severity; in fact, they only executed a Divine sentence against the Canaanites for their abominable wickedness, with which they themselves were in danger of being infected. Bp. Patrick. God Himself being, all this time, the Supreme Director and Author of Joshua's success, by whose special command he executed these severities against idolatrous nations, now by an incurable degree of wickedness become ripe for exemplary destruction. Pyle. If it be maintained, that it is contrary to God's moral justice to doom to destruction the crying or smiling infants of the Canaanites; why do we not maintain it to be equally contrary to His moral justice, that He should suffer crying or smiling infants to be swallowed up by an earthquake, drowned by an inundation, consumed by a fire, starved by famine, or destroyed by a pestilence? Perhaps it may be replied, that the evils which the Canaanites suffered from the express command of God were different from those which are brought on mankind by the operation of the laws of nature. Different in what? Not in the magnitude of the evil, not in the subjects of sufferance, not in the Author of it: for my philosophy at least instructs me to believe that God not only primarily formed, but that He hath through all ages executed, the laws of nature; and that He will through all eternity administer them for the general happiness of His creatures, whether we 41.—country of Goshen.] The Goshen here mentioned was in the tribe of Judah: it was probably so called from its excellent pasture, as was also the other Goshen in Egypt. 43. And Joshua returned.] From the account of all Joshua's victories, and of his speedy conquest of the land of Canaan, we learn that, while our success on every occasion depends on the Divine assistance, it is our duty always to join our own care and endeavours to our trust and confidence in God. We are hereby convinced too of the truth of all the promises which God had made to the children of Israel by Moses, that their enemies should not stand before them, and that He would give them their country and cities to dwell in. We are hence supplied with a proof that God is ever faithful to His promises, that He is almighty in fulfilling them, and that His blessing every where accompanies those that trust in Him and obey His commands. Ostervald. Chap. XI. ver. 1.—Jabin king of Hazor] Hazor, and the other cities here mentioned, were in the northern parts of Canaan. riots with fire.] This is not the common practice in war; nor do princes, who want horses to mount their own troops, use to destroy those taken from the enemy, or render them useless by hamstringing them. But God had forbidden the people to have horses and chariots of war for their defence; see Deut. xvii. 16; xx. 1; not because they were thought useless in war, for it is well known that the strength of the ancient militia consisted chiefly in them, as appears in the Scripturehistory, and in the oldest writers of profane story; but because He Himself had undertaken their cause, and He wanted neither horse nor foot to fight His battles. There can be no foundation for the command to Joshua to destroy the horses, but this, that it was not lawful for him to keep them for the reason here assigned. Bp. Sherlock. &c.] The inspired author of this book, before he gives an account of the division of the land, thinks fit to lay down, as in a table, before the reader's eyes, the lands which had been conquered, and were now to be divided. 2.—Chinneroth.] Or, Gennesareth, an ancient city which stood on the sea of Chinneroth or Gennesareth, otherwise called the sea of Galilee. Dr. Wells. 4.—chariots] See the note on Exod. xiv. 7. 5.—pitched—at the waters of Merom.] These waters are generally supposed by learned men to be the lake Senechon, which lies between the head of the river Jordan, and the lake of Gennesareth. Stackhouse. These waters are not so large as the lake of Gennesareth, and the tract about them is marshy ground. Dr. Wells. 6.—thou shalt hough their horses, and burn their cha- Hazor is taken and burnt. All the country is taken by Joshua. Before CHRIST 1450. Or, Zidonrabhak. Or, saltyits. Hab. burning of waters. Hab. any breath. a Numb. 33. 52. Deut. 7. 2. &20. 16, 17. Hab. on their heap. people of war with him, against them by the waters of Merom suddenly; and they fell upon them. 8. — Zidon, — Misrephoth-maim, — Mizpeh] Zidon, a city of note, to the northwest of Canaan, on the Mediterranean sea. The word Misrephoth-maim is understood by some to denote "salt pits," by others, to signify "hot waters;" all agree in placing it near Zidon. The valley of Mizpeh must denote some valley adjoining to mount Gilead: as this lay "eastward," it appears that the defeated Canaanites in their confusion fled, some to the east, and others to the west. Bp. Patrick, Dr. Wells. 13. — the cities that stood still in their strength.] It appears that the Israelites forbore to destroy those cities, whose walls were not battered down, or which were seated on an eminence, and of greater strength, reserving them for habitations for themselves. Dr. Wells. 17. Halak, — Baal-gad] Halak, the boundary of the country of Edom, and consequently of Joshua's conquest, southward; Baal-gad, the boundary northward. Dr. Wells. 18. Joshua made war a long time] It is computed by many, that Joshua spent six years in this war before he could finish it. Bp. Patrick. Josephus reckons that it lasted five years. Dr. Hales. God Himself assigns the reason at Exod. xxiii. 29, why the war was so long continued: "I will not drive them out from before thee in one year; lest the land become desolate, &c." Stackhouse. 20. — it was of the Lord to harden their hearts,] God left these thoughtless and irreclaimable people to the impulse of their own passions, and the effects of those judgments which Moses had formerly pronounced upon them. Pyle. The Anakims cut off. Thirty-one kings smitten by Joshua. Before CHRIST 1450. from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities. 21. — all the mountains of Judah, — of Israel. ] The mountainous country which, in the distribution of lands made soon after, fell to the tribe of Judah, — and to the rest of the tribes of Israel. Bp. Patrick. 22. — Gaza, — Gath, — Ashdod, ] Three cities of the Philistines, whose country the Israelites did not possess till the time of David. Chap. XII. ver. 1. Now these are the kings of the land, 4. For the children of Joseph were two tribes,] The privilege of the firstborn was transferred from Reuben to Joseph, 1 Chron. v. 1, 2; so that a double portion was given to his descendants, as two tribes sprang from his two sons, Manasseh and Ephraim. Thus there were still twelve tribes to share the land, without reckoning Levi as one. The Levites, as it follows in this verse, had no part in the land, except cities to dwell in: they had them for a habitation, not for a possession, and could not sell them, as the other tribes could their possessions. Bp. Patrick. 6. Then the children of Judah &c.] Before the division of the land began, (perhaps before the conclusion of the war, as may be inferred from the last words of this chapter,) the claim of Caleb to a peculiar possession is preferred by some of his brethren, according to the promise made first by God Himself, Numb. xiv. 24: and repeated by Moses, Deut. i. 36. Joshua accordingly blessed him, ver. 13, that is, acknowledged his deserts, and besought God to prosper him in his undertaking; and gave him the mountain, (or mountainous country,) ver. 12, 13, of Hebron, not the city of Hebron, for that was a city allotted to the priests, Josh. xxi. 11, 13. Bp. Patrick, Dr. Wells. 8. In the mountains, and in the valleys, &c.] In the former part of this verse, the country is described according to its face and general condition: in the latter part, "the Hittites, Amorites, &c." it is described according to its former inhabitants. Dr. Wells. Before CHRIST 1452. d Numb. 22. 29. Deut. 3. 12. chap. 13. 3. e Chap. 11. 17. 1451. f Chap. 6. 2. g Chap. 3. 20. f Chap. 10. 33. k Chap. 18. 36. Sharon. n Chap. 11. 10. 1450. Bounds of the land not yet conquered. JOSHUA. Inheritance of the two tribes and a half. Before CHRIST 1440. to Gen. 14. 1. the king of Jokneam of Carmel, one; 9. From Aroer, &c.] Joshua, having in the foregoing verses, 1—8, set down what command he had received from God, saw fit to repeat here the division of the land east of Jordan, between the tribes of Reuben and Gad, and the half tribe of Manasseh, in order to prevent any future disputes about the matter, and to preclude the possibility of undue claims being set up by any of the tribes to the allotments of the others, whether east or west of Jordan. Accordingly, he begins with describing the extent of the whole country beyond or east of Jordan. Dr. Wells. Inheritance of Reuben, Gad, CHAP. XIII, XIV. and of the half tribe of Manasseh. Chap. XIV. ver. 1. And these are the countries] This chapter is a kind of preface to the 15th, 16th, &c. chap- ters; and the countries here meant are those of which the division is detailed in them. Caleb by privilege obtaineth Hebron. Before CHRIST about 1444. unto the Levites he gave none inheritance among them. 10. — these forty and five years,] The children of Israel wandered in the wilderness thirty-eight years after the promise made to Moses respecting Caleb. Hence it appears, that at the time when Caleb spoke this, seven years had passed since their first arrival in Canaan. As to the time which followed, between the complete division of the land, and the death of Joshua, it is not set down in this book, nor have we any means of making a probable conjecture. It is said indeed at Josh. xxiii. 1, that a long time after God had given rest unto Israel, Joshua waxed old; from which expression it may well be inferred, that the period should not be restrained to seven or ten years, but may rather be thought to extend to twenty, as Dupin computes. Bp. Patrick. Chap. XV. ver. 1. This then was the lot &c.] In respect to the division of the land of Canaan, it is well deserving of remark, that as Jacob and Moses, at the approach of their deaths, foretold the very soil and situation of every particular country that should fall to each tribe, so, on this distribution of the lots, it actually came to pass. To the tribe of Judah, there fell a country abounding with vines and pasture grounds, Gen. xlix. 11; to that of Asher, one plenteous in oil, iron, and 23. — king of the nations of Gilgal.] This does not mean the Gilgal, where Joshua encamped when he first passed over Jordan. It is by some supposed to mean the country of Galilee. Bishop Patrick, Dr. Wells. 24. — all the kings thirty and one.] As so small a country was divided among so many kings, it is evident that, by the term "kings," we are merely to understand petty princes, or lords perhaps of some single cities, with a few dependent villages, whose inhabitants were their tenants. Bp. Patrick. See the note on Deut. xxxiii. 5. Chap. XIII. ver. 1. Now Joshua was old] To what age he was now advanced we cannot certainly know, because we do not know what his age was, when he came out of Egypt. Some think he was then forty-three; according to which he was eighty-three when they came into Canaan; and now, it may be gathered from many probable conjectures, that he wanted not much of a hundred. Since from his declining years he could not hope to conquer the "land which yet remained," he is commanded now to begin the business of dividing the land of Canaan among the several tribes. It should be always remembered, that the promise made by God of driving out the old inhabitants, ("Them will I drive out," ver. 6;) ing, from Baal-gad under mount Hermon unto the entering into Hamath. Chap. XVII. ver. 1. — for he was the firstborn of Joseph.] The Hebrew particle, translated for, may be translated though; then the meaning is plain, that the lot of Manasseh came up after that of Ephraim, not before it, though he was the firstborn of Joseph, for Jacob had preferred Ephraim before him, Gen. xlviii. 19, 20. The other half of the tribe of Manasseh, the descendants of Machir, Manasseh's eldest son, had received their portion beforehand, on the eastern side of Jordan, because Machir "was a man of war." Bp. Patrick, Pyle. 5. — there fell ten portions to Manasseh.] It appears that the lot was divided into six parts, according to the six sons of Manasseh, mentioned at verse 2; and one of these parts, that assigned to Hepher, was again divided into five parts for the five daughters mentioned at verse 3. Thus, on the whole, there were ten portions. Dr. Wells. 9. And the separate cities] That is, cities which were possessed by the Ephraimites, although they lay in the portion of Manasseh; on which account they are here called separate cities. Dr. Wells. 10. And they drove not out &c.] See notes on Judg. i. The conquest of Gezer, mentioned at Judg. i. 29, seems to be repeated from this place. As it is here said that "the Canaanites serve under tribute unto this day," 12. — This is the coast of the children of Judah] Thus their lot was bounded on all sides, in the first draught of it: but being afterwards found too large, it was contracted into a narrower compass, that more room might be made for the tribe of Simeon, who had part of this lot given to them; and other places were taken out of it for the tribes of Benjamin and Dan, as will appear at Josh. lix. 1, 9, &c. Bp. Patrick. 12. — could not drive out the inhabitants &c.] They could not drive them out, through want of faith in God, and of zeal to perform His commands. Here the fountain of all the evils which afterwards befell the Israelites, begins to be opened, in that, either through sloth or covetousness, or distrust of God's power, they did not attempt to drive out those people that were stronger than ordinary; or, through want of faith in God, failed in the attempt. Bp. Patrick. 13. — they put the Canaanites to tribute:] Herein they grievously offended against the Divine command; see Deut. xx. 16, 17; by which they were peremptorily commanded to destroy the Canaanites when they were able. In thus putting them to tribute, they were pro- bably influenced by motives of indolence and gain. Bp. Patrick. This early degree of sloth and worldly mindedness, afterwards displayed in other instances, Judg. i. 28, laid the foundation of all the ensuing calamities which befell the people. Pyle. 14. — Why hast thou given me but one lot &c.] The children of Joseph, that is, the tribes of Ephraim and Manasseh, complain to Joshua of the narrowness of their allotment, which was increased by the Canaanites still retaining so large a portion of it. Joshua, though a descendant himself of Joseph, remained perfectly impartial; and told them, they must enlarge the country by their valour, by driving out their enemies from the woody and mountainous parts, and thus making them habitable for themselves. Pyle. It appears that the children of Joseph, consisting of a tribe and a half, and in all respects a flourishing people, had only one lot or portion assigned to them in the division; whereas, according to the rate at which the lands were assigned to the other tribes, they ought to have had one portion and a half. Shuckford. 18. — she lighted off her ass;] This was done in reverence to her father. The alighting of those that ride is considered in the East as an expression of deep respect. 32. — all the cities are twenty and nine.] No less than thirty-eight places have been mentioned. The difference is explained, either by supposing that twenty-nine only of the places mentioned could be called cities; or that, of the thirty-eight here mentioned as first given to Judah, nine were afterwards given to Simeon, Josh. xix. 2, 3; and so are considered in the general amount, as belonging to that tribe. 36. — fourteen cities] Fifteen have been mentioned: the two last are probably names of the same place, Gederah, or Gederothaim, as the margin gives it. The borders of the sons of Joseph. CHAP. XV, XVI, XVII. The lot of Manasseh. Before CHRIST 1444. jearim, and Rabbah; two cities with their villages: 63. — the Jebusites dwell] The Jebusites (descended from Jebus, the son of Canaan) possessed the town of Jerusalem till after the death of Joshua, Judg. i. 6; and the castle till the reign of David. Bp. Patrick. Chap. XVI. ver. 1. — the children of Joseph] That is, the whole tribe of Ephraim, and that half of the tribe of Manasseh, which had not been provided for, east of Jordan. Dr. Wells. 18. But the mountain shall be thine;] Joshua consents to add "the mountain" to their portion, which, as it was settled by a Divine decree, they could not enlarge in any other way. "The outgoings" of this were to be their's, meaning probably the passages to, from, and about it, and the places bordering on it. Bp. Hall. He concludes with an assurance, that, notwithstanding the great force and numbers of the enemies who now possessed it, they should be able, with God's help, to drive them out. Bp. Patrick. Chap. XVIII. ver. 1.—at Shiloh.] This place was situated in the south part of the tribe of Ephraim; according to some, it lay about two hours' journey from Jerusalem. The ark, which was now removed to this place, continued there, not only during the remainder of Joshua's life, but also during all the times of the judges of Israel, to the time of Samuel the prophet, and just before the death of Eli the priest, as appears from 1 Sam. iv. 3, &c. Some suppose, from what is said at Deut. xii. 10, 11, that the ark was placed here by the immediate di- rection of God; but this seems rather to refer to Jerusalem, which is throughout Scripture mentioned, as the place where God caused "his name to dwell." The real reason of the ark being placed in the tribe of Ephraim for so long a time, was probably no other than this, that Joshua himself belonged to this tribe; and as he was, during his life, the chief administrator of the government, it was proper that the tabernacle and ark should be in the same tribe. It is further to be remarked, that, together with the tabernacle and ark, the camp of the Israelites was now removed from Gilgal to Shiloh, that is, the camp of the seven remaining tribes; for it has appeared, that two tribes and a half had already received their inheritance. Dr. Wells. The whole period, during which the tabernacle remained at Shiloh, is thought to be 350 years. Bp. Patrick. 9.—and described it—into seven parts in a book,] The Hebrew words may signify "delineated it—in a book or map." It is probable that they made a map of the country, drawn on a considerable scale, shewing every city and its boundaries, in seven parts, which, united together, formed a book. Script. illust The rest of the land divided by lot. The lot of Simeon, Before CHRIST 1444. went up to the side of Jericho on the north side, and went up through the mountains westward; and the goings out thereof were at the wilderness of Beth-aven. 14. — compassed the corner of the sea southward.] It is certain that the border of the tribe of Benjamin did not compass any corner of the Mediterranean sea, nor come near to it. On this account it should be observed that the Hebrew word translated "sea," may be understood to mean "the west," on which side the sea (that is, the Great or Mediterranean sea) lay: so the same word is translated in ver. 12. Thus the plain meaning of the expression, "compassed the corner of the west," by the coasts thereof round about, according to their families. 21. — Jericho.] As the city itself had been destroyed, the territory, probably, which was named from the city is here meant; or perhaps a few houses and walls were still standing in the city. Bp. Patrick. Chap. XIX. ver. 2. — Beer-sheba, Sheba,] Beer-sheba, or Sheba; different names for the same place: it is ne- 9. — the part of the children of Judah was too much for them.] Those persons who were now sent to make a new survey of the whole land, found that those who had surveyed it formerly had not measured it exactly, but made one division, which fell to the tribe of Judah, too large in proportion to the rest. A portion accordingly was taken from them, and given to the tribe of Simeon. On this account the boundaries of the tribe of Simeon, on every side, are not described, as had been done with respect to the other tribes, because the boundaries of Judah's possession had already been given, and the same cities, which, at chap. xv. 26—32, were allotted to the tribe of Judah, are in this chapter, ver. Jesreel, and Chesulloth, and Shunem, 13.—to the children of Aaron] Of the forty-eight Levitical cities, thirteen, ver. 13—19, were properly sacerdotal, being assigned to the sons of Aaron, to whom the priesthood was exclusively confined. Although the cities were all assigned by lot, yet it was directed by a special Providence, that the share which fell to the priests should be in the tribes nearest to the great city, which God intended should be the fixed place of His worship, to the end that the priests might be always ready to give their attendance. Bp. Patrick. It is remarkable, that all the cities of the priests lay Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes. 15. — twelve cities] More than twelve have been named; therefore some of them are probably only mentioned as boundaries of the country. In the same manner, at ver. 30, the cities are said to be twenty-two, although more than twenty-two have been mentioned; and the same at ver. 18. 26. — Carmel westward,] or Carmel by the sea, to distinguish it from another Carmel in the tribe of Judah, near Hebron. Bp. Patrick. 29. — the strong city Tyre:] A strong and celebrated city, called by the Hebrews Teor or Zor, whence it is thought that the whole adjoining country had the name of Syria given it by the Greeks. Dr. Wells. Its Hebrew name Teor or Zor signifies a rock. Calmet.  The lot of Naphtali and Dan. Joshua's inheritance. Before CHRIST 1444. 34. — to Judah upon Jordan] This cannot be meant of the tribe of Judah, which lay at a considerable distance from the border of Naphtali; it seems therefore most easy and natural to understand it of a place so named, lying on the river Jordan, which will account for its being called, by way of distinction, "Judah upon Jordan." Dr. Wells. 46. — the border before Japho.] This place afterwards became celebrated under the name of Joppa, and continues to this day, retaining the name of Japha or Jaffa, which in Hebrew signifies fair or beautiful. Bp. Patrick. By comparing the cities just mentioned with those at Josh. xv. 33, it appears that many of those which were at first assigned to Judah, were afterwards allotted to Dan: hence it is reasonably supposed, that the inheritance of the tribe of Dan was within the inheritance of the tribe of Judah; this tribe is therefore, with universal agreement, placed by geographers in the western part of the portion at first allotted to the children of Judah. Dr. Wells. 47. — the coast of the children of Dan went out too little for them.] In the Hebrew the words run thus: The coast of the children of Dan went out from them; that is, they were dispossessed of it in some parts by their powerful neighbours the Amorites, who forced them into the mountains. Bp. Patrick. The children of Dan therefore fought against, and took Leshem, a city not far from Jordan, called Laish in the book of Judges; in aftertimes Cesarea Philippi. They dwelt therein, or remained in undisturbed possession of it, and gave it the name of Dan; all this was done after Joshua's death, and is related more largely in the book of Judges, chap. xviii. It is supposed that Ezra, or some other, thought good in aftertimes to insert this verse here, in order to complete the account of the Danites' possessions. Bp. Patrick, Shuckford. 50. According to the word of the Lord] It hence appears, although it is no where else expressed, that the Lord granted to Joshua a peculiar privilege of choosing his portion, as He had done to Caleb. Dr. Wells. 51. — So they made an end of dividing the country.] It may generally be remarked, that, of the midland region to the north, which was allotted to the tribes of Ephraim, Issachar, and Naphtali, and the half of Manasseh, the lot of the sons of Joseph, especially that of Ephraim, was the richest and most considerable, Eight and forty cities given by lot, out of the other tribes, Before CHRIST 1444. Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.  Chap. 23. 14, 15. ### CHAP. XXII. Chap. XXII. ver. 3. — these many days] For the space of seven years at least, some think as many more, they had continued in the service of their brethren, until they saw them settled in quiet possession of their lots. Bp. Patrick. 43. — the Lord gave unto Israel all the land] He gave them a right to the whole country, which was distributed among them, as He appointed, by a lot which He ordered and directed; and He gave them the actual possession and enjoyment of the greater part of it, with power to subdue the rest, provided they continued in obedience; according to this understanding, "there failed not ought of any good thing which the Lord had spoken unto the house of Israel," ver. 45. Bp. Patrick. 44. And the Lord gave them rest] That is, He permitted them to enjoy the undisturbed possession of their lands, without any molestation, and "delivered their 2. And Joshua called for all Israel, &c.] In this and the following chapter, Joshua appears a true imitator of Moses, concluding his book and his life with a pious exhortation to the duties of religion, as the only means of procuring and perpetuating the blessings of Heaven. We also see in him a worthy pattern for every parent to follow in life, to lead his children by a holy example; AND it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and † stricken in age. 5. — the Lord your God, he shall expel them] This relates to the Canaanites yet remaining unsubdued, whom the Israelites, provided they faithfully adhered to the worship of the true God, would certainly be enabled to conquer. Bp. Patrick. 6. — take diligent heed] He exhorts them, like a wise and religious governor, to improve the experience they had of the great providences of God towards themselves and their whole nation, into a constant and dull. The Reubenites, &c. build an altar, at which the Israelites are offended. Before CHRIST 1444. cleave unto him, and to serve him with all your heart and with all your soul. 7. — neither make mention of the name of their gods.] That is, do not mention their names, as objects of worship, with any sort of reverence. — nor cause to swear by them.] This being a peculiar mark of respect, as implying an acknowledgment that he, in whose name the oath was taken, had power to punish those who forewore themselves. Dr. Wells. Before CHRIST about 1437. into days. a Exod. 14. 14. sunset. b Deut. 5. 22. &23. 14. c Ps. 16. 4. you will cleave, See. 9. — the country of Gilead.] The country of Gilead, here put for the whole country possessed by the Israelites, to the east of Jordan: so called from Gilead, the son of Machir, and grandson of Manasseh. Stackhouse. 10. — came unto the borders of Jordan, — in the land of Canaan.] This expression would seem to import, that they built the altar in the land of Canaan, before they went over Jordan: but this is by no means probable; and indeed is contradicted by the next verse, which says, that they built it over against Jordan. The meaning must be, that, when they came to the borders of Jordan, and then passed into their own country, they staid there to build the altar. Bp. Patrick. — great altar to see to.] Namely, an altar which made a great slew, being built very high, so that it might be seen afar off, but after the pattern of the altar of the burnt offering at the tabernacle. Dr. Wells. Their purpose was no more than to erect this as a monumental record to posterity: by raising it in the particular shape of an altar, they intended it as a memorial of the near relation, close friendship, and perfect unity of religion, that subsisted between them and their brethren in western Canaan. Pyle. A memorial, that, though they were parted by the river, yet they were of the same religion and extraction with the other tribes, and had an equal right to the tabernacle of Shiloh, and the worship of God there performed. Stackhouse. 12. — gathered themselves together] The tribes now lived separate, having gone to settle in their several possessions. — to go up to war] To consult about going to war; for they imagined them to be apostates from their religion, which required them to worship the Lord alone, and at no other place but that which He Himself had chosen. Bp. Patrick. They thought this altar to be built, either in imitation of heathen high places, or as a separate place of sacrifice and public worship, distinct from that of the tabernacle, and consequently to imply a plain revolt from the express law of God. Pyle. 17. Is the iniquity of Peor too little &c.] Is the iniquity, of which so many of us were guilty in worshipping Peor, too small a provocation committed by us They give them good satisfaction. Before CHRIST 1444. was a plague in the congregation of the LORD, 19. — if the land of your possession be unclean,] If you think that the land of your possession is unclean, or less holy, for want of an altar among you, then "pass ye over" unto our land. Dr. Wells. This expresses a wonderful zeal for God and the common good, wherewith they were now possessed, which made them rather desire to give up some of their own lands to the tribes east of Jordan, than suffer them to "rebel against the Lord," and thereby break the common bond, which bound the tribes to each other as well as to God. Bp. Patrick. 25. — ye have no part in the Lord:] Ye are none of the Lord's people, as not living within the bounds of the promised land. Dr. Wells. 28. — Behold the pattern of the altar of the Lord,] They could not have exactly imitated the pattern of the true altar of God, if they had not attended it, as a place of worship, together with their brethren; on which account their altar would be "a witness" that they (the Eastern tribes) had a right to approach the tabernacle, as well as the western. Bp. Patrick. 29. God forbid that we should rebel against the Lord,] We cannot have a stronger proof of the zeal of the whole nation for the observance of the Divine law, than this transaction between the two tribes and a half, and the remaining tribes. Here we see the two tribes and a half building an altar at the passage of Jordan, a pattern, or after the pattern, of the altar of the Lord. The remaining congregation, alarmed at the idea of this being a rebellion against God, who had commanded that there should be only one altar for His people, prepared to punish it by instant war. But, on their sending ambassadours to expostulate, the two tribes and a half shew, by the earnestness of their answer, "God forbid that we should rebel &c." that the impression was indeed most deep, which the judgments of God had made on the whole nation, that they were animated with the most watchful anxiety to fulfil the Law, and to avoid the wrath of Jehovah, at once their Sovereign and their God. Dr. Graves. The report satisfied the people. Joshua's exhortation Before CHRIST 1444. good in their ages. ¶ That is, A witness. 34. — that the Lord is God.] That the Lord is our God, that we own no other God, and will worship Him only; and consequently that we have a right to serve Him at His tabernacle as well as they. Bp. Patrick, Dr. Wells. Chap. XXIII. ver. 1. — a long time after] According to Abp. Usher, this happened seventeen years after the division of the land. See the dates in the margin of the Bible. — Joshua waxed old] This had been said of him before the division of the land took place, Josh. xlii. 1; and, since that time, he built a city on his own allotment. It is probable that he was now in the last year of his life. Bp. Patrick. — and scourges in your sides.] They shall be the means of bringing the sorest chastisements and most grievous afflictions upon you. Bp. Patrick, Dr. Wells. Chap. XXIV. ver. 1. And Joshua] It is probable that Joshua, having his life prolonged beyond what he had expected when he made the foregoing speech, called the tribes again together, for the purpose of giving them wholesome admonitions. Bp. Patrick. — to Shechem.] Two Greek MSS. read Shiloh here, instead of Shechem. Shechem was distant about ten miles from Shiloh, according to St. Jerome. As it is here said that they presented themselves "before God," it appears that the holy tabernacle was at hand. Allowing then the received reading, we must understand, either that Joshua, being old and infirm, caused the ark on this occasion to be brought from Shiloh to Shechem, being nearer to his own residence, (Bp. Patrick,) or that Shiloh is here called Shechem, because it was in the territory of Shechem, (Dr. Wells,) or that all the tribes were assembled at Shechem, whence the heads, officers, &c. went to present themselves before the ark at Shiloh, as occasion required. Shuckford. A brief history of God's benefits. Before CHRIST about 1437. 9. — the Lord hath driven out &c.] The literal meaning is plain and easy; the Lord made good His promise to those Israelites to whom the words were spoken, brought them into Canaan, and cast out the heathen. If these were strong motives to that people of gratitude and obedience, how much more are we bound to be grateful and obedient, by the far greater victories, which our heavenly Joshua, the blessed Jesus, hath obtained for us over our spiritual enemies, and which He still daily performs for us; for those, who are enlisted under His banner, are indeed enabled to "chase a thousand," not indeed by their own strength, but by the power of Christ. Wogan. 13. — the Lord your God will no more drive out any of these nations] Thus the promise which God had made to the Israelites was conditional: and, as they manifestly forfeited their part of the obligation, by engaging first in affinity, and afterwards in idolatry with the nations which they were bound to destroy, so God would no longer grant them success and enlargement of their boundary; but, as they had been the ministers of His vengeance in punishing the disorders of the Canaanites, so the Canaanites were now, in their turn, to be made the instruments of His chastising the disobedience of His own people. Stachkone. — they shall be meres and traps unto you.] They 3. — from the other side of the flood.] From the other side of the river Euphrates. Bp. Patrick. 12. And I sent the hornet before you.] The sting of the larger wasp or hornet is in hot Eastern climates extremely venomous and even deadly, as may be collected from the effects of it here alluded to. Parkhurst. The meaning may either be, that, before the Israelites came into those parts, God sent hornets which so infested them, that many of the inhabitants were forced to leave the country and fly into other parts; or that, when the Israelites were come into the country, these hornets, by assailing and infesting the inhabitants, facilitated the victory over them. God had before promised to "send the hornets" at Exod. xxiii. 28; Deut. vii. 20; and here Joshua recites how faithful He had been to His promise. In the book of Wisdom, chap. xii. 8, the wasps or hornets are called "the forerunners of God's host." Bp. Patrick. We have no account of the actual expulsion of the inhabitants by means of hornets, among the events related in the book of Joshua. On which account, it is more probable that this Divine visitation upon them took place before the Israelites came into the land. Maxine. The manner, in which Joshua here mentions the sending of the hornet, shews that he is alluding to a real event, well known to all whom he was addressing. It may appear incredible at first sight that any insects should have the effect of driving a people from their country; it should be recollected however, that, in hot climates, such animals are far more fatal and venomous than in colder climates; and historians have preserved to us a number of instances of similar events. Among others, it is recorded that the people of Chalcis were driven from their country by flies; that certain inhabitants of Ethiopia were forced from their country by scorpions which infested them, as were the Mysians also by a sort of large fly, and those of Phaselis by swarms of wasps. Calmet. 14. Now therefore fear the Lord.] Joshua, in this solemn assembly, the last he was to see, expresses the strongest solicitude for what he knew would constitute the public happiness, the preservation of true religion, and consequently of virtue, in opposition to the superstitious follies and shocking vices of the nations around them. To promote this end, he recounts to them, by the especial direction of heaven, the miraculous and gracious dispensations of Providence, which their fathers and they had experienced, and of which he had so long been a witness, concluding the history with their present happy condition; and his inference from the whole is, "Now therefore fear the Lord." Abp. Secker. — your fathers served] Idolatry was the religion of their fathers, and had spread itself over the greatest and most ancient nations in the world; and those two, most famous for learning and arts. So that Joshua represents the heathen religion with all its strength and advantage, and does not dissemble its confident pretension to antiquity and universality, whereby they would also insinuate the novelty and singularity of the worship of the God of Israel. It is worthy of observation, that Joshua reneweth a covenant between Israel and God. Before CHRIST about 1427. 15. — if it seem evil unto you to serve the Lord.] He could not think they would turn Atheists, and have no God at all; and he was unwilling to suppose they would prefer any other God to Him who had obliged them by so many benefits. He expresses this in a rhetorical form of speech, which is as much as to say, If ye like not God's service, tell me whom ye will serve. Bp. Patrick. As if he had said, I leave it to your own conscience, whether a people in your circumstances should suffer it to remain a question, what God you should serve, and to what religion you should adhere. Pyle. Being sensible that mankind are strangely apt to think themselves not in a good state when they are in the best, he proceeds to entreat them, that, if any are dissatisfied with the fruits of observing their present religion and laws, they would (consider well, under what other, on the whole, they would rather wish to be; for under some they must be. They might, if they pleased, after all he had said, try a change, and take the consequences: but he had seen too much of the benefit of adhering to God, to have the least desire of experiencing what would be the effect of forsaking Him; and his prayer and endeavour, he affirms, shall be, that all under his influence may tread for ever in the same steps. Abp. Secker. He does not insinuate that they were at liberty whether they should serve the true God or not; but he intimates, that religion ought to be their free choice; and likewise, that true religion has those real advantages on its side, that it may be safely referred to any considerate man's choice. "If it seem evil unto you;" as if he had said, If all the demonstrations which God has given of His miraculous presence among you, and the mighty obligations He has laid upon you, by bringing you out of Egyptian bondage with so stretched out an arm, and by driving out the nations before you: if, after all this, you can think it fit to quit the service of God and to worship the idols, those vanquished and baffled deities of the nations whom you have subdued—if you can think it reasonable so to do, but surely you cannot, then take your choice. Abp. Tillotson. — as for me and my house, we will serve the Lord.] A resolution truly worthy of so great a prince and so good a man: in which we have a double pattern for us: first, of the brave resolution of a good man, namely, that, if there were occasion, and things were brought to that extremity, he would stand alone in the profession and practice of true religion. Secondly, of the pious care of a good father and master of a family, to train up those under his charge in the true religion and worship of God. From the first, we should learn to hold fast the profession of our faith, and to take up the same pious resolution which Joshua did, under any trials to which God may be pleased to expose us; from the second, to exert the greatest possible diligence to make our "houses serve the Lord," to have our children carefully educated, and our families regularly and religiously ordered. Abp. Tillotson. This was a noble resolution, formed by a very eminent person, on a very solemn occasion. The last words of any man are usually listened to with attention, as likely to be words of truth and importance. But the last words of a veteran officer like Joshua, under whom the Israelites had fought and conquered, of a wise and Heaven-directed ruler, by whom they had been settled, according to their tribes, in pleasant and peaceful habitations, must above all others deserve to be heard and remembered for ever. After reminding the people of the various mercies they had experienced, Joshua drew his instructions and admonitions to a point, and thus left his testimony recorded on the behalf of himself and his family: "As for me and my house, we will serve the Lord." Bp. Horne. 19. — Ye cannot serve the Lord.] The inference intended from the expression, "Ye cannot serve the Lord," is, Therefore give the more diligence, and use the more care and endeavour, to serve God as ye ought. Dr. Lightfoot. This expression is far from implying an utter impossibility of their serving God; but is employed to intimate, that, such was their extreme proneness to idolatry, they would never be able to persevere stedfast in their resolution, unless they constantly reflected upon, and laid to heart, the many great considerations, which obliged them to implicit obedience. Bp. Patrick. For "He is an holy God," or One who has no equal; "a jealous God" who endures no rival; "He will not forgive your transgressions" in giving to another the worship due solely to Him. Dr. Wells. It appears that the point debated on this occasion between Joshua and his people, was not, whether the Israelites should return to God, as having rejected and forsaken Him; but whether they should serve Him only, or, as Joshua expresses it, "serve Him in sincerity and in truth:" for, on their exclaiming against the impiety of rejecting Him, "God forbid that we should forsake the Lord, we will serve Him;" (meaning, along with other gods;) their leader replies, "Ye cannot serve the Lord, for He is an holy God; He is a jealous God;" that is, As a holy God, He will not be served with the VOL. I. 31. — Nay; but we will serve the Lord.] It is not to be doubted that very many amongst mankind are as well inclined to the service of God as were the Israelites, and ready to make the same declaration which they did. They are so sensible of the folly and mischievous consequences of a sinful life, and the infinite obligation which God has laid upon them to live virtuously and religiously, that they fully purpose, with the grace of God, to quit all evil courses, and devote themselves to God's service; to forsake the idol gods which men of the world worship, and, as Joshua expresses it, ver. 14, "to serve the Lord in sincerity and in truth." But it is fit that all should be well forewarned, as Joshua insinuates to the Israelites, how much easier a matter it is to make resolutions about serving God, than to perform them after they are made; and consequently they, who mean to have their resolutions come to any effect, should take especial care to use their utmost prudence and consideration in the forming of them, and their utmost diligence in adhering to them afterwards. Abp. Sharp. 31. — the elders that overlived Joshua,] Men of distinguished piety, who "had known all the works of the Lord," that is, had not only seen, but observed and kept in mind, the wonderful works of God, and put others in mind of them, and taught them to serve and obey the Lord. Bp. Patrick. 32. — the bones of Joseph, — buried they in Shechem,] It is probable that the Israelites buried the bones of Joseph during the lifetime of Joshua; but, as the event was not recorded by Joshua himself, the account was added after his death. Dr. Wells. The circumstance of the Israelites bringing the bones of Joseph from Egypt is mentioned at Exod. xiii. 19. The arms of the Israelites prevailed every where, during the vigorous administrations of Moses and Joshua, who enforced obedience to the Law, and were jealous to prevent the introduction of idolatry: but, as will up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of ⁹ the sons of Hamor the father of Shechem for an hundred || pieces of silver: and it became the inheritance of the children of Joseph. 33. Now therefore put away — the strange gods] These are the very same words, which Jacob used to his household, when he suspected them of idolatry, Gen. xxxv. 2; although none was openly practised among them. Bp. Patrick. Joshua knew, by Divine inspiration, what was the inward disposition of the people, and their secret affection to idols; and that some amongst them worshipped false gods in private. Dr. Wells.