cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment; divide 'the spoil of your enemies with your brethren.

9 And the children of Reuben, and the children of Gad, and the half tribe of Manasseh, returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead," to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.

10 And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, built there an altar by Jordan, a great altar "to see to.

11 And the children of Israel heard say, Be

Num. 31. 27. 1 Sam. 30. 24. Ps. 68. 12. m Num. 26. 29. 32. 1. n Gen. 28. 18. 31.46-52. c. 24. 25, 27.

be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, v. 2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Matt. 8. 9. It is as much as any thing the soldier's praise, to observe the word of command. 2. For the constancy of their affection, and adherence to their brethren, Ye have not left them these many days. How many days, he does not say, nor can we gather it for certain from any other place. Calvisius and others of the best chronologers compute, that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God's Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God, Ye have kept the charge; or, as the word is, Ye have kept the keeping, that is, "Ye have carefully and circumspectly kept the commandment of the Lord your God; not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised."

IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not politic but pious instructions that he gave them, v. 5. In general, to take diligent heed to do the commandment and the law. They that have the commandment have it in vain, unless they do the commandment; and it will not be done aright, (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside,) unless we take heed, diligent heed. In particular, to love the Lord our God, as the best of beings, and the best of friends, and as far as that principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up hill, in every particular instance, and in all manner of conversation to keep his commandments; and at all times, and in all conditions, with purpose of heart to cleave unto him, and to serve him and his honour, and the interests of his kingdom among men, with all our heart, and with all our soul. What good counsel was here given to them, is given to us all; God give us grace to take it!

V. He dismisses them with a blessing, v. 6, particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who, perhaps, were the more loath to depart, because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, v. 7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families and affairs, to the grace of God. Some, by the blessing Joshua gave them, understand the presents he made them, in recompense of their services; but Joshua being a prophet, and having given them one part of a prophet's reward, in the instructions he gave them, v. 5, no doubt, we must understand this of the other, even the prayers he made for them, as one having authority, and as God's vicegerent.

Being thus dismissed, they returned to the land of their possession in a body, v. 9, ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may have occasion to be absent, long absent, from their families sometimes, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.

V. 10-20. Here is,

1. The pious care of the separated tribes to keep their hold of Canaan's religion, then when they were leaving Canaan's land, that they might not be as the sons of the stranger, utterly

hold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

12 And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas, the son of Eleazar the priest;

14 And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.

o Deut. 13. 12, &c. Judg. 20. 1, 12. p Ex. 6. 25. Num. 25. 7, 11-13. • house of the father. g Num. 1. 4.

separated from God's people, Is. 56. 3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such partakers of the altar of the Lord, 1 Cor. 10. 18. When they came to Jordan, v. 10, they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done their brethren, by erecting a monument to the inmortal honour of the two tribes and a half. But their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore, without delay, when the thing was first proposed by some among them, who, though glad to think that they were going toward home, were sorry to think that they were going from the altar of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan side of Jordan, in the lot of Benjamin, that looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build on another man's land without his consent? And it is said to be over against the land of Canaan, nor would there have been any cause of suspecting it designed for sacrifice, if they had not built it among themselves.

This altar was very innocently and honestly designed, but it had been well, if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it; or at least acquainted their brethren with their purpose, and given them the same explication of their altar before, to prevent their jealousy, which they did after, to remove it. Their zeal was commendable, but it ought to have been guided with discretion; there was no need to hasten the building of an altar for the purpose they intended this, but they might have taken time to consider and take advice: yet, when their sincerity was made to appear, we do not find that they were blamed for their rashness; God does, and men should, overlook the weakness of an honest zeal.

II. The holy jealousy of the other tribes for the honour of God, and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up of this altar, v. 11. And they, knowing how strict and severe that law was which required them to offer all their sacrifices in the place which God should choose, and not elsewhere, Deut. 12. 5, 7, were soon apprehensive that the setting up of another altar was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other god.

Now, 1. Their suspicion was very excusable, for it must be confessed, the thing prima facie-at first sight, looked ill, and seemed to imply a design to set up and maintain a competitor with the altar at Shiloh. It was no strained inuendo, from the building of an altar, to infer an intention to offer sacrifice upon it, and that might introduce idolatry, and end in a total apostacy from the faith and worship of the God of Israel. great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.

So

2. Their zeal, upon this suspicion, was very commendable, v. 12. When they apprehended that these tribes, which by the river Jordan were separated from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands, in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of the infection, if no gentle methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, because it was in defence of the divine charter lately granted to that place, that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren, nor know their own children, Deut. 33. 9. would immediately go up to war against them, if it appeared they were revolted from God, and in rebellion against him: though they were bone of their bone, had been companions with

They

15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead; and they spake with them, saying,

16 Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD? 17 Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, 18 But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to-day against the LORD, that to-morrow he will be "wroth with the whole congregation of Israel.

19 Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land

of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar, beside the altar of the LORD our God.

20 Did not Achan" the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.

21 Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered, and said unto the heads of the thousands of Israel,

22 The LORD God of gods, the LORD God of gods, he knoweth," and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

23 That we have built us an altar to turn from y 1 Kings 8. 39. Job 23. 10. Ps. 44. 21. 139. 1-12. Jer. 12. 3. John 2, 24, 25, 21. 17. Acts 1. 24. 2 Cor. 11. 11, 31. Heb. 4. 13. Rev. 2. 23. z Mal. 3. 18. a 1 Sam.

15. 23.

3. Their prudence in prosecution of this zealous resolution, is no less commendable. God had appointed them, in cases of this nature, to inquire and make search, Deut. 13. 14, that they might not wrong their brethren under pretence of righting their religion; accordingly they resolve here not to send forth their armies to wage war, till they had first sent their ambassadors to inquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, v. 13, 14. Thus was their zeal for God tempered, guided, and governed by the meekness of wisdom. He that knows all things, and hates all evil things, would not punish the worst of criminals, but he would first go down and see, Gen. 18. 21. Many an unhappy strife would be prevented, or soon taken up, by an impartial and favourable inquiry into that which is the matter of the offence. The rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.

4. The ambassadors' management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.

(1.) The charge they draw up against their brethren, is indeed very high, and admits no other excuse than that it was in their zeal for the honour of God, and was now intended to justify the resentments of the congregation at Shiloh, and to awaken the supposed delinquents to clear themselves, otherwise they might have suspected their judgment, or mollified it at least, and not have taken it for granted, as they do here, v. 16, that the building of this altar was a trespass against the God of Israel, and a trespass, no less heinous than the revolt of soldiers from their captain, (to turn from following the Lord,) and the rebellion of subjects against their sovereign, (that ye might rebel this day against the Lord.) Hard words! It is well they were not able to make good their charge. Let not innocency think it strange to be thus misrepresented and accused; they laid to my charge things that I knew not.

(2.) The aggravation of the crime charged upon their brethren, is somewhat far-fetched, v. 17. Is the iniquity of Peor too little for us? Probably, that is mentioned, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter, Num. 25. 7, and because we may suppose they were now about the very place in which that iniquity was committed on the other side Jordan. It is good to recollect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and unrighteousness of men, which have fallen out in our own time, and which we ourselves have been eyewitnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a small matter, but it might lead to an iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, The remembrance of great sins committed formerly, should engage us to stand upon our guard against the least occasions and beginnings of sin: for the way of sin is downhill. [2] As a sin that the whole congregation had smarted for; "There was a plague in the congregation of the Lord, of which, in one day, there died no less than twenty-four thousand; was not that enough for ever to warn you against idolatry? What, will you bring upon yourselves another plague? Are you so mad upon an idolatrous altar,

(3.) The reason they give for their concerning themselves so warmly in this matter, is very sufficient; they were obliged to it, in their own necessary defence, by the law of self-preservation; "for if you revolt from God to-day, who knows but, tomorrow, his judgments may break in upon the whole congregation, v. 18, as in the case of Achan, v. 20. He sinned, and we all smarted for it, by which we should receive instruction, and from what God did then, infer what he may do, and fear what he will do, if we do not witness against your sin, who are so many, and punish it?" Note, The conservators of the public peace are obliged, in justice to the common safety, to use their power for the restraining and so suppressing of vice and profaneness, lest, if it be connived at, the sin thereby become national, and bring God's judgments upon the community. Nay, we are all concerned therefore to reprove our neighbour when he does amiss, lest we bear sin for him, Lev. 19. 17.

(4.) The offer they make is very fair and kind, v. 19, that if they thought the land of their possession unclean for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that at Shiloh, they should be welcome to come back to the land where the Lord's tabernacle was, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak, and grounded upon a great mistake, yet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Israelites indeed.

V. 21-29. We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or, perhaps, the army, as it came home, were still encamped together in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense.

Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, or reproach them for their rash and hasty censures; but give them that soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not accountable to them for what they had done, nor bid them mind their own business; but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren; to do which they only needed to state the case, and put the matter in a true light.

I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not be charged with a design

24 And if we have not rather done it for fear of this thing, saying, "In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?

25 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 be a witness between us and you, and our generations after us, that we might do the service of the LORD before him with our burntofferings, and with our sacrifices, and with our

Deut. 18. 19. 1 Sam. 20. 16. 2 Chr. 24. 22. ⚫ to-morrow. Ex. 13. 14. c Neh. 2. 20. d 1 Kings 12. 27, 28. e ver. 34. f Deut. 12. 5, &c.

to put it to any such use. To gain credit to this protestation, here is,

1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, v. 22.

(1.) A profound awe and reverence of God are expressed in the form of their appeal; The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows; which bespeaks his self-existence and self-sufficiency, he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could they entertain such a thought, who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, "God knows!" have reason to fear lest they take his name in vain, for it is very unlike this here.

(2.) It is a great confidence of their own integrity, which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment we are sure, is according to truth, such as the guilty have reason to dread, and the upright to rejoice in. "If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships" [1.] "He knows it, v. 22, for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry, Ps. 44. 20, 21, that is in a particular manner before him, we believe he knows it, and we cannot by any arts conceal it from him." [2.] "Let him require it, as we know he will, for he is a jealous God." Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion, if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with an humble confidence to appeal to God concerning our sincerity. See 1 Cor. 4. 3, 4.

2. A sober apology presented to their brethren. Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides, which we owe to our brethren, who doubt concerning our integrity, and which we should be ready to give with meekness and fear. If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those, who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.

3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence, v. 29," God forbid that we should rebel against the Lord, as we own we should, if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh, as any of the tribes of Israel have, and are as firmly resolved to adhere to it, and constantly to attend it; we have the same concern that you have for the purity of God's worship, and the unity of his church; far be it, far be it from us, to think of turning away from following God."

II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterward; as we have reason to think that these same persons meant very honestly, when they petitioned to have their lot on that side Jordan, though then also it was their unhappiness to be misunderstood even by Moses himself. In their vindication they make it out, that the building of this altar was so far from being a step toward a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the

the LORD.

28 Therefore said we, that it shall be, when they should so say to us, or to our generations in time to come, that we may say again, Behold the pattern sof the altar of the LORD, which our fathers made, not for burnt-offerings, nor for sacrifices; but it is a witness between us and you.

29 God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt-offerings, for meat-offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.

30 And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the children of Reuben, and the children of Gad, and the children of Manasseh, spake, it 'pleased them.

g Ex. 25. 40. Ez. 43. 10, 11. A Gen. 44. 7, 17. 1 Sam. 12. 29. 1 Kings 21.3. Rom. 3. 6. † was good in their eyes.

contrary, it was really designed for a pledge and preservative of their communion with their brethren, and with the altar of God, and a token of their resolution to do the service of the Lord before him, v. 27, and to continue to do so.

1. They gave an account of the fears they had, lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel, v. 24; it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home, (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose,) some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another, a very melancholy prospect of what might, probably, happen in afterages, that their children would be looked upon by the other tribes as having no interest in the altar of God, and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all, so shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) They that are cut off from public ordinances, are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession of it. You take away grace, if you take away the means of grace. (2.) They who have themselves found the comfort and benefit of God's ordinances, cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.

2. The project they had to prevent this, v. 26-28. "Therefore to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you;" that having this copy of the altar in their custody, it might be produced as an evidence of their right to the privileges of the original. Every one that saw this altar, and observed it was never used for sacrifice and offering, would inquire what was the meaning of it, and this answer would be given to that inquiry, that it was built by those separate tribes, in token of their communion with their brethren, and their joint interest with them in the altar of the Lord. Christ is the great Altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him: if we can produce that, it will be testimony for us, that we have a part in the Lord, and an earnest of our perseverance in following him.

V. 30-34. We have here the good issue of this controversy, which, if there had not been on both sides a disposition to peace, as there was on both sides a zeal for God, might have been of ill consequence; for quarrels about religion, for want of wisdom and love, often prove the most fierce and most difficult to be taken up. But these contending parties, when the matter was fairly stated and argued, were so happy as to understand one another very well, and so the difference was presently compromised. 1. The ambassadors were exceedingly pleased, when the separate tribes had given in a protestation of the innocency of their intentions in building this altar. (1.) The ambassadors did not call in question their sincerity in that protestation, did not say, "You tell us you design it not for sacrifice and offering, but who can believe you? What security will you give us that

Ps. 16. 4. Hos. 2. 17. m Zeph 1. tor, Then the Lord will drive.

desiring that after his decease they might continue as good as they were now. When we see death hastening toward us, that should quicken us to do the work of life with all our might. 2. As an argument with them to give heed to what he said. He was old and experienced, and therefore to be the more regarded, for days should speak; he was grown old in their service, and had spent himself for their good, and therefore was to be the more regarded by them. He was old and dying, they would not have him long to preach to them, therefore let them observe what he said now, and lay it up in store for the time to come.

V. The discourse itself, the scope of which is to engage them, if possible, them, and their seed after them, to persevere in the true faith and worship of the God of Israel.

1. He puts them in mind of the great things God had done for them, now in his days, and under his administration, for here he goes no further back. And for the proof of this, he appeals to their own eyes, v. 3, "Ye have seen all that the Lord your God hath done, not what I have done, or what you have done, we were only instruments in God's hand, but what God himself has done by me, and for you." (1.) Many great and mighty nations (as the rate of nations then went) were driven out from as fine a country as any was at that time upon the face of the earth, to make room for Israel. "You see what he has done to these nations who were his creatures, the work of his hands, and whom he could have made new creatures, and fit for his service; yet see what destruction he has made of them because of you, v. 3, how he has driven them out from before you, v. 9, as if they were of no account with him, though great and strong in comparison with you." (2.) They were not only driven out, (that they might have been, and yet sent to some other country less rich, to begin a new plantation there, suppose to that wilderness in which Israel had wandered so long, and so they had only exchanged seats with them,) but they were trodden down before them; though they held out against them with the greatest obstinacy that could be, yet they were subdued before them, which made the possessing of their land so much the more glorious to Israel, and so much the more illustrious an instance of the power and goodness of the God of Israel, v. 3, "The Lord your God has not only led you, and fed you, and kept you, but he has fought for you as a man of war,' by which title he was known among them when he first brought them out of Egypt, Ex. 15. 3. So clear and cheap were all their victories during the course of this long war, that no man had been able to stand before them, v. 9, that is, to make head against them, so as either to put them in fear, create them any difficulty, or give any check to the progress of their victorious arms. In every battle they carried the day, and in every siege they carried the city; their loss before Ai was upon a particular occasion, was inconsiderable, and only served to show them on what terms they stood with God; but otherwise, never was army crowned with such a constant uninterrupted series of successes, as the armies of Israel were in the wars of Canaan. (3.) They had not only conquered the Canaanites, but were put in full possession of their land, v. 4, "I have divided to you by lot these nations, both those which are cut off, and those which remain, not only that you may spoil and plunder them, and live at discretion in them for a time, but to be a sure and lasting inheritance for your tribes. You have it not only under your feet, but in your hands."

2. He assures them of God's readiness to carry on, and complete, this glorious work in due time. It is true, some of the Canaanites did yet remain, and in some places were strong and daring, but that should be no disappointment to their expectations; when Israel was so multiplied as to be able to replenish this land, God would expel the Canaanites to the last man, provided Israel would pursue their advantages, and carry on the war against them with vigour, v. 5, "The Lord your God will drive them from out of your sight, so that there shall not be a Canaanite to be seen in the land; and even that part of the country which is yet in their hands ye shall possess." If it were objected, that, the men of war of the several tribes being dispersed to their respective countries, and the army disbanded, it would be difficult to get them together when there was occasion to renew the war upon the remainder of the Canaanites; in answer to that, he tells them what little need they had to be in care about the numbers of their forces, v. 10, One man of you shall chase a thousand, as Jonathan did, 1 Sam. 14. 13. "Each tribe may venture for itself, and for the recovery of its own lot, without fearing disadvantage by the disproportion of

the LORD your God, he it is that fighteth for you, as rhe hath promised you.

11 Take good heed therefore unto yourselves, that ye love the LORD 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:

13 Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off "this good land which the LORD your God hath given you.

p Ex. 23. 27, &c. your souls. q Pa. 125. 5. Is. 1. 4. Zeph. 1. 6. Heb. 10. 38, 39. 2 Pet. 2. 20, 21.r2 Cor. 6. 14. Judg. 2. 2, 3. 1 Kings 11. 4. u 2 Kings 17. 22, 23.

numbers; for the Lord your God, whose all power is, both to inspirit and to dispirit, and who has all creatures at his beck, he it is, that fighteth for you; and how many do you reckon him for ?"

3. He hereupon most earnestly charges them to adhere to their duty, to go on and persevere in the good ways of the Lord wherein they were so well set out. He exhorts them,

(1.) To be very courageous, v. 6," God fighteth for you against your enemies, do you therefore behave yourselves valiantly for him. Keep and do with a firm resolution all that is written in the book of the law." He presses upon them no more than what they were already bound to. "Keep with care, do with diligence, and eye what is written with sincerity."

(2.) To be very cautious. "Take heed of missing it, either on the right hand, or on the left, for there are errors and extremes on both hands. Take heed of running either into a profane neglect of any of God's institutions, or into a superstitious addition of any of your own inventions." They must especially take heed of all approaches toward idolatry, the sin to which they were first inclined, and would be most tempted, v. 7. [1.] They must not acquaint themselves with idolaters, nor come among them to visit them, or be present at any of their feasts or entertainments, for they could not contract any intimacy, or keep up any conversation with them, without danger of infection. [2.] They must not show the least respect to any idol, nor make mention of the name of their gods, but endeavour to bury the remembrance of them in perpetual oblivion, that the worship of them may never be revived; let the very name of them be forgotten. "Look upon idols as filthy detestable things, not to be named without the utmost loathing and detestation." The Jews would not suffer their children to name swine's flesh, because it was forbidden, lest the naming of it should occasion their desiring of it; but if they had occasion to speak of it, they must call it that strange thing. It is pity, that among Christians the names of the heathen gods are so commonly used, and made so familiar as they are, especially in plays and poems: let these names which have been set up in rivalship with God, be for ever loathed and lost. [3.] They must not countenance others in showing respect to them. They must not only not swear by them themselves, but they must not cause others to swear by them, which supposes that they must not make any covenants with idolaters, because they, in the confirming of their covenants, would swear by their idols; never let Israelites admit such an oath. [4.] They must take heed of these occasions of idolatry, lest by degrees they should arrive at the highest step of it, which was serving false gods, and bowing down to them, against the letter of the second commandment.

(3.) To be very constant, v. 8, Cleave unto the Lord your God, that is, "delight in him, depend upon him, devote yourselves to his glory, and continue to do so to the end, as you have done unto this day, ever since you came to Canaan;" for, being willing to make the best of them, he looks not so far back as the iniquity of Peor. There might be many things amiss among them, but they had not forsaken the Lord their God, and it is in order to insinuate his exhortation to perseverance with the more pleasing power, that he praises them. "Go on and prosper, for the Lord is with you while you are with him." Those that command, should commend; the way to make people better, is, to make the best of them. "You have cleaved to the Lord unto this day, therefore go on to do so, else you lose the praise and recompense of what you have wrought. Your righteousness will not be mentioned unto you, if you turn from it." V. 11-16. Here,

I. Joshua directs them what to do, that they might persevere in religion, v. 11. Would we cleave to the Lord, and not forsake him, 1. We must always stand upon our guard, for many a precious soul is lost and ruined through carelessness; "Take heed therefore, take good heed to yourselves, to your souls, (so the word is,) that the inward man be kept clean from the pollutions of sin, and closely employed in the service of God." God has given us precious souls, with this charge, " Take good heed to them, keep them with all diligence, above all keepings." 2. What we do in religion, we must do from a principle of love, not by constraint or from a slavish fear of God, but of choice and with delight, "Love the Lord your God, and you will not leave him."

II. He urges God's fidelity to them as an argument why they should be faithful to him, v. 14. "I am going the way of all the earth, I am old and dying" to die, is to go a journey, a journey