. Verse 2 I. Tlien the children of Reuben — ansiieredl^' Though conscious of their own innocency, they permitted Phiiielias to finish his. discourse, though composed of little else than accusations— there was a decency in this, and such a full proof of good-breeding, as does them the highest credit. There are many public assemblies in the present day, which lay claim to l\ie highest refinement, who might take a very useful lesson from these Heubeniles and their associates.
Verse "22. The I/n-d God of »oc/j] Tile original words are exceedingly emphatic, and cannot be easily translated. nVi'D'H/SSx El Ehhini Yehovah, are the three principal names by which the tupremo God was known among the llthrews, and may be thus translated, the Strong God, Klohim Jehovuh,
•which is nearly the version of Luther, DCC ftfitCtC ®Ott
children might speak unto our children, saying,. What have ye to do with tb.e Lord God of Israel?
2,5 For the Lord hath made Jordan
a border between us and you, ye children of Reuben and children of Gad;\ye have no part in the Lord: so shall your children make our children cease from fearing the Lord.
26 Therefore we said. Let us now prepare to build us an altar; not for burnt offering, nor for sacrifice;
27 But that it may he ^ a witness between us and you, and our generations after us, that we might ^ do the service of the Lord before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come. Ye have no part in the Lord.
28 Thereibre said we, that it shall be, when they should so say to us or to our generations in
tJCr J&Cn: "The strong God the LORD." And theReubenites, by using these, in iheir very solemn appeal, expressed at once their strong unshaken fai'h in the God of Israel; and by this I they fully shewed the deputation from the ten tribes, that their religious creed had not been changed: and in the succeeding part of their defence the}' shew, that their practice corre-.sponded with their cccfrf. Ihe itjOt/iaoiiof these solemn names by the Rc-ubcnites, &c. shew their deep concern for the honour of God, and their anxiety to wipe off the reproach vvhieli they consider cast on them by the supposition that they had been capable of defection from the pure worship of God,- or of disafiection to their brethren. • • ■.
Save us not this diiy^ This was putting the affair to the most solemn issiie; and nothing hut the utmost consciousness of their own intetri'itv, could have induced them to make such an appeal, aiil call for such a decision. '■ Let God the judge, cause us to perish this day, if in principle or practice we bare knowingly departci from him." ' ■ '
Verse 24. For fear qflhia thing"] The motive that actuated us, was directly the reverse of that, of which we havebeeri suspected. • '
Verse 26. An altar; not for burnt-offering,.nor for sacrijice'] Because this would lisve been in flat opposition to the Law, Levit. xvii. a, y. Deut, xii. 4, 6, G, 10, 11, 13, 14. whi<!h' most positively forbad any sacrifice or otlering to be made inany other place than tlud one which the Lord should chus'e. Therefore the altar builJed by the Reubenitcs, &c. was for no religious purpose, but merely to serve as a testimony that they were one people with those on the west of Jordan, having the same religious ond civil constitution, and bound by the same interests to keep that constitution inviolate.
but it is a witness Itrlwi-i-ii iis and yon.
2!) (lod f()rl)i(l that wc> sliouid rcix'I a^rainst thf T.oiii), and tniii tl)is dav IVoiii fi)liowini^ flu? Loud, ' to hniid an altar l<)r hnrnt oircrings, lor nu'at onbrin^s, or tor sacrifices, beside the altar of the Loud our Cod tlial is Ixlijic Iiis tabernacle.
MO % And wlicn Pliimlias tin; priest, and the ])rinees of" tlu' eon^feivation and heads of the thonsaiids of Israel which rcc/r with him, heard the words that the children of Reuben and the children of (lad and the children of Manasseh.spake, '' it pleased them,
31 And Phinehas the son of Klcazar the priest said unto the children of Reuben, and lo the children of Gad, and to the children of Manas-
Vrrse 20. Clod forbid that uc should rfhcl] 'I'lic.si- words not only c\]ir('ss llieir.^troni;' aliliorrditc of liil.'i criiiic, Ijul also shew, liuit vviliioul (>otl, tlity I'oiild tlo no ^ood tliin;i; and tliattlioy dppendfd upon liini for that streugtli by which alone they could ab.'tain from evd.
Verse J I. If'e perceive that the Tjord h ntnong ttx] Or according 10 llie Tarsjum of Jotutthan — " Tliis day wc Icnow tlial the majesty of.Ichovah dwcllctii amon^ ns, because yc have not committed tiiis prevarication ai;ainst the WORD of tlie lord, and thus ye have delivcrtd the ihildrrn of Israel from the hand of the \\'01in of the Lord." They rejoice to fmd them innocent, and that there is no ground of quarrel l)»tucen the cluldren of the same family. And from this they, draw a very ' favonralile coViclusion, that as God was ainonfT them as the sole object of their reliijious wor.-hip, ro lie woulil abiile witiithem as their protector and tlieir portion: and as ihey were his friends', they take it for -^'ranted that he will deliver them from tlie hands of their enemies.
Verse 3:5. And did not intend to ^o up ii:;iiinst than in litinle'] That is, they now i-elin(]\iished the intention of s^oing against them, in battle; as this explanation proved lliere was no cause for the measure.
Verse 31-. Called the dlttir Ed] The word Kfi ny. \Uiich signifies ivitites.t or testimony, is not foinid in flu: comn'on editions oflhe Hebrew Bible, and is supplied in Italics by our translators, at least in our modern copies; for in \\\v first edition of this translation, it stan«ls in the text without any note of this kind: and it is fouml m several of KennicotTs and Dc Rossi's MS.S. an<l also in the Syn'ac and Arnbir. Several also of the early printed editions' of the Hebrew IJiblei have the word Tj;, either in the te:ci or in the margin; and it must be allowed to be necessary to complete the s<nsc. U is very sell. This day wc jicrceive that the |. i^' i'";' Loud is ' among us, l)ecause ye have a., i. i i f not committed this trespass again.st a.t..,',. the Loud: '^ now ye have delivered ""J"i'"' the children of Israel out of the hand of the Loui>.
.'52 «[ And Phinehas the son of Elc.i7.ar the jiriesl, and the princes, retiuned fiom the children of Reuben, and from the children of (iad, out of the land of (jilead, unto the land of Canaan, to the cliiltlreii of Israel, aiul brought them word
;5;j And the thing pleased the children of Lsrael; and the children of Israel " blessed (iod, and did not intend to go up against them in battle, to destrov the lantl wherein the children of Reuben and (jail ilwelt.
34 And the children of Reid)cn and the children of Gad called the altar ' Ed: for it.shall be a witness between us that the Louu is God.
|)roliablo that an inscription was put on Ih.s allar, wliitli pointed out the pur()0»es for which it was erected.
From the contents of this chapter, we learn that the Israelites were dreadfully alarmed at the pio.sj>ccl of a schism in their own body, both as it related lo ecclesiastical and civijL matters. A few observations on this subject may not be usclejs.
Schism in religion is a dangerous thing; and.should be carefully avoided by all who fear God. Ijut this word should be well understood, ^-/^tJiia, in theology, is generally allotted to signify a rent in, or departure from, the doctrine and practice of the apostles, especially among those who had iKtn previously united in l,hat (ioctnne anil practice. A dejiarture froia human instilHliotis in religion, is no.«.'/iii»i, for this- reason, that the WOUn of God alone is the sulTicient rule of the faiili and practice of Christians: and as to human institutions, forms, mode*,- &c. those of one party, may be as good as those of another. '
^\'hen the majority of a nation agrees in soni'e particular forms and modes in their r-li!jious service; no conscientiousman will lightly <]c\y.iTt from these: nor depart at all, imless he find, that they are not only not authorized by the word of God, but repugnanL to it. It is an object grcslly to be dtsired, that a whole people, living un<ler the same laws, may, as much as jiossible, glorify God, not only with one htart, but also with one mouth.
But there may l>c a dissent from established fornix without schism; for if that dissent make no rent in ihe.docfrine^or practice of Christianity, as laid down ui the New Testament, it is an abuse of terms to call iLa.^-hism ^ besides, there may ^e a disseiU among religious people relative to certain poims. ' both in creed and pructice; which, not atfecjirvg the cstntialt' G F '2
Joshua assembles the heads of the of Christianity, nor havinjj any direct tendency to alienate the affections of Christians from each ot'.ier, cannot be called A'schis7n — but when professing Christians separate from each other, to set up one needless or non-essential form, &c in ihe place of others, which they call needless or non-tssenlial, they are hinhly culpable. This not only jiroduces no good, but tends to much evil — for both parlies, in (^rder to make the points of their difference of sufficient consei|uence to justity then' disscntion, magnify these non-essential matters beyond all reason, and sometimes, beyond conscience itself; and thus, jninl and cummin are tythed, while the weightier matters of the law, judtjment, and the love of God, are utterly nejjlected. If Christians either cannot, or will not, think alike on all points, surely they can a^ree to disaijier, and let each go to heaven his own way. " But should we lake this advice, would it not lead to a total indifference about relir/ion.'" Not at all: for in the things which concern the essaiiials of Christianity, both in doctrine and practice, we should ever feel zealously affected, and carncstli/ contend for ihe faith once delivered to ihe saints.
Joshua being old, calk fur the rulers, and different Jicudi of the hraelilcs, 1, <2. to nliom he rchifesliOK God had put them in possession of the promised land, 3, 4; from uhich all their remaining enemies should be expelled, 5. Exhorts them to be faithful to God, and to avoid ail connexions zcith the idolatrous nations, Q — 8. Encourages them with the strongest promises, that no enemy should ever he able to prevail against them, ifthei/ continued to love the Lord their God, 9 — 11. Lai/s also before them, the consequences of disobedience, 1'2, ]3..S7/caj them, that as all God's promises had been fulfilled to them, zchile theif zcere obedient, so his threatenings should be fiiljilled on them, if the i/ revolted from his service; and that if they did so, they should be utterly destroyed from (ff the good land, 14 — iG.
AND it came to pass a long time I after tliat the Lord ° had given: rest unto Israel trom all their enemies round about, tliat Joshua " waxed old and '^ stricken in age. i
2 And Joshua "^ called for all Israel, atid for their elder.'!, and for their heads, and for their judges, and for their officers, and said unto them, i I am old a7id stricken in age: I
Verse 1. A lon;^ time after that the Lord had given rest] This is supposed to have been in the la^t, nr one hundred and tenth year of the life of Joshua, about thirteen or fourteen years after the conquest of Canaan, and seven after the division of the land among the tribes.
Verse 2. Joshtm called for all hrael] There are four deprees of civil distinction menfioni;d lure. 1. C2'3pT CUcn/w, 'The elders, or.senate, liie PKINCI.S of the triljes. 2. CD'CNn Rashim, or Rasiui/ Aboih, the CIUEIS, or HE.'IUS o( families. 3. CttiW Shophitini, the JUDCiLS who interpreted, and decided ^cording to the law. 4. Qnu"^ Shoterim the OFFICRUS, sojetinls, &c. who execnud the decisions of the judges. Whether this assembly was held at Timnath-Herah, where Joshua lived, or at Shltpli, where the ark was, or at Shechem, as in chap. xxiv. i. wc cannot tell..Some think that the meeting htre. and that mentioned in chap. xxiv. were the sairie; and if so, S/iK'iim was the place of assembling; but it is more likely!lKil the two ch:ipter3 tnnit of two d;i.tincl assemblies, uikethcr held at Uie saiue place or not.
3 And ye have seen all tl\at the b.'c.;«J- Loud your God hath done unto all An.txnrf.isr. these nations because of you; for the Anno ante 'Lord yoiu- God is he that hath ^"'^"'p-6^^- fought for you.
4 Behold, ' I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut oftj even unto the great sea ^ westward.
Verse 3. For the Lordyour God is he that hath foic^ht for you] There is much, both oi'piety and modesty in this addres,s. It was natural for the Israelites to look on their veteran worn out general, who had led them on from conquest to conquest, with profound re>pect: and to be ready to say, " Had we not had such a eonnnander, we had never got possession of this good land." Joshua corrects this opinion, and shews them, that all their enemies had been defeated, becau.se the Lord their God had fought for them. That the battle was the Lord's, and not his: and that (iod alone, should have the glory.
Verse 4: 1 have divided — these nations that remaiii\ The whole of the promised land had been portioned out, as well those parts which had not yet been coiuiuered, as tho.se from which the ancient inhabitants had been expelled. The Canaanitish armies had long ago been broken in pieces, so that they could make iw head against the Isi\ielites, but in many districts the old inhabitants remained, more through the supinencss of the Israelites, than through their own bravery..
b'rom Jordan — unto the great sea] All the land that lay between the river Jordan, from I'hiala, where it rose, to the lie exhorts them to cleave u.c.'uij. ^ ^ Ami the Lonn your God, 'he An.).."J.i«. shall expel thciii from bctijic you, land, ""as the Luicu your CJod Iialli promised uiUo you. i
(i "lie ye therefore \ery eouraijeous lo keep and to do all that is wrilteu iu the book of the law of Moses, •'that ye turu not aside there-; Iroui fo the rii^ht hand or to tlie left; j
8 "But " cleave unto (he Loun yoin- God, as yc have done unto this day. j
9 'For'' the Loiti) hath driven out from be-: fore you great nations and stronj;: \n\t as for \ you, ' no man hath been able to stand belbre you unto this day.
JO "'One man of you shall chase a »."i^'; thousand: for the Loiio your God, A...K«>,d.iir.
he it is that li;^!iteth for y<ni, " as he a i.
1 1 " Take good heed therefore unto •" yourselves, that ye love the Loud your God.
12 % Else if ye do in any wise '' go back, and cleave unto the remnant of these nations, even these that remain among you, and.shall ' make marriages with them, and go in unto them, and they to you:
l.'J Know for a ceitainty that ' the Loud your (lod will no more drive out ani/ of these nations fiom before you; 'but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye peri>h from off this good land which the Louu your God hath given you.
14 And, beholil, this day " I am going tinway of all the earth: and ye know in all your hearts and in all your souls, that '' not one
soiitticrn cxtrfniity of llie Dead sea; anil totlie MeJitcrranean sea, through (lie whole extent of its cou^t, opposite to I Jordan. |
Verse 5. And drire ihcvt—out — and ye shall possas'] Tlie same Hebrew word Ul* vnmsh is used here, to sianify, to expel fruiH an inlieriliince, anil to succeed tlmse thus expiilcd. Ye xlitill disinherit ihem from your sight, and ye ihull inherit their land. \
Verse a. Be ye therefore rcry courageous to keep and to do, tic.} It requires no small eouraj;e to keep a soiintl creed in the midst of scqlfers; and not Icfs to maintain a godly prac-) tice among the profane and prnlli!;aie. I
That is uritten in the book] l?y the word of God alone, his followers arc bound. Nothing is to be received as an article oi' faith, which God lias not spoken. | Verse 7. Come not amon^ these natioiu:] Have no civil o' social contracts with thcin, see vcr. 13. as these will infallibly •lend to spiritual aiTinities — inconsequence of which, ye will Iiiake honourable mention of tlie w.ime of their ^^ods, snear liy tliim, as the judges of your nu)tives and actions; set-e them in their abominable riles; -mmX bo\j y.iursches unto them, as your creators and preservers: tliiis giving the whole worship of God to idols. And all this will lidlow from simply comin:r Wtton:; them. lie who n'alks iu the counsel of the ungodly, will soon stand in the way of sinners, and shortly sit in the seat of tlic scornful. Niino rcpcnfc fail li/rpis.umus. No man rises to the hij^hcst stages of mlcniiiy but by degrees, Nero himself, under the instructions of Seneca, was a promising remain inactive, on the supposition that you must l>e much ' more nunicrons, before you can drive out your enemies; tor
It is the Lord that shall drive out nations '^rcat and strong:
anJ under his direction and influence, one vf you shall cIiuac literally: but STDJ n;phesh, and cr*J nefs, both in Ilebre-j and Arabic, signify the u/io/e self, as well as soui and life: both soul and bwdy must be joined iu this work, lor it is written, Thou shall lore the Lord thy God with all thy heart — soul — mind — and,«//rn:,'//(.
Verse 12. FJst: if ye d>i — jfo back"] The solilicr who draws back, when going to meet the enemy, forfeiu his life. These were the Lor<l's soldiers, and if they drew back, they drew back unto perdition; their lives being forfeited by their infidelity.
And traps] U'prj mokesh, any snare, toil, or trap, placnl on the ground, to catch the unwary traveller, or wild beast, by the foot.
Scournes in your sides, and thorns in your eyes] Nothing can be conceived more vexatious and distressing than a cou-
JosJnia shexcs that God had thinf^ hath failed of all the things which the Lord your spake concerning you; all are come
to pass unto you, and not one thing
1.5 * Therefore it shall come to pass, that as all good things arc come upon you, which the Lord your God ])romised you; so shall the Lord bring upon you " all evil things, until he have destroyed } ou from off this good
Ann ' ante I.OIyjiip.GOT.
JOSHUA. fidjilled all his promises to them.
ood land which the Lord your God hath given you.
1 6 When ye have transgressed the covenant of the Lord your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the Lord be kindled against you, and ye shall peri.sh quickly from off the good land which he hath given unto you.
tinual goad in the side, or thorn in the eve. Tliey will drive you into obedience to tlieir false gods, and put out tlie eyes of your understandings by their idolatries. And God will preserve them, merely to distress and punish you.
Verse 14. Tlie nay of alt the earth] I am about to die — l am g;oing into the grave.
i\ot one thing hath failed, &c.] God had so remaFkahly | and literally fulfilled his proniists, that not one of his ene- i niies co\ild state, that even the smallest of them had not had; its most literal accomplishment: this all Israel could testify.
Verse 15. So shall the Lord bring upon you all ei-il thingf] His faithfulness in fulfilling his /)roM//«e5, is a proof that he will as faithfully accomplisli his threatenings: for the veracity of God is equally iiledged for both.
Verse 16. Yc shall perish quickly from off the good land], The following note from INlr..John Trapp is very judicious, i "This judgment.Joshua inculcates ver. H, 15, and here; j because he knew it would be a very grievous thing to them to forego so goodly aland, so lately gotten, and^so short awhile enjoyed. In the beginning of a speech, ra nfiii, the milder affections, s,ml best: but towards the end, -ra 7rad», passionate and piei-cing jiassaqes, according to the orator. This, rule Joshua observes, being Ex utroque Cirsar; no less an orator, than a -Marrior."
In all this exhortation, we see how closely Joshua 'copies the example of his great master Moses. See Lev. xxvi. 7, S, 14, &c. Deut. xxviii. 7. xxxii. 30. He was tenderly concerned for the welfare of the people; and with a deeply affected heart, he spoke to their hearts. No people ever were more fairly and fully warned; and no people profited le.ss by it. The threatenings pronounced here, were accomplished in the Babylonish captivity; but more fully, in their general dispersion since the crucifixion of our Lord. And should not every Christian fear when he reads. If God spared not the natural branches, take heed that he spare not thee. Surely a worldly, caiMial, and godless Christian, has no more reason to expect indulgence from the justice of God, than a profligate Jeiv. We have a goodly land, but the justu e of God can decree a captivity from it, or a state of bondage in it. The privileges that are abused, are thereby forfeited. And this is as applicable to the individual, as to the whole system.
Joshta "uthers all the tribes together at Sheciiem, 1; and' gives them a Iiistori/ of God's gracious dealings zcitK. Abraham, 2,3. Isaac, Jacob, «;»/ Esau, 4. Moses «;«/ Aaron, and tlieir I'mhcrs in Egi/pt,^o,G. His jiidgmenU on tlie E"ijplians, 7. On the Amorites, 8. Their deliverance from Balak and lialuam, c), 10.. Their conquests in the promised land, and their establishment in the i>osiession of it, 1 J — -.I'X Exhorts them to abolish idolatrii, and informs them of his and his family' s resolution to serve Jehovah, 14, 1.5. The people solemn f If promise to serve the Lord alone; and mention his merciful dealings toicards them, \6 — IS. Joshua shcustheni the holiness of God, and the danger of apostacy, 19, 20. The people again promise obedience, %\. Joshua calls. them to witness against themselves, that ihei/ had promised to worship God alone, and exhorts them to put artai/ the strawe "ods, 22, 23. Tlieij promise obedience, 24. Joshua makes a covenant with the people, icrites it in a book, sets up a stone as a memorial of it, and dismisses the people, 2o— 28. Joshua's' death, 29, and biirial, 30. The people continue faithful during that generation, 31. • Thrij bun/'lhc bones of Joseph in Shechem, 32. Ele^i
Joshua asxcmhlcs the hcnclx, CFIAP.
2 ^f Aiul.lusluia said unto all llie |)L'()))le, Tims saitli iIk- Loud (Iod of Israel, '' Voiir fathers dwelt on tlie other side ol" the Hood in old time, ex^en Terah, tlu- father of Abraham, and the fatiier of Naehur: and ■■ they served other a;ods.
3 And ' I took your father Ahraham from the other side of the Hood, and led him throMi>-hoiit all the land of ('anaan, and miiili|ilied his scetl, and *gavc him Isaac.
4 And I o-ave unto Isaae ".laeoh and Ksau: and I {;ave unto ' Ksuu mount Seir, to possess it; ''but Jacob and his children went down into Egypt.
5 'I sent Moses also and Aaron, and "'I plagued Kgypt, according to that which I did among them: and afterward I brought you out.
G And 1 " brougiit your fathers out of Kgypt: and °ye came unto the sea; 'and the Kgyp-
Verse 1. Joshua gathered all ihc tribes] Tliis must liavc been a dilTcrciit assfuitdy from tliat mentioiied in tiie prcctdiiig; c liaptcr, though probahly hcW nol loii^ after llie torim r.
To Sh'-chem'] As it is iimnetli.itth' actilcd, that tluy presented thtm^ehes btfore Ood, tills must mean li.e tabernacle; Init at tills time, the tabernacle was not at Shcchem, but at Sliiloh. The Septi'a;iint appear to have been struck with this difficulty, and ihtreforc read Z(I^« Shiloh, both here and in ver. 25. though the Aldinc and Complulenltan editions iiave Tuxcft. Si/- chem, in both places. Many suppose that this is the original reading, and that Shcchem has crept into the text instead of Shi- i loh. t'erlnjis there is more of imaginary than real dillicnlty i in the textl.\b Joshua was now old, and incapable of travelling, hc'certainly had a riijht to assemble the representatives of the tribes wherever he found nio>t convenient; and to bring the ark of the covenant to tlie place of assembling: arid this was prubably done on this occasion. Sychem is a jiluce famous in the patriarchal history. Hire, Abraham settled on his first coming into the land of Canaan, Gen. xiri. 6, 7. and here, the patriarchs were buried. Acts vii. lii. And as Sychi'm lay between Ebal and Gerizzim, where Joshua had before made a covenant with the people, chap. viii. SO, &c. the very circumstance of the place wuiild be un- tians pursued after your fathers with ^]' chariots anrl horhcmen unt(j thi; Red a.,
7 And when they Vried unto the '"'J'"?*-'- Loan, 'he put darkness between you and the Kgyptiaiis, - ami brought the sea iijioii them, and covered thoni; and ' your eyes have seen what I have done in Kgypt: ancl ye dwelt in the wihleruess " a long season.
8 And I brought you into the land of the Amorites, which dwelt on tht other side Jordan; "" and they fought with you: and I ga\c them into yoin- hand, that ye might possess their land; and I destroyed them from before
9 Then * Balak, the son of Zippor, king of Moab, arose and warred against Israel, and '^ sent arid called Balaam, the son of Beor, to curse you:
10 " But I would not hearken luUo Balaam; ^^ therefore he blessed you still: so 1 delivered you out of his hand.
1 1 And " ye went over.Tordan, and came unto Jericho: and "'' the men of Jericho fought against you, the Amorites, and tlie Perizzites,
doubtedly friendly to the solemnily of the present occai-n>ii. Shuckford supposes, ihat the covenant was made at Sheclnm, and that the people went to Shiloh to cont'irni it befure the l.urd. Mr. Mede thinks tiie F.phrainiiies had a proseucha, or temporary oratory, or house of prayer at.s>heclieni, whither the people rcMiricd for Divine worship, when they could not get to the tabernacle; and that this is what rs called before the Lord: but this conjecture seems not at all likelv, God having forbidden this kind of worship.
Versed. On the other side of the JloodJ The river Euphrates.
They sened other gods.] Probably Abraham, as wtll as Tcrah his father, wa.s an idolater, till lie received the c^ll of ■God to leave that land. See on Gen. xi. 31. xii. I. And for the rest of the history referred to here, see the notes on the parallel passages in the margin.
Verse 0. Then Balak — arose and warred against Itrnel] This circumstance is not related in Numb, x.xii. nor does it appear in that history, ibat the.Moabiles attacked! the Israelites: and probably the V-arrint; here mentioned, means no more than his attcmpis to destroy them bv the curses of Balaam, and the wiles of the Midianilisli women.
Verse 11. The men of Jericho fought against you] See the notes on chap. iii. and chap. vi. I, Jic. The people of Je-
He recoimts to Hicm the various
JOSHUAi tnantfe stations of God in their behalf.
tliat "were on the other side of the flood, or " the gods of the Aniorites, in whose land ve dwell: ' but as for me and my liouse, we will seiTC the
IG And the people answered and said, God forbid that we should forsake the Lord, to serve other gods;
1 7 For the Lord our God, he // is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those
and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.
12 And " I sent the hornet before you, which dra\e them out from before you, caen the two kings of the Amorites; but ^ not with thy sword, nor with tliy l)Ow.
13 And I have given you a land for which ye did not labour, and " cities which ye built not, and ye d\/cll in them; of the \ineyards and oliveyards which ye planted not, do ye eat. 1 great signs in our siglit, and preserved us in all
14 ^ " Now therefore fear the Lord, and || the way wherein we went, and among all the
serve him in ".sincerity and in truth: and ' jiut away the gods which your fathers served on the other side of the flood, and ^ in Egypt; and ' serve ye the Lord, j
1.J And if it seem evil unto you to serve the Lord, * choose you this day whom ye will serve;
people through whom we passed:
18 And the Lord drave out from before us all the people, even the Amorites which dwelt in the land: therejhre will we also serve the Lord; for he is our God.
19 x'lnd Joshua said unto the people, "Ye whether 'the gods which your fathers served, | cannot serve the Lord: for he « a "holy God;
rictio are said to have foii<rlit against the I.-iraelites, because they opposed ihcm Ijy sliultiii;^ llicir gales, &c. though they did not attempt to meet thtni in the field.
Ver.se 14. Fear the Lord'] Reverence him as the sole objt'Ct of your reliuious worship.
Serve him] Perform his will by obeying his commands.
In sineeriti/] Having your whole bean engaged in his worship.
And in truth] Arcording to the directions he has given you JH iiis infallible word.
Put tttvtiy the gods. Sic] From this exhortation of Joshua, we kurti of what sorts tlie gods were, to the wor.-.hip of whom the.'se Israelites were.still attaclied. I. Those wliith their fefliers wor«bi^)ped on the otiier side of the flood: i. e. the prods of the CllALUKANS, Jire, light, the snn. 2. 'I'liose of the hJiYI'l I.\NS, Apis, Anuhis, the <ipc, mrpentx, j-egetahles, &c. 3. Those of the Cana.A.MTEH, AIoAUllliS, &c. Bualpcor, or I'ridpus, Anarlr, or femui, &c. &c. jMI llKse he refers to, in this and the following verte. See at the conclusion of ver. 33.
How astonishing is this, that after all God had <l<«ic for them, and all the miracles they had stwai, there should still be found among them, both idols and idolaters! But that it was.'o, wt: have the I'lille-t evidence, both here and in ver. 23. Amos V. 2il. and in Acts vii. 41. I'nit what excuse can be made for such stupid, not to say brutish bhndiicss.? Probably they thriught they ecuUl the Letter n presrut the Divine jjaturt, by using ■■■i/inliuls ai.iU wiuj^ca. And that they prutess- ed to worship God, through the inediu7n of these. At least, this is what has been alledged in belrall' of a gross cla.»s of Christians, who are notorious for image worship. But on such conduct, God will never look with any allowance, where he has given bis word and testimony.
Verse I 5. Choose you this driy lihom ye uill serve].Joshua well knew that all service that was not J'ree and voluntary, could be only deceit and hypocrisy; and that God loveth a cheaiful stiver. He therefore calls upon the people to make their choice, for God himself would imt force tbcni — they must.••trve bun \\:ith all their heart, if they served him at all. xVs to himself and family, he shews them, that their choice was already lixtd, for they had taken J.SIIOVAU for their portion.
I That they were now sincere, cannot be reasonably doubted;
i for they served the Lord all the days of Joshua, and tlic
I elders that outlivett him, ver. 31. hut al'ttrwards, they turned
Jl Trapp, " for the inany-heaihd multitude to turn with the j stream — to be of the same religion with their superiors: thus
And all this wi'hin less than the age of a man. It is,
therefore, a good thing, that the heart be established with
\'ersc I i>. Ye cannot scnc the I^rd: for he is a holy God] If we are to take this literally, we cannot blame the Israelites for their deleclioij from tlie worship of the true God; tjjr lor;.;i\e your tniiisgrcssioiis nor yoin
sins. 20 ' If ye forsake llio Loun, and serve,slriin;jjo ^od.s, ** ihcii lie will tnrn and do you hurl, and con.snnie yon, alU-r that he hath done you <j,ood.
21 And tlu> people said unto.lo.^hua, Nay; but we will serve the Loun.
22 And Joshua saiil unto the peojile, Ye arc wilnesse.sa_ij,;iinsLyoursehes that 'ye have chosen you the Loud, to serve him. And they said, We are witnesses.
23 Now therefore ' put away, said lie, the strange gods which arc among you, and incline yoiu' heart luilo the T^oud Ciod f)f' Israel.
24 And the people said unto.Jo.-ihua, The Loiu) our God will we serve, and his voice will we obey.
2.1 So Jo.^'hua ' made a covenant,' with the people that day, and set
if it was inipossible to lliem (o serve Cod, tliey could nut bul roiiic slmrt of lii« kiii^idom: hut.•surely this vva« not the case. Instead ol l?3Tn N'V lo tuclu, ye C.iNNOT serve, &c. some eminent critics icail iSsn nS lo tecallu, ye shall not CEASE to seiie. Sic. Thin is a verv ninenious emendation, but there is not one MS. in all the collections of Kcunicntt and Ue liossi lo liupport it. However, it appears very possible that the first i van in iSaiTi dill not make a part of the word originally. If the common readinn; be preferred, the nieanini; of the place must he, " Ye cannot serve the V.oxt\, for he is holy and jenlotis, unless ye))iil away tlic pods wIncIi your fathers.served beyond the flood. For he is u jealous God, and will not give to, nor divide his jilory with any other. He is a Holy God, and will not have his people defiled with the impure worfliip of the Gentiles."
Verse 2 I. And the peojile said, Nny, iut u:c will seiTf, &.c.] So ihcy iMKlerslood the words of Joshua, to imply no moral Riipossibiiity on their side: and had they earnestlv sougfht the!;racious assistance o( God, they would have continued steady in his covenant.
\'erse 22. Ye are ivilnesses against yonrsehe.\1 Ye have been sufficiently apprized of the difficulties in your way — of God's holiness — yonr own weakness and incoliitanry — the need you have of Divine help, and the awful consequences of aposlacy: and now ye deliberately make your choice. — Remember then, that ye are witnesses aijainsl yourselves; and your own conscience will be wilncss, Jiid^e, and cxeattioner; or, as one terms it, index, judex, vindex.
Verse 23. Now therefore put av.my] As you liave pronii-ietl to reform, begin instantly the work of reformation..'\ m,in's promise to serve God, soon loses its moral hold of his con- theni a statute and an ordijiance ""in.\,w,"mti.SI
2() ^1 And.Joshua ' wrote these words in the hook of the law o(" (iod, and took ''a great stone, and ' set it up there "' under an oak, that vc«.v by the sanctuary of the Loun.
27 And Joshua saiil unto all the people, Behold, litis sloiic shall be "a witness ujilo us; for "it hath hearii all the word.s of the Loiii> wl)ich he spake unto us: it shall be therefore a witness tuito you, lest ye deny your God.
28.So ''Joshua let the people depart, every man unto his iuheritiince.
29 ^ ■" And it came to i)ass afler these thing'!, that Joshua the son of Nun, the servant of the Loud, died, being a hundred and ten years old.
.science, if he do not instantaneously bepin to put it in practice. Tlie fjrace that enables him to promise, is that, by the strength of whicli he is to begin the performance.
Verse 25. Joshua made a covenant] Literally, Jushun cut the covenant, alluding to the sacrifice offered on the occasion.
And set ihcm a statute and an ordinance] He made a eolemn and public Act of the whole, whicli was si;:ned and witnessed by himself and the people, in the presence of Jehovah; and having done so, he wrote the words of the co. venaiit in the book of the Law of God, probably in snme part of the skin, constituting the great roll, on which the laws of God w'cre written; and of which there were some blank columns lo spare. Having done this, he took a great stone and.set it up under an oak — that this might be tbe ^^^} id, or iviinc.^s, that, at such a time and jilace, this covenant was made, the terms of which mic;ht be found written in llie book of tl;e law, which was laid up beside the iirk..See Ueut. xx.xi. 26.
Ver^e 2T. This stone — hath heard all the U'orc/.'] That is, the stone itself, from its permanency, shall be in all succeeding ages, as com|>etent and as substantial a witness, as one who had been present at the transaction, and heard all the words, which, on both sides, were spoken on the occasion.
X'erse 28. So Joshua] After this verse the Scptuagint iniscrt ver. 3 1.
\'(r>e 29. Joshua, the son of A'lm — died] Tbi* event probably took |)lace shortly after this public n<»cnibly: /rr he tvas old and siricien in years, when he held the a>sembly mentioned chap, xxiii. 1. and as his work was now, all done, and his soiil ripened for a state of blessedne«, God took him to himself, being one hundred and ten vcars of age';
The hones of Joseph buried
30 And they burled Iiim
in Shechem. Eleazar dies.
ill the border of his inheritance in ^ Timnath-serah, which is in mount Ephraim, on the north side of the hill
31 And "^ Israel served the Lord all the days of Joshua, and all the days of the elders that ' overlived Joshua, and wliicli had " known all the works of the Loud, that he had done for
32 And ^ the bones of Joseph, which the
children of Israel brought up out of
Egypt, buried they in Shechem, in a parcel of ground ' which Jacob bought of the sons of Hamor, the father of Sliechem, for a hundred ^pieces of
silver: and it became the inheritance of the
33 ^[ And Eleazar the son of Aaron died; and they buried him in a hill that pertained to " Phinehas, his son, which was given him in mount Ephraim.
exactly Ibe same age as that of tlie patriarch Joseph. See Gen. 1. 26.
Verse 30. And tlu-y buried him — in Timnatlt-serah] This was his own inheritance, as we have seen chap. xix. 50. The Septuacrint add here, " And they put with him there, in the tomb, in whicli tliey buried him, the knives of stone with which he circumcised the cliildren of Israel in Gilgal, according as the Lord commanded, when he brought them out of Egypt, and they are there until this day." St. Augustin quotes the same passage in his thirtieth question on the book of Joshua, wliich, in all probability, he took from some copy of the Septuagint. It is very strange that there is no account of any pubHc mourning for the death of this eminent general; probably as he was buried in his own inheritance, he had forbidden all funeral pomp, and it is likely, was privately interred. ]
Verse 31. And Israel served the Lord, &c.] Though there, was private idolatry among them, for they had strange gods, | yet there was no public idolatry all tiie days of Joshua and of the elders that overlived Joshua; most of whom must i have been advanced in years at the death of this great man. | Hence Calmet supposes that the whole of this time might i amount to about fifteen years. It has already been noted, that this vtrse is placed by the Septuagint after ver. 28. I
Verse 32. And the bnnes of Joseph'\ See the note on Gen. 1. 25. and on Kxod. xiii. 19. This burying of the bones of Joseph, probably took place when the conquest of the land was completed, and each tribe had received its inheritance; for it is not likely, that this was deferrsd till after the death of Joshua.!
Verse 33. And Eleazar — died] Probably about the same time, or soon after Joshua; though some think he outhved him six years. Thus, nearly all the persons who had witnessed the | miracles of God in tlie wilderness, were gathered to their fa-; thers; and their descendants left in possession of the great inheritance, with the Law of God in tiieir hands; and thebrighf example of their illustrious ancestors before their eyes. It must be added, that they))0ssessed every advantage necessary to make them a great, a wise, and a holy people. How they used, or rather, how they abused these advantages, their subsequent history, given in the Sacred Books, amply testifies.
A hill that pertained to Phinehas, his son] Tiiis grant was probably made to Phinehas as a token of the respect of the whole nation, for his zeal, courage, and usefulness: for the priests had properly no inheritance. At the end of this verse, the Septuagint add,
" In that day the children of Israel taking up the ark of the covenant of God, carried it about with them, and Phinehas succeeded to the high-priest's office in the place of his father, until his death; and he was buried in Gabaath, which belonged to himself.
" Then the children of Israel went every man to his own place, and to his own city.
" And the children of Israel worshipped Astarte and Ashtaroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon, king of Moab, and he tyrannized over them for eighteen years."
The last six verses in this chapter were, doubtless, not written by Joshua; for no man can give an account of his own death and buna!. Eleazar, Phinehas, or Samuel might have added them, to bring down the narration, so as to connect it with their own times; and thus preserve the tliread of the history unbroken. This is a common case; many men write histories of their own lives, which, in the last circum-.stances, are finished by others, and who has ever thought of impeaching the authenticity of the preceding part, becau.sc the subsequent was the work of a dltFerent hand.' JlirtiiLt's supplement, has never invalidated the autiienticity of the Cominentaries of Cccsar, nor the work of Suintics Svit/nicais, that of the Jlias and Odyssey of Homer. We should be thankful that an adequate and faithful hand has supplied those circumstances, which the original author could not write; and without which th» work would have been imperfect.
Mr. Saurin has an excellent dissertation on this grand foederal act, formed by Joshua and the people of Israel on this very solemn occasion; of the substance of which the Header will not be displeased to find the following very short outline which may be easily filled up by any, whose business it is to instruct the Public: for such a circumstance may, with greal propriety, be brought before a Christian congregation.
Rejlecliojia on ihe covenant
III. The Hccttiily of llic c-linice.
" I. The di\rniif/ of the mcdintnr. — Take a view of liis names. lliisfu ai)il Jclin.shiM. (}o(l will nave: lie wjjl save. The first, is like a prnmiie: ihe second, ihe fulfilment of that prot)ihe. God will save sonic lime or other: — this is the very person hy whom he will accom|>li'-h his promise. Take a view of JosIiuu'h hft: hit faith, cciiirago, constancy, heroism, and sncce-.-.. — A rcmarkahle type of Christ. See Hel>. iv. 8.
" II. 'V\u- J'lxediim of these who C()n/rra7f(/. — Take away the gods wliieli your fathers served hcyoiid the flooil; and in K^ypt, Sec. ver. 14, &c. Joslina exhibits to the Israelites all the religions which were then known: I. That of the Chaldeans, which consisted in the ailoration of fire 2. That of the K^vpiidiii, winch consisted in the worship of ihe Ox, Aph, Cull, Dogs, and Scipcni.i; which had been preceded by the worship even of /V;,'cf«/i/c.?, sudi as the Onion, &c. 3. That of the pci>plc of Ciinaiii', the principal objects of which were Asldite, (Vtniiis) and liiial-pcnr, (Priapus). Make remarks on the liberty of choice, which every man has, and which God, in matters of religion, apjilies to, and calls into action.
" III. The necensily of the choice. — ^To be without religion, is ti> be wilhoiil happiness here, and wiliiout any title lo the kinfjdom of Gud. To have ajiilsc religion, is tlio broad road lo perdition; and to have llie true iclis^ion, and live ajjreeably to it, is llie high road to heaven. Life is))recarious: death is at the door: the judge calls: much is to be done, and perhaps lillle lime to do it in! Ktcrnily depends on the present moment — Chuse — cliuse speedily — detcrminalely, &c.
" IV. The fj/rH( of the conditions. — Fair the Lord, and senv him in truth and righteousness. Fear the Lord. Coniider his heing, his j>mi:er, holiness, juxiice, &c. This is the fjate to religion, llelision itself, consists of two parts. L TkUIII. 1. In opposition to the detestable id'dulrj/, of the forf:incnl:oned nations. 2. In reference to that rci-clatinn, which God gave of himself. 3. In reference to that solid peace and comfort, which false religions may promise, but cannot give; and which the true religion communicates to all, who properly embr.ice it. II. UPRIiillTNESS, or integrity, in oppitsUioii to those abominable vices, by which themselves, and the neighlwuriiig nations had been <lefiied. I. The major part of men have one religion for ymth; another for old age. But he who serves God in inttgriiy, serves him with alt his heart, in every part of life. -. Most men have a religion of times, places, ami circumstances. This is a drfeclive religion. Inlegrilj/ takes in every time, every place, and every circumstance. God's Law being ever kept before the eyes; and his love in the heart, dictating purity and perfection to every thought, word, and work '.i. Many content llicmselves ■with ab>laining from vice, and think tlumsctves sure of the kingdom of God, because they do not sin as others. But he who serves God in intcgriij/, not only abst.iins from the act.
and the iippenranee of evil; but >l<adily perfonnn < v< ry moral good. 4. Many think, that it th< y praeliM.- vunt kind of virtiii", to wIikIi thiy lie I lem of a naliiral repugnance, that they bid fair (or the king<lom; but ihi* ii opp<«ile to upnqhlneu. The religion of God er|iially ibrbidn every •pecie* of vice, and rceommcndj every kind of virtue.
" V. Tlie;«;r/7of ihc engagement. — Thif covenant had in it llie nature of an o«//i; for »o inui |i, the phraw, before the Lord, implied: therefore those who entered into ihm co\enaiil, bound llieinselveii by oath unto the Lord: to l>c steady and faithful in it. But it may be a«ked, " as human nature is very corrupt, and exceedingly fickle, it there not the greatest danircr of briakin'' such a covenant; and i» it not better not lo make it, than to run the risk of breaking it, and ex[io»ini5 oneself lo ni()cradded punishment, on that account }" Answer, He who makes such a covenant in God's strength, will have thai strength to enable him to prove faithful to iL liesides, if the soul do not feel itself under the most solemn obligation to live lo God, it w ill live to the world and flesh. Nor is such a covenant as this more solemn and strict, than that which we have often made; first in our baptinn; and often afterwards, in the Sacrav.inl of the Lord's Supper, Sir. Joshua allows there is a great danger in making this covenant. Ye cannot serve the Lord, for he is a holy, strong, and jealous God, &c. But this supposes only, that nothing could be done right, but in his spirit, and by his strength. The energy of the Holy.Spirit, is efjiial to every requisition of God's holy Law, as far as it regards ihe moral conduct of i believer in Christ.
" VI. The solemnity of the acceptance. — Nolwifh;landin(j Joshua faiihfully laid down the dreadful evils, which those might expect, who should abandon the Lord; yet they entered solemnly into the covenant. God forbid! thai uv ihoulet forsake the Lird, but u.e will serve the L/)rd, They seemed to think, that not to covenant in this case, was to reject.
" VII. The ncar/i«s of the coriJfijucnce. — There were false gods among them, and these must be immediately put away. As ye have taken ihe Lord for your God. then put aicay the strani^e gods xehich are among you, ver. 23. The mu.iient the covenant is made, that same moment the conditions nf it come into force. He who makes this eovena;it with God, should immediately break otV fn.in, every ev.l design, companion, word and work. Finally, Jo>hiia erected two nionunients of this solemn transaction: 1. He caused the word to be written in the book of the Law, ver. 2Ct. 2. He erected a stone under an oak, ver. 27. that these two things might be witnesses against them, if they broke the covenant which they then made, Jsic."
There is the same indispensable neccfsity for every one who professes Christianity, to enter into a covenant with God, through ChrisL He who is not dr'termined lo be on God's side, will be li'und «jii the siile of the world, the devil, a:: I the flesh. And he who does not turn from all his iniquities, cannot make such a covenant. And he who does not make it nou', may probably, never have another ojijiortiinity. Reader, death is at the door, and eternity is at hand. These are truths which are every where proclaimed — every where professedly believed — every where aeknowledgwl to be irap<jrtant — and perhaps no where laid to heart as they should be...■Vud yet all grant that ibey are born to die!
A slcctch'of the character of Joshua. Masoretic notes.
On the character and cmiducl of Josliua, raudi has already been said in the notes; and particiiiaily in the Preface to this Book. A fisw particulars may be atided.
It does not appear that Joshua was ever married, or that he had any children. Tliat he was high in tlie estimation of God, we learn from his being cliosen to succeed Moses in the government of the people. He was the person alone, of all the host of Israel, who was deemed every way qualified ts go out before the congregation, and go in: to lead them out, and bring them in; and be the shepherd of the people, because the Spirit of God was in him. See Num. xxvii. 17, &c. He is called the servant of God, as was Moses; and was of all men of that generation, next in eminence to that great Legislator.
to promote die glory of his Maker, and the welfare of man; and he expectid his recompence in another world.
Like HliM ot whom he was an illustrious type, he led a painful and laborious life, devoting liimseK' entirely to the service of God, and the public good. How unlike was Joshua to those men, who for certain services, get elevated to the highest honours; but not content with the recompence thus awarded them by their country, use their new influence for the further aggraiidizeuienL of themselves and dependants, at the expence, and oCtea to the rum of their country!
Joshua retires only from laliour when there is no more work to be done, and no more dangers to be encountered. He was the first in the field, and the last out of it; and never attempted to take rest till all the tribes of Israel had
Like his great master, he neither provided for himself nor j! got their possessions, and were settled in their inheritances!
Of him it might be truly said, asofCaesar, he continued to work, nil actum rcjmtan^, si quid supsresset agendum: for " he considered nothing done, while any thing remained undone."
Behold this man retiring from office and froui life! without any kind of emolument — the greatest man of all the tribes of Israel; the most patriotic, and the most serviceable, and yet the worst provided for! Statesmen! naval and military commanders! look Joshua in the face, read his history, and learn from IT, what true PATRIOTISM means. That man alone, who truly fears and loves God, credits his Revelation, and is made a partaker of his Spirit, is capable of performing <^;52nleresttd services to his country, and to mankind!
Lis relatives; though he had it constantly in his power so to do. He was the head and leader of the people; the chief and foremost in all fatigues and dangers; without whose piety, prudence, wisdom, and military skill, the whole tribes of Israel, humanly speakmg, must have been ruined. And yet this conqueror of the nations, did not reserve to himself a goodly inheritance, a noble city, nor any part of the spoils of those he had vanquished. His countrymen, it is true, gave him an inheritance among them, chap. xix. 50. This, we might suppose, was in consideration of his eminent services, and this, we might naturally expect, was the best inheritance in the land! No! they gave him Timnath-seruh, in the barren mountains of Ephraim, and even this he asked, chap, xix. 50. But was not this the best ciiy in the land? No — it was even XO city; evidently no more than the ruins of one that had stood in that place; and hence it is said, he builded the city and divelt therein — he, with some persons of his own tribe, revived the stones out of the rubbish, and made it habitable.
Joshua believed there was a God: he loved, and acted under his influence, and endeavoured to the utmost of his power.
Masoretic notes on Joshua.
The number of terscs in the book of Joshua is 656 (should be 658, see on chap. xxi. 36, &c.) of which the symbol is found in the word pni vetaron, (and shall sing) Isai. xxxv. 6.
Its middle rerse is the 26th of chap. xiii.
Its Masoretic sections are 1 4; the symbol of which is found in the word T y«rf, (the hand) Ezek. xxxvii. 1. See the note at the end of Genesis: and the Haphtoras at the end of the Peritateuch.
No pains have been.spared in constructing the map which accompanies this book. Every ancient and modern map within reach, and they v.ere not a few, have been consulted, in ordtr to make it as correct as possible. It is truly surprising to find.ouch discordances relative to places comparatively at home, and so often visited by the most learned and intelligent travellers. No two of them agree in the position of the places in general: and gazetteers and books of geography, compiled from the accounts of ancient and modern travellers, are as discordant among themselves as the constructors of maps. In the main, I have followed Dr. Pocock and Dom Calmet, who appeared to be the most correct. The former visited many of the places in person: and the latter has collated all the accounts within his reach, with the Sacred Text; and has displayed in his enquiries,.«uch a minuteness of reseaich, and extensive critical investigation, as are worthy of the highest commendation. As a general directory, relative to the position of the most remarkable places in the Holy Land and Syria, it is hoped the maj) will be found sufficiently accijrate; farther than this, nothing can be promised: iior can the Reader be directed to any other quarter, from which he can expect greater or more accurate satisfaction. Experience has taught me, that maps, in general, are less to be trusted to than any other means of information. I\Tr. Whiston, from whom much accuracy might be expected on such a subject, after having laid down a map of the promised land, constructed for his History of Josephus, wisely gives an alphabetical list of all the principal places in Judea, with their latitudes and longitudes, not as they are found in the great map of nature, but as they arc laid doH n in his map. Thus the table refers you to the map, and the map to the table, and thus Mr. Whiston checks himself, and is the sole proof of his own accuracy! This is not a solitary case: every map of this land is incorrect: nnd the Reader is requested to consult that which accompaniei this work, with an eye of candour and indulgence.
The persons called Judges ODSliy Shopketim, from ^l^'ZfDshaphat, to judge, discern, regulate, and direct, were the iieads or cliicts of the Israelites who governed the Hebrew Republic from the days of Moses and Joshua, till the time of Saul. The \yot*ljudge is not to be taken here in its usual signification, i. e. one who determines controversies, and denounces the judgment of the law in criminal cases; but one who directs and rules a state or nation with sovereign power, administers justice, makes peace or war, and leads the armies of the people over whom he presides. Officers, with the same power, and nearly with the same name, were established by the Tyrians in new Tyre, after the destruction of old Tyre, and the termination of its regal stale. Tiie Carthaginian Sufetes appear to have been the same as the Hebrew Shophelim; as were also the ylrchons amov\"- i\\c Athenians, and the Dictators among the ancient Romans. But they were neither hereditary governors, nor were they chosen by the people: they were properly vicegerents, or lieutenants of the supreme God; and were always, among tiie Israelites, chosen by Him, in a supernatural way. They had no power to make or change the laws; they were only to execute them under the direction of the Most High. God, therefore, was King in Israel: the government was a theocracy; and the judges were His deputies. The office, however, was not continual, as there appear intervals in which there was no judge in Israel. And, as they were extraordinary persons, they were only raised up on extraordinary occasions, to be instruments in the hands of God of delivering their nation from the oppression and tyranny of the neighbouring powers. They had neither pomp nor slate; nor docs it appear that they had any kind of emoluments.
The Chronology of the Book of Judges is extremely embarrassed and difficult; and there is no agreement among learned men concerning it. When the deliverances, and consequent periods of rest, so frequently mentioned in this Book, took place, cannot be satisfactorily ascertained. Archbishop Ussher, and those who follow him, suppose that the rests, or times of peace, should be reckoned, not from the time in which a particular judge gave them deliverance; but from the period of the preceding deliverance, e. g. It is said that Othniel, son of Kenaz, defeated Cushan-rishathaim, Judges iii. 9. and the land had rest forty years. After tlie death of Olhnid (he Israehtes again did wickedly, and God delivered them into the hands of the Moabites, Ammoyiilcs, and Amahkiles; and this oppression continued eighteen years. Judges iii. 15. Then God raised up Ehud, who, by killing Eglon, king of Moab, and gaining a great victory over the Moabites, in which he slew ten thousand of their best soldiers, obtained a rest for the land, which lasted forty years. Judges iii. 15, 30. which rest is not counted from this deliverance wrought by Ehud, i)ut from that wrought by Olhniel, mentioned above; leaving out the eighteen years of oppression under Eglon, king of Moab: and so of the rest. This is a most violent manner of settling chronological difficulties: a total perversion of the ordinary meaning of terms, and not likely to be intended by the writer of this Book.
Sir John Marsham, aware of this difficulty, has struck out a new hypothesis: he supposes that there were judges on each side Jordan; and that there were particular wars in which those beyond Jordan had no part. He observes, that from the Exodus to the building of Solomon's temple was four hundred and eighty years, which is precisely the time mentioned in the Sacred Writings, 1 Kings vi. 1. and that from the time in which the Israelites occupied the land beyond Jordan, (o the days of Jephihah, was three hundred years. But in reckoning up the years of the Judges, from the death of Moses to the time of Ibzun, who succeeded Jephthah, there appears to be more than three hundred years; and from Jephthah to the fourth year of Solomon, in which the foundation of the temple was laid, there are again more than one hundred andfifli/ years: we must, therefore, either find out some method of reconciling these differences, or else abandon these epochs; but, as the latter cannot be done, we must have recourse to some plan of modification. Sir John MarshanVs plan is of this kind: the common plan is that of Archbishop Ussher. I shall produce them both^ and let the Reader choose for himself.
Who the author of the Book of Judges was, is not known: some suppose that each Judge wrote his own history; and that the Book has been compiled from those separate accounts; which is very unlikely. Others ascribe it to Phineas, to Samuel, to Hezekiah, and some to Ezra. But it is evident, that it was the work of an individual, and of a person who lived posterior to the time of the Judges, see ch. ii. 10., «&c. and most probably of Samuel.
The duration of the government of the Israelites by Judges, from the death of Joshua to the commencement of the reign of Saul, was about three hundred and thirty-nine years. But as this Book does not include the government of Eli, nor Samuel, but ends with the death of Samson, which occurred in j\. M. 2887; consequently, it includes only three hundred and seventeen years: but the manner in which these are reckoned is very different, as we have seen above; and as will be more particularly evident in the following tables, by Archbishop Ussher and Sir John Marsham.
Death of Joshua, aged one hundred and ten years. 2570 After his death, and IIir elders who succeeded him, the IsioplltPs did tvil in llie sight of the Lord;
the idolatry of Micah, the coiujuest of Laish, and the idolatry of a part of the tribe of Dan, are to
The story of the Lcvite and liis concubine, and the war which succeeded it, eh. xix. XX. xxi.
iMiKiwci; To riiK iJooK OF.nmr.Ks.
This iiirludes a period of about Iwnily-lwo years, I'it. fiftocii for tlii^ time of tlic ddr-rs h lio surviv'd Joiliua, and >.cvcii years of aiiarcliy mid rOht, aftor which the Israelites fell under (ho doiniiiiilion of ('luiiliiin-rishitlhdiiH^ l^i'ig of ^Il'^(l|)o. taniia.
The Kiii^T servitude, under Chushan, uliicli lasted eii^lit jeiirs, hi'i^un in 'l'j'.)\, and endiil in 2399. Olhiiiel delivered Israel, the forticlli ^car after the rest procured by Joshua.
The land enjoys rest about bixly-two yeari. SiuoNO servitude, under Eglon, king of Moab, which lasted eighteen years. iJ/ij/Jflelivers Israel.
After him appears Sliiiingar, and (he land enjoys rest to the eightieth year, from the teriniiialioii of the first deliverance, procured by Othniel, ch. iii. 15—30.
The THUu) scrvi/tide, under the Cunaanitcs, which laste<l twenty years, ch. iv. Deborah and liarak deliver Israrl. From the deliverance procured by Kliud, to the end of the government of Deborah and Barak, was forty years.
. About this time the Assi/rian empire was founded by Niiius, son of Bel us. The As'-yrians had, previously to this, reigned fire hundred and twenty years over a part of Asia; but Ninus forming a league with ytrieiis, king of the Arabs, conquered the whole of Asia, and governed it for seventeen years. He reigned in all fifty-two years.
The rouKTii servitude, under the Midiaiiiles, which lasted seven years. — Judges vi. Gideon delivers Israel.
From the rest procured by Deborah and Barak, to the deliverance by Gideon, are forty years, ch. vi. vii. viii. After the death of Gideon the people fall into idolatry. Abimelecli, natural son of Gideon, kills seventy of his brethren, ch. ix......,
Abimelech is proclaimed king by the Shechemitcs......
Ho reigns three years, and was killed at the siege
The commencement of the kingdom of the Ly^ diaiis, uniler Argon, who rpi(;ned in Sardis. Thii empire continued fitc hundred and five yeart- — Herodot. I. i. c. 7.
Semiruniis married Ninu'), and reigns forty-two years over almost the whole of Asia. Jair succeeds Tolu, and govern* twenty-two yean.
The riiTii servitude, under the Philitlinei, which lasted eighteen years.....
Gnd delivers the Israelites who dwelt beyond Jordan, from the Ammonites, &c. ch. x. IS.
Je])htliah is chosen judge, and defeats the Ammonites.......
Forty-two thousand I'.pliraimites slain at the passage of Jordan. Jephthah governs six years, ch. xi. xii......
Troi/ is taken by the Greeks, after a siege of ten years......
Death of Jephthah. Ibzan governs seven years..
Eton succeeds him, and governs ten years.
Semirumis dies, aged 62, having reigned fortytwo years: she is succeeded by Nini/as.
Abdon judges Israel eight years, beginning from 2840.......
Eli judges Israel, after the death of Abdon, forty years......
The SIXTH se/TjVi/f/e, under the Philistines, which lasted forty years, ch. xiii. 1. It began seven years after the commencement of the government of FAi.
Marriage of Samson; he begins to deliver Israel, and continues twenty years....
Samson burns the corn of the Philistines, and kills a thousand of them with the jaw-bone of an ass, Judges xv..
Samson is betrayed by his wife, delivered into the hands of the Philistines, and has his eyes put out. The same year he pulls down a temple, in the ruins of which himself and multitudes of the Philistines are buried, ch. xvi.
The death of F,li, and the beginnin5 of the ^overnmeni of Samuel, who delivers Israel from the oppression of the Phiiistines, 1 Sam. vii.
This is in substance the chronology of Archbishop isjuutly questioned.
Ussher on this period: the correctness of which 6 h2
The ChronoU)gy of the Book of Judges according to the Scheme of Sir John Marsha-m.
Joshua governs Israel twenty-five years from the Exodus, to the sixty-fifth year after that deliver-, ance.
Death of Joshua, aged 110 years.
Government of the elders.
Anarchy and idolatry, thirty-four years after Joshua.....
FinsT Servitude under Chushan, lasts eight years.....
Second Servitude under Eglon, who oppressed the Jews beyond Jordan, and a part of the Benjamites, eighteen years.
JEhud slays Eglon, and delivers his country.
Peace of fourscore years beyond Jordan; which continues till the invasion of the Midianites.
Tbird Servitude under Jc^in; who chiefly oppressed the tribes which dwelt in the northern parts of Canaan. This servitude lasted twenty years.....
Shamgar kills 600 Philistines, and delivers Israel.....
Deborah and Barak defeat Sisera; aided by the tribes of Zebulon and Napthali.
Rest of forty years; which continues to the two hundred and forty-third year of the Exodus.
FouRTB Servitude under the Midianites, which lasts seven years.
Gideon delivers Israel, assisted by Asher, Zebulon, and Napthali.
Abimelech reigns three years at Sichem.
Tola judges Israel twenty-three years.
JttzVjudges Israel twenty-two years.
Fifth Servitude under the Ammonites, beyond Jordan, three hundred years after the Israelites had taken possession of the land. This servitude lasted eighteen years.... 340
Jephthah delivers Israel.... 363
During this interval God raised up Ibzan, who judged Israel seven years: and
Eton, who judged ten years: and
Abdon, who judged eight years: but neither the year of the commencement of their office, nor of their death, can be exactly ascertained.
Saul reigns forty years... 403
David reigns forty years... 443
Solomon begins to reign, four hundred and seventy-six years after the Exodus;.. 476
And lays the foundation of the temple in the I fourth year of his reign... 480
These are the schemes of those two great chronologists^ as exhibited by Calmet.
Dr. Hales, dissatisfied with these schemes, and with all others hitherto published, strikes out a new path; and, following the chronology of Josephus, with some corrections, makes the whole period, from the time of Joshua and the elders, who survived him, to the election of Saul, four hundred and ninety-eight years, which he accounts for thus:
In the general Introduction of his Analysis of Scripture Chronology, ht endeavours to shew that the interval from the Exodus to the foundation of Solomon's temple, was six hundred and twenty-one years; from which, subtracting one hundred and twenty-three years, (namely forty years from the Exodus to this return, cigiity years from the two reigns of Saul and David, and the three first years of Solomon,) the remainder is four hundred and ninety-eight years.
" But," says the learned and indefatigable Doctor, " allliougli \vc are indebted to Josephus for this, and for supplying some material chasms in the sacred annals; lUcli as — I. the administration of Joshua and the elders, twenty-five years. 2. The ensuing anarchy, eighteen years. '.i. The udminislTation of Shaingar, one year: and, 4. Of Sumiud, twelve years. Still his detail of the outline there given icqiiircH correction.
" For, I. Tlie year ascribed to Sinungar's administration is too short, as in evident troni Diborah'x account, Judg. v. (J.; I liave therefore included it, with David Can::, in Ehud's enorniouii administration of eighty years, and transferred the one year to Joshua's, making that twenty-six years. 2. I have restored Abdoti's administration of eight years, omitted by Josephus, and deducted it from the eiglileen years he assigns to the anarchy, thereby reducing the latter to its correct length of ten years. 3. i have dated the first division of the con(|uered lands in the sixth year, which Josephus reckoned in the fiflii year; because Calch was forty years old when Moses sent him as one of the spies from Kadcsh-Bnrnca, in the second year after the exode; consequently, he was thirty -nine years old at the exode; and therefore seventy-nine years old forty years after at the arrival in Canaan; but he was eighty-five years old when he claimed and got the hill of Hebron for an inheritance; and therefore 8.") — 79=0 years after the arrival in Canaan. Compare Numb. X. 11. xiii. ('). with Josh. xiv. G — 15. 4. Josephus has omitted the date of Samuel's call to be a prophet, 1 Sam. iii. I — 19. which St. Paul reckons four hundred and fifty years after the first division of lands, Acts xiii. 19, 20., and which, therefore, commenced with the ten last years of Eli's administration of forty years. This last, most important chronological ciiaracter from the New Testament, verifies the whole of this rectification; while it demonstrates the spuriousness of the period of four hundred and eiglitv years in the present JMasorelc text of 1 Kings vi. I. from the exode to the foundation of Solomon's temple."
Following the chronology of Josephus, in preference to the Hebrew text, his Table of the
Joshua and the Elders,
First division of lands,
Second division of lands,
Anarchy, or interngmtm,.
Servitude to the Mesopolamians,
Servitude to the Moabdes,.
Servitude to the Canuaniles,
Servitude to the Midianiles,
Servitude to the Ammonites,
Servitude to the Philistines,
Samuel called as a prophet.
Serviluik to the Philiitines,
Saul elected king,
" The only alteration here made, in the present text of Josephus, is, the insertion of Tola and his administration of twenty-three years, (Judg. x. 1, 2.) which are inadvertently omitted between Abimelech and Jair, Ant. 5. 7. 15. pag. 56.; but evidently were included in the original scheme of Josephus, as being requisite to complete the period of six hundred and twenty-one years. To Abdon no years are assigned by Josephus, Ant. 5. 7. 15. pag. 215.; perhaps designedly, for Cleviens Alexandrinus relates, that some chronologers collected together the years of Ahatlhan and Ebron {Abdon and Elon), or made them contemporary. But we may easily reconcile Josephus with Scripture, by only deducting eight years from the eighteen years' interregnum after Joshua, which will give Abdon his quota of years, and leave that interregnum its juster length of ten years.
" It is truly remarkable, and a proof of the great skill and accuracy of Josephus, in forming the outline of this period, that he assigns with St. Paul, a reign of forty years to Saul, Acts xiii. 21. which is omitted in the Old Testament. His outline also corresponds with St. Paul's period of four hundred and fifty years from the division of the conquered lands of Canaan, until Samuel the prophet." See Dr. Hale's Chronology, Vol. I. pag. 16, 17. Vol. II. pag. 28. 5— S.
Another method of removing these difficulties has been lately attempted in a new edition of the Universal History; but of conjectures there is no end: if the truth be not found in some of the preceding systems, the difficulties, I fear, must remain. I have my doubts whether the author of this book ever designed to produce the subject in a strict chronological series. The book, in several places, appears to have been composed of historical memoranda, having very little relation to each other, or among themselves; and particularly what is recorded in the beginning and the end. There is, however, one light in which the whole book may be viewed, which renders it invaluable: it is a most remarkable history of the long-suffering of God towards the Israelites, in which we find the most signal instances of His_;'Ms<?ce and His mercy alternately displayed: the people sinned, and were punished; they repented, and found mercy. Something of this kind we meet in every page And these things are written for our warning: none should presume, for God is JUST; none need despair, for God is merciful.
Vear before tlie common Year of Christ, 14 13. — Julian Period, 3271. — Year from the Flood, 904. — Year before the first