J
O S H U A
CHAP. V.
Israel
have now got over
Jordan, and the waters which had
opened before them, to favour their march forward, are closed again behind
them, to forbid their retreat backward. They have now got footing in
Canaan, and must apply
themselves to the conquest of it, in order to which this chapter tells us, I.
How their enemies were dispirited, ver. 1. II. What was done at their first
landing to assist and encourage them. 1. The covenant of circumcision was
renewed, ver. 2-9. 2. The feast of the passover was celebrated, ver. 10. 3.
Their camp was victualled with the corn of the land, whereupon the manna
ceased, ver. 11, 12. 4. The captain of the Lord's host himself appeared to
Joshua to animate and direct him, ver. 13-15.
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The
Circumcision of the Israelites.
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B.
C. 1451.
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1 And it came to pass,
when all the kings of the Amorites, which were on the side of Jordan
westward, and all the kings of the Canaanites, which were by the sea,
heard that the LORD
had dried up the waters of Jordan from before the children of Israel, until we
were passed over, that their heart melted, neither was there spirit in them
any more, because of the children of Israel. 2 At that time the LORD
said unto Joshua, Make thee sharp knives, and circumcise again the children of
Israel the second time. 3 And Joshua made him sharp knives, and
circumcised the children of Israel at the hill of the foreskins. 4
And this is the cause why Joshua did circumcise: All the people that
came out of Egypt, that were males, even all the men of war,
died in the wilderness by the way, after they came out of Egypt. 5
Now all the people that came out were circumcised: but all the people that
were born in the wilderness by the way as they came forth out of Egypt, them
they had not circumcised. 6 For the children of Israel walked
forty years in the wilderness, till all the people that were men of
war, which came out of Egypt, were consumed, because they obeyed not the voice
of the LORD:
unto whom the LORD
sware that he would not shew them the land, which the LORD
sware unto their fathers that he would give us, a land that floweth with milk
and honey. 7 And their children, whom he raised up in their
stead, them Joshua circumcised: for they were uncircumcised, because they had
not circumcised them by the way. 8 And it came to pass, when they
had done circumcising all the people, that they abode in their places in the
camp, till they were whole. 9 And the LORD
said unto Joshua, This day have I rolled away the reproach of Egypt from off
you. Wherefore the name of the place is called Gilgal unto this day.
A vast show, no doubt, the numerous camp of Israel made in the plains of
Jericho, where now they had pitched their tents. Who can count the dust of
Jacob? That which had long been the church in the wilderness has now
come up from the wilderness, leaning upon her beloved, and looks forth as the
morning, fair as the moon, clear as the sun, and terrible as an army with
banners. How terrible she was in the eyes of her enemies we are here told,
v. 1. How fair and clear she was made in the eyes of her friends, by
the rolling away of the reproach of Egypt, we are told in the following
verses.
I. Here is the fright which the Canaanites were put into by their miraculously
passing over Jordan, v. 1. The news of it was soon dispersed all the
country over, not only as a prodigy in itself, but as an alarm to all the
kings and kingdoms of Canaan. Now, as when Babylon was taken, One post runs
to meet another, and one messenger to meet another, to carry the amazing
tidings to every corner of their land, Jer. li. 31. And here we are told what
impressions the tidings made upon the kings of this land: Their heart
melted like wax before the fire, neither was there spirit in them any
more. This intimates that, though the heart of the people generally had
fainted before (as Rahab owned, ch. ii. 9), yet the kings had till now
kept up their spirits pretty well, had promised themselves that, being in
possession, their country populous, and their cities fortified, they should be
able to make their part good against the invaders; but when they heard not
only that they had come over Jordan, and that this defence of their country
was broken through, but that they had come over by a miracle, the God of
nature manifestly fighting for them, their hearts failed them too, they
gave up the cause for gone, and were now at their wits' end. And, 1. They had
reason enough to be afraid; Israel itself was a formidable body, and much more
so when God was its head, a God of almighty power. What can make head against
them if Jordan be driven back before them? 2. God impressed these fears upon
them, and dispirited them, as he had promised (Exod. xxiii. 27), I will
send my fear before thee. God can make the wicked to fear where no fear
is (Ps. liii. 5), much more where there is such cause for fear as was
here. He that made the soul can, when he pleases, make his sword thus to
approach to it and kill it with his terrors.
II. The opportunity which this gave to the Israelites to circumcise those
among them that were uncircumcised: At that time (v. 2), when
the country about them was in that great consternation, God ordered Joshua to
circumcise the children of Israel, for at that time it might be done with
safety even in an enemy's country; their hearts being melted, their hands were
tied, that they could not take this advantage against them as Simeon and Levi
did against the Shechemites, to come upon them when they were sore.
Joshua could not be sure of this, and therefore, if he had ordered this
general circumcision just at this time of his own head, he might justly have
been censured as imprudent; for, how good soever the thing was in itself, in
the eye of reason it was not seasonable at this time, and might have been of
dangerous consequence; but, when God commanded him to do it, he must not consult
with flesh and blood; he that bade them to do it would, no doubt, protect
them and bear them out in it. Now observe,
1. The occasion there was for this general circumcision. (1.) All that came
out of Egypt were circumcised, v. 5. while they had peace in Egypt
doubtless they circumcised their children the eighth day according to the law.
But after they began to be oppressed, especially when the edict was made for
the destruction of their male infants, the administration of this ordinance
was interrupted; many of them were uncircumcised, of whom there was a general
circumcision, either during the time of the three days' darkness, as Dr.
Lightfoot conjectures, or a year after, just before their eating the second
passover at Mount Sinai, and in order to that solemnity (Num. ix. 2) as many
think. And it is with reference to that general circumcision that this is
called a second, v. 2. But the learned Masius thinks it refers
to the general circumcision of Abraham's family when that ordinance was first
instituted, Gen. xvii. 23. That first confirmed the promise of the land of
Canaan, this second was a thankful celebration of the performance of that
promise. But, (2.) All that were born in the wilderness, namely, after
their walking in the wilderness, became by the divine sentence a judgment upon
them for their disobedience, as is intimated by that repetition of the
sentence, v. 6. All that were born since that fatal day on which God
swore in his wrath that none of that generation should enter into his rest
were uncircumcised. But what shall we say to this? Had not God enjoined it to
Abraham, under a very severe penalty, that every man-child of his seed should
be circumcised on the eighth day? Gen. xvii. 9-14. Was it not the seal of the
everlasting covenant? Was not so great a stress laid upon it when they were
coming out of Egypt that when, immediately after the first passover, the law
concerning that feast was made perpetual, this was one clause of it, that no
uncircumcised person should eat of it, but should be deemed as a stranger? and
yet, under the government of Moses himself, to have all their children that
were born for thirty-eight years together left uncircumcised is unaccountable.
So great an omission could not be general but by divine direction. Now, [1.]
Some think circumcision was omitted because it was needless: it was appointed
to be a mark of distinction between the Israelites and other nations, and
therefore in the wilderness, where they were so perfectly separated from all
and mingled with none, there was no occasion for it. [2.] Others think that
they did not look upon the precept of circumcision as obligatory till they
came to settle in Canaan; for in the covenant made with them at Mount Sinai
nothing was said about circumcision, neither was it of Moses but of the
fathers (John vii. 22), and with particular reference to the grant of the
land of Canaan, Gen. xvii. 8. [3.] Others think that God favourably dispensed
with the observance of this ordinance in consideration of the unsettledness of
their state, and their frequent removals while they were in the wilderness. It
was requisite that children after they were circumcised should rest for some
time while they were sore, and stirring them might be dangerous to them; God
therefore would have mercy and not sacrifice. This reason is generally
acquiesced in, but to me it is not satisfactory, for sometimes they staid a
year in a place (Num. ix. 22), if not much longer, and in their removals the
little children, though sore, might be wrapped so warm, and carried so easy,
as to receive no damage, and might certainly be much better accommodated than
the mothers in travail or while lying in. Therefore, [4.] To me it seems to
have been a continued token of God's displeasure against them for their
unbelief and murmuring. Circumcision was originally a seal of the promise of
the land of Canaan, as we observed before. It was in the believing hope of
that good land that the patriarchs circumcised their children; but when God
had sworn in his wrath concerning the men of was who came out of Egypt
that they should be consumed in the wilderness, and never enter Canaan, nor
come within sight of it (as that sentence is here repeated, v. 6,
reference being made to it), as a further ratification of that sentence, and
to be a constant memorandum of it to them, all that fell under that sentence,
and were to fall by it, were forbidden to circumcise their children, by which
they were plainly told that, whatever others might, they should never have the
benefit of that promise of which circumcision was the seal. And this was such
a significant indication of God's wrath as the breaking of the tables of the
covenant was when Israel had broken the covenant by making the golden calf. It
is true that there is no express mention of this judicial prohibition in the
account of that sentence; but an intimation of it in Num. xiv. 33, Your
children shall bear your whoredoms. It is probable the children of Caleb
and Joshua were circumcised, for they were excepted out of that sentence, and
of Caleb it is particularly said, To him will I give the land, and to his
children (Deut. i. 36), which was the very promise that circumcision was
the seal of: and Joshua is here told to circumcise the people, not his own
family. Whatever the reason was, it seems that this great ordinance was
omitted in Israel for almost forty years together, which is a plain indication
that it was not of absolute necessity, nor was to be of perpetual obligation,
but should in the fulness of time be abolished, as now it was for so long a
time suspended.
2. The orders given to Joshua for this general circumcision (v. 2): Circumcise
again the children of Israel, not the same person, but the body of the
people. Why was this ordered to be done now? Answ. (1.) Because now the
promise of which circumcision was instituted to be the seal was performed. The
seed of Israel was brought safely into the land of Canaan. "Let them
therefore hereby own the truth of that promise which their fathers had
disbelieved, and could not find in their hearts to trust to." (2.)
Because now the threatening of which the suspending of circumcision for
thirty-eight years was the ratification was fully executed by the expiring of
the forty years. That warfare is accomplished, that iniquity is pardoned
(Isa. xl. 2), and therefore now the seal of the covenant is revived again. But
why was it not done sooner? why not while they were resting some months in the
plains of Moab? why not during the thirty days of their mourning for Moses?
Why was it not deferred longer, till they had made some progress in the
conquest of Canaan, and had gained a settlement there, at least till they had
entrenched themselves, and fortified their camp? why must it be done the very
next day after they had come over Jordan? Answ. Because divine Wisdom saw that
to be the fittest time, just when the forty years were ended, and they had
entered Canaan; and the reasons which human wisdom would have offered against
it were easily overruled. [1.] God would hereby show that the camp of Israel
was not governed by the ordinary rules and measures of war, but by immediate
direction from God, who by thus exposing them, in the most dangerous moments,
magnified his own power in protecting them even then. And this great instance
of security, in disabling themselves for action just when they were entering
upon action, proclaimed such confidence in the divine care for their safety as
would increase their enemies' fears, much more when their scouts informed them
not only of the thing itself that was done, but of the meaning of it, that it
was a seal of the grant of this land to Israel. [2.] God would hereby animate
his people Israel against the difficulties they were now to encounter, by
confirming his covenant with them, which gave them unquestionable assurance of
victory and success, and the full possession of the land of promise. [3.] God
would hereby teach them, and us with them, in all great undertakings to begin
with God, to make sure of his favour, by offering ourselves to him a
living sacrifice (for that was signified by the blood of circumcision),
and then we may expect to prosper in all we do. [4.] The reviving of
circumcision, after it had been so long disused, was designed to revive the
observance of other institutions, the omission of which had been connived at
in the wilderness. This command to circumcise them was to remind them of that
which Moses had told them (Deut. xxi. 8), that when they should have come over
Jordan they must not do as they had done in the wilderness, but
must come under a stricter discipline. It was said concerning many of the laws
God had given them that they must observe them in the land to which
they were going, Deut. vi. 1; xii. 1. [5.] This second circumcision, as
it is here called, was typical of the spiritual circumcision with which the
Israel of God, when they enter into the gospel rest, are circumcised; it is
the learned bishop Pierson's observation that this circumcision being
performed under the direction of Joshua, Moses' successor, it points to Jesus
as the true circumciser, the author of another circumcision than
that of the flesh, commanded by the law, even the circumcision of
the heart (Rom. ii. 29), called the circumcision of Christ, Col.
ii. 11.
3. The people's obedience to these orders. Joshua circumcised the children
of Israel (v. 3), not himself with his own hands, but he commanded
that it should be done, and took care that it was done: it might soon be
despatched, for it was not necessary that it should be done by a priest or
Levite, but any one might be employed to do it. All those that were under
twenty years old when the people were numbered at Mount Sinai, and not being
numbered with them fell not by the fatal sentence, were circumcised, and by
them all the rest might be circumcised in a little time. The people had
promised to hearken to Joshua as they had hearkened to Moses (ch. i.
17), and here they gave an instance of their dutifulness by submitting to this
painful institution, and not calling him for the sake of it a bloody governor,
as Zipporah because of the circumcision called Moses a bloody husband.
4. The names given to the place where this was done, to perpetuate the memory
of it. (1.) It was called the hill of the foreskins, v. 3.
Probably the foreskins that were cut off were laid on a heap, and covered with
earth, so that they made a little hillock. (2.) It was called Gilgal,
from a word which signifies to take away, from that which God said to Joshua (v.
9), This day have I rolled away the reproach of Egypt. God is jealous
for the honour of his people, his own honour being so much interested in it;
and, whatever reproach they may lie under for a time, first or last it will
certainly be rolled away, and every tongue that riseth up against them he will
condemn. [1.] Their circumcision rolled away the reproach of Egypt. They were
hereby owned to be the free-born children of God, having the seal of the
covenant in their flesh, and so the reproach of their bondage in Egypt was
removed. They were tainted with the idolatry of Egypt, and that was their
reproach; but now that they were circumcised it was to be hoped they would be
so entirely devoted to God that the reproach of their affection to Egypt would
be rolled away. [2.] Their coming safely to Canaan rolled away the reproach of
Egypt, for it silenced that spiteful suggestion of the Egyptians, that for
mischief they were brought out, the wilderness had shut them in, Exod.
xiv. 3. Their wandering so long in the wilderness confirmed the reproach, but
now that they had entered Canaan in triumph that reproach was done away. When
God glorifies himself in perfecting the salvation of his people he not only
silences the reproach of their enemies, but rolls it upon themselves.
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The
Ceasing of the Manna.
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B.
C. 1451.
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10 And the children of
Israel encamped in Gilgal, and kept the passover on the fourteenth day of the
month at even in the plains of Jericho. 11 And they did eat of the
old corn of the land on the morrow after the passover, unleavened cakes, and
parched corn in the selfsame day. 12 And the manna ceased
on the morrow after they had eaten of the old corn of the land; neither had
the children of Israel manna any more; but they did eat of the fruit of the
land of Canaan that year.
We may well imagine that the people of Canaan were astonished, and that when
they observed the motions of the enemy they could not but think them very
strange. When soldiers take the field they are apt to think themselves excused
from religious exercises (they have not time nor thought to attend to them),
yet Joshua opens the campaign with one act of devotion after another. What was
afterwards said to another Joshua might truly be said to this, Hear now, O
Joshua! thou and thy fellows that sit before thee are men wondered at
(Zech. iii. 8), and yet indeed he took the right method. That is likely to end
well which begins with God. Here is,
I. A solemn passover kept, at the time appointed by the law, the fourteenth
day of the first month, and in the same place where they were circumcised,
v. 10. While they were wandering in the wilderness they were denied the
benefit and comfort of this ordinance, as a further token of God's
displeasure; but now, in answer to the prayer of Moses upon the passing of
that sentence Ps. xc. 15, God comforted them again, after the time that he had
afflicted them, and therefore now that joyful ordinance is revived again. Now
that they had entered into Canaan it was very seasonable to remember those
wondrous works of divine power and goodness by which they were brought out of
Egypt. The finishing of mercies should bring to mind the beginning of them;
and when it is perfect day we must not forget how welcome the morning-light
was when we had long waited for it. The solemn passover followed immediately
after the solemn circumcision; thus, when those that received the word were
baptized, immediately we find them breaking bread, Acts ii. 41, 42.
They kept this passover in the plains of Jericho, as it were in defiance of
the Canaanites that were round about them and enraged against them, and yet
could not give them any disturbance. Thus God gave them an early instance of
the performance of that promise that when they went up to keep the feasts
their land should be taken under the special protection of the divine
Providence. Exod. xxxiv. 24, Neither shall any man desire thy land. He
now prepared a table before them in the presence of their enemies, Ps.
xxiii. 5.
II. Provision made for their camp of the corn of the land, and the ceasing
of the manna thereupon, v. 11, 12. Manna was a wonderful mercy to
them when they needed it. But it was the mark of a wilderness state; it was
the food of children; and therefore, though it was angel's food, and not to be
complained of a light bread, yet it would be more acceptable to them to eat of
the corn of the land, and this they are now furnished with.
1. The country people, having retired for safety into Jericho, had left their
barns and fields, and all that was in them, which served for the subsistence
of this great army. And the supply came very seasonably, for, (1.) After the
passover they were to keep the feast of unleavened bread, which they
could not do according to the appointment when they had nothing but manna to
live upon; and perhaps this was one reason why it was intermitted in the
wilderness. But now they found old corn enough in the barns of the Canaanites
to supply them plentifully for that occasion; thus the wealth of the sinner
is laid up for the just, and little did those who laid it up think whose
all these things should be which they had provided. (2.) On the morrow
after the passover-sabbath they were to wave the sheaf of first-fruits
before the Lord, Lev. xxiii. 10, 11. And this they were particularly
ordered to do when they came into the land which God would vice them:
and they were furnished for this with the fruit of the land that year (v.
12), which was then growing and beginning to be ripe. Thus they were well
provided for, both with old and new corn, as good householders. See
Matt. xiii. 52. And as soon as ever the fruits of this good land came to their
hands they had an opportunity of honouring God with them, and employing them
in his service according to his appointment. And thus, behold, all things
were clean and comfortable to them. Calvin is of opinion that they
had kept the passover every year in its season during their wandering in the
wilderness, though it is not mentioned, and that God dispensed with their
being uncircumcised, as he did, notwithstanding that, admit them to offer
other sacrifices. But some gather from Amos v. 25 that after the sentence
passed upon them there were no sacrifices offered till they came to Canaan,
and consequently no passover was kept. And it is observable that after that
sentence (Num. 14) the law which follows (Num. xv.) concerning sacrifices
begins thus: "When you shall have come into the land of your
habitations" you shall do so and so.
2. Notice is taken of the ceasing of the manna as soon as ever they had eaten
the old corn of the land, (1.) To show that it did not come by chance
or common providence, as snow or hail does, but by the special designation of
divine wisdom and goodness; for, as it came just when they needed it, so it
continued as long as they had occasion for it and no longer. (2.) To teach us
not to expect extraordinary supplies when supplies may be had in an ordinary
way. If God had dealt with Israel according to their deserts, the manna would
have ceased when they called it light bread; but as long as they needed it God
continued it, though they despised it; and now that they needed it not God
withdrew it, though perhaps some of them desired it. He is a wise Father, who
knows the necessities of his children, and accommodates his gifts to them,
not to their humours. The word and ordinances of God are spiritual manna, with
which God nourishes his people in this wilderness, and, though often
forfeited, yet they are continued while we are here; but when we come to the
heavenly Canaan this manna will cease, for we shall no longer have need of it.
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The
Captain of the Lord's Host.
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B.
C. 1451.
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13 And it came to pass,
when Joshua was by Jericho, that he lifted up his eyes and looked, and,
behold, there stood a man over against him with his sword drawn in his hand:
and Joshua went unto him, and said unto him, Art thou for us, or for
our adversaries? 14 And he said, Nay; but as captain of the
host of the LORD
am I now come. And Joshua fell on his face to the earth, and did worship, and
said unto him, What saith my lord unto his servant? 15 And the
captain of the LORD's
host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon
thou standest is holy. And Joshua did so.
We have hitherto found God often speaking to Joshua, but we read not till now
of any appearance of God's glory to him; now that his difficulties increased
his encouragements were increased in proportion. Observe,
I. The time when he was favoured with this vision. It was immediately after he
had performed the great solemnities of circumcision and the passover; then God
made himself known to him. Note, We may then expect the discoveries of the
divine grace when we are found in the way of our duty and are diligent and
sincere in our attendance on holy ordinances.
II. The place where he had this vision. It was by Jericho; in Jericho,
so the word is; in it by faith and hope, though as yet he had not begun to lay
siege to it; in it in thought and expectation; or in the fields of Jericho,
hard by the city. There, it should seem, he was all alone, fearless of danger,
because sure of the divine protection. There he was (some think) meditating
and praying; and to those who are so employed God often graciously manifests
himself. Or perhaps there he was to take a view of the city, to observe its
fortifications, and contrive how to attack it; and perhaps he was at a loss
within himself how to make his approaches, when God came and directed him.
Note, God will help those that help themselves. Vigilantibus non
dormientibus succurrit lex--The law succours those who watch, not those who
sleep. Joshua was in his post as a general, when God came and made himself
known as Generalissimo.
III. The appearance itself. Joshua, as is usual with those that are full of
thought and care, was looking downwards, his eyes fixed on the ground, when of
a sudden he was surprised with the appearance of a man who stood before him at
some little distance, which obliged him to lift up his eyes, and gave a
diversion to his musings, v. 13. He appeared to him as a man, but a
considerable man, and one fit to be taken notice of. Now, 1. We have reason to
think that this man was the Son of God, the eternal Word, who, before he
assumed the human nature for a perpetuity, frequently appeared in a human
shape. So bishop Patrick thinks, consonant to the judgment of the fathers.
Joshua gave him divine honours, and he received them, which a created angel
would not have done, and he is called Jehovah, ch. vi. 2. 2. He
here appeared as a soldier, with his sword drawn in his hand. To
Abraham in his tent he appeared as a traveller; to Joshua in the field as a
man of war. Christ will be to his people what their faith expects and desires.
Christ had his sword drawn, which served, (1.) To justify the war Joshua was
engaging in, and to show him that it was of God, who gave him commission to
kill and slay. If the sovereign draw the sword, this proclaims war, and
authorizes the subject to do so too. The sword is then well drawn when Christ draws
it, and gives the banner to those that fear him, to be displayed because of
the truth, Ps. lx. 4. (2.) To encourage him to carry it on with vigour;
for Christ's sword drawn in his hand denotes how ready he is for the defence
and salvation of his people, who through him shall do valiantly. His sword
turns every way.
IV. The bold question with which Joshua accosted him; he did not send a
servant, but stepped up to him himself, and asked, Art thou for us or for
our adversaries? which intimates his readiness to entertain him if he were
for them, and to fight him if he were against them. This shows, 1. His great
courage and resolution. He was not ruffled by the suddenness of the
appearance, nor daunted with the majesty and bravery which no doubt appeared
in the countenance of the person he saw; but, with a presence of mind that
became so great a general, put this fair question to him. God had bidden
Joshua be courageous, and by this it appears that he was so; for what God by
his word requires of his people he does by his grace work in them. 2. His
great concern for the people and their cause; so heartily has he embarked in
the interests of Israel that none shall stand by him with the face of a man
but he will know whether he be a friend or a foe. It should seem, he suspected
him for an enemy, a Goliath that had come to defy the armies of the living
God, and to give him a challenge. Thus apt are we to look upon that as
against us which is most for us. The question plainly implies that the cause
between the Israelites and the Canaanites, between Christ and Beelzebub, will
not admit of a neutrality. He that is not with us is against us.
V. The account he gave of himself, v. 14. "Nay, not for your
adversaries, you may be sure, but as captain of the host of the Lord have I
now come, not only for you as a friend, but over you as commander in
chief." Here were now, as of old (Gen. xxxii. 2), Mahanaim, two hosts,
a host of Israelites ready to engage the Canaanites and a host of angels to
protect them therein, and he, as captain of both, conducts the host of Israel
and commands the host of angels to their assistance. Perhaps in allusion to
this Christ is called the captain of our salvation (Heb. ii. 10), and
a leader and commander to the people, Isa. lv. 4. Those cannot but be
victorious that have such a captain. He now came as captain to review the
troops, to animate them, and to give the necessary orders for the besieging of
Jericho.
VI. The great respect Joshua paid him when he understood who he was; it is
probable that he perceived, not only by what he said but by some other
sensible indications, that he was a divine person, and not a man. 1. Joshua
paid homage to him: He fell on his face to the earth and did worship.
Joshua was himself general of the forces of Israel, and yet he was far from
looking with jealousy upon this stranger, who produced a commission as captain
of the Lord's host above him; he did not offer to dispute his claims, but
cheerfully submitted to him as his commander. It will become the greatest of
men to be humble and reverent in their addresses to God. 2. He begged to
receive commands and directions from him: What saith my Lord unto his
servant? His former question was not more bold and soldier-like than this
was pious and saint-like; nor was it any disparagement to the greatness of
Joshua's spirit thus to humble himself when he had to do with God: even
crowned heads cannot bow to low before the throne of the Lord Jesus, who is King
of kings, Ps. ii. 10, 11; lxxii. 10, 11; Rev. xix. 16. Observe, (1.) The
relation he owns between himself and Christ, that Christ was his Lord and
himself his servant and under his command, Christ his Captain and himself a
soldier under him, to do as he is bidden, Matt. viii. 9. Note, The foundation
of all acceptable obedience is laid in a sincere dedication of ourselves, as
servants to Jesus Christ as our Lord, Ps. xvi. 2. (2.) The enquiry he
makes pursuant to this relation: What saith my Lord? which implies an
earnest desire to know the will of Christ, and a cheerful readiness and
resolution to do it. Joshua owns himself an inferior officer, and stands to
receive orders. This temper of mind shows him fit for the post he was in; for
those know best how to command that know how to obey.
VII. The further expressions of reverence which this divine captain required
from Joshua (v. 15): Loose thy shoe from off thy foot, in token
of reverence and respect (which with us are signified by uncovering the head),
and as an acknowledgment of a divine presence, which, while it continued
there, did in a manner sanctify the place and dignify it. We are accustomed to
say of a person for whom we have a great affection that we love the very
ground he treads upon; thus Joshua must show his reverence for this divine
person, he must not tread the ground he stood on with his dirty shoes, Eccl.
v. 1. Outward expressions of inward reverence, and a religious awe of God,
well become us, and are required of us, whenever we approach to him in solemn
ordinances. Bishop Patrick well observes here that the very same orders that
God gave to Moses at the bush, when he was sending him to bring Israel out of
Egypt (Exod. iii. 5), he here gives to Joshua, for the confirming of his faith
in the promise he had lately given him, that as he had been with Moses so he
would be with him, ch. i. 5. Had Moses such a presence of God with him
as, when it became sensible, sanctified the ground? So had Joshua.
And (lastly) Hereby he prepares him to receive the instructions he was
about to give him concerning the siege of Jericho, which this captain of the
Lord's host had now come to give Israel possession of.
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