Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Joshua · Preface – Chapter 1
The PREFACE.
ACcording to the title of this Book, the Hebrewes hold, that Joshuah was the Author of it, so likewise Comestor, Lyranus, and many other Learned men. And this is proved, First, from Chap. 24. 26. where Ioshuah is expressely said to have written all these words. Secondly, from Ecclesiasticus 46. 1. where Joshuah is said to have been the successor of Moses in prophecies, and to write the sacred History is a kind of prophecying; wherefore by the Hebrewes, this Book of his is numbred amongst the Prophets; of whose Books they number eight, Joshuah, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the Booke of the twelve smaller Prophets. For they distinguish the Canonicall Scriptures, as Com…sto… hath it, into three rankes, Schol. Hist.1. Of the Law, by which name they call the five Books of Moses. 2. Of the Prophets before-named. 3. Of the Hagiographa, or holy Writings, which are nine, Daniel, David, Hester, Esdros, Job, Chronicles, and three Books of Solomon. Hereupon, and upon the Apocryphall Books, Hugo hath these Verses following:Hugo Card.
Quinque libros Mosis, Joshuae, Judicum, Samuelem,
Et Malachim, tres praecipuos, bis sexque Prophetas,
Hebraeus censet reliquis praecellere libris.
Quinque vocat Legem, reliqu…s vult esse Prophetas.
Post Hagio grapha sunt Daniel, David, Hester, & Esdras,
Job, Paralipomenôn, & tres libri Solomonis.
Lex vetus his libris perfectè tota tenetur.
Restant Apocrypha, Iesus, Sapientia, Pastor,
Et Machabaeorum libri, Judith atque Tobiah.
Hi quia sunt dubii, sub Canone non numerantur;
Sed quia vera canunt ecclesia suscipit illos.
But here, unlesse Ruth be understood under the Iudges, and Ezra and Nehemiah by Esdras, this will be no perfect enumeration: but Ruth is by Ierome reckoned with Iudges, who numbreth as many Books in the old Testament, as there be Letters in the Hebrew Alphabet, viz. 22. Prolog. in Sam. And as for Esdras, hereby are commonly understood Ezra and Nehemiah, and the two Books of Esdras, wch are amongst the Apocryphal, being called the first, second, third, & fourth books of Esdras; but the two latter are justly put amongst the Apocryphall, and not amongst Iunius.the Canonical books, as being not found, as Iunius hath it, either in Hebrew or Greek; and the one of them almost nothing else, but a repetition of that set forth in Ezra; & the other erreth so far in the very entrance in setting down the Genealogie of Ezra so diversly from that in Ezra, that any man may easily perceive that not to be the true, but a supposititious Esdras that wrote it. But to return again to Ioshuah, why should not he most probably bee thought the Author of this Book, seeing he was a most godly Judge, and set up in the roome of Moses, who so carefully had written the gests of God before for the people of Israel, and therefore it might well be expected, that he should doe the like for Calvin.the famous things wrought in his time. Calvin contrariwise thinketh, that Eleazar wrote this book, and not Ioshuah; because, Chap. 15. there is somewhat set down of the expugnation of Hebron, which was not done till after the death of Ioshuah, and the death of Ioshuah, Chap. 24. But the inserting of this, and supplying of that by some other holy Writer, is no argument, that the book was not written by Ioshuah, no more then the supplying of some things by others in the Books of Moses.
CHAP. I.
AFter the death of Moses the Servant of the Lord, it came to passe, that the Lord V. 1.spake to Joshua the sun of Nun, &c.
Ioshuah was otherwise called Osheah, Numb. 13. 8. 16. Moses called him Ioshuah, he was of the Tribe of Ephraim, the Septuagint call him Iesus the son of Naue; and it is to be understood that Ioshuah and Iesus are all one, these two names come of the same Hebrew Radix, signifying to save, and Naue and Nun, saith Comestor, are one. It is noted by Lyra, that he was the first that ever was called Scholast. Hist. Lyra. Ferus.by this name, and likewise by Ferus, the providence of God being singular herein, that a Jesus, a figure of our Jesus and Saviour should bring the people of Israel into the Land of promise. He was a figure of Jesus, saith Ferus, 1. In subduing the Amalekites. 2. In bringing the people into Canaan. 3. In dividing that Land amongst them. There was another Iesus afterwards the son of Sirach, a figure of Christ for his learning and wisdom; and Iesus the son of Iosedek the High Priest, a figure of his Priesthood: Of others also thus called, see 1 Chron. 24. 11. 2 Chron. 31. 15. and my notes upon Numb. 13. 16. This Ioshuah was also a figure of Christs victorious rising and ruling over all his Enemies; as his death and passion had been in the books of Moses figured out seven times. 1. In Cains killing Abel. 2. In the troubles of Noah. 3. In the sacrificing of Isaac. 4. In the afflictions of Ioseph. 5. In the killing of the Paschall Lamb. 6. In the striking of the rock to bring out waters. 7. In the brazen Serpent, so Ferus. And Origen noteth, that the name of Ioshua, or Iesus, is first mentioned, Exod. 17. when Moses sent him to fight against the Amalekites whom he overcame, and not Moses; Iesus, and not the Law subduing spirituall enemies, being noted hereby. And he admireth the Divine Providence, in that none of the holy ones that lived before, was called by this name, but he first of all others, that brought the Israelites into Canaan, evidently shewing both him and his gests here related in this book to be mysticall, figuring out our Jesus and his acts. At the beginning of this verse is a conjunction copulative, rendred [now] to shew this to be a continuation of the former History of Moses by his successor Ioshuah. For the time when this was spoken, Lyra Lyra. Hugo Cardin.will have it to be before the dayes of mourning were ended; but Hugo, the mourning for Moses being now ended, which seemeth the most probable, because Deut. 34. 8. Before this it is said, the dayes of mourning for Moses were ended. And if we compare the time of Moses his death, which I have there shewed, according to the Hebrews, was the seventh day of the monethmonth Adar, which was their last monethmonth; with the time of the peoples comming over Jordan, which was the tenth day of the fifth monethmonth, Iosh. 4. 19. we shall find that there were passed 30 dayes of mourning, and 3 dayes for their preparing and passing over Iordan, according to the time set, Chap. 1. 11. [The Lord spake to Ioshua] twice before this Ioshua was appointed to this Office of ruling and leading the people, Numb. 27. 18. and Deut. 31. 7. and to incourage him the more, the Lord speaketh to him again; and as Ferus hath it, that the people Ferus.might the more readily obey him; and lastly, that hee might the more diligently goe about this his office; and in that hee the Minister of Moses in thus preferred, he noteth mystically, that onelyonly such as subject themselves to the law of God, are fit to rule: and therefore Jesus himself first served and washed his Note. Disciples fect. And herein Ioshuah figured Christ, who was the Minister of Moses, when he was made subject to the law, Gal. 4. 4. for the law is called Moses, Luke 16. 31. so Origen.
Moses my servant is dead: now therefore arise, &c.V. 2. Lyra. Hugo Card.
Here both Lyra and Hugo take occasion to confute those that say Moses was damned for his sin at the waters of Meribah, because we read not of his repentance; for the contrary appeareth by this honorable testimony which the Lord giveth of him, calling him his Servant. And August. Qu. 1. gathereth hereupon, that God punisheth with death his deare servants corporally, and yet taketh them to himself as vessels of honour. Likewise Comestor confuteth both Schol. Hist.them, and those that held Moses not to be dead, but translated, as Enoch, and Elias; for the Lord saith, he is dead. And unto these Ferus addeth a third error, Ferus.which is also here confuted, viz. that the law was not of God, but of the Devill; for the Lord himselfe testifieth, that Moses who gave it, was his servant. Mystically by Moses, understand the law of Moses, which is as an husband dead, Rom. 7. 1. under the Gospel, and now Jesus commeth in his place. [Arise, passe over this Jordan, thou and all the people.] Some thinke that Ioshuah was now humbled in prayer, and so God biddeth him [arise,] which is not improbable; but by this speech he quickneth him to a diligent care in executing the weighty Office whereunto he called him. By all the people, are not meant all without exception, for some had their possessions on this side Iordan, Numb. 32. but all the rest were now to go over, & al the men of War of those Tribes, that remain-as hereafter followeth, v. 12, 13, &c.
Every place that the sole of your foot shall tread upon, have I given unto you, &c.V. 3.
The very words of this verse, and the next are had before, Deut. 11. 24, 25. where Moses speaketh unto the people, as the Lord here to Joshuah. And he saith, I have given you, to note the certainty, as if they were already in possession thereof. The Hebrews, (saith Lyra) by all places that they should tread upon, understand Lyra.all Countreys of the world; and this was in part fulfilled in Solomon, when he reigned over all, and shall perfectly be fulfilled in the dayes of the King Christ, of whose earthly Kingdome they dreame; but how false this is, the next words declare, From Lebanon and the wildernesse to the great River, &c. of which V. 4.bounds, see Deut. 11. 2.
Be strong and of a good courage, &c.V. 6.
The Lord knew that the people now to be led by Ioshuah, were very perverse, and the enemies to be subdued many and mighty; and therefore he confirmeth Ioshuah with many words, and most ample promises; and the rather, because Moses so holy a man, yet in the time of provocation by the people had shewed great weaknesse. The Lord saith, that none should be able to stand before him all the dayes of his life; for after his death, the people sinned, and then their enemies prevailed, as is shewed sundry times in the book of Judges.
That thou mayest observe to doe according to all the law that Moses my servant commanded thee, &c.V. 7.
That Ioshuah might not be pusillanimous, but courageous, he hath a speciall charge given him to attend to the law of God, and to do it in all things with all care and diligence. And hereby obedience to God, and subjection to his law, is shewed to be the ground of all true fortitude, the adventures that are made without this, being nothing but temerity & rashnesse; which howsoever it may prevaile at the beginning, yet it shall never be able finally to bring any thing to good effect, as Calvin noteth. And to the end, that the law of God may bee Calvin. V. 8.observed by him, he is charged to read and to meditate thereupon day and night, and so it is promised that he should prosper in all his undertakings: See the like charge given to Kings, Deut. 17. 18, 19.
Bee strong and of a good courage, have not I commanded thee?V. 9.
When God is the Author of any expedition, men may be courageous indeed, and feare nothing, as being sure to prevaile. For the words and phrases here used; [that thou maist observe to doe:] some distinguish betwixt these two words expounding [observe] of abstaining from the evill forbidden, and to doe of performing things commanded; but Masius better understandeth the first Masius.word of that study and care, which maketh way to performance; and the second of the due execution thereof. Turne not from it to the right hand or to the left; By turning to [the right hand,] the Hebrews understand any adding to Hebraei.the Word of God; and by turning to the left, any taking away therefrom. Serrarius by the first understandeth any going out of the way of Gods commandements Serrarius.for gaine; by the second any going out for feare of danger or adversity suffered: So likewise Hugo, for prosperity or adversity, the first seemeth to be Hugo. Carpingrounded upon Deut. 4. 2. and therefore is rather to be approved, [that thou maist prosper;] the Vulgar Latine for this hath, that thou maist understand all that thou dost, or doe wisely in all things; thus also the Septuagint, and the word foreign here used, signifieth first and chiefly to understand, and it is used also for to prosper, as 1 Sam. 18. 14, 30. Calvin and Junius are rather for prospering, Calvin, Iunius.but because there is another word for prosperous, v. 8. then thou shalt make thy way prosperous, foreign this is better expounded of understanding; and there, that thou maist make thy way prosperous, and be wise, or doe wisely; and to keep the law, and to cleave to it, is said to bee wisdome and understanding, Deut. 4. 6. thus also Masius and the Tygurine interpreters, and Pagnine, but the Masius, Pagnin. Chald.Chaldee is for prospering. This booke shall not depart from thy mouth; that is, thou shalt be frequent in reading and speaking thereof, and in instructing others therein. And this duty, as it is first and chiefly commended to Rulers, so it is to all people, Deut. 13. 9, 16. Exod. 6. 6. Deut. 11. 18, &c.
Then Ioshuah commanded the Officers of the people, saying, Passe through the Host, V. 10, 11.and command the people that they prepare Victualls, for within three dayes yee shall passe over this Jordan, &c.
The word foreign here rendred Officers, is in the Vulgar Latine Princes, Augustine calleth them Scribes, and so doe the Septuagint, but of this enough before upon Exod. 18. they were some set to rule over the rest; and therefore are bidden to command them. St. Augustine understanding this to have been before the sending out of the Spyes to Iericho, moveth a question how they could August. qu. 2. in Josh.within three dayes from hence goe over Jordan, when as the spyes must have some time to goe and search, and returne, and it is expresly said before their return, that they hid themselves three dayes in the mountaines, Chap. 2. 22. and three dayes after this, the people have direction to passe over, Chap. 3. 2. And he answereth, that Joshuah thought happily, that the spyes would have returned sooner; and presuming upon this, hee set three dayes, and not by direction from the Lord,, but it fell out that the dayes before their passing over, were many more. And Moses he saith, in like manner erred once, doing as a man, when he took the burthen of hearing all causes upon himselfe, untill that he had better direction,; and this is followed by Hugo and many others. But Lyra and Calvin more soundly weighing the premisses, how seriously the Lord Lyra, Calvin.promised to be with Joshuah in all things, hold that hee would not now suffer him to erre in the beginning of his rule, lest his credit should hereby bee infringed amongst the people, and therefore that this of his appointing the people to be ready against the third day to passe over Jordan, is here set downe by anticipation, the spyes being sent out six or seven dayes before this, even whilst the dayes of mourning for Moses lasted, and at their returne, and not before, this preparation was commanded against the third day; and so all things done, Chap. 2. come in by a parenthesis, that which was done before, being set down after, and accordingly it may be read, Joshuah the son of Nun, had sent out of Shittim two men, &c. Chap. 2. 1. and the number of three dayes spoken of againe, Chap. 3. 2. thus agreeth excellently with this, as a repetition hereof, and a more distinct declaration of his proceedings; and being thus understood, the former count of the time spoken of from the death of Moses till their comming over Jordan will hold, which otherwise cannot. Moreover, it had been a point of temerity, and of no wisdome in Joshuah, to set a time of passing over into the land of Canaan, before the way prepared by sending out spyes; an error, that a man so full of the spirit of wisdome could not possibly fall into. [Prepare you victualls,] seeing they were fed with Manna from day to nay, even till the Qu. fifth day after that they had passed over Jordan, Chap. 5. 12. it may be doubted what victualls Joshuah would have them to prepare; for if Manna, that might not be kept all night; if any other sustenance, where should they have it, or what need had they of it, when as they were fed with Manna? Masius saith And. Masius.that they might buy some other victualls of the Edomites or Moabites. Bonfrerius, Bonfrerius.that they had taken the spoiles of two Kings of the Amorites, amongst which doubtlesse they found good store of corne and cattell for food, and of these victualls he speaketh. The first is most improbable, because Edom and Moab were most insense against them: the next cannot be disliked, for by reason of their passage, they had no time that day to gather Manna, and therefore they must be otherwise supplyed. If it be said, seeing they had other victualls now, what needed Manna still? I answer, it is likely that they had not sufficient of the prey taken for so great a multitude, but onelyonly for a short time, for so soone as they came where they might have enough, the Manna ceased, Chap. 5. 12, 13.
And to the Reubenites, Gadites, and to the half tribe of Manasseh, spake Joshua, &c.V. 12.
Here is nothing but a commemoration of the condition set by Moses before to these Tribes, and by them yeelded to, viz. that they should goe armed over Jordan before their brethren, all the men of warre amongst them, their wives, children and cattell being left in the land already given them for an inheritance. But whereas Moses required that they should all goe to these Warres, Numb. 32. 20, 21. to which they yeelded, Joshuah here requireth onelyonly all the mighty men of valour to goe, and Chap. 4. 13. there went but about 40000; whereas of the tribe of Gad alone there, were numbred of able men to beare Armes 40000, of Reuben 43000, and of halfe Manasseh 26000: so that the greater part went not, herein Joshuah did according to the meaning, which was, that a sufficient company of the most able should go, the rest staying at home to defend the Countrey newly conquered against their enemies, who might otherwise soon have gathered together, and subdued those parts againe, and have made a prey of their wives, children, and cattel, as was touched before upon Numb. 26.
Ye shall passe before your brethren armed.V. 14.
He requireth them not to follow, but to goe before the rest to the warre to shew their alacrity, as Calvin hath it. The words foreign signifie in the Calvin.sight of your brethren, but the event Chap. 4. 12. sheweth, that it was meant in the forefront, and that they should bee the first to assault the enemy. And to this doe they assent, and to whatsoever Joshuah should command them, promising to obey him in all things as they obeyed Moses. If this shall V. 16. 17.seem, saith Calvin, to have been a point of vain-glory in them, and not true, for they had often rebelled against Moses; hee answereth well, that they were their Fathers who had been rebellious, and were consumed in the wildernesse; but they their children being taught by their example were made more obedient: neither is this a vain-glorious ostentation of their obedience to Moses, but a declaration of their readinesse to subject themselves to Joshuah, whom they thus acknowledged to bee his successor appointed by the Lord; and therefore worthy of all praise. And they conclude most piously, praying the Lord to be with Joshuah, as he had been with Moses, and exhorting him to bee of a V. 18.good courage, and menacing such amongst them as would not obey him, with death. Of all this an excellent Allegory is made thus by Lyra. Joshuah or Jesus was a figure of our Jesus, both in his name and gests, as hee must passe over Nic. de Lyra. The mystery.Jordan; so Jesus was baptized of John in Jordan; and as all the people must passe over with him, so all the people of Jesus are baptized: the victualls which they must prepare, are the rudiments of faith, wherein all that are adulti, must be instructed before their baptisme; the third day setteth forth the time of grace, for the time of the Law of nature, and of the Mosaicall Law, were the two first dayes, upon this third all are baptized, and so passe into the heavenly Canaan, in hope here, and in soul, being delivered from all guilt and punishment at the time of death, and the whole compositum of soule and body at the end of the world. By the Reubenites, signifying Seers, are set forth the Prophets; by the Gadites, the Patriarchs; and by the Manassites, other saints under the Old Testament, who all passed through Baptisme in a figure, 1 Cor. 10. Note here, that Lyra held no paines to bee suffered in Purgatory after death. Ferus will have the three times of instituting Joshuah to his Dukedome, to figure Ferus.out, 1. The conception of Jesus by the holy Ghost. 2. His Baptisme with the holy Ghost. 3. His resurrection, when all things were put under his feet, and none were able to resist him.