{"commentary":{"id":"matthew-henry","name":"Matthew Henry Bible Commentary","website":"https://en.wikipedia.org/wiki/Matthew_Henry","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Matthew Henry Bible Commentary","language":"eng","textDirection":"rtl","sha256":"ad2850450a1e5c0546c275f4bd09b9325ae47424d83311120ca7ced5724c4bc8","availableFormats":["json"],"listOfBooksApiLink":"/api/c/matthew-henry/books.json","listOfProfilesApiLink":"/api/c/matthew-henry/profiles.json","numberOfBooks":65,"totalNumberOfChapters":1167,"totalNumberOfVerses":4124,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JOS","commentaryId":"matthew-henry","name":"Joshua","commonName":"Joshua","introduction":"An Exposition, with Practical Observations, of The Book of Joshua\n\nI. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and Sa2 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as Sa1 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; Sa1 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; Kg2 14:7), rights and possessions (Jdg 1:21; Sa1 27:6), customs and usages (Sa1 5:5; Kg2 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (Sa1 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.\n\nIn the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.\n\nII. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zac 6:11, Zac 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church (Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.\n","order":6,"numberOfChapters":24,"sha256":"de52fb37a1a5d248683be8892ca20141fa1f4ce1d5e31b847b1e2ddeb84eeaa8","firstChapterNumber":1,"firstChapterApiLink":"/api/c/matthew-henry/JOS/1.json","firstChapterReference":{"commentaryId":"matthew-henry","book":"JOS","chapter":1},"lastChapterNumber":24,"lastChapterApiLink":"/api/c/matthew-henry/JOS/24.json","lastChapterReference":{"commentaryId":"matthew-henry","book":"JOS","chapter":24},"totalNumberOfVerses":69},"chapter":{"number":18,"content":[{"type":"verse","number":1,"content":["In the midst of the story of the dividing of the land comes in this account of the setting up of the tabernacle, which had hitherto continued in its old place in the centre of their camp; but now that three of the four squadrons that used to surround it in the wilderness were broken and diminished, those of Judah, Ephraim, and Reuben, by the removal of those tribes to their respective possessions, and that of Dan only remained entire, it was time to think of removing the tabernacle itself into a city. Many a time the priests and Levites had taken it down, carried it, and set it up again in the wilderness, according to the directions given them (Num 4:5, etc.); but now they must do it for good and all, not one of the stakes thereof must any more be removed, nor any of the cords thereof broken, Isa 33:20. Observe,\nI. The place to which the tabernacle was removed, and in which it was set up. It was Shiloh, a city in the lot of Ephraim, but lying close upon the lot of Benjamin. Doubtless God himself did some way or other direct them to this place, for he had promised to choose the place where he would make his name to dwell, Deu 12:11. It is most probable God made known his mind in this matter by the judgment of Urim. This place was pitched upon, 1. Because it was in the heart of the country, nearer the centre than Jerusalem was, and therefore the more convenient for the meeting of all Israel there from the several parts of the country; it had been in the midst of their camp in the wilderness, and therefore must now be in the midst of their nation, as that which sanctified the whole, and was the glory in the midst of them. See Psa 46:5. 2. Because it was in the lot of that tribe of which Joshua was, who was now their chief magistrate, and it would be both for his honour and convenience and for the advantage of the country to have it near him. The testimony of Israel and the thrones of judgment do well together, Psa 122:4, Psa 122:5. 3. Some think there was an eye to the name of the place, Shiloh being the name by which the Messiah was known in dying Jacob's prophecy (Gen 49:10), which prophecy, no doubt, was well known among the Jews; the setting up of the tabernacle in Shiloh gave them a hint that in that Shiloh whom Jacob spoke of all the ordinances of this worldly sanctuary should have their accomplishment in a greater and more perfect tabernacle, Heb 9:1, Heb 9:11. And Dr. Lightfoot thinks that the place where the tabernacle was set up was therefore called Shiloh, because of the peaceableness of the land at this time; as afterwards in Salem was his temple, which also signifies peaceable.\nII. The solemn manner of doing it: The whole congregation assembled together to attend the solemnity, to do honour to the ark of God, as the token of his presence, and to bid it welcome to its settlement. Every Israelite was interested in it, and therefore all testified their joy and satisfaction upon this occasion. See Sa2 6:15. It is probable those tribes that were yet encamped when the tabernacle was removed to Shiloh decamped from Gilgal and pitched about Shiloh, for every true Israelite will desire to fix where God's tabernacle fixed. Mention is made, on this occasion, of the land being subdued before them, to intimate that the country, hereabouts at least, being thoroughly reduced, they met with no opposition, nor were they apprehensive of any danger, but thought it time to make this grateful acknowledgment of God's goodness to them in the constant series of successes with which he had blessed them. It was a good presage of a comfortable settlement to themselves in Canaan, when their first care was to see the ark well settled as soon as they had a safe place ready to settle it in. Here the ark continued about 300 years, till the sins of Eli's house forfeited the ark, lost it and ruined Shiloh, and its ruins were long after made use of as warnings to Jerusalem. Go, see what I did to Shiloh, Jer 7:12; Psa 78:60. \n"]},{"type":"verse","number":2,"content":["Here, I. Joshua reproves those tribes which were yet unsettled that they did not bestir themselves to gain a settlement in the land which God had given them. Seven tribes were yet unprovided for, though sure of an inheritance, yet uncertain where it should be, and it seems in no great care about it, Jos 18:2. And with them Joshua reasons (Jos 18:3): How long are you slack? 1. They were too well pleased with their present condition, liked well enough to live in a body together, the more the merrier, and, like the Babel-builders, had no mind to be scattered abroad and break good company. The spoil of the cities they had taken served them to live plentifully upon for the present, and they banished the thoughts of time to come. Perhaps the tribes of Judah and Joseph, who had already received their inheritance in the countries next adjoining, were generous in entertaining their brethren who were yet unprovided for, so that they went from one good house to another among their friends, with which, instead of grudging that they were postponed, they were so well pleased that they cared not for going to houses of their own. 2. They were slothful and dilatory. It may be they wished the thing done, but had not spirit to stir in it, or move towards the doing of it, though it was so much for their own advantage; like the sluggard, that hides his hand in his bosom, and it grieves him to bring it to his mouth again. The countries that remained to be divided lay at a distance, and some parts of them in the hands of the Canaanites. If they go to take possession of them, the cities must be rebuilt or repaired, they must drive their flocks and herds a great way, and carry their wives and children to strange places, and this will not be done without care and pains, and breaking through some hardships; thus he that observes the wind shall not sow, and he that regards the clouds shall not reap, Ecc 11:4. Note, Many are diverted from real duties, and debarred from real comforts, by seeming difficulties. God by his grace has given us a title to a good land, the heavenly Canaan, but we are slack to take possession; we enter not into that rest, as we might by faith, and hope, and holy joy; we live not in heaven, as we might by setting our affections on things above and having our conversation there. How long shall it be thus with us? How long shall we thus stand in our own light, and forsake our own mercies for lying vanities? Joshua was sensible of the inconveniences of this delay, that, while they neglected to take possession of the land that was conquered, the Canaanites were recovering strength and spirit, and fortifying themselves in the places that were yet in their hands, which would make the total expulsion of them the more difficult. They would lose their advantages by not following their blow; and therefore, as an eagle stirreth up her nest, so Joshua stirs them up to take possession of their lot. He is ready to do his part, if they will but do theirs.\nII. He puts them in a way to settle themselves.\n1. The land that remained must be surveyed, an account taken of the cities, and the territories belonging to them, Jos 18:4. These must be divided into seven equal parts, as near as they could guess at their true value, which they must have an eye to, and not merely to the number of the cities and extent of the country. Judah is fixed on the south and Joseph on the north of Shiloh, to protect the tabernacle (Jos 18:5), and therefore they need not describe their country, but those countries only that were yet undisposed of. He gives a reason (Jos 18:7) why they must divide it into seven parts only, because the Levites were to have no temporal estate (as we say), but their benefices only, which were entailed upon their families: The priesthood of the Lord is their inheritance, and a very honourable, comfortable, plentiful inheritance it was. Gad and Reuben, with half of the tribe of Manasseh, were already fixed, and needed not to have any further care taken of them. Now, (1.) The surveyors were three men out of each of the seven tribes that were to be provided for (Jos 18:4), one-and-twenty in all, who perhaps for greater expedition, because they had already lost time, divided themselves into three companies, one of each tribe in each company, and took each their district to survey. The matter was thus referred equally, that there might be neither any partiality used in making up the seven lots, nor any shadow of suspicion given, but all might be satisfied that they had right done them. (2.) The survey was accordingly made, and brought in to Joshua, Jos 18:8, Jos 18:9. Josephus says it was seven months in the doing. And we must in it observe, [1.] The faith and courage of the persons employed: abundance of Canaanites remained in the land, and all raging against Israel, as a bear robbed of her whelps; the business of these surveyors would soon be known, and what could they expect but to be way-laid, and have their brains knocked out by the fierce observers? But in obedience to Joshua's command, and in dependence upon God's power, they thus put their lives in their hands to serve their country. [2.] The good providence of God in protecting them from the many deaths they were exposed to, and bringing them all safely again to the host at Shiloh. When we are in the way of our duty we are under the special protection of the Almighty.\n2. When it was surveyed, and reduced to seven lots, then Joshua would, by appeal to God, and direction from him, determine which of these lots should belong to each tribe (Jos 18:6): That I may cast lots for you here at the tabernacle (because it was a sacred transaction) before the Lord our God, to whom each tribe must have an eye, with thankfulness for the conveniences and submission to the inconveniences of their allotment. What we have in the world we must acknowledge God's property in, and dispose of it as before him, with justice, and charity, and dependence upon Providence. The heavenly Canaan is described to us in a book, the book of the scriptures, and there are in it mansions and portions sufficient for all God's spiritual Israel. Christ is our Joshua that divides it to us. On him we must attend, and to him we must apply for an inheritance with the saints in light. See Joh 17:2, Joh 17:3. \n"]},{"type":"verse","number":11,"content":["We have here the lot of the tribe of Benjamin, which Providence cast next to Joseph on the one hand, because Benjamin was own and only brother to Joseph, and was little Benjamin (Psa 68:27), that needed the protection of great Joseph, and yet had a better protector, for the Lord shall cover him all the day long, Deu 33:12. And it was next to Judah on the other hand, that this tribe might hereafter unite with Judah in an adherence to the throne of David and the temple at Jerusalem. Here we have, 1. The exact borders and limits of this tribe, which we need not be exact in the explication of. As it had Judah on the south and Joseph on the north, so it had Jordan on the east and Dan on the west. The western border is said to compass the corner of the sea southward (Jos 18:14), whereas no part of the lot of this tribe came near to the great sea. Bishop Patrick thinks the meaning is that it ran along in a parallel line to the great sea, though at a distance. Dr. Fuller suggests that since it is not called the great sea, but only the sea, which often signifies any lake or mere, it may be meant of the pool of Gibeon, which may be called a corner or canton of the sea; it is called the great waters of Gibeon (Jer 41:12), and it is compassed by the western border of this tribe. 2. The particular cities in this tribe, not all, but the most considerable. Twenty-six are here named. Jericho is put first, though dismantled, and forbidden to be rebuilt as a city with gates and walls, because it might be built and inhabited as a country village, and so was not useless to this tribe. Gilgal, where Israel first encamped when Saul was made king (Sa1 11:15), was in this tribe. It was afterwards a very profane place. Hos 9:15, All their wickedness is in Gilgal. Beth-el was in this tribe, a famous place. Though Benjamin adhered to the house of David, yet Beth-el, it seems, was in the possession of the house of Joseph (Jdg 1:23-25), and there Jeroboam set up one of his calves. In this tribe was Gibeon, where the altar was in the beginning of Solomon's time, Ch2 1:3. Gibeah likewise, that infamous place where the Levite's concubine was abused. Mizpeh, and near it Samuel's Ebenezer, and also Anathoth, Jeremiah's city, were in this tribe, as was the northern part of Jerusalem. Paul was the honour of this tribe (Rom 11:1; Phi 3:5); but where his land lay we know not: he sought the better country. \n"]}],"introduction":"In this chapter we have, I. The setting up of the tabernacle at Shiloh (Jos 18:1). II. The stirring up of the seven tribes that were yet unsettled to look after their lot, and the putting of them in a method for it, by Joshua (Jos 18:2-7). III. The distributing of the land into seven lots, by certain men employed for that purpose (Jos 18:8, Jos 18:9). IV. The determining of these seven portions to the seven tribes yet unprovided for by lot (Jos 18:10). V. The particular lot of the tribe of Benjamin, the borders of it (Jos 18:11-20). And the cities contained in it (Jos 18:21-28). The other six tribes we shall find well provided for in the next chapter. \n"},"thisChapterLink":"/api/c/matthew-henry/JOS/18.json","thisChapterReference":{"commentaryId":"matthew-henry","book":"JOS","chapter":18},"nextChapterApiLink":"/api/c/matthew-henry/JOS/19.json","nextChapterReference":{"commentaryId":"matthew-henry","book":"JOS","chapter":19},"previousChapterApiLink":"/api/c/matthew-henry/JOS/17.json","previousChapterReference":{"commentaryId":"matthew-henry","book":"JOS","chapter":17},"numberOfVerses":3}